classes ::: Occultism,
children :::
branches ::: Evocation

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Evocation
object:the Evocation
object:Summoning
subject class:Occultism
subject:Occultism
GREATEST PAST EVOS:
  see..
  accomplishments
  projects
  experiences? (or are those invos)
FUTURE EVOS:
  see.. goals, purpose
  study one round of Savitri sober. (perhaps even being like minimum 3 months sober beforehand)
  projects
  Invocation
EXAMPLES
  Savitri
  Liber ABA
  Linux
see also ::: thoughtforms, projects, LUX.02 - Evocation

see also ::: LUX.02_-_Evocation, projects, thoughtforms

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO

LUX.02_-_Evocation
projects
thoughtforms

AUTH

BOOKS
Aspects_of_Evocation
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Liber_Null
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
The_Practice_of_Magical_Evocation

IN CHAPTERS TITLE
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.18_-_Evocation
1.19_-_The_Practice_of_Magical_Evocation
LUX.02_-_EVOCATION

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.04_-_The_Beautiful_in_the_Upanishads
0_1958-10-04
0_1960-06-04
0_1960-10-11
0_1961-03-21
0_1961-04-18
03.09_-_Art_and_Katharsis
04.01_-_The_March_of_Civilisation
07.31_-_Images_of_Gods_and_Goddesses
10.07_-_The_World_is_One
10.27_-_Consciousness
1.02_-_The_Magic_Circle
1.03_-_Preparing_for_the_Miraculous
1.03_-_The_Coming_of_the_Subjective_Age
1.07_-_The_Magic_Wand
1.08a_-_The_Ladder
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_The_Crown,_Cap,_Magus-Band
1.10_-_The_Magical_Garment
1.11_-_The_Magical_Belt
1.11_-_The_Soul_or_the_Astral_Body
1.12_-_Further_Magical_Aids
1.13_-_The_Pentacle,_Lamen_or_Seal
1.14_-_The_Book_of_Magic_Formulae
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.18_-_Evocation
1.19_-_The_Practice_of_Magical_Evocation
1.22_-_Tabooed_Words
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.24_-_Necromancy_and_Spiritism
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.83_-_Epistola_Ultima
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Shunned_House
3.00_-_The_Magical_Theory_of_the_Universe
3.01_-_The_Principles_of_Ritual
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.07_-_The_Formula_of_the_Holy_Grail
3.09_-_Of_Silence_and_Secrecy
3.10_-_Of_the_Gestures
3.11_-_Spells
3.12_-_Of_the_Bloody_Sacrifice
3.15_-_Of_the_Invocation
3.16.2_-_Of_the_Charge_of_the_Spirit
3.17_-_Of_the_License_to_Depart
3.20_-_Of_the_Eucharist
3.21_-_Of_Black_Magic
5.02_-_Perfection_of_the_Body
7_-_Yoga_of_Sri_Aurobindo
Aeneid
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Liber
Liber_46_-_The_Key_of_the_Mysteries
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
Partial_Magic_in_the_Quixote
The_Act_of_Creation_text
The_Logomachy_of_Zos

PRIMARY CLASS

SIMILAR TITLES
Aspects of Evocation
Evocation
The Practice of Magical Evocation

DEFINITIONS


TERMS STARTING WITH

Evocation [from Latin evocare to call forth] The calling forth of simulacra of the departed by magical processes; or the calling forth of the daemons or nature spirits of various classes by will directed by knowledge. The spiritual aspects of human beings cannot, however, be called forth, except in rare instances immediately after death, which in this case means black magic; and even so, these disimbodied spirits do not actually come, but cause their simulacrum to be formed, or send a messenger. The attempt thus to evoke the departed is a wrongful interference with the courses of nature and detrimental to the welfare of the departing egos. It is much easier and more common to evoke spooks from kama-loka, or denizens of the lower astral light; and the appearances thus created are often of a composite nature, to which the medium and sitters, whether knowingly or not, contribute. This must necessarily be the case where there is actual materialization. Such practices come under the general heading of necromancy.

Evocation: The art or act of summoning elementals (q.v.) or other discarnate entities.

Evocation ::: The calling forth of an entity to a more perceptible and cohesive appearance before the evoker. Usually invocation is viewed as a calling within one's self of a power or entity whereas an evocation is a calling forth outside of oneself, like in a temple or at an altar. But an evocation can also be thought of as a calling forth of a sub-lunar spirit while an invocation can be a calling forth of a more cosmic deity or power such as an archangel, regardless of whether it actually inhabits the body of the summoner. It's a matter of context and the system used.

evocation ::: Evocation Unlike what happens with invocation, involving a calling in, evocation involves a calling forth, most commonly into what is called the Triangle of Art. Aleister Crowley explains the distinct difference between invocation and evocation as such: "To 'invoke' is to call in, just as to evoke is to call forth. This is the essential difference between the two branches of magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm. You invoke a God into the Circle. You evoke a Spirit into the Triangle of Art."

evocation ::: n. --> The act of calling out or forth.


TERMS ANYWHERE

ademption ::: n. --> The revocation or taking away of a grant donation, legacy, or the like.

Evocation [from Latin evocare to call forth] The calling forth of simulacra of the departed by magical processes; or the calling forth of the daemons or nature spirits of various classes by will directed by knowledge. The spiritual aspects of human beings cannot, however, be called forth, except in rare instances immediately after death, which in this case means black magic; and even so, these disimbodied spirits do not actually come, but cause their simulacrum to be formed, or send a messenger. The attempt thus to evoke the departed is a wrongful interference with the courses of nature and detrimental to the welfare of the departing egos. It is much easier and more common to evoke spooks from kama-loka, or denizens of the lower astral light; and the appearances thus created are often of a composite nature, to which the medium and sitters, whether knowingly or not, contribute. This must necessarily be the case where there is actual materialization. Such practices come under the general heading of necromancy.

Evocation: The art or act of summoning elementals (q.v.) or other discarnate entities.

Evocation ::: The calling forth of an entity to a more perceptible and cohesive appearance before the evoker. Usually invocation is viewed as a calling within one's self of a power or entity whereas an evocation is a calling forth outside of oneself, like in a temple or at an altar. But an evocation can also be thought of as a calling forth of a sub-lunar spirit while an invocation can be a calling forth of a more cosmic deity or power such as an archangel, regardless of whether it actually inhabits the body of the summoner. It's a matter of context and the system used.

camisard ::: n. --> One of the French Protestant insurgents who rebelled against Louis XIV, after the revocation of the edict of Nates; -- so called from the peasant&

Ceremonies, Ceremonials, Sacred- Originally and essentially acts of magic, designed to bring about particular and definite results, but now almost wholly ritual observances performed from habit, from unthinking reverence to misunderstood tradition, or merely to impress the devotional imagination. The anointing of a candidate in the Mysteries was actually the completion of a process which began on higher planes and in the candidate’s inner nature, not a mere symbol intended to fix his attention or to impress his mind. In two of its ecclesiastical analogs, baptism and confirmation, we find them regarded by some churches as the “outward and visible sign of an inward and spiritual grace,” and by others as an actual conveying of grace to the candidate; and the same with other Church sacraments. In real ceremonial magic this is fully recognized, and success depends upon the exact fulfillment of the necessary conditions; similarly in white magic, but the knowledge and proficiency required for the fulfillment of the requisite conditions is apparently beyond the attainments of the great multitude of people today. It comes only in higher degrees of chelaship and is carefully guarded from profanation. For ceremonial magic, whether white or black, means the evocation of various forces of nature, stronger or weaker depending upon their nature, demanding for their control a resolute will, an inflexible mind, and an immaculately pure heart. Ceremonies performed in ignorance may be as barren of results as a static electric machine worked in a fog.

circle ::: Circle Used in Ritual Magick and Wicca, the circle is the sacred space defined prior to performing a Magical Ritual. In Ritual Magick the circle is used to create a protected space for the magician, normally during evocation of a spirit; a Wiccan/Neopagan circle is used to define a ritual space to protect those within from negative influences. Casting the circle refers to the ritual creation of the magical circle, usually with a consecrated knife or sword.

