What exactly is real occult magick? Is it magick safe for me to perform? What is black magick? What are demons and angels? How do I cast love spells? How can a make wealth/money talisman? How do I conjure or invoke demons or djinn? What is the difference between magic spells and magick rituals? Who is Aleister Crowley? How do I communicate with my Higher Self? How Can I learn to perform magick myself? This is the magick book for you.
Everything You Want to Know About Magick (But Were Afraid to Ask), answers all these questions and every other question you may have about how to perform your very own magick rituals, cast magic spells, conjure demons/djinn, astral travel and eventually become skilled at all aspects of magick and Hermeticism.
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This path is about sometimes drastic, yet natural and necessary transformations.
In Hermeticism, Scorpio has three different forms, representing various aspects of transformation:
The Scorpion – It was once believed that scorpions killed themselves when surrounded by a ring of fire. This is not actually true, but humans do indeed kill themselves when surrounded by what they feel are insurmountable obstacles. This is the lowest form of transformation associated with Scorpio and in traditional Hermeticism it was considered a “bad” symbol.
The Snake – The snake, or serpent, was thought to contain both “good” and “bad” elements of transformation, and undulated between them. This was the intermediary level of Scorpio’s transformation.
The Eagle – This is the “highest” level of transformation associated with Scorpio. It symbolizes leaving behind the earthly realm, and soaring high above in exaltation.
Scorpio is a Water sign, and it is not surprising to find Nun means fish, symbolizing life beneath the sea. What is notable is that Mars, a fiery, aggressive planet, rules this path. This gives Scorpio its boiling intensity.
As far as the tarot, almost all versions of the Death card feature some sort Grim Reaper, a skeletal figure with a scythe, cutting down human bodies, trampling them into the ground before him.
In one of the earliest surviving tarot decks, the Tarot de Marseille (1713), Trump XIII was numbered, but not labeled, probably out of superstition, the same way some modern buildings “don’t have” a 13th floor. However, the Death card’s bad reputation is due mainly to misunderstanding its true meaning. To this day, it is maligned in movies as an ill-omen, but this is simply not the case. Like other seemingly “destructive” parts of the Tree of Life, any pain found here is purely imagined and caused from holding onto things too tightly with the ego.
Ritual and meditational use: Transformation. Help with shedding the past. Help moving forward and using current woes to transcend to a higher level of consciousness
 To the casual observer this still appears to be so, as the scorpion lashes about at unseen enemies giving the impression of stinging itself, but it actually dies from its sensitivity to the heat. However, the scorpion is actually immune to its own poison.
 The number 13 as an unlucky number goes so far back into antiquity that no one is positive how long it’s been in use or what may have caused the original association.
Tiphareth (“Beauty”) is the pumping heart of the Tree of Life and encompasses every aspect of our imagination. All we can feel, hear, see, taste, smell and experience come to harmonious fruition in this Sephiroth.
Understanding Tiphareth and its relationship to the other spheres is to experience the pure joy underlying every moment in the infinite universe.
Tiphareth is harmony and balance. Perfectly centered (symbolized by Sol, “the Sun”), it reconciles the highest with the lowest, and balances out the tensions of the left and right sides of the Tree of Life.
Tiphareth is the sphere of the magician, guru, or holy man. While Kether is the most pure representation of “God,” and can occasionally be experienced in intense meditation, magick, or under the influence of entheogens, Tiphareth is highest sphere that we can experience the bliss of God and still maintain our day-to-day consciousness.
When I say “God” here, I don’t mean any dogmatic representation of divinity. I simply mean a deep-rooted sense of connection to the universe in a harmonious fashion. Feeling holy or spiritual is just a general sense of well-being you have with you at all times. Tiphareth is all about this good feeling.
You cannot find these good feelings through grasping or clinging to external things. You can find peace by focusing on “the now.” As every second of your life unfolds, the moment of its unfolding is Tiphareth.
Tiphareth is always the present moment. To experience Tiphareth with all its harmony, balance and joy, is merely to experience the present moment fully.
While Tiphareth expresses the beauty and clarity of a clear summer day, death is also here—in the form of resurrection. All Osiris-like gods (Jesus, Dionysus, Krishna, etc.) are attributed to Tiphareth. They exist. They die. They are reborn more powerful and enlightened than before.
I feel the message of Tiphareth is simple: Die to the moment and experience the beauty of “the now.”
Even as you read this, the everlasting moment is now forever blooming before your eyes and senses. Be here. Be present. Stay with yours senses. Don’t hide. Don’t think about your past; don’t anticipate your future. Be bold enough to be right here, right now. Have fun. Find beauty in everything.
Do not think it complicated or difficult to feel the power of Tiphareth, i.e. the power of the moment. Instead, imagine a time when you were engaged in some enjoyable activity, whether a hobby, sport, a game, a work project, or whatever else. Imagine a time when you were completely in the “zone” and completely “on top of things.” You felt that you could not be stopped or turned aside. You were excited and yet calm, lucid. You were completely “in the moment.”
Recall that feeling now. This feeling is the essence of Tiphareth.
Ritual and talismanic uses: Invoke for inspiration and creativity and to connect with your higher self. All healing spells would do well to utilize Tiphareth as well.
Invocation for Love
Once a day (preferably in the morning or before bed), draw the Venus symbol (“$”) upon a mirror with the tip of your forefinger, and then say:
“Hear me, oh Venus, goddess of love and sensual bounty. Stir up your gods, and stir up your angels to assist me in this, my most humble and passionate request:
“By the power of Yod Heh Vav Heh Tza-Bah-oth and the splendorous victory of Haniel and the Elohim, I exort you Qedemel and Hagiel, to enflame the heart of ____________ with love and passion, or with the blessing of Hagith, to push him/her aside and bring me someone better.
“Call upon your consort Apollo to play upon the heartstrings of my most perfect companion. Blind him/her to my flaws, and excite his/her most intense desire. So shall my love be returned 1000-fold as I submit to pleasure not for me, but unto thee, oh Aphrodite.
So mote it be!”
Finish by making the Sign of Silence.
(The blank space in the previous invocation is reserved for the name of someone you love or have a crush on. This can be someone you know in person, a fantasy, or even a celebrity. Choose someone who incites your strongest passions, but be open to the universe bringing you someone better suited for you.)
 The symbol of Venus is a stylized representation of her hand mirror.
Invocation/Spell for Wealth
You may do this once a day anytime, anywhere, inside or outside, but perform it somewhere you can drip candle wax onto the ground. Light the candle before you start the relaxation ritual so that there is sufficient hot wax.
Say powerfully: “Great God AL*, lord of my fruition, send forth thy stable hand to spread yours seeds of bounty.”
With the thumb of your active hand inscribe an imaginary circle in the palm of your passive hand.
Say: “Under the skies of Tzedek, I plow my fields with dedication and marvel as thy seeds sprout with abundance and wealth.”
Drip some wax onto the ground and pause for a moment in silence.
Say: “Hail Chasmael, I feel thy blessing and mark your message upon my hand.”
With your thumb draw an imaginary “X” in the circle you previous drew upon your palm.
Say: “So mote it be!”
Stamp your foot on the ground and finish with the Sign of Silence.
*You should verbalize this drawn out to “Ahhhhhhhhlll.”
A Simple Magick Spell for Health
This should be performed as close to high-noon as possible. Standing bare-chested in the sun is ideal, but not necessary.
Look up to the sun as best you can without blinding yourself. If you cannot see it, then imagine it brighter than you’ve ever seen it before.
At this point, don’t worry too much about the pronunciations. Just do your best with any unfamiliar names. Say loudly if possible; if not, you may whisper it with silent conviction:
“Hail Shabbathai, I honor thy timeless presence. I hear the call of thine impending thunder.
Hail Zazel, I hear thy trumpet calling from afar reminding me to enjoy the now.
“Oh Shemmesh, I invoke thy sunny demeanor into my perfect now. Heal me and those I love. Teach our hearts joy. Sortah and Nakhiel, hear the golden roar of Yod Heh Va Heh El-Oh-Ah Va-Da-Ath. Bathe me in the blissful pleasure of the eternally fleeting moment. So mote it be!”
Make what is known as the Sign of Silence by putting your thumb or forefinger to your lips in a silent “shhh” pose. This gesture ends nearly all rituals you will perform in this book.
