Some Variations on Evoking Demons

“Evoking demons, let me count the ways.”

After much research and study I have found that there are at least several ways in which one may approach the evocation or conjuring of Goetic demons - the famous 72 spirits that are part of the Goetia of the Lemegeton (Lesser Key of Solomon). The basis of this variation has to do with one’s personal spiritual perspective and practices. Obviously, a Thelemic magician is going to perform this operation differently than a Christian magician, or a pagan witch, or even a demonolator. Each different type of magician will have a different methodology and belief system as to how this operation should be accomplished. I suspect that there are probably other variations as well, since the moment something is stated about ritual or ceremonial magick, someone comes along to propose either exceptions or additions. Nevertheless, here is my opinion on this topic. I have chosen seven different categories that I believe represent the majority but not all of the variations.

The list represents a gradation from the morally and ethically aligned Christian white-magician magus to other forms of spiritual alignment, such as that adopted by neopagans, down to the demonolator and Christian diabolist, who are powerfully aligned to the demonic hosts. The list is a study of a progression from what could be called white light to forms of dark magic. 

1. Christian magus who practices only lawful forms of magic. Commands and evokes demonic spirits as hostile entities, forcing and coercing them into performing marginally ethical deeds, through the power and authority of the Christian God, Jesus, saints and archangels. The magus spends a great deal of time in pious religious activities and must maintain a high degree of spiritual and moral rectitude. The ambiguity of even trafficking with demons makes the magus susceptible to potential infernal corruption and charges of heresy by the religious status quo. 

2. Christian who practices Afro-Brazilian/Cuban/Haitian religious and magical traditions. He has a double allegiance to both the Christian pantheon and the Loas or Orishas, and must maintain a balance between them. Normally, specialists perform evocations of demons for either themselves or clients, using the virtues of the Christian pantheon and African demigods to balance demonic workings. Demons are usually treated as emissaries of chthonic deities, and as such, require a more respectful handling and dealings. Use of demons represents an ethical ambiguity, and some practitioners consider it black magic or an illicit European practice, others have no problem with their use.

3. Neopagan who practices a form of either Thelema, Wicca, Hermeticism, Egyptian/Greek/Celtic reconstructionism or some other variation where the pantheon is not chthonic. Practitioner performs a godhead assumption and through that guise, performs the evocation of demons. Summoning demons is considered to be an unusual activity, therefore, of a variable risk; where some are deemed good and some are dangerous. They are typically treated with respect and carefully applied to for very specific kinds of workings.

4. Neopagan who practices a form of Chthonic paganism, establishing a specific cult of dark magical practices. Such an individual may be a follower of traditional witchcraft (non Gardnerian), Afro-Brazilian/Cuban/Haitian paganism or one of the reclaimed pagan traditions from antiquity. Demons are considered to be servitors of the chthonic godhead and are summoned/evoked through their power and authority.

5. Spiritually neutral - the practitioner can be of any spiritual tradition, but performs the evocation of demons through a matrix and hierarchy of angelic spirits. Demons are defined as part of a spiritual hierarchy that includes angels, with the corresponding belief that demons and angels are just two halves (light and dark, yin and yang) of one common spiritual source (unity of being). Demons are treated with respect because they represent possible stochastic forces, but are dealt with as individuals, just like the angels. This hierarchal system is based on astrology, since the demons are thought to be inverse powers/intelligences associated with the zodiacal decan and quinarian.

6. Demonolatry - the practitioner has completely reclaimed the entire system of demonic and infernal spirits and elevated it to the level of godhead and spiritual emissaries. The godhead may be occupied with chthonic pagan deities or variations on obvious satanic deities. All such spirits are treated with reverence and given offerings, oblations and orisons. This system can actually be more religious than magical. Demons are never evoked or ever coerced - they are bribed to do the bidding of the operator.

7. Christian diabolist who practices forms of black magic and may either worship Satan or has a binding pact (lawful agreement) with him. Commands and evokes demons through the infernal hierarchy, treats demons as servitors, who must do the will of magician because of the pact. The pact can be an elaborate agreement or it can be as simple as a blood bond. There is little need to maintain any degree of ethical conduct or sanctity, since the diabolist is free (and even encouraged) to indulge in all of his darker urges.