Conjuration for the Evocation of a Spirit Armed with Power from the Supreme Majesty 360

CONJURATION FOR THE EVOCATION OF A SPIRIT

devocation ::: n. --> A calling off or away.

enochianmagick ::: Enochian Magick This is magick used for the evocation and commanding of various spirits. It is a system of Ceremonial Magick based on the writings of Dr John Dee and Edward Kelley (also spelt as Kelly) in the 16th century. According to Dee and Kelley their information was delivered to them directly by an angel (the Great Angel Ave), after which they created the Enochian script. They claim it embraces secrets contained within the Book of Enoch (a title given to several attributed to Enoch, the great-grandfather of Noah. Enochian script is often referred to as the 'Angelic Script', and is used in Ceremonial Magick when working with angelic beings, particularly so in the Calls or Keys used to summon them.

evocation ::: Evocation Unlike what happens with invocation, involving a calling in, evocation involves a calling forth, most commonly into what is called the Triangle of Art. Aleister Crowley explains the distinct difference between invocation and evocation as such: "To 'invoke' is to call in, just as to evoke is to call forth. This is the essential difference between the two branches of magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm. You invoke a God into the Circle. You evoke a Spirit into the Triangle of Art."

evocation ::: n. --> The act of calling out or forth.

Grimoire: A name applied to any book on black magic which pretends to teach the practice of black magic, especially the art of the evocation of evil spirits and making an alliance with them.

Grimoire ::: Latin for "grammar". Refers to a book of magic. Usually it's a self-contained system and can deal with the evocation or invocation of spirits and the rituals for doing so.

Guru (Sanskrit) Guru Teacher, preceptor; applied not only to a chela’s spiritual teacher, but to spiritual and metaphysical teachers of many kinds. The spiritual fire within each person, the higher self or atma-buddhi, is also called a guru, a divine instructor; and this higher self within each individual is, when all is said, the supreme guru for that person. The Master outside of the disciple’s own spiritual guide is a very necessary element in genuine occult instruction; but the outer guru, the Master who teaches and leads the disciple, has always in view the evocation and development of the guru within the disciple — the bringing to birth of the chela’s own inner divine and intellectual energies and powers.

Invocation ::: The calling forth of an entity, current, or archetype within oneself. Usually contrasted with evocation which is viewed as a calling forth outside of oneself ike in a temple or at an altar. But an invocation can also be thought of as a calling forth of a more cosmic deity or power such as an archangel regardless of whether it actually inhabits the body of the summoner. It's a matter of context and the system used.

Lamen ::: A ritual implement worn around the neck in ceremonial magic. Typically these have the names of deity, geometric figures of power, and the name and sigil of the entity called upon written on them. They are designed to be worn when an invocation or evocation is ready to be formally carried out.

Magic circle and accessories for evocation in Solomonic magical rites. From Barrett,

Magic diagrams: Geometrical designs, meant to be symbolical representations of the mysteries of creation, the Deity and of the universe, and used for conjurations and evocations.

Name, Sacred Most names are labels, and according to ancient occult theory to disclose the real name of a being is to evoke the presence of that being, a knowledge which is made use of in magical evocations. To name the Deity would be an initiation, a revelation, fit only for ears prepared to receive it. Supreme deities are said to be ineffable — their names cannot or may not be spoken — as was the case with the Hebrew Tetragrammaton, IHVH, often written Jehovah, Jahveh, etc., but whose real pronunciation was secret and sacred. Qabbalists, in order to screen the real mystery-name of ’eyn soph (the boundless), substituted the name of one of the personal creative ’elohim, the hermaphrodite Jah-Eve; and the name was made sacred in order to conceal the deception (SD 2:126). As a substitute for Jehovah the name ’Adonai (my Lords), was afterwards used when reading the ancient Hebrew scriptures aloud for and instead of the characters, which appeared written on the manuscript, because YHVH was considered too holy for utterance.

Necronomicon ::: In the fictional Cthulu Mythos it is a grimoire of dark magic and evocations that drives the story. It also refers to the Simon Necronomicon, which actually exists, and which is an anonymous grimoire inspired by elements of the Cthulu Mythos and Middle Eastern mythology.

of evocation is reproduced on p. 54 of The Secret

of Saturn. The circle of evocation (where the name

refugee ::: n. --> One who flees to a shelter, or place of safety.
Especially, one who, in times of persecution or political commotion, flees to a foreign power or country for safety; as, the French refugees who left France after the revocation of the edict of Nantes.


revocation ::: n. --> The act of calling back, or the state of being recalled; recall.
The act by which one, having the right, annuls an act done, a power or authority given, or a license, gift, or benefit conferred; repeal; reversal; as, the revocation of an edict, a power, a will, or a license.


revocatory ::: a. --> Of or pertaining to revocation; tending to, or involving, a revocation; revoking; recalling.

revokement ::: n. --> Revocation.

revokingly ::: adv. --> By way of revocation.

sevocation ::: n. --> A calling aside.

Such symbols as the cross, the svastika, and the serpent may serve as talismans, for a true symbol is more than a mere arbitrary sign and actually plays its part in the evocation of certain influences — but only when intense faith is conjoined in the production of magical effects. Talismans are utterly useless and foolish unless intense faith operates because all such talismanic emblems depend for their efficacy upon the faith of the possessor of them. When a person believes beyond any shadow of doubt and is thoroughly worked up in such conviction, his will power through such faith when concentrated upon a talisman or similar object can actually bring about the functioning of a potent creative power. This is the root of all genuinely magical operations; but the true magician has no need for such exoteric paraphernalia or adventitious aids. He produces his effects through the sole power of his will combined with his wide knowledge of nature and natural laws.

Temptation in its better sense is trial, probation, and testing, such as a candidate for knowledge must necessarily incur. In its worse sense, temptation is the evocation of action in and from the human mind and emotions, either by outside impacts, or because of the undeveloped characteristics of the mind itself.

The antithesis of these lofty ideas underlies the widespread prevalence of blood rites. In fact, the many blood ceremonials which mark and mar the records of so many peoples are often gross, cruel, and perverted, violating the sacredness of life by offering animal and human sacrifices. Several groups regard blood as one of the essential elements used in their numerous forms of initiations, oblations, invocations to ancestors and to spirits of various kinds. Their fixed belief that the demons or spirits invoked by these ceremonies are harmful if not propitiated, but will be gratified and nourished by the immaterial essence, savor, or fumes of the foods, alcohols, and blood offerings is not without some basis of fact; for the earth-bound kama-rupic entities and astral elementaries are attracted by, and do abstract the impalpable kama-pranic life-force from, the fumes and emanations of such offerings. These beliefs are consistent with much in the tribal customs and rites which attracts and revivifies evil entities in their own astral atmosphere. Customs like poison ordeals for so-called witches, and evil use of nature forces for injuring or destroying personal enemies, added to frequent evocations, make a vicious circle of cause and effect.

the assistance of the Church in the revocation of such acts and deeds, there was little chance for Infemus [i.e., the

Thus when an adept for some noble object purposes to use his inner powers, it is rare indeed that a single one of these saktis is employed alone. First there may be an evocation from his constitution of the sakti of ideation or high mentation giving the picture of what must be done, thus directing the flow of the will; then follows the evocation of ichchha-sakti or desire to perform the object in view. This combines with kriya-sakti or mental power guiding the desire and the will along the proper path to the end desired. Other saktis may or may not be called into function as needed. The saktis most commonly having a phenomenal effect or repercussion on the physical plane are ichchha-sakti, combining with kriya-sakti, guided by jnana-sakti.