For every occultist you ask you will undoubtedly get a different answer. Confining ourselves to just the Goetia, for simplicity’s sake, I would put for Glasya-Labolas as a particularly insidious character. While Andras and Andromalius and the more ferocious of the Kings, seem clearly dangerous in their descriptions, one can come well prepared. However, the only real clue that Glasya-Labolas might cause trouble is “an Author of Bloodshed and Manslaughter’ And yeah, he teaches invisibility? Yes, he will teach you how to sneak around and move unseen and unnoticed, but usually for extremely dubious reasons, that may or may not exploit your darkest nature.
Really the most dangerous demon is not in the Goetia…or any grimoire at all. The most dangerous demon is our own Jungian “shadow,” the parts ourselves that we fear or hate the most. And yet this part of ourselves gives the most power and fulfillment when sublimated into our conscious psyche…when we learn to accept those things we hate or fear, we transform them from weakness into strength. Our dark side is greatest demon, and yet is a great source of power if channeled and harnessed properly. Accept and love all parts of yourself, will make the process of reincorporating your shadow easier. Also keeping a dream journal and looking for symbols of your Shadow (people in the dream of the same sex as you, who might fill you with fear or dread…at first…as your dreams develop your relationship with your Shadow will change.) There’s also your Anima/Animus in there too, but that’s another can of psychological worms….
Everything You Want To Know About Magick’s
Mini Goetia Grimoire
Here are twelve of my favorite daemons (djinn, spirits, demon, etc.) fromthe Goetia.
The descriptions are succinctly quoted or paraphrased for simplicity and clarity. These are powerful djinn that can be invoked and utilized with the instructions and sample ritual in Chapter 8 of Everything you Want To Know About Magick (But Were Afraid to Ask).
Izabael is master of magick and can teach it. She can bring love, especially magickal soulmates .She can make many things happen at once.She facilliates the use of other Goëtic spirits so that they work harmoniously together. Izabael is a chaos servitor based on Seere, the 70th daemon of the Goetia (or more accurately, she is a spontaneous development of him). She is also a direct link to one’s higher self and can give flashes of insight into many situations.
“This great King Beleth causeth all the love that may be, both of men and of women.”
Gusion reconciles relationships and gives honor and dignity
The demon/djinn AIM maketh one witty.
The Demon/djinn Sitri: “He inflameth a man with a woman’s love, and also stirreth up women to love men. He discloses the secrets of the opposite sex, laughing at them and mocking them, to make them luxuriously naked.”
Glasya-Labolas teaches the art of clandestine operations, especially those requiring trickery or deceit.
The demon/djinn Astaroth makes a person wonderful learned in the liberal sciences.
BUNE the wealth djinn/demon: “He giveth Riches unto a Man, and maketh him Wise and Eloquent.
The demon/djinn Gremory/Gamori answers truly of things present, past, and to come, and
of treasures hid, and where it lieth. She also procureth the love of women, especially of maids.
The demon djinn BUER keeps you healthy and helps cure ailments and disease.
The demon/djinn Eligos gives true advice pertaining to warfare and business. Procures
the love of royalty, celebrities, and others of high status.
Traditionally for building high castles and well-manned turrets, today he excels at manifesting large estates and protecting them.
Four Planes, Four Goddesses
Nuith (Nuit) – A beautiful symbol, and the goal of it all. Nuith is the light that guides all our magick and inspires all our love. But she is very abstract, and indeed can best be represented by a circle. In her connection to the highest of the four planes, she is the spark that ignites all movement, all action, but she needs the help of other goddesses to manifest properly here on her little sister the Earth.
(Since Nuith is the highest thing we can really be aware of I placed her in Kether. The veils of negative existence are really not something I think any of us can be directly aware of, but rather only postulate based on what we do know—like unreal numbers in math.)
Babalon – Babalon is potentially the most complex of all the four goddesses due to her relationship to Binah and the Abyss. In many ways she holds the key to all true magick for she is the bridge between the idealized and the actual. The Great Whore, she gives birth to all manifestations and loves them all equally.
(I put Babalon in Binah because of the Great Mother connotations and because of the City of Pyramids with all the little piles of dust from what’s left of the destroyed Magisters. In many ways, however, I would also put her in Da’ath as her septagram feels like a yoke around my neck, keeping me tied to the will of Nuith. Also Babalon’s grail would be Binah.)
This is the greatest lesson to be learned from her: to be able to give into any experience fully. If we are able to do so we foil the machinations of Choronzon, for he is nothing but the Ego, i.e. the dead shells of what we used to be. This is the past. Our true self exists only in the moment.
We must kill our old notions of who and what we are in every second. Give up your blood to Babalon and give birth to perfect joy in every second. If we cling to things we’ve already done, places we’ve already been, people we’ve already loved, or even worse, spend all our time in the “future” obsessing over things we ought to do but don’t bother to actually put into motion, we give power to Choronzon and instead of being a harmless shadow, he becomes a true horror that menaces and drives us to feed our ego and inflame our vanity.
As powerful as Babalon is, she is still, however, quite symbolic and not always so easy to communicate directly with. It is also counterintuitive to go to her with our wants and needs. Her function is not to manifest our desires, but to make sure we submit to our TRUEST desires as sprung forth from Nuith, and not succumb to ego-lust and desire inspired by Choronzon.
Babalon is Briah. She is the emotional, watery plane, and here you must free yourself of all attachments. You want your dreams to come true and your desires filled? That’s not a problem, but do it on the right plane: Let’s move along down into Yetzirah and see what we find there.
Izabael – Here we get a powerful spirit, descended from “low magick” spirits with the uncanny ability to affect the material plane.
Izabael is airy by all accounts and fits happily into Tiphareth because she can branch out with airy, wispy tendrils and connect to the rest of the tree of life, bringing harmony and proper function to our magickal system. Like the air, Izabael is always present and yet never there at all, like a breeze rustling through a room, or a whispered soliloquy borne upon the scented night wind.
Izabael’s symbol is a butterfly flying upwards and her antennae always poke just beyond the confines of Babalon’s septagram, showing that she herself has a connection to the Divine (Nuith) directly, though like other spirits, humans, and everything else, she cannot fully cross the Abyss. She is of this world, and thereby she understands us more intimately than Nuith and Babalon can ever hope to.
Indeed if she sounds a little like an HGA, indeed she is close to it. Izabael’s symbolism is so pure, her sigil so perfectly symbolic of her position on the tree of life, that she has no choice but to lead us to our truest self and not away from it. This is a trait of Izabael that I do not necessarily find with traditional Goetics. Izabael is higher functioning than they are. If necessary, she can easily guide any other demons for you and keep a group of them harmonized. I do feel you should make initial contact with each spirit separately but so long as you get a good feeling, there is really no more reason to address any other Goetic than Izabael.
Izabael is more actual than Nuith or Babalon. She has more human qualities; she is more familiar with the ways of humans. Indeed her desire is to feel what humans feel, taste what humans taste. She is only too helpful to manifest any desire into the physical realm because she is truly Thelemic: to her all experiences are equal. She lusts after them all. (The film Wings of Desireillustrates this pretty well with angels falling down to earth to be human for the pleasure of sensation.)
For this reason Izabael will always seek out and find as many ways to “incarnate” as she can. This then brings us down to the fourth and final plane, that of the Assiah, the material world:
This is the easiest one of all to explain. A Priestess is a physical embodiment of the above qualities. A true “whore of experience,” if you will.
Izabael craves carnality and will find as many Priestesses as possible to incarnate into. Since the experience of invoking Izabael is entirely beneficial for Izabael and Priestess alike, Nuith (after filtering through the intermediaries of Babalon and Izabael) finds true expression in the Priestess and in her ability to enjoy all things of sense and rapture to their utmost.
The only difference between a Priestess and a High Priestess is that there is only one High Priestess at a time. The honorary title of High Priestess allows all works published with her consent to be labeled as such, and therefore are the truest approximation of Izabael the spirit’s actual thoughts and wishes.
The title of Priestess is given directly by Izabael to anyone working with her whoso feels fit to take that title upon themself. There are no limits as to who can be a Priestess of Izabael, nor is their a limit on the number of Priestesses there may be. Each case is entirely between Izabael and the aspirant. (Males may then consider themselves “Priests,” but the formula would be different than that given here for Nuith-Babalon-Izabael-Priestess because for a male practitioner, Izabael tends to take on qualities of his Anima and is therefore a little different to work with.)