So these are the seven categories of demonic evocation that I have come across either talking to individuals or reading alternative materials. Like I said, there are probably other variations as well. For myself, I would fit into categories 3, 4 and 5, being a practitioner of Wicca, chthonic paganism and working through a neutral spiritual hierarchy.

Frater Barrabbas

Good Part of the Dark Side of Magick

I have been gently pilloried for my statements regarding hard core Satanism, saying that often followers of the left hand path end up being darkly transformed by their negative preoccupations. Of course this is really an extreme example and my target has been hard core Satanists and others who blithely use the trappings of “evil” and “darkness” to shroud their obvious lack of ability and competence. I used Anton LaVey as a prime example, but of course, there are always other sides and many variations to this argument. LaVey is a poster child for what is wrong with hard core Satanism, but what of the other variations and gradations that make up the Left Hand Path? The world isn’t black and white, and since I have said that I don’t believe in the moral values of an absolute good and evil, then am I not guilty of being something of a hypocrite to make pronouncements against followers of other paths? Have I thrown out the proverbial “baby and the bath water” as some have stated?

First let me say that what I have discussed in my previous articles have been the extreme cases and the potential for harming oneself. Will it dissuade hard core followers of this path to change their ways? Absolutely not! It may dissuade the beginner from considering such a path and that is my objective. However, there are followers of the Left Hand Path who are reputable, intelligent, brilliant and masterly in what they do. I refer to members of the Temple of Set, chaos magicians, Luciferians, Typhonians, adherents of the Dragon Rouge order, goetic magicians who espouse diabolic paganism or Afro occultism, and a host of others. All of these individuals may or may not be classified as Left Hand Path followers, but they are individuals who seek the dark side of magick for their own spiritual and magickal fulfillment. I understand, appreciate and applaud this preoccupation, since it isn’t that different from my own. However, such individuals stand in stark contrast to the classical “in-your-face” Satanist. I have valid misgivings about individuals who take upon themselves the cloak of superstition, fears and paranoia of their Christian neighbors in order to empower themselves, and I would warn beginners to seek some other path than that of the classic Satanist. However, it was never my intention to lump all of these various groups and individuals into one faction, but that seems to be how my previous article was interpreted.

A point has been made by the blog writer “Von Faustus” in his article about this very issue that those who seek the darkness in occultism and magick are following an antinomian process of contrast and engagement, or as Faustus puts it “engagement with the beliefs of the status quo, even if it is the process of rejection.” Of course, for those who have never heard of antinomianism, it’s a theological term that literally means “unlawful” or the belief that the achievement of salvation does not require the careful following of laws of a religiously defined morality. Another term for this practice would be “unorthodox.” Gnostics were accused of being “antinomian”, and so were other sects of Christianity by their more orthodox peers. Christianity was born out of Judaism through antinomianism. Perhaps an easier way to think of this term is that a person may either obey the tenets of their religion or break rules in order to discover new vistas and different perspectives. I believe that anyone who is a practicing occultist could be said to be practicing a form of antinomianism, especially those who espouse a form of neopaganism.

In my previous article on the left hand path I discussed how morality is, in my opinion, bankrupt and that the practicing ritual magician must forge his or her own ethics and personal guidelines. These can be shared but there are no absolute spiritual laws or rules, so one can’t dictate magickal and spiritual ethics to another without being either misguided or a hypocrite. The term “unlawful” can be taken many ways, from the breaking of social taboos, religious laws of orthodoxy or even civil laws. Anyone who lights up a joint of marijuana, has a few drinks and then drives, travels over the speed limit, crashes a gate at a concert, cheats on their income taxes, or does any number of minor and possibly annoying social or illegal acts is acting in an antinomian manner. However, where I draw the line is in the perpetrating of serious civil crimes. I may find unethical conduct to be antisocial and problematic, but serious crimes are the concern of all members of a society. The definitions of serious crimes may vary from society to society as well. I would be judged quite harshly for my religious beliefs and magickal practices if I happened to live in Iran or Saudi Arabia.

This brings us back to the discussion of the Left Hand Path. If I don’t accept the moral dogma and superstition of monotheistic religious groups and institutions, then I am, defacto, functioning in an antinomian manner in regards to my occult beliefs and magickal practices. It doesn’t matter if I distinguish myself in some manner from followers of the so-called Left Hand Path, we are all in the same group as far as orthodox authorities are concerned. In a word, all of us are considered automatically culpable and liable to sanctions and religious persecution if ever our society suddenly becomes ruled by a Christian theocracy instead of a secular non-religious representational democracy. We are all vulnerable, and also, despite our many divergences and differences, we are kindred spirits. If one of us gets persecuted, then we all stand the possibility of persecution.