Trizna (Bulgarian) [from Slavonic tryzen pang, torment] A festival for the dead held in Bulgaria, Moldavia, and Wallachia on the 7th of May. The principal feature of the feast is the placing of a light on every grave, drenching the grave with wine, and the burning of great quantities of fragrant herbs or incense on the graves. Sometimes the evocation of the departed one is resorted to by means of drops of blood which are pricked from the eldest surviving relative of the deceased. The Bulgarians believe that the seven weeks from the eve of Easter Sunday to Trinity Day is a period when the souls of the deceased descend on earth, to commune with their loved ones or to beg forgiveness of those they have wronged.

  “was founded by Iamblichus among certain Alexandrian Platonists. The priests, however, who were attached to the temples of Egypt, Assyria, Babylonia and Greece, and whose business it was to evoke the gods during the celebration of the Mysteries, were known by this name, or its equivalent in other tongues, from the earliest archaic period. Spirits (but not those of the dead, the evocation of which was called Necromancy) were made visible to the eyes of mortals. Thus a theurgist had to be a hierophant and an expert in the esoteric learning of the Sanctuaries of all great countries. The Neo-platonists of the school of Iamblichus were called theurgists, for they performed the so-called ‘ceremonial magic,’ and evoked the simulacra or the images of the ancient heroes, ‘gods,’ and daimonia (divine, spiritual entities). In the rare cases when the presence of a tangible and visible ‘spirit’ was required, the theurgist had to furnish the weird apparition with a portion of his own flesh and blood — he had to perform the theopaea, or the ‘creation of gods,’ by a mysterious process well known to the old, and perhaps some of the modern, Tantrikas and initiated Brahmans of India” (TG 329-30).



QUOTES [9 / 9 - 55 / 55]


KEYS (10k)

   2 Phil Hine
   2 Peter J Carroll
   2 Aleister Crowley
   1 Murali Sivaramakrishnan
   1 Iain McGilchrist
   1 The Mother

NEW FULL DB (2.4M)

   2 Phil Hine
   2 M F K Fisher
   2 Joseph Conrad
   2 Gabriel Garc a M rquez
   2 Anonymous
   2 Aleister Crowley

1:A 'tulpa' is a consciously-projected thought-form or servitor, which may perform a particular task for a magician or act as a general 'helper'. They are of a similar nature to Spirit Desire-Forms.
   ~ Phil Hine, Aspects of Evocation,
2:We neither discover an objective reality nor invent a subjective reality, but… there is a process of responsive evocation, the world 'calling forth' something in me that in turn 'calls forth' something in the world. ~ Iain McGilchrist, The Master and His Emissary p. 133,
3:To "invoke" is to "call in", just as to "evoke" is to "call forth". This is the essential difference between the two branches of Magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm. ~ Aleister Crowley, Liber ABA,
4:Further Reading:
Nightside of Eden - Kenneth Grant
Shamanic Voices - Joan Halifax
The Great Mother - Neumann
Fear & Loathing in Las Vegas - Hunter S. Thompson
Cities of the Red Night - William S. Burroughs
The Book of Pleasure - Austin Osman Spare
Thundersqueak - Angerford & Lea
The Masks of God - Joseph Campbell
An Introduction to Psychology - Hilgard, Atkinson & Atkinson
Liber Null - Pete Carroll ~ Phil Hine, Aspects of Evocation,
5:To prepare for Astral Magic a temple or series of temples needs to be erected on the plane of visualized imagination. Such temples can take any convenient form although some magicians prefer to work with an exact simulacrum of their physical temple. The astral temple is visualized in fine detail and should contain all the equipment required for ritual or at least cupboards where any required instruments can be found.
   Any objects visualized into the temple should always remain there for subsequent inspection unless specifically dissolved or removed. The most important object in the temple is the magician's image of himself working in it. At first it may seem that he is merely manipulating a puppet of himself in the temple but with persistence this should give way to a feeling of actually being there. Before beginning Astral Magic proper, the required temple and instruments together with an image of the magician moving about in it should be built up by a repeated series of visualizations until all the details are perfect. Only when this is complete should the magician begin to use the temple. Each conjuration that is performed should be planned in advance with the same attention to detail as in Ritual Magic. The various acts of astral evocation, divination, enchantment, invocation and illumination take on a similar general form to the acts of Ritual Magic which the magician adapts for astral work. ~ Peter J Carroll, Liber Kaos [T2],
6:Sweet Mother, there's a flower you have named "The Creative Word".

Yes.

What does that mean?

It is the word which creates.

There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.

In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ The Mother, Questions And Answers 1955, 347-349,
7:SLEIGHT OF MIND IN ILLUMINATION
Only those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.

When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.

Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.

Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.

Modest and realistic objectives are preferable to grandiose schemes in illumination.

One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.

The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos,
8:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,
9:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants

*** WISDOM TROVE ***

1:Magic and art tend to share a lot of the same language. They both talk about evocation, invocation, and conjuring. ~ alan-moore, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Language is a mixture of statement and evocation. ~ Elizabeth Bowen,
2:Magic and art tend to share a lot of the same language. They both talk about evocation, invocation, and conjuring. ~ Alan Moore,
3:All creative art is magic, is evocation of the unseen in forms persuasive, enlightening, familiar and surprising. ~ Joseph Conrad,
4:The short story form allows evocation, suggestion, implication. Its potency often lies in what it does not say. ~ Isobelle Carmody,
5:A lavish colored evocation of Hollywood now gone, as shown through an afternoon in the milieu of the 1920's film star. ~ Kenneth Anger,
6:The problem of criticism is not judgment but evocation - conveying the particular emotional and visual feel that the movie has. ~ David Denby,
7:I have always said that archival images are images without imagination. They petrify thought and kill any power of evocation. ~ Claude Lanzmann,
8:He never saw that dress again and when he mentioned it in retrospective evocation she invariably retorted that he must have dreamt it, ~ Vladimir Nabokov,
9:Adrianne Harun's dark, mysterious novel is by turns Gothic and grittily realistic, astute and poetic in its evocation of evil everywhere. ~ Andrea Barrett,
10:Deciding to write a novel about something - as opposed to finding you are writing a novel around something - sounds to me like a good evocation of writer's block. ~ Martin Amis,
11:In every evocation of a childhood scene, my stepfather's face is the least detailed, the most out of focus; when I think of him my memory's eyes have cataracts. ~ Rabih Alameddine,
12:she had found peace in that house where memories materialized through the strength of implacable evocation and walked like human beings through the cloistered rooms ~ Gabriel Garc a M rquez,
13:It was a huge and rambling place, and with the shutters closed it took on an uncomfortable, overlarge configuration in the mind; it became a sarcophaguslike monolith, and evocation of doom. ~ Stephen King,
14:Seduction is, first and foremost, an art form. And seduction should not always be treated as a wild celebration. In fact, it's more of an evocation of what you do. It's more an evocation of seduction. ~ Karl Lagerfeld,
15:Hexapodia as the key insight...I haven't had a chance to see the famous video from Straumli Realm, except as an evocation. (My only gateway onto the Net is very expensive.) Is it true that humans have six legs? ~ Vernor Vinge,
16:A 'tulpa' is a consciously-projected thought-form or servitor, which may perform a particular task for a magician or act as a general 'helper'. They are of a similar nature to Spirit Desire-Forms.
   ~ Phil Hine, Aspects of Evocation,
17:Even now I shake and tremble as I write. Memory is too weak a name for this terrible evocation. Oh Hartley, Hartley, how timeless, how absolute love is. My love for you is unaware that I am old and you perhaps are dead. ~ Iris Murdoch,
18:The United States is such a potent political, cultural, and economic model in the evocation of the contemporary world, that to come here, select some elements from the prototype and rearrange them, that's really interesting artistically. ~ Bruno Dumont,
19:I can't remember coming across a more precise evocation of innocence lost since Golding's The Lord of the Flies. With The Death of Sweet Mister, Daniel Woodrell has written his masterpiece-spare, dark, and incandescently beautiful. It broke my heart. ~ Dennis Lehane,
20:All creative art is magic , is evocation of the unseen in forms persuasive, enlightening, familiar and surprising, for the edification of mankind , pinned down by the conditions of its existence to the earnest consideration of the most insignificant tides of reality . ~ Joseph Conrad,
21:In A Life In Books, author and graphic design visionary Warren Lehrer crafts a vivid kaleidoscopic odyssey that frames one man’s life through not one, but one hundred different books—and book jackets... An unmistakably modern evocation of the illuminated manuscript. ~ Jessica Helfand,
22:To "invoke" is to "call in", just as to "evoke" is to "call forth". This is the essential difference between the two branches of Magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm. ~ Aleister Crowley, Liber ABA,
23:Christmas, in fact, is not an external event at all, but a piece of one's home that one carries in one's heart: like a nursery story, its validity rests on exact repetition, so that it comes around every time as the evocation of one's whole life and particularly of the most distant bits of it in childhood. ~ Freya Stark,
24:After searching for it uselessly in the taste of the earth, in the perfumed letters from Pietro Crespi, in the tempestuous bed of her husband, she had found peace in that house where memories materialized through the strength of implacable evocation and walked like human beings through the cloistered rooms. ~ Gabriel Garc a M rquez,
25:Studying the universe engages us in something bigger than ourselves. Science tries to describe, in terms we can only grasp intuitively, things that are beyond our intuition. . . . all we can hope for is that our physical descriptions, like a song or a good painting, are a faithful evocation of some ineffable truth. ~ Guy Consolmagno,
26:There has not been a day since his sudden and mysterious vanishing that I have not been searching for him, looking in the most unlikely places. Everything and everyone, existence itself, has become an evocation, a possibility for resemblance. Perhaps this is what is meant by that brief and now almost archaic word: elegy ~ Hisham Matar,
27:If I shut my eyes it returns: the evocation of a whole wood, a whole world of wood-darkness and flowers and birds and late summer silence, of a million leaves turning mellowly to death. It becomes then more than the mere memory of a wood, the first and the best wood I have ever known. It is the redistillation of another and more lovely world. ~ H E Bates,
28:The Grimm brothers always said that their informants were women, which is possibly not true, women of the people. There is the constant evocation of women's voices, in the collecting and arrangement of these stories, and yet the message of so many of them is incredibly misogynist. I was very puzzled by that, and that book explores that contradiction. ~ Marina Warner,
29:The Hours is in fact a lovely triumph. Cunningham honors both Mrs. Dalloway and its creator with unerring sensitivity, thanks to his modesty of intention and his sovereignly affecting prose.... With his elliptical evocation of Mrs. Dalloway, he has managed to pay great but quiet tribute -- reminding us of the gorgeous, ferocious beauty of what endures. ~ Gail Caldwell,
30:Every Day Is for the Thief is a vivid, episodic evocation of the truism that you can't go home again; but that doesn't mean you're not free to try. A return to his native Nigeria plunges Cole's charming narrator into a tempest of chaos, contradiction, and kinship in a place both endearingly familiar and unnervingly strange. The result is a tale that engages and disturbs. ~ Billy Collins,
31:The river, tonally, does not recede, presenting the same lifeless grey near and far, a depthless plane upon which Schmitt’s dragging oars inscribe parallel lines and Eakins’ oars, rising and falling, leave methodically spaced patches of disturbed water. The canvas is haunting - en evocation of the democracy’s idyllic, isolating spaciousness, present even in the midst of a great Eastern city. ~ John Updike,
32:What makes Travels with Charley so readily accessible to even the most casual reader is the deft evocation of the natural world, the colors and textures of leaves on the trees, the rich smells of earth, the slur of rain on pavement, the sharp rays of the sun as they pillar through a scud of clouds. Indeed, one can hardly open a page of this book without stumbling upon some bright image from nature. ~ John Steinbeck,
33:It was not only the absence of light but the absence of everything. He might be at the core of a black hole, except a black hole has enormous gravity and this place had none. In one sense it was a metaphysical plane of existence, but in another it was not – because nothing existed here. It was simply a ‘place’, but a place in which no God as yet had uttered those wonderful words of evocation, ‘Let there be light! ~ Brian Lumley,
34:Not surprisingly, the all-powerful evocation of terrorism is reserved only for those acts that threaten the government-sponsored status quo, but not that perpetrated by the state or corporations against the population. So, for example, the ugly history of white people lynching, bombing, and killing Blacks in the United States is not understood, taught, or remembered as a part of the homeland’s history of terrorism. ~ Henry A Giroux,
35:The essence of any magical working is a complete evocation. It Is more important to experience total emotional response to one’s environment than all the “occult” knowledge in the world. How pitifully few are capable of a strong evocation! The most wonderful thing of all is the ability to enter another dimension — another realm of being — and feel the wholeness of that other realm to the exclusion of all other environments. ~ Anonymous,
36:I found a deep kinship between Mahler's recurrent attempts to confront all sides of life and to affirm himself in the face of his own finitude, and Aschenbach's dedication to persevere in the literary evocation of beauty. Exploring this kinship led me to reflect on many of Mahler's songs and symphonies - and particularly his great masterpiece, Das Lied von der Erde. The end result was a way of reading Mann that I hadn't originally anticipated at all. ~ Philip Kitcher,
37:The tension of a mysterious danger is even more unbearable than danger itself. People hate the vacuum of an unknown situation. They want security. They even prefer war to the insecure expectation of a war with its threat of enemy surprise. This vague fearful expectation acts on their fantasies. They anticipate all kinds of mysterious dangers; they begin to provoke them. It is the evocation of fear and danger in order to escape the tension of insecurity. ~ Joost Meerloo,
38:Further Reading:
Nightside of Eden - Kenneth Grant
Shamanic Voices - Joan Halifax
The Great Mother - Neumann
Fear & Loathing in Las Vegas - Hunter S. Thompson
Cities of the Red Night - William S. Burroughs
The Book of Pleasure - Austin Osman Spare
Thundersqueak - Angerford & Lea
The Masks of God - Joseph Campbell
An Introduction to Psychology - Hilgard, Atkinson & Atkinson
Liber Null - Pete Carroll ~ Phil Hine, Aspects of Evocation, #reading list,
39:The smell of good bread baking, like the sound of lightly flowing water, is indescribable in its evocation of innocence and delight... [Breadmaking is] one of those almost hypnotic businesses, like a dance from some ancient ceremony. It leaves you filled with one of the world's sweetest smells... there is no chiropractic treatment, no Yoga exercise, no hour of meditation in a music-throbbing chapel. that will leave you emptier of bad thoughts than this homely ceremony of making bread. ~ M F K Fisher,
40:It is only a poem, and we might say rightly that singing a song does not change reality. However, we must not say that with too much conviction. The evocation of an alternative reality consists at least in part in the battle for language and the legitimization of a new rhetoric. The language of the empire is surely the language of managed reality, of production and schedule and market. But that language will never permit or cause freedom because there is no newness in it. Doxology ~ Walter Brueggemann,
41:The smell of good bread baking, like the sound of lightly flowing water, is indescribable in its evocation of innocence and delight...