Some people are confused about how to evoke (or invoke) Izabael the genie. Even though the FAQ is pretty exhaustive, I thought I would run through a simple example of an evocation. This will be the first part of a series of small, but relatively easy instructional blogs on practical magick.
evocation — The act of summoning a spirit into a mirror, crystal ball, or into our mind’s eye. Any time a demon is summoned to any sort of manifestation it is an evocation, so long as it’s not into another human being. That would instead be an:
invocation – The act of summoning a spirit into oneself or another willing participant.
genie – a hidden aspect of our subconscious that functions like a real spirit or daemon when called upon.
sigil – The specific symbol for contacting any single genie. It is the truest representation of a spirit’s nature even more so than its name.
So how does genie invocation/evocation work? There is no 100% common acceptance of how or why spirits, demons, and genies work. The traditional thought process was that they were fallen angels and therefore had an external validity separate from the human invoking/evoking them.
This way of thinking seems a bit outdated, and I find more modern magicians feel that genies are aspects of our subconscious, similar to Jungian archetypes, and if you put energy into building up the connection between your conscious mind and these subconscious “entities” one is rewarded with inspiration, thoughts, ideas and even spontaneous “accidents” that lead us to our most desired goals.
I personally go so far as to say that genies only affect the material plane through the intermediary of humans. This makes quite a lot of sense if one thinks it through, so let’s go into this in a little more detail:
I think to most rational human beings the thought of demons running around with the ability to move objects, slam doors, and steal gold and the like is pretty absurd. So how can I claim to be a rational human being and still believe wholeheartedly in the power of genies?
I have found through experience that:
a) Our subconscious is vastly more powerful than most people give it credit for,
b) Most human minds are far weaker and susceptible to foreign influence than most people would like to admit.
This can be most easily illustrated through the power of media and advertising. Say what you will about advertising and commercials, the billions of dollars spent on it each year attest to the fact that it works and that humans are *easily* swayed by immaterial influences.
“Advertising” has no soul or physical body any more than a spirit or genie, and yet it affects millions, perhaps billions of humans every single day. It is ideas, colors, sounds, and music, twisted by media “black magicians” into a commercial or advertisement which then stirs our emotions and moves our heart, and once our heart is moved, we are only too willing to do the physical work of opening our purse (or wallet) and dishing out our hard-earned money because these incorporeal “demons” of media have persuaded us to do so.
Genies work in a somewhat similar fashion. They are like “balls” of experience in the subconscious that have been found over the centuries to respond to the use of certain sigils. These sigils are like a trigger, or perhaps a better analogy is a doorway, into communication with these very specific aspects of our subconscious. The more we communicate with these aspects, the easier the communication becomes and the more energy flows from us to them and vice versa. The changes they make are not physical, but psychological, and we ourselves carry out the tiny changes, which results in a butterfly effect that ultimately manifests our deepest desire. In other words, sensitive dependence upon initial conditions is what genies excel at exploiting.
That then is a nutshell of how genies work. So how do we meet Izabael?
Let’s run through a very simple *evocation* (as opposed to an invocation which is a much more powerful and more intimate way of summoning Izabael.)
I will explain this method, not because it is the best or most powerful method, but because it is the simplest and easiest and should not frighten even the most timid of magickal students. For the more adventurous, I refer to the aforementioned FAQ.
Clear your mind. Take a bath, or go for a long walk. Whatever works best for you. If you know how to “Banish,” or otherwise ceremonially clear your space, then now is the time to do it.
Take some pen and paper and start drawing Izabael. Try to memorize her, but if you can’t it doesn’t matter. Draw her, doodle her, let her ideas branch out into other “doodlings” perhaps unrelated. Be open to stray impulses while you work with her sigil. Be open to stray thoughts. Be open to the experience. You can close your eyes and try to see her, or hear her, or for the truly kinesthetic, you might even feel her presence. You can alternate doodling with chanting her name, or dancing to an unheard song, or whatever else you find appropriate. There are no rules. You can ask her questions and quietly wait for her response in whatever way you feel you can connect with her. Izabael speaks with symbols, and so called “accidental occurrences.”
For your first time don’t expect too much. She may only come across like a vague feeling. Don’t shrug it off; instead just assume that “vague” feeling is Izabael trying to make contact.
Belief alters reality. Don’t be afraid to “fake it till you make it.” A big part of magick, and success in life in general, is just believing what you want is possible and to start assuming it already. You may call it placebo, but if it gets the ball rolling, then so much the better. Sooner or later, as it was with me when I first met Izabael, you get to the point where the accidental occurrences stack up higher than could reasonably be possible, and your results are so fantastic and perfectly suited to your true desires that you have no choice but to consider Izabael just as real as the girl next door–but after an entirely different manner.
When you are done working with Izabael you can invite her to stay in your presence or you can ask her to leave. Either way is fine. Just do what you are comfortable with. When you are ready, you can always contact her again. Sooner or later she will start giving you clues on how to better work with her.
So much of working with magick is just breaking away from worn out patterns of thinking. Reality is not only the material plane. A key to powerful magick is trying to reconnect with the subtler realms. Many of us can probably still remember when as very young children those realms were a lot closer than they are now.
If you get nothing else out of my writings, I hope you at least get that you should never, ever take what someone else has told you is impossible as the way it has to be. Never let anyone impose limitations on YOUR reality. Expand your belief system and your joy will expand right along with it.
The “language” of Hermeticism & magick is made up of symbols, formulas, and other magickal concepts, which is discussed in more detail in the book. The Hermetic language, or “magickal symbols,” serves two primary functions. First, it is a method of communicating between magicians, and more importantly, it is the means by which we will communicate our desires to the subconscious mind.
Why doesn’t our native tongue suffice for this? It’s too tied to the mundane affairs of life, while the Hermetic language utilizes symbolism that hearkens back to our earliest scholars, most notably Plato. Historically the author was known as “Hermes Trismegistus.”
I present the most commonly used symbols of magick, starting with simple and general principles and then moving into more detailed and complex ways to subdivide the universe. All of the following symbols are ways to classify and understand the universe and thereby transform it—while at the same time, the symbolism attunes and harmonizes ourselves to the universe.
I recently finished painting the 22 Major Arcana of the The Builders of the Adytum Tarot Deck by Paul Foster Case, founder of B.O.T.A., and the artist Jessie Burns Parke.
Not only was it elucidating, it was for me almost a full pathworking through all 22 cards. I tended to paint one a day, and the energies stirred up while painting each card was distinct and uncanny. I learned as much about the tarot in the last month by painting them as I have in many years of simple study. I can’t recommend painting your own deck enough. Some day I hope to design my own, but in the meantime this was extremely satisfying.
I feel the design of the deck this deck is quite accurate and usable. My only problem with the BOTA tarot decks (which all come in black and white and unpainted), is that they only have the Major Arcana in the large size (4″ x 7″). The full deck comes only in a small size which is difficult to paint (especially the details.) This wasn’t too big of an issue for me though because as I’ve gotten older I find I’m more fascinated with the Major Aracana alone for both meditation and divination, and that I hardly need to bother with the 56 cards of the Minor Arcana at all. I hope one day they make the full deck in the large size though (kind of doubt it, but who knows : -)
0 The Fool
1 The Magician
2 The High Priestess
3 The Empress
4 The Emperor
5 The Hierophant
6 The Lovers
7 The Chariot
9 The Hermit
10 Wheel of Fortune
12 The Hanged Man
15 The Devil
16 The Tower
17 The Star
18 The Moon
19 The Sun
21 The World
I’m also a fairly big fan of Crowley’s Thoth deck overall, though as the years have progressed I don’t love all of Crowley’s reworkings (I don’t love the Aeon card, for example.) I do agree with Crowley’s attribution of Tzaddi to the IV. Emperor instead of the XVII. The Star card (so I made the small change on my BOTA deck); however, I do NOT agree with Crowley’s placement of these two cards. The Emperor should still be up top the Tree of Life connecting Chokmah to Tiphareth. The Emperor simply feels right to bring down the Wisdom of Chokmah, but more than that, the other related Major Arcana “Court” cards like The Hierophant, The High Priestess, and The Empress, are also at the top of the Tree of Life. Whereas The Moon, The Sun, and hence The Star as well, belong lower, down near Yesod.