In my opinion, one of the ways that some individuals could inflame a social pogrom against all pagans and magicians is to practice a kind of “in-your-face” Satanism, to engage in political fascism, anarchy, racism, and to inspire fear, loathing and hatred in those who choose to be members of the conservative religious orthodoxy. Playing on other people’s fears and superstitions is not only dangerous for the individuals doing it, but it’s dangerous for the rest of us as well. Thankfully, most people are discreet about their magickal and occult practices, but the few who inspire public hate and terrorism are a problem for all of us. A case in point is the incidence of church burnings and murder in Norway during the early 1990's, instigated by the lyrics and music of rock bands of a genre called “Black Metal.” Thankfully, the movement was isolated to a given locality and lasted for a short duration, but a larger scale occurrence in the U.S. would have severe repercussions for anyone practicing magick or neopaganism.

This was the point that I was trying to make when I said in my previous article: “However, to engage in an adversary relationship with your native culture is to also inadvertently mine the rich strata of xenophobia, alienation, hatred and self-loathing.” Also: “So it’s for this reason that I believe that followers of the left hand path, particularly those who espouse forms of Satanism, are ultimately twisted, warped, alienated and forced to either change (and conform) or become society’s great losers.” I do believe that I have a valid point in making these pronouncements, but I am referring to the extreme case as a kind of warning to all of us who practice magick. It does not mean that I am condemning anyone who engages in the practice of “dark” magick or diabolic pagan practices. There is a place for all of us at the table of neopagan occult religions, and I respect all who faithfully practice their alternative religions and magick in peace and good will. This is particularly true because I consider myself neither a follower of the left hand or the right hand path, being a denizen of that shadowy grey area that is more a practical reality than an alliance to some path or persuasion. I aspire in my magickal workings to integrate the HGA or Bornless One into my own self, and thus elevate myself to the level of a godhead, however thinly or briefly. This is certainly a lefthand path perspective. However, I also give veneration, offerings and worship to my ancestors and my gods, thus making me a follower of the right hand path.

What exactly is that dark magick that is being practiced by many, including members of the left hand path? I would classify it as a form of chthonic spirituality. Many of the deities honored and worshiped in these systems represent forces and spirits from the underworld. This would include goetic demons and other dark mythic beings, as well as deities such as Typhon, Apophis, Set, Anubis, Hades, Persephone, Pluto, Lilith, Samael, Teitan, Lucifer, Baphomet, Baron Samedi, Papa Legba or Eleggua, the Ghede - the list is endless. As diverse as this group is, what they have in common is that they represent the forces of death, darkness, the unknown and the unresolvable mysteries in human existence. They are a counter force to the light, the rule of law and reason, representing that human nature is clearly directed by impulses from both the light and the darkness. Those who engage in dark magick are only seeking to redress the imbalance in our culture that is so focused on the light, and to dispel superstition, the fear of the darkness and the unknown. Such practices are as integral to the art of magick, neopagan religion and occultism as are any exoteric praxis or faith. I would label these systems of belief and practices as highly beneficial, representing the positive or good part of the dark side of magick.

So to allay the concerns and assuage the feelings of others on spiritual paths that are different than mine and who may have interpreted my words as insulting, I offer this clarification. I have in no way condemned any of the traditions of the so-called left hand path. I have a great deal of respect for individuals who follow paths differently than mine but who none-the-less have made magick their spiritual discipline and practice. Such individuals are my brothers and sisters and I do not judge or criticize their paths.

However, I feel the need to give a warning to all of us that we are a distinct minority in the U.S., and unlike Europe, we don’t have a culture that is only lukewarm towards its established orthodox religions. In America, politics and religion freely mix, creating a potentially toxic and lethal combination. In the U.S., individuals and groups have been persecuted for their religious beliefs and practices at various times, particularly if the power elite feel themselves threatened by ideas, beliefs and practices that are not only different from their own but are being promoted in a highly aggressive manner. What happened to the Mormons in the early and middle 19th century has been repeated with other groups, so we must take these sobering thoughts into consideration and use discretion and common sense when operating in society.

Frater Barrabbas