[Breadmaking is] one of those almost hypnotic businesses, like a dance from some ancient ceremony. It leaves you filled with one of the world's sweetest smells... there is no chiropractic treatment, no Yoga exercise, no hour of
meditation in a music-throbbing chapel. that will leave you emptier of bad thoughts than this homely ceremony of making bread. ~ M F K Fisher,
42:The real functional "machinery" of the brain, for Edelman, consists of millions of neuronal groups, organized into larger units or "maps". These maps, continually conversing in everchanging, unimaginably complex, but always meaningful patterns, may change in minutes or seconds. One is reminded of C. S. Sherrington's poetic evocation of the brain as "an enchanted loom", where "millions of flashing shuttles weave a dissolving pattern, always a meaningful pattern though never an abiding one; a shifting harmony of subpatterns". ~ Oliver Sacks,
43:EVOCATION O mighty Rehctaw! Thou who exists in all erogenousnesses We evoke Thee! By the power of the meanings arising from these forms I make We evoke Thee! By the Talismans that speak the secret leitmotif of desire We evoke Thee! By the sacrifices, abstinences and transvaluations we make We evoke Thee! By the sacred inbetweenness concepts Give us the flesh! We, who shall suffer all ecstasies Give us the will! By the quadriga sexualis Give us invariant desire! By the conquest of fatigue Give us eternal resurgence! By the most sacred Word-graph We invoke Thee. Amen ~ Anonymous,
44:And perhaps, Mrs. Morgan on Lanypwll Farm put all this much better in the speech of symbolism, when she murmured about the children of the pool. For if there is a landscape of sadness, there is certainly also a landscape of a horror of darkness and evil; and that black and oily depth, overshadowed with twisted woods, with its growth of foul weeds and its dead trees and leprous boughs, was assuredly potent in terror. To Roberts, it was a strong drug, a drug of evocation; the black deep without calling to the black deep within, and summoning the inhabitant thereof to come forth. ~ Arthur Machen,
45:Imagination is not to avoid reality, nor is it description nor an evocation of objects or situations, it is to say that poetry does not tamper with the world but moves it — It affirms reality most powerfully and therefore, since reality needs no personal support but exists free from human action, as proven by science in the indestructibility of matter and of force, it creates a new object, a play, a dance which is not a mirror up to nature but —As birds’ wings beat the solid air without which none could fly so words freed by the imagination affirm reality by their flight ~ William Carlos Williams,
46:Music is a complete evocation – like a smell. It can bring an entire memory and feeling back to you in a rush. Much more complete than even a photograph. You allow yourself a certain visual distance with photos – not music. It envelopes you – there’s no way to escape it. It’s a great test of sensitivity – the degree of reaction to music. I use it all the time. I call it my ‘Music Test.’ People today don’t want to hear the truth. They’re really afraid of tranquility and silence – they’re afraid they might begin to understand their own motivations too well. They keep a steady stream of noise going to protect themselves, to build a wall against the truth. Like African natives, beating on their drums, rattling their gourds, shaking the bells to scare off evil spirits. As long as there’s enough noise, there’s nothing to fear – or hear. But they will listen. Times are changing. ~ Anton Szandor LaVey,
47:What chatty Madam Shpolyanski mentioned had conjured up Mira's image with unusual force. This was disturbing. Only in the detachment of an incurable complaint, in the sanity of near death, could one cope with this for a moment. In order to exist rationally, Pnin had taught himself...never to remember Mira Belochkin - not because...the evocation of a youthful love affair, banal and brief, threatened his peace of mind...but because, if one were quite sincere with oneself, no conscience, and hence no consciousness, could be expected to subsist in a world where such things as Mira's death were possible. One had to forget - because one could not live with the thought that this graceful, fragile, tender young woman with those eyes, that smile, those gardens and snows in the background, had been brought in a cattle car and killed by an injection of phenol into the heart, into the gentle heart one had heard beating under one's lips in the dusk of the past. ~ Vladimir Nabokov,
48:Joan Of Arc
She and the fire
fight adjectives. Their concreteness
deflects reification
by language. She simply is
a pronoun. It may signify
say, my wife (coming from me
'she' often does) or, yes
a medieval French woman, her being
so roughly abridged
by the pronoun, as brutally fed
to the fire. Regarding the fire
dazzling, heaving, devouring
won't do. It only suggests
a familiar occurrence: ouch
when flame touches skin. Indeed
flame doesn't suffice (rhymes with lame)
and a pyre, much more poetic,
based on the transcripts based on
wordy statements. So much
reliance on the makeshift engine
of abstraction, language. She
did, I think, end in fire, but hero
saint, witch, schizophrenic
won't do. Will numbers rectify
the flaws of alphabetical signs: 1412
to 1431? Historians can't be certain
56
about either: no records
other than her reserved guess
on the first day of trial
apropos birth, and her famed death
also contested by theorists
of bad conspiracies. So I can't
force the ephemeral stuff
of her matter into a mould (a poem)
with description, facts
or even an attempted evocation. She
floats and evades
perhaps - if I may hazard a simile like her ashes, diffused
by an English guard over the Seine.
~ Ali Alizadeh,
49:To prepare for Astral Magic a temple or series of temples needs to be erected on the plane of visualized imagination. Such temples can take any convenient form although some magicians prefer to work with an exact simulacrum of their physical temple. The astral temple is visualized in fine detail and should contain all the equipment required for ritual or at least cupboards where any required instruments can be found.
   Any objects visualized into the temple should always remain there for subsequent inspection unless specifically dissolved or removed. The most important object in the temple is the magician's image of himself working in it. At first it may seem that he is merely manipulating a puppet of himself in the temple but with persistence this should give way to a feeling of actually being there. Before beginning Astral Magic proper, the required temple and instruments together with an image of the magician moving about in it should be built up by a repeated series of visualizations until all the details are perfect. Only when this is complete should the magician begin to use the temple. Each conjuration that is performed should be planned in advance with the same attention to detail as in Ritual Magic. The various acts of astral evocation, divination, enchantment, invocation and illumination take on a similar general form to the acts of Ritual Magic which the magician adapts for astral work. ~ Peter J Carroll, Liber Kaos [T2],
50:One of the fundamental conditions of happiness is to know that everything that one does has a meaning in eternity; but who in these days can still conceive of a civilization within which all vital manifestations would be developed "in the likeness of Heaven"? In a theocentric society the humblest activity participates in this heavenly benediction. The words of a street singer heard by the author in Morocco are worth quoting here. The singer was asked why the little Arab guitar which he used to accompany his chanting of legends had only two strings. He gave this answer: "To add a third string to this instrument would be to take the first step towards heresy. When God created the soul of Adam it did not want to enter into his body, and circled like a bird round about its cage. Then God commanded the angels to play on the two strings that are called the male and the female, and the soul, thinking that the melody resided in the instrument- which is the body- entered it and remained within it. For this reason two strings, which are always called the male and the female, are enough to deliver the soul from the body."