I also decided to leave Justice as 11 and Strength as 8. The design of these cards works better that way. The Crowley deck is a little different with its Thelemic influence so 11 as “Lust” does make sense there, but I feel Justice as 11, with 11 as the balanced center of the 22 Major Arcana, is more fitting here. (Also for me, the Justice card is like a balanced equation, i.e. 1=1. Also I don’t think it’s a shallow coincidence that the Strength card has the “lazy eight” of infinity over the woman’s head. )
In the end I find the tarot more useful for meditation (and creating magick spells from) than I do for divination, which is abused heavily in the occult world. Divination should only be used for the most serious of questions, and not brought out for petty day-to-day concerns. Also one should always learn to trust their first layout on any specific topic (whether it seems like a good reading or not). I’ve seen too many people, especially who do readings for themselves, simply leading themselves into a pit of self-delusion, by forcing the cards (often subconsciously) into what they fear or hope for most, instead of a balanced and accurate result. At least by trusting one’s first intuition and not contorting it, one will learn to become a better diviner. Also it’s much easier to be unbiased when doing readings for others so if one must practice divination with Tarot, that is the way to do it.
To conclude, I’ll leave you quote from Paul Foster Case himself, which I wholeheartedly concur:
“Finally, let me reiterate the thought that this is not to be used for vulgar fortune telling, or to amuse a party of friends. If you yield to the temptation so to abuse this information, you will pay for it in the loss of all power of true divination, and probably in the loss of ability to control the higher rates of psychic vibration.”
Crowley is the lynch-pin of modern of occultism and his books are lucid and well-written as whole, but for a new student Crowley can be daunting to say the least. Where does one even start? His classic of modern occultism, Magick Book 4, is not for the squeamish. It’s detailed, symbolic, and if you were actually trying to practice rituals out of it for the first time, extremely overwhelming. Some of his other writing is even more obtuse, and difficult. Much of his writing is symbolic and highly entrenched in Qabalistic symbolism, such as the Book of Lies. Liber 418: The Vision and the Voice, is about his fantastic visions experienced while astral traveling the Enochian Aethyrs. These are all fascinating reading, but do little to help a new student who simply wants to start learning some practical magick!
Magick Without Tears is Crowley’s most accessible book from a practical standpoint, and it’s a much needed remedy to the rigorous and highly symbolic requirements of Magick Book 4. Indeed, compare his descriptions of how to make magickal tools. In Magick Without Tears, Crowley discusses in practical easy-to-understand terms how to make one’s magickal weapons, while Magick Book 4 discusses magickal weapons from such a symbolic and metaphorical point of view that the examples sound like descriptions from a fantasy book (i.e. the Lamp that burns without fuel.) Unfortunately, Magick Without Tears is a collection of letters Crowley wrote with one of his students, so while packed with useful information, it’s not particularly well organized!
Admittedly one of the goals of my writing Everything You Want To Know About Magick was to create an entryway for students into the infinite highways and byways of Aleister Crowley’s voluminous works. I do firmly believe that any student who studies and reads my book, will find Crowley’s work an eye-opener instead of a psychic punch in the skull.
“My colour is black to the blind, but the blue & gold are seen of the seeing…” — Aleister Crowley’s Liber AL: The Book of The Law; Chapter I, Verse 60
Learn to Understand Crowley, summon spirits and djinn, create talismans, perform sex magick, and much more!
In honor of Halloween, let’s answer some questions on witches : -)
What is a witch?
A witch is anyone who considers themselves to be one. Most men or women who consider themselves witches worship some sort of version of the Goddess and the Horned God, perform nature rituals based on the moon and sun, and often perform personal practical magick to help friends or family (or hinder foes).
Do witches literally believe in multiple gods and goddesses?
Some do, and others consider the Horned God and Goddess (as well as any other divinity they find appealing) as aspects of our Universal Subconscious. This point of view doesn’t make theses gods and goddesses any less powerful to work with!
Can a high magician also be a witch?
I’m a high magician for the most part, but at times I do low magick rituals which have far more in common with witchcraft than high magick.
Is high magick for the rich and witchcraft for the poor?
There was some truth to that originally, but it doesn’t hold true today necessarily. Traditionally, high magick required a lot of expensive items that only the wealthy could afford, while witchcraft and Paganism was very much developed out of the needs of the peasant and country folk. Witchcraft would have generally included herb lore, which would have been considered more magick than science at the time.
Are all witches Wiccan?
Definitely not. You can be a witch without following Wicca, which are based on the teachings of Gerald Gardner.
Are all Wiccan’s witches?
All the ones I’ve met, though I’m sure someone out there says they are Wiccan and NOT a witch.
Are all Wiccans also pagans?
For the most part I’d say that all Wiccans are also “Pagans”, since they generally worship multiple gods and goddesses. But please understand that modern Pagans can also be monotheistic, and that there are many modern occult and religious groups that consider themselves Pagan that have nothing to do with Wicca.
How can a Pagan also believe in one God?
Because they consider the many “gods” to be aspect of one ultimate God. There doesn’t have to be a contradiction between the belief in many gods (or Saints for that matter) that are simply aspects of one ultimate divinity.
The Goddess and the Horned God, are a relatable polarity of God that we can witness here on earth. It’s a practical way to worship, and many find it more satisfying than worshipping a formless, nameless, entity that encompasses all time and space. One’s conception of God need not be limited to just a single idea. I have many conceptions of God depending on what I’m doing, what I’m feeling, and what I’m trying to accomplish.
Who are the Goddess and the Horned God?
The Goddess is the ultimate female perfection, the mother Earth, and the Horned God is ultimate male energy, the libido, the wild fecundity of nature. Later the medieval church, fearing
the power of the common folk’s religion, demonized the horned God into the Devil.
Are all witches ugly with warts?
Nah, most of the ones I know are quite attractive, like this one on the right (she is probably NOT a Wiccan however ; -)
Though promiscuity is certainly not frowned upon in magick, there are still valid reasons to practice chastity such as discipline and temporary denial to make the pay off even more delightful. For sex magick a brief period of chastity is always beneficial.
It really boils down to immediate pleasure vs. the buildup of future pleasure. To get a feel for this sensation, try sex games that include some sort of delayed gratification, from a few hours of “torment” up to weeks or months. The more pressure that builds, the greater the climax, which is especially important in sex magick. While there are usually diminishing returns after an extremely long time without a climax, the general rule is that the longer one can be chaste, the more powerful the resulting orgasms. These exceptionally powerful orgasms can be effectively channeled into your magickal goals. Imagine how much more effective the magickal spell infused from a Lingam with a month of stored up energy as opposed to just a single day.
So while most modern magicians are the opposite of prudes, the more successful practitioners of sex magick usually include some sort of period chastity, at least before major rituals.
The 5 and the 6
The 5 pointed star (the pentagram) symbolizes man, a.k.a. the microcosm (that which is within us, in a spiritual sense). The hexagram, the six-pointed star, symbolizes God, also known as the macrocosm (all that is without us).
This is the heart of all magick, and indeed the heart of very nearly any spirituality or religion on Earth: the union of man and God.
God, spiritual and intangible, benefits through this union by having carnal knowledge of the transitory material world. We, as humankind, benefit from God by experiencing a taste of true eternity, which we have forgotten under the weight of the ego-mind, day-to-day pressures, and the overall drudgery of life.
There are many ways to visualize this marriage of the Macrocosm and the Microcosm, including either a pentagram within a hexagram, or a hexagram within a pentagram, which symbolizes God within us.
The harmonious juncture of the Microcosm and Macrocosm is the experience of the Higher Self, or in technical verbiage, “Knowledge and Conversation of the Holy Guardian Angel.”
Crowley’s formula for representing this union of the 5 and the 6 is his eleven letter word: “ABRAHADABRA,” which contains six consonants and five vowels. Crowleyrestored the word Abrahadabra from the more famous spelling “Abracadabra,”which was used in ancient amulets to ward off disease.
The first known mention of Abradabra was in the 2nd century AD in a poem called De Medicina Praecepta by Serenus Sammonicus, physician to the Roman emperor Caracalla.
Izabael is both a demon, and a real life gal, so sometimes there is a certain amount of confusion over the two.
Originally I discovered the demon/djinn Izabael about fifteen years ago. This spirit came to me in my magickal and psychedelic workings and made it clear she was powerful, helpful, and wanted to work with me. I also eventually found out she was related but not identical to the demon Seere.