This legend holds more meaning than appears at first sight, for it summarizes the whole traditional doctrine of sacred art. The ultimate objective of sacred art is not the evocation of feelings nor the communication of impressions; it is a symbol, and as such it finds simple -and primordial means sufficient; it could not in any case be anything more than allusive, its real object being ineffable. It is of angelic origin, because its models reflect supra-formal realities. It recapitulates the creation- the "Divine Art"- in parables, thus demonstrating the symbolical nature of the world, and delivering the human spirit from its attachment to crude and ephemeral "facts ~ Titus Burckhardt,
51:As ingenious as this explanation is, it seems to me to miss entirely the emotional significance of the text- its beautiful and beautifully economical evocation of certain difficult feelings that most ordinary people, at least, are all too familiar with: searing regret for the past we must abandon, tragic longing for what must be left behind. (...) Still, perhaps that's the pagan, the Hellenist in me talking. (Rabbi Friedman, by contrast, cannot bring himself even to contemplate that what the people of Sodom intend to do to the two male angels, as they crowd around Lot's house at the beginning of the narrative, is to rape them, and interpretation blandly accepted by Rashi, who blithely points out thta if the Sodomites hadn't wanted sexual pleasure from the angels, Lot wouldn't have suggested, as he rather startingly does, that the Sodomites take his two daughter as subsitutes. But then, Rashi was French.)

It is this temperamental failure to understand Sodom in its own context, as an ancient metropolis of the Near East, as a site of sophisticated, even decadent delights and hyper-civilized beauties, that results in the commentator's inability to see the true meaning of the two crucial elements of this story: the angel's command to Lot's family not to turn and look back at the city they are fleeing, and the transformation of Lot's wife into a pillar of salt. For if you see Sodom as beautiful -which it will seem to be all the more so, no doubt, for having to be abandoned and lost forever, precisely the way in which, say, relatives who are dead are always somehow more beautiful and good than those who still live- then it seems clear that Lot and his family are commanded not to look back at it not as a punishment, but for a practical reason: because regret for what we have lost, for the pasts we have to abandon, often poisons any attempts to make a new life, which is what Lot and his family now must do, as Noah and his family once had to do, as indeed all those who survive awful annihilations must somehow do. This explanation, in turn, helps explain the form that the punishment of Lot's wife took- if indeed it was a punishment to begin with, which I personally do not believe it was, since to me it seems far more like a natural process, the inevitable outcome of her character. For those who are compelled by their natures always to be looking back at what has been, rather than forward into the future, the great danger is tears, the unstoppable weeping that the Greeks, if not the author of Genesis, knew was not only a pain but a narcotic pleasure, too: a mournful contemplation so flawless, so crystalline, that it can, in the end, immobilize you. ~ Daniel Mendelsohn,
52:Sweet Mother, there's a flower you have named "The Creative Word".

Yes.

What does that mean?

It is the word which creates.

There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.

In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ The Mother, Questions And Answers 1955, 347-349,
53:SLEIGHT OF MIND IN ILLUMINATION
Only those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.

When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.

Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.

Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.

Modest and realistic objectives are preferable to grandiose schemes in illumination.

One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.

The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos,
54:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null, #Tulpa #Servitor #Thoughtform,
55:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants #reading list,

IN CHAPTERS [67/67]



   34 Occultism
   20 Integral Yoga
   2 Philosophy
   1 Fiction
   1 Christianity


   15 Franz Bardon
   15 Aleister Crowley
   10 The Mother
   7 Nolini Kanta Gupta
   5 Satprem
   3 Sri Aurobindo
   2 Peter J Carroll
   2 George Van Vrekhem


   14 The Practice of Magical Evocation
   12 Liber ABA
   3 Questions And Answers 1955
   3 Magick Without Tears
   3 Agenda Vol 01
   2 The Human Cycle
   2 Questions And Answers 1957-1958
   2 Preparing for the Miraculous
   2 Liber Null
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 01
   2 Agenda Vol 02
   2 Advanced Dungeons and Dragons 2E


00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The Upanishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa revels in figures and images; they are profusely heaped on one another and usually possess a complex and composite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of Evocation, are also characteristic of the Upanishadic mantra With Valmiki's
   kamiva dupram

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   Puja: ceremony , invocation or Evocation of a god (in this case, a tantric ritual ).
   When the disciple became a Sannyasi and travelled in the Himalayas with the tantric Swami

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
   Once Im relaxed, I have developed the habit of repeating my mantra. But its very strange with these mantras I dont know how it is for others; Im speaking of my own mantra, the one I myself foundit came spontaneously. Depending on the occasion, the time, depending on what I might call the purpose for repeating it, it has quite different results. For example, I use it to establish the contact while walking back and forth in my roommy mantra is a mantra of Evocation; I evoke the Supreme and establish the contact with the body.
   This is the main reason for my japa. Theres a power in the sound itself, and by forcing the body to repeat the sound, you force it to receive the vibration at the same time. But Ive noticed that if something in the bodys working gets disturbed (a pain or disorder, the onset of some illness) and I repeat my mantra in a certain waystill the same words, the same mantra, but said with a certain purpose and above all in a movement of surrender, surrender of the pain, the disorder, and a call, like an openingit has a marvelous effect. The mantra acts in just the right way, in this way and in no other. And after a while everything is put back in order. And simultaneously, of course, the precise knowledge of what lies behind the disorder and what I must do to set it right comes to me. But quite apart from this, the mantra acts directly upon the pain itself.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   So the first sound of my mantra is the call to that, the Evocation. With the second sound, the bodys cells make their surrender, they give themselves. And with the third sound comes the identification of this [the body] with That, which produces the divine life. These are my three sounds.
   And in the beginning, during the first months that I was doing the japa, I felt them I had an almost detailed awareness of these myriads of cells opening to this vibration; the vibration of the first sound is an absolutely special vibration (you see, above, there is the light and all that, but beyond this light there is the original vibration), and this vibration was entering into all the cells and was reproduced in them. It went on for months in this way.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Puja: ceremony, invocation or Evocation of a god (in this case, a tantric ritual).
   Z was Satprem's first guru when he became a sannyasi. Then Z tried to exert his control over Satprem and predicted to Mother that he would never remain in the Ashram. Finally Satprem broke with him and Z went away furious.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Something is happening there (Mother touches her head); something is taking shape, being worked on. Every day, twice a day, during my long Evocation-invocation-aspiration (or prayer, if you like), I say to the Supreme Lord, Take possession of this brain. (I dont mean thought, I mean thisMo ther points to her headthis substance inside.) Take possession of it!
   Once during the night, I went exploring inside this head; some cells still had fresh imprints of things registered during the day for whatever reason they hadnt had time to be combined into the whole, so they showed up as tiny, very clear images, minuscule things utterly devoid of any mental or psychological movementsimply like tiny photographic images. There were three or four images like that, and it was so shocking to see them in this Presence that all at once I said to myself, Am I going mad?! It was that shocking. And I had to bring in a peace, a peacenot to make the movement of possession stop, but to accompany it simultaneously with a mighty peace so I wouldnt tell myself, Youre losing your head. Thats how shocking it was.