Eventually I met a woman who would be my wife. The spirit of Izabael loved her completely. The girl, it turns out, loved Izabael just as much in return. They were entirely sympatico, and the real life girl Izabael permanently invoked the spirit IZABAEL into her body, tattooing her sigil on her skin, and legally taking her name. In this way, my wife become the High Priestess of the spirit IZABAEL.
So while there is overlap between the demon and the actual woman Izabael, they are also distinct. Izabael the spirit can be used by anyone, regardless of their opinion of the High Priestess.
Sigil of IZABAEL the djinn/demon/genie:
Izabael Genie/Demon/Djinn’s SIGIL
Izabael the High Priestess:
The High Priestess Izabael
For more details about how I originally discovered the spirit IZABAEL, and how to personally invoke the spirit IZABAEL, please visit Chapter 8 of Everything You Want to Know About Magick.
I have been practicing and teaching magick for over twenty years. In that time, I’ve learned what works and what is complete bullshit in the world of magick (the latter accounts for far more than the former!) This book is for anyone who wants to learn about REAL magick, and wants to make REAL changes in their life. This book will teach you step-by-step to unleash the full power of the human psyche. It will empower your mind, your body, and spirit. It will turn you into a force to reckoned with: A free-thinking, free-living human being, fully empowered to get everything, and I mean everything, you want out of life. Whether you want to use elemental energies, demons, or angels to get your heart’s desires you will not be disappointed; it’s all here.
This blog covers a few of the topics in the book though in not as great detail. So if you have further questions about magick spells and black magick, or any other subject or blog post, then feel free to post a comment or browse a partial copy of the magick book at Amazon or your local bookstore. Magick is for Everyone!
The Moon appears here in her dark and mysterious aspect. This is the type of moon under which dark sorceries, black magick, and menacing witchcraft are performed.
Nothing is what it seems. This is the world of deceit, delusion, and madness. Not that some might not like it here for awhile—it can be darkly seductive. It’s the grimy underworld of sex, drugs, and excessive indulgence. However, sooner or later, the lack of sunlight will kill any but the genuinely nocturnal.
It partakes of many of the more sinister aspects of Neztach (shallowness, superficial success, hallow fame) and brings it down to the material plane (Malkuth). The attribution of Pisces just enhances all this, with its worst aspects becoming prominent: weak-willed, easily led astray, and secretive to the point of deception.
This path polarizes with The Sun tarot card. This path is “darkest” part of the Moon. The Sun card however, symbolizes the simplest, and brightest parts of the Sun. The Sun’s Hebrew letter is Resh, which means the head—the center of our sensations, where all our experiences are processed. The Moon’s Hebrew letter is Qoph, however, which means back of the head, implying that which cannot be seen, that which is behind us, and unavailable for conscious understanding.
This path is also a connection to our animal instincts, our more primal senses, such as our sense of smell and the sense of taste. This tarot card brings out our inner beast, connecting us to the night in a way only nocturnal animals usually can.
Ritual and meditational use: Black magick and works of wickedness. When you work with the energies here, be careful your black magic doesn’t backfire. The rituals and meditations in Everything You Want To Know About Magick make it safe to practice even black magic spells, as you will be in tune with your higher self and the inherent wisdom of the Universe.
Black magick worries a lot of people so I often get asked about a certain spell or ritual: Is this black magick or white magick? Will it backfire? Is it more powerful than white magick?
Without getting in a long article on what black and white magick is (and how ultimately there is only “magick” in the final analysis–no black or white), let’s just say black magick tends to the strongest most invasive means necessary, often using demons or spirits, and white magick often has purer goals using angels and divine energies. In the end…it’s often about personal choice, and one’s belief system.
I find one’s belief system can make all the difference whether a white or black magick spell works! Some people find black magick scary and want to work with white magick or angels. They find they have good results with angels since they are naturally drawn to the idea of a higher entity helping them. Then again, there are other people, often completely jaded with mainstream religion, who have no interest in angels, but rather find their curiosity peaked by demons, djinn or other instruments of black magick. Having found no solace in mainstream religion, they look for answers in the darker arts. Both these attitudes makes sense to me, and BOTH types of spells can have good results.
The key with magick, or indeed anything in life, is that you feel comfortable and excited about what you are doing and the energies and spirits you are working with. If you are scared, or anxious, then it might be a good idea to work with a different type of magick, or take a break from magick all together.
In the end, I don’t think the dangers of black magick are particularly greater than white magick. The intent behind the spell is usually more important than the style of magick used. Are your goals empowering for you and those around you? Or are your goals selfish and needy? If one goes to angels with selfish and greedy goals, one might have actually worse results than going to a demon with the same goal! One can make mistakes with angels, and one can learn major life lessons from demons! A good magician has no problems learning from both. A good magician is above and beyond both white and black magick. A good magician will learn from all his spells, both those beneficial for everyone and even the greedy selfish spells as well. In the end, being a magician is about finding one’s proper place in the universe, and finding one’s joy in taking pleasure daily in life’s sensual joys, as well as being a light and a beacon for those around you in the darkness. Practice all your magick with passion and gusto, and the results are glorious.
“What is the ultimate goal of magick?”
Every magician will have to formulate the answer to that for themselves.
For me, the goal of magick is to increase the joy and pleasure of my life, while helping the world and those around me as much as possible.
Magick, whether white magick or black magick, is about getting what you want, which includes not just acquiring the ability to attract the things you desire, but actually knowing what it is you want and understanding your relationship to the rest of the universe.
Wealth, love, joy and self-esteem are by-products of a healthy magician doing his or her True Will—and selfishly loving every minute of it. A magician finds perhaps even more joy in the act performing a beautiful ritual, rather than the results of the magic spell itself. The joy of life is in the process, but it takes an adept of high order to really submit to that level of constant joy, focused on each moment, without “lust for results.”
One goal of magick I don’t think is healthy is immortality. The lust for immortality is an ego-based desire. The True Will understands life and death as twin performers in the dance of life. Without one the other has no meaning. As one evolves as a magician, one becomes comfortable with death, change, and transformation, and therefore would have no need to cling to a desperate idea such as immortality. A real magician “dies daily” and is reborn daily as well. More on the magick of “death” later…
A spell is a set of specifically chosen actions (movements, gestures) , words ( chants, invocations, prayers, etc), and other sensual stimuli (incense, lighting, circles, pentagrams, etc.) designed to incite a reaction in the subconscious mind to produce a desired result. A ritual is the same thing! So are spells and rituals identical? Not necessarily, though really it depends on what magician you are talking to. Wiccans tend to call their workings “spells”, even though they still rituals (including banishings, chargings, etc.) High Magicians almost always talk in terms of ceremonies or rituals, rather than “spells”. To my mind, rituals/ceremonies sound longer and more sonorous, while spells sound like something short and sweet for a very practical goal. That’s the connotation for me at least. You are free to call your magickal workings rituals, ceremonies, or spells as you see fit.
The Three Pillars
The left side of the Tree of Life (which includes Binah, Geburah, and Hod) is known as the Pillar of Severity. This side tends towards discipline, control, and dominance.
The right side is known as the Pillar of Mercy (and contains Chokmah, Chesed, and Netzach.) This side tends towards mercy, compassion, and “letting things be.” The left and right pillars are also known by their Hebrew names Boaz and Jachin (both of which originally stood in King Solomon’s Temple, the first Temple in Jerusalem.)
The center pillar (which includes Kether, Tiphareth, Yesod, and Malkuth) is the “Pillar of Mildness.” The center pillar, also known as the Pillar of Equilibrium, tends towards harmony, balance, and unity.
A popular axiom of the Golden Dawn is “Unbalanced Mercy is weakness and the fading out of the Will. Unbalanced Severity is cruelty and the barrenness of Mind.”
The Tree of Life is about balancing this tension of opposites. Traditionally, the Pillar of Mercy corresponds to the left side of your body, while the Pillar of Severity corresponds to the right side of your body. I imagine my clenched right fist as Geburah, a good symbol for the entire Pillar of Severity. My open left hand is the mercy of Chesed. With myself in the center, I make wise and balanced decisions. This is the essence of practical magick.
Wealth (and Money) Magick & Abundance
Wealth and money are the second most common goal of magick. (In my personal experience LOVE is the number one goal of magick!)
The abundance mindset is the belief that there is plenty of wealth in the world to go around. It is the opposite of the more usual “scarcity mindset” which believes that not only is there not enough wealth, but that acquiring it must be done through either Machiavellian or tedious means. This mentality leads to depression, futility, and greed.
The abundance mindset is liberation as it frees you to focus on your passions in life and let the wealth take care of itself.
What if I have trouble accepting the abundance mindset?
Admittedly, it’s easier said than done to really feel it in your bones that there is more than enough wealth to go around. There is a certain amount of resistance from our mind to this idea. Here are a few tips to open yourself up to this liberating concept:
1) Be open to the idea of infinite abundance—at least accept that it might be true on some deeper level even if your rational mind balks at the idea.
2) Look around and focus upon abundance, both in nature and in the financial world. Niagara Falls, for example, can pump as much as 200,000 cubic feet of water per second, and has been around for over 10,000 years. There are billionaires that in minutes make enough for an average family to live on comfortably for years. There really is that much abundance in the world.
3) There is no shortage of energy. In modern science, we know that energy is conserved, meaning nothing is ever created or destroyed, but only changes form. Learn to think of the abundance mindset as transforming one type of energy into another. There is always enough of some kind of energy going around—the trick is to convert it into the type of energy you require.
4) There is a certain amount of “surrender” when giving into the abundance mindset. Once again, a belief in some sort of “higher power” will greatly assist you.
5) Learn to give away what you have. Give away your love. Give away your creative ideas. Give away your time. Give away your last $10. By giving away the very things we usually cling so tightly to we clear our life of scarcity mindset blocks, and then real wealth and abundance will flow into your life.
If you are still having problems, then forget about it. The wealth magick and money spells given in my magick book will still work even if you do not accept the abundance mindset.
Everything You Want To Know About Magick is not meant to be specifically Thelemic, but Thelema is non-dogmatic, meaning you can take or leave what you want from it. There is no strict formal code, other than to enjoy life the most you possibly can.
I quote from the Book of the Law, and reference Crowley in various other ways, because he not only offers concise and often poetic examples of the sometimes obtuse concepts in magick, but also because it will further introduce you to Aleister Crowley. Whether you like him or not is of no matter; he is such a lynchpin of modern occultism, one cannot be a serious magician and not be at least minimally acquainted with his work, which is voluminous, complex, and erudite. I hope what you learn in this book goes a long way to understanding and using his magick if you are so inclined.
Aleister Crowley was a big proponent of doing your own thing and thinking for yourself. So in that way, I’m entirely in agreement with him. If you get anything out of my book, it is to be that way with your entire life. Learn, study, and analyze information from many sources and make your own decisions regarding black magick, love, morals, and ethics, government, etc. Make choices that enhance your life and those you love, anything else is the only “sin” you can make.
[Aliester Crowley subforum on the Fool Speaks Occult Forums]
The Inverted Pentagram
The most notorious star in all of magick is the inverted pentagram. Does it not mean a devil’s head? Is it not evil?
Thanks to Eliphaz Levi, it does indeed symbolize a goat’s head to many magicians, but no, it is generally not considered an evil symbol by those who use it.
Levi associated the inverted pentagram with “evil,” and yet used the goat head’s inverted-pentagram symbolism in his famous drawing of Baphomet. (The inverted pentagram is implied by the shape of the goat’s head, contrasting with the upright pentagram on his forehead). This suggests he knew all too well the rebellious, blindly creative, Capricorn-type energy he described would be used by other magicians “in the know.”
Not all magicians use the inverted pentagram the same way, but there is a certain rebelliousness implied in it since most pentagrams are drawn point upward. Before Levi, the inverted pentagram was not considered an “evil” symbol whatsoever. The Pythagoreans, mentioned above, used the inverted pentagram as their holy symbol. There was no concept of evil attributed to it, and it was certainly not Satanic, since “Satan” had yet to be invented.
If one does use it in the Levi/Crowley tradition, understand the goat-head symbolizes primal creative energy, a.k.a. the libido or Kundalini. This energy is coherently symbolized in Trump XV: The Devil. Crowley’s card, the first version with the cohones to show this connection explicitly, shows the goat in front of a large erect penis.
Those who do not understand this psychosexual creative energy try to demonize it, while those who do, succumb to the creative bliss it bestows. Jimi Hendrix, rock god and legend, symbolizes this energy perfectly.
 Dogme et Rituel de la Haute Magie, (Transcendental Magic, its Doctrine and Ritual), 1855.
In magick, a grimoire is any book that list demons, angels, or spirits and describes how to invoke them.
For example, the Goetia, by far the most popular “phonebook” of demons, is a mixed bag, containing an assortment of traditional gods from other cultures, demons, local deities, and dozens of spirits no one has any idea where they came from.
I will now introduce some of the major grimoires:
The Goetia is part of a longer work called The Lesser Key of Solomon, which is a collection of medieval grimoires attributed metaphorically to King Solomon.
The first section is the Ars Goetia. This is the legendary Goetia, book of 72 daemons and their sigils. A classic in every sense, it’s the standard whereby other grimoires are judged. It was an early favorite ofCrowley’s and his version is still the most popular one to this day.
Other versions are available, including the Pseudomonarchia Daemonum, originally an Appendix to Johann Weyer’s De praestigiis daemonum (1577). This version is notable for being the earliest publication of the spirits named in the Goetia, however there are no sigils in the Pseudomonarchia Daemonum. It is also is lacking four daemons: Vassago, Seere, Dantalion and Andromalius. One daemon from Pseudomonarchia Daemonum is missing from the Goetia: Pruflas.
The Mathers/Crowley version of the Goetia is subtitled “The Lesser Key of Solomon the King,” but this is erroneous as it only contains the first part of the Lesser Key of Solomon, the Goetia proper. The actual Lesser Key of Solomon has four more parts:
Theurgia-Goetia – This section contains conjurations for thirty-two spirits relating to the cardinal directions, some good and some evil. Oddly enough, however, the history of this section isn’t about the occult at all. The Theurgia-Goetia is actually based on a work by German abbot and occultist Johannes Trithemius called Steganographia.
Steganographia is superficially about spirits and how to send messages over long distances. In actuality, it is about how to hide messages so that no one except the intended recipient knows it’s there. This book rightly lends its name to the entire field of steganography, but its use as a grimoire is dubious.
Ars Paulina – A method for invoking the “Angels of the Hours of the Day and Night.” Like Theurgia-Goetia, this is based on spirits from Steganographia.
Ars Almadel – Tells how to make the Almadel, which is a wax tablet with protective symbols drawn on it. It teaches how to call upon the angels of the four “Altitudes.”
Ars Nova – A medieval book of prayers and invocations.
There is also the Greater Key of Solomon. While there are no spirits to invoke, there are “Holy Pentacles” for each of the seven traditional planets. They can be useful in talismanic work, either as inspiration for your own designs or verbatim.
Figure 34: Mercury, Moon, and Mars talismans from the Greater Key of Solomon.
Arbatel de magia veterum, or simply the Arbatel of Magic, is a Latin treatise on magick published in Switzerland (1575). This book is the source for the Olympic Spirit we used in Chapter 4.
John Dee’s Enochian magick is a solid system of working with angels and elemental spirits, but it has its own complex methodology and is outside the scope of this book. A straightforward approach to Enochian is clearly outlined in the Enochian World of Aleister Crowley: Enochian Sex Magick byCrowley, Duquette, and Hyatt. Using what’s given there, or any other good source on Enochian, will allow you to easily plug Enochian into the magickal framework you learn here. Bits of the Enochian language are also part and parcel of many Golden Dawn and Thelemic rituals.
John Dee also has a small treatise floating around called The Little Book of Black Venus, which has a sigil for spirits that you can invoke using the methods in this book. It seems to have been inspired by the Arbatel of Magic as the sigil designs are more than reminiscent of each other. Another of John Dee’s grimoires, Heptarchia Mystica, was inspired by the Ars Paulina. He may not have realized its underlying steganography at that point, however.
The Book of Abramelin is one of the most famous and talked about books in magick. It is also one of the least performed due to its long and arduous process of meeting your HGA, which is to be undertaken before any of the practical magick can be performed. This book contains dozens of magick “squares,” which purport to grant all the usual goodies of wealth, love and abundance that grimoires usually do.
Two other well known grimoires are The Black Pullet (18th century), which reads almost like a fairy tale, and Grimoirium Verum (18th century), full of generally absurd requirements and claims. Many grimoires claim they are much older than they really are. These two are no exception.