03.09 - Art and Katharsis, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Aristotle speaks of the purifying function of the tragic art. How is the purification effected? By the Evocation of the feelings of pity and terror. For such feelings widen the sympathies, pull us out of our small egoistic personal ephemeral pleasures and put us in contact with what is to be shared and enjoyed in wide commonalty. Tragedy, in this way, initiates the spectator into the enjoyment that is born not of desire and gain but of detachment and freedom.
   The uplifting power of Art is inherent in its nature, for Art itself is the outcome of an uplifted nature. Art is the expression of a heightened consciousness. The ordinary consciousness in which man lives and moves is narrow, limited, obscure, faltering, unhappyit is the abode of all that is evil and ugly; it is inartistic. The poetic zeal, enthusiasm or frenzy, when it seizes the consciousness, at once lifts it high into a state that is characterised by wideness and depth and a new and fresh exhilarating intensity of perception and experience. We seem to arrive at the very fountain-head, where things take birth and are full of an unspoilt life and power and beauty and light and harmony. A line burdened with the whole tragedy of earthly existence such as Shakespeare's:

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In modern India, the movement that led her up to Independence was at a crucial moment a mighty Evocation of both Light and Power. It had not perhaps initially the magnitude, the manifest scope or scale of either the Renaissance or the Great Revolutions we mention. But it carried a deeper import, its echo far-reaching into the future of humanity. For it meant nothing less than the spiritual awakening of India and therefore the spiritual regeneration of the whole world: it is the harbinger of the new epoch in human civilisation.
   These larger human movements are in a sense anonymous. They are not essentially the creation of a single man as are some of the well-known religious movements. They throw up great aspiring souls, strong men of action, indeed, but as part of themselves, in their various aspects, facets, centres of expression, lines of expansion. An Augustus, a Pericles, a Leo X, a Louis XIV, or a Vikramaditya are not more than nuclei, as I have already said, centres of reference round which their respective epoch crystallises as a peak culture unit. They are not creators or originators; they are rather organisers. A Buddha, a Christ or a Mohammed or even a Napoleon or Caesar or Alexander are truly creators: they bring with them somethingsome truth, some dynamic revelation that was not there before. They realise and embody each a particular principle of being, a unique mode of consciousnessa new gift to earth and mankind. Movements truly anonymous, however, have no single nucleus or centre of reference: they are multi-nuclear. The names that adorn the Renaissance are many, it had no single head; the men through whom the great French Revolution unrolled itself were many in number, that is to say, the chiefs, who represented each a face or phase of the surging movement.

07.31 - Images of Gods and Goddesses, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   I have seen some of these forms in the vital world and also in the mental world; they are truly creations of man. There is a Power from beyond that manifests, but in this triple world of Ignorance man creates God Himself in his own image and beings that appear there are more or less the outcome of the creative human thought. So at times we do have things that are truly frightful. I have seen formations that are so obscure, so un-understandable, so inexpressive! There are some divine beings that are treated worse than the others. Take, for example, this poor Mahakali. What has man made of her, wildly terrible, a nightmare beyond imagination! Such creations however live in a very inferior world, in the lowest vital world; and if there is anything there of the original being, it is such a far off reflection that it is hardly recognisable. And yet it is that which is pulled by the human consciousness. When, for example, an image is made and installed and the priest calls down into it a form, an emanation of a god, through an inner invocation there is usually a whole ceremony in this connectionif the priest is someone having the power of Evocation, then the thing succeeds (what Ramakrishna did in the Kali temple). But generally priests are people with the commonest ideas and the most traditional training and education; when they think of the gods they give them attributes and appearances which are popular, which belong normally to entities of the vital world, at best to mental formations but which do not represent in any way the truth of the beings behind. All the idols in temples or the household gods worshipped by the many are inhabited by beings who know only how to lead you to unhappiness and disaster. They are so far away from the divinity that one means to worship. There are certain family Kalis that are real monsters. I have even advised some to throw such an image into the Ganges to get rid of the evil influence emanating from it. But of course it is always the fault of man and not of the divinity. For man wishes so much to make his gods in his own image.
   ***

10.07 - The World is One, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The fundamental unity, here too, works through discord and disunion, battle and conflict, denial and negation. Here too the drive or purpose of progress and of evolution is towards the same polarisation, that is to say, reorientation, Evocation of vibrations that are a pure or harmonious expression of the unity.
   Coming next to Mind, the unity here too, is quite marked, clearly discernible. There is only one Mind that rules the myriad mentalities of this world. Thoughts and ideas are not in reality personal creations, they are various formulations of the one universal Mind; they enter into and possess individual minds as receptacles, and no doubt in the process undergo particular modifications in their general character. It is a very common experience to see the same or very similar ideas and thoughts expressed by individuals (or groups) living far from each other, having practically no mutual contact. We have known of "independent discoveries" of the same truth or fact and innumerable instances of this kind has history provided for us. It is not a freak of nature that we find Socrates and Buddha and Confucius as contemporaries. Contemporaries also were India's Akbar, England's Elizabeth and Italy's Leo X. Also the year 1905 has been known as Annus Mirabilis, a year of seminal importance the sowing of the seed of a new earth-lifesignificant for the whole human race, for the East and for the West, particularly for India, for Japan, for Russia and even for England. And today's world has indeed become a world of compact unity in human achievement and also alas, in human distress!

10.27 - Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Love in the mind, love in the heart, love in the vital, love in the physical, love human and animal are not negations of the Divine love, it is not that you have to reject, cut off these so-called inferior formulations of love, these do not necessarily deny or reject the Divine love in their heart of hearts; even there in their true reality, glows the pure Divine love. To reach the Divine love, to enjoy its divine nanda, it is not necessary to make a bonfire of these earthly goods and go beyond into the transcendent. Even here in this earthly mould the Divine love in its full purity can be established for it is already there behind and needs only earnest Evocation.
   Consciousness essentially is always and everywhere the same. Its own quality is unvarying but in its expression there is growth and development, an increase in intensity and amplitude. The light that your candle gives and the light that comes from the sun are not different in quality but they differ in expression or manifestation, because of the receptacle, the seat or abode of the light. The Vedic fire was lighted on a sacred altar, that is the seat for the God from where to manifest himself. There was a regular ceremony for the preparation of the seat (Barhi) and the value and the success of the sacrifice depended largely on a proper preparation of the seat. The seat, the basic status also indicates that there is an ascending movement of the sacrifice. The sacrifice symbolises consciousness and radiant energy, mounting and travelling upward and forward; the progress or ascent of consciousness means bringing out its inherent potential strength that is behind and within and placing it in front as power of expression. As I have said, if consciousness in matter is like a light of single candle power, on the level of life it becomes a light of multiple candle power and in the mind this multiple power is again multiplied. In this way the consciousness finally attains its solar incandescence on the highest height of the being.