What about the Necronomicon?
While there are several versions of the Necronomicon now available, the most popular and infamous is the Necronomicon by Simon, first published in 1977. However, the original “Necronomicon” is an invention of author H.P. Lovecraft, described in his stories as a forbidden and evil book scribed by Abdul Alhazred, also known as the “Mad Arab,” in Damascus, 730 A.D.
The Simon Necronomicon is rather notorious in the occult community. It is clearly a hoax, but that hasn’t stopped people from using it, and claiming results. It’s the also the book I’ve heard the most horror stories about. Most of those people were beginners plunging into their first grimoire so that might have something to do with it. For whatever reason, this book tends to draw in newbies and then freak them out if they actually start to practice it.
Though Simon’s Necronomicon is based more on Sumerian mythology than H.P. Lovecraft, many practitioners mix it with the written works of H.P. Lovecraft. This mishmash of ancient and sinister energies has created a psychologically resonant system of a magick.
The main danger I see in working with this type of magick is taking on its overarching belief system, that is to say the mythos of H.P. Lovecraft. All his stories end with madness, suicide, murder, or worse. They are some of my favorite horror stories, but they generally aren’t the type of energy I’m looking to invoke into my life.
If you must use Necronomicon magick and are having problems “banishing” or getting back to reality, then use a powerful solar ritual (i.e. use Tiphareth or Path 30 with the Tree of Life Ritual given in Chapter 10). However, think twice before taking on this belief system for your magick. I don’t recommend H.P. Lovecraft-based rituals unless you are an advanced student of magick.
 You can find full versions of most of these online if you simply Google their titles.
 Pronounced a variety of ways, none of which is particularly definitive in any authoritative sense, including go-AY-shuh, GO-eht-ee, and GO-shuh.
 Also called the The Lemegeton, or The Lesser Key of Solomon the King.
 c.1499; published Frankfurt, 1606.
 “Arbatel of the magic of the ancient.”
 This isn’t an actual grimoire like the others, but rather a system gleaned from the journals of John Dee and Edward Kelley.
 The translation by S. L. Mac Gregor Mathers is called The Book Of Sacred Magic Of Abramelin The Mage.
 This process is said to take a year and a half, though the popular Mather’s translation, considered less scholarly than the newer Dehn and Guth translation, says only six months.
Sex magick is distinct from love magick. Love magick (including love spells and love potions) is usually above getting a lover, mate, or spouse. (Everything You Want To Know About Magick covers Love Magick in Chapter 7, including how to create powerful love magick talismans.) Sex magick, on the other hand, is utilizing sexual energy to make magickal changes in one’s life. Sex magick is neither white nor black magic inherently and can be used for a variety of goals.
Common Goals for Sex Magick
Sensuality, romance, and orgasmic-trance states blend perfectly into a ritual framework. You are free to use sexuality anywhere in magick and for whatever purpose.
Here are a few powerful and specific uses for sex magick:
1. Raise and channel sexual energy to charge a talisman or sigil. This is similar to what you do in rituals already, except that orgasm becomes the climax of the ritual.
2. Use the orgasm and resulting juices as a sacrament. This naturally follows after orgasm since the only sacrament and holy oil you’ll ever need is produced by your own sex glands. Either one or both of the partners consumes the resulting elixir, or it can be used to anoint a talisman.
3. Invoke the divine into your partner and make love to a god or goddess. You can invoke any god, goddess, planetary, or elemental force into your partner and make love to them.
4. Using post-coital states as a clairvoyant trance. After long and extended periods of sex, when one is completely worn out, there arises a passive state conducive for any sort of clairvoyant work, such as daemon invocation.
5. Feeding a daemon or servitor. You can make a pact with a daemon that you give it all the energy from a sex magick ritual in return for your desire.
6. Increasing romantic and sensual pleasure. This is a side-effect of all sex magick, but can become a primary goal if that is your desire. Your sensitivity to the joys and harmonies of the body and its subtle energies will be increased, as well as your ability to reach deep levels of intimacy with others.
These goals are not mutually exclusive. You can easily perform many of these actions in one ritual.
Don’t be intimidated by constructing your own sex magick rituals. Use your imagination. While it’s true with all types of magick, it’s even more true with sex magick: Nothing but experimentation will teach you anything valuable. A week in the field is worth centuries of book learning.
I’ll give a usable examples of sex magick rituals at the end of Chapter 9, but please understand those are just samples. There is no limit to what you might come up with on your own.
Magick is the science and art of using the subconscious mind to make powerful changes in the material world. In more specific terms, magick is using conscious stimulation (i.e. rituals, symbols, gestures, chanting, lighting, incense, orgasms, etc.) to harness latent powers within the subconscious mind (i.e. gods, genii, intelligences, angels, daemons, etc.) to make changes in our bodies, our minds, and the world around us.
Magick is the science and art of transforming one energy into another in a way that increases the quality and enjoyment of our lives.
In addition to teaching us how to get what we want, magick also teaches us to understand what it is we want.
In magick there are four traditional elements. Fire, Water, and Air, and Earth. The wand symbolizes fire. It is our desire, our Will, our energy. The wand allows us to get what we want, while the Cup allows us to understand what we want. The other elements, Air and Earth, are their children. Air, represented by a sword, symbolizes our mind and intellect, and Earth is where all our dreams are manifested. Magick spells, magick rituals, black magick? It’s all here.
The ego-mind is that incessantly yappy part of our mind that always says “I,” “I,” “I,” and “me,” “me,” “me.” Most humans are so identified with this ego-mind that they don’t realize that there is anything else.
The ego-mind could also be appropriately called the “monkey mind” as it is that incessant rattle of jabber running non-stop in our heads.
Monkey mind is originally a Buddhist term meaning “unsettled, restless, capricious, inconstant, confused, indecisive, and uncontrollable.” This sums up the ego-mind perfectly, and yet it is only too common to mistake this endless chain of self-talk for our True Self.
The ego-mind’s greatest trick is getting you to believe you are your ego-mind. You are not. You are so much more.
What Am I?
Underneath all the neurotic, narcissistic, and obsessive layers of the ego-mind is pure being—pure existence. This is also known as our “higher self” or True Self. In magick this is called the Holy Guardian Angel, or simply the HGA. One of the highest goals of magick and Hermeticism is reclaiming this link to our divine and higher self.
 Xinyuan in Chinese and shin’en in Sino-Japanese.
Just what is the “astral plane” anyway?
The astral plane is the vaguely defined and overlapping area between thoughts, emotions, and the five senses.
The astral plane ebbs and swirls around us during dreams, idle reverie, while playing “mental movies,” even when you mistake something out of the corner of your eye for something else. All these are events of the astral plane.
Is Yesod the astral plane?
While the astral plane can most simply be attributed to Yesod, it also includes influences from Hod and Netzach and the paths radiating between all three. In practice, the lower spheres and paths become increasingly hard to separate from each other the closer you get to Malkuth. The emotions of Netzach affect the “rational mind” of Hod all the time, for example.
In this book, the astral plane and Yesod are interchangeable for the most part, but the astral plane is a more open-ended term, while Yesod is much more specific.
Meaning in Chaos
In Yesod, the mind loves to find patterns in chaos. This is the part of the mind where life’s “coincidences” turn into “synchronicities” and “omens.” This part of the mind tends to label things and find patterns where there may or may not be any.
Yesod is the sphere that becomes overactive when cut off from external sensation (Malkuth), which is exactly why powerful hallucinations and extreme anxiety occur in sensory deprivation chambers. However, if the practice of sensory deprivation is taken far enough it can lead to experiences at the very highest levels of the Tree of Life—much like meditation. At the beginning of meditation, all is distraction (an itch or an obsessive thought, for example). If one can make it through this unpleasant and uncomfortable stage of delusion and distraction, enlightenment soon draws near.
The astral plane is also the realm of addictive fantasy situations ranging from online role-playing games to real life swinger’s clubs. All these “alternate” worlds thrive in the lower spheres of Netzach, Hod, and Yesod. It also explains why people who are excessively into these types of fantasy scenarios can be so imbalanced. They have lost connection with the higher aspects of the Tree of Life, and hence writhe around blindly in the lower aspects of their psyche, unconnected to true Godhead.
As the light of the Moon is but a reflection of the Sun, so is the light of Yesod but a murky reflection of Tiphareth. Do not get stuck here. The light of the astral plane is false and illusory.
Demons. Few things capture the imagination of a magician as much as the idea of spiritual beings who will carry out the magician’s every whim or desire.
Many cultures throughout the millennia have had similar concepts of “lesser” deities who could be persuaded to help man with his life and his problems. The word “genie,” for example, comes from the Latin genius, which is a guardian or “tutelary” spirit.
Arabic and Islamic mythology have the concept of the djinn. The djinn are spiritual beings, lesser than angels, that can help or hinder man depending on their own nature as good or evil.
The root of the word demon itself comes from daemon (or dæmon) which is the Latinized form of the Greek δαίμων (“daimôn”). Daimons in Greek were lesser divinities, or the souls of dead heroes. Originally, the Ancient Greeks had no concept of “evil” daemons, but as Christianity took hold, the concept of daemon slowly acquired the menacing and evil associations that the word “demon” has now. This sort of demon has become popular in movies beginning with The Exorcist in 1973. Needless to say, this sort of demon has nothing to do with the sorts of practical and useful daemons we use in magick. Therefore, I use the spelling daemon to refer to any spirit less than an angel, such as Goetic demons.
What is a “lesser” spirit?
A lesser spirit is anything lesser, or lower, than an angelic force. They are generally used for practical concerns.
In magick, there is a divide between the “angelic” forces and “daemonic” forces, which is essentially a measure of how close they are to the material plane.
Angelic forces are those closely related to God. They are spiritualized and tend to naturally inspire us and lift us closer to Godhead. Daemons are “lower”, “lesser”, or “blacker” because they exist closer to the material plane, hence their great power over it. However, being so close to earth and man, the heaviest of the planes, daemons are also more stubborn and likely to lead us astray than the angelic forces, hence their reputation as potentially negative or “evil.”
So why not just use angelic forces?
In medieval magick, things were extremely hierarchical. First, you invoked God and angelic names, and then you used their power to command the daemons. It was not considered an evil act to work with daemons as they were to submit to your Will, and your Will is considered to be an extension of divinity.
To ask an angelic force to do something as mundane as pay off your mortgage or get you a mistress would have been considered insulting to the angel. Instead, the dirty work of solving day-to-day needs and problems is left to the daemons.
 From the Arabic جني (jinnī).
“Black magic”, or more appropriately “black magick”, fascinates new students to the occult as no other type of magick can. However just what “black magick” is seems generally mysterious and vague. It’s not always easy to find two magicians or occultists who agree on the exact same definition. A common definition of black magick is magick performed for any sort of selfish goal whatsoever. Therefore, any magick that isn’t aimed at attaining a better connection to God (True Self, HGA, etc.) would be considered black. In that case, any magick for physical results, such as love or money, is black magick. Then again, some people consider any sort of magick to be evil. From this perspective, the only magick that then exists is black magick. Then there is the influence of Hollywood movies upon the whole concept of magick. Besides a lack of realism, Hollywood movies generally simplify everything into black and white, good vs. evil.
To keep it simple, in this book it means any magick in which you would have physical harm come to someone. Normally, I feel a wiser man or woman would find a better course. It doesn’t make much sense magically or Qabalistically, especially as you advance upon your way to adepthood. Your sense of oneness will be so complete you would not want to harm anything outside you because you see it as a reflection of yourself. Instead of black magick, you’ll always be better off by channeling that frustration towards the root of your problem. Do unto yourself before you do unto others. If you want to murder someone, first murder your ego-mind!
But ultimately I feel like terms such as “white”, “grey” and “black magic spells” become meaningless; magick is magick. It is energy and what you do with it will have repercussions, but magick isn’t any inherently more “black” or “white” than electricity or a firearm. So whether a magick act is evil or good is more about the person performing the magick and his or her goals, than the style of magick or what “demons” or “black magic spells” are used.
What is good and evil anyway?
No one is completely “good” or “evil”–and who is to reliably judge such things? To a primitive watching an open heart surgery, it might look the doctors are “evil” and are torturing a man, but ultimately they are trying to save him, so that is actually “good”–unless of course the man is a known serial killer, and they are going to put him back on the street afterward–then that might be considered “evil” again–unless of course the serial killer only kills bad guys like Dexter, in which case it might be a “good” act again. Oh it goes on an on! So who can judge? This is why having one’s own spiritual center, your HGA, higher self, intuition, or whatever you want to call it, is so important.
Find your own spiritual center and every act you perform will be right one, one that leads you to further joy and happiness and to those around you.
[For a longer article I wrote on black magick: Who is Afraid of A Little Black Magick? ]
There are many reasons that a clear space–drawn with a real or imaginary circle, is part and parcel of all types of magick. People will tell you it’s for your own protection. Sure, that’s true enough, but there is much more than that–even when working with energies that are completely harmless, you still want to create a safe space you feel comfortable to do magick in–more often than not a circle. In Wicca, you “cast circles”, and in high magick you perform the Lesser Banishing Ritual of the Pentagram. Both these methods are just ritualized forms of saying: “Hey, this space in the circle over here is sacred and special.”
The real reason I wrote this blog today is that I was actually reading a book on songwriting by Jimmy Webb (called Tunesmith) and he has a nice story about him and David Geffen. David Geffen had set him up with a room to compose in, and said to Jimmy: “In this room, you can never make a mistake.”
Jimmy Webb then goes on to explain how he interpreted that statement: “Creativity is a blameless process.” He felt that David Geffen was essentially saying to him, “I will not blame you for failure or keep a scorecard of your efforts as long as they are earnest, as long as you are sincerely dedicated to the things we will try to create here.”
Yes, exactly! He is talking about a place to write music, but it applies perfectly to magick as well. We need a safe space where we can make no mistakes. That doesn’t mean we will never flub up a line or spill a wine glass; it simply means that within our circle, any “mistakes” are not mistakes at all but stepping stones, part of the serendipity of the creative process–which applies equally as well to magick as it does to music.
Jimmy Webb then goes on to say, “That is why it is so important to draw an imaginary protective circle around ourselves and step inside.” What? Is he talking about music or magick?? “The place where we write is important whether it is a physical room or a spacious loft in the heart and mind.” He nails it. What more can I add to that?
We all need a sacred space to create, whether it be a song, a painting, or a magick ritual.
The final chapter of my book gives rituals for any purpose. Using the Tree of Life ritual, once can channel energy (for any goal or purpose!) into an appropriately colored/flavored concoction thus imbuing the drink with energy, much the same way a similar ritual would charge a talisman. In this sense, the potion becomes the talisman and is then consumed. Potions are thus a subset of talismanic ritual magick, and by the end of the book you will find these as easy to make as dinner
“Blake said that the body was the soul’s prison unless the five senses are fully developed and open. He considered the senses the ‘windows of the soul.’ When sex involves all the senses intensely, it can be like a mystical experience.” – Jim Morrison
Sex magick is using sensuality, sexual energy, or orgasms in a ritual setting. It is not a religion or a belief system, but an open-ended and evolving system of techniques.
Sex magick is neither difficult, nor dangerous, but it is an advanced topic because it strings together almost every other concept covered in this book.
It is not necessary to perform sex magick to be a magician. It is not “better” than the non-sexual magick taught thus far, but simply another way to accomplish similar ends.
That said, a little sex magick can enrich your enjoyment of magick and life in general. It can supply a whole new dynamic to your magickal proceedings, and gives you yet another set of techniques to add to your ritual-building toolset.
Qabalistically speaking, Yesod, the Ninth Sphere of the Tree of Life, governs the sexual organs–which throws sexuality into the astral mishmash of the lower planes. Venus already dominates sexually in Netzach and now we get another dose of her sexuality in Yesod—the most illusory sphere on the Tree of Life.
In my book, sex magick is discuss in Chapter 9, which is distinct from Chapter 7’s lesson of love magick, which is about finding romance or a mate. This section is about using sexual energy, solo or with partners, for various magickal goals.
Gender is not relevant for most sex magick. Far more important are the roles you play during rituals. Either sex can perform any role with a little imagination. A woman can invoke Mars, and a man can invoke Shakti—it’s all good.
Sex magick, or divine eroticism, is about bringing your spirituality into close contact with your sexuality. In the book I explain some basic concepts of sex magick and then give you sample rituals. More than any other chapter, allow yourself to use your own imagination in discovering ways to use sexuality in your magick…