1.02 - The Magic Circle, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The esoteric essence of the magician's standing in the centre of the magic circle is, therefore, quite different from that which the books on Evocations usually maintain. If a magician standing in the centre of the magic circle were not conscious of the fact that he is, at that moment, symbolizing God the Divine and Infinite, he would not be able to practise any influence on any being whatsoever. The magician is, at that instant, a perfect magic authority whom all powers and beings must absolutely obey. His will and the orders he gives to beings or powers are equivalent to the will and orders of the Infinite, the Divine, and must therefore be unconditionally respected by the beings and powers the magician has conjured up. If the magician, during such an operation, has not the right attitude towards his doings, he degrades himself to a sorcerer, a charlatan, who simply mimics and has no true contact with the Highest. The magician's authority would, in such a case, be rather doubtful. Moreover, he would be in danger of losing his control over such beings and powers, or, what would even be worse, he could be mocked by them, not to speak of other unwanted and unforeseen surprises and accompanying phenomena that he would be exposed, especially if negative forces were involved.
  The way in which a magic circle has to be formed depends on the grade of maturity and the individual attitude of the magician.
  --
  A magic circle. may serve many purposes. It may be used for Evocation of beings or as a protective means against invisible influences. It need not in all cases be drawn or placed on the ground. It can also be drawn in the air with a magical weapon, like the magic sword or the magic wand, under the condition that the magician is fully conscious of the universal quality of protection, etc. If no magical weapon is at hand, the circle can also be described with the finger or with the hand alone, providing this is done in the right spirit, in agreement with God. It is even possible to form a magic circle by one's mere imagination.
  The effect of such a circle on the mental or astral plane, indirectly also on this material world, depends, in this case, on the grade and strenght of such an imagination. The binding force of the circle is generally known in magnetic magic. Moreover, a magic circle may be produced by the accumulation of elements or the condensation of light. When practising Evocations or invocation of beings, it is desirable to draw within the centre of the circle in which one is to stand another smaller circle or a pentagram with one of its points upwards, the symbol representing man. This is then the symbolization of the small world, of man as genuine magician.
  The books dealing with the construction of the magic circle clearly state that during the act of invocation the magician must not leave the circle, which, in its magic sense, means nothing else but that the consciousness of, or contact with, the Absolute, (i. e. the macrocosm), must not be interrupted. Needless to say that the magician, during his magic operation with the help of a magic circle and with the being standing in front of him, must not step out of the circle with his physical body, unless he has finished his experiment and dismissed the relevant being.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  The Evocation of this episode, of the extended Yogic
  battle on the verge of life and death of which so much de-

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Behind it all the hope of the race lies in those infant and as yet subordinate tendencies which carry in them the seed of a new subjective and psychic dealing of man with his own being, with his fellow-men and with the ordering of his individual and social life. The characteristic note of these tendencies may be seen in the new ideas about the education and upbringing of the child that became strongly current in the pre-war era. Formerly, education was merely a mechanical forcing of the childs nature into arbitrary grooves of training and knowledge in which his individual subjectivity was the last thing considered, and his family upbringing was a constant repression and compulsory shaping of his habits, his thoughts, his character into the mould fixed for them by the conventional ideas or individual interests and ideals of the teachers and parents. The discovery that education must be a bringing out of the childs own intellectual and moral capacities to their highest possible value and must be based on the psychology of the child-nature was a step forward towards a more healthy because a more subjective system; but it still fell short because it still regarded him as an object to be handled and moulded by the teacher, to be educated. But at least there was a glimmering of the realisation that each human being is a self-developing soul and that the business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material. It is not yet realised what this soul is or that the true secret, whether with child or man, is to help him to find his deeper self, the real psychic entity within. That, if we ever give it a chance to come forward, and still more if we call it into the foreground as the leader of the march set in our front, will itself take up most of the business of education out of our hands and develop the capacity of the psychological being towards a realisation of its potentialities of which our present mechanical view of life and man and external routine methods of dealing with them prevent us from having any experience or forming any conception. These new educational methods are on the straight way to this truer dealing. The closer touch attempted with the psychical entity behind the vital and physical mentality and an increasing reliance on its possibilities must lead to the ultimate discovery that man is inwardly a soul and a conscious power of the Divine and that the Evocation of this real man within is the right object of education and indeed of all human life if it would find and live according to the hidden Truth and deepest law of its own being. That was the knowledge which the ancients sought to express through religious and social symbolism, and subjectivism is a road of return to the lost knowledge. First deepening mans inner experience, restoring perhaps on an unprecedented scale insight and self-knowledge to the race, it must end by revolutionising his social and collective self-expression.
  Meanwhile, the nascent subjectivism preparative of the new age has shown itself not so much in the relations of individuals or in the dominant ideas and tendencies of social development, which are still largely rationalistic and materialistic and only vaguely touched by the deeper subjective tendency, but in the new collective self-consciousness of man in that organic mass of his life which he has most firmly developed in the past, the nation. It is here that it has already begun to produce powerful results whether as a vitalistic or as a psychical subjectivism, and it is here that we shall see most clearly what is its actual drift, its deficiencies, its dangers as well as the true purpose and conditions of a subjective age of humanity and the goal towards which the social cycle, entering this phase, is intended to arrive in its wide revolution.

1.07 - The Magic Wand, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The universal light, from which everything has been created, is to be accumulated in the wand by help of imagination and consideration of the qualities of the light, so that it will shine like a sun (concentrated universal light). A wand charged in this way is usually employed for theurgical purposes, that is for the Evocation of higher beings of the light and intelligences, for it is an excellent magnet which will make the relevant light beings pay attention to the magician's will and desire. Besides this, all other measures must be taken, like, for instance, the insulation of the rod with white silk, its secure keeping and so on.
  Not only will the magician be able to work, with the help of the wand, in the physical world; he will also be in position to transfer, with his mental or astral hand, or with both, the mental and astral sphape of the wand into the relevant plane and will have his influence work in these planes without having to hold the wand in his physical hand. In case of the exteriorisation of his 54 whole mental body, he can take with him not only the mental shape of his magic wand with all its qualities into the mental plane but also the mental shape of all magic implements and aids, and there he is able to operate as if he were present with his whole physical body to carry out the operations. Never should the magician forget that the wand represents his true will in its completeness, absoluteness and power, which may well be compared with a magical oath, and therefore many magicians have their magic wand symbolize not only their will-power, but also the magical oath, which, from the hermetic point of view, may never and can never be broken. Many magicians carve into their wand the symbols appropriate to their will-power and the charge of the wand. Universal symbols, signs, seals of intelligences, divine names, and the like, may serve this purpose as far as they represent the true will-power of the magician. The details of this particular matter are left entirely to the magician's individuality.

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Elere, too, he is expected to make his magical Cup which is to represent Neschamah, his Understanding and In- tuition ; and engage in, and obtain mastery over, the magical rites of Evocation. The results of the Evocation ihould be unmistakably perceptible to the physical eye.
  Just as a thick cloud of heavy gas is normally visible, in like manner, at the very least, should the Practicus render visible the Spirit summoned in his magical rite.

1.08 - The Magic Sword, Dagger and Trident, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  There are Evocations of negative beings and such not liking being transferred into our physical world. For these beings the magician will use, should the magic wand not suffice, the magic sword, providing he insists on their manifestation. The magic sword has several symbolic meanings, but generally it serves as the symbol of absolute obedience of a being or a power to the magician. It is also the symbol of victory and superiority over any power or being. The sword is analogous to the light, it is an aspect of the fire and of the word. Already the bible says: "In the beginning was the word - light - and the word was with God". He who is somewhat acquainted with symbolism will remember that, as an example, Archangel Michael, the killer of the dragon, is symbolized with a burning sword; the dragon, in this case, is the symbol of the hostile, the negative principle. Adam and Eve, too, were driven out of paradise by an angel with a burning sword.
  The symbolic meaning is also in this case quite clear and unequivocal.
  The magic sword usually serves as an implement in those cases where the magician wishes to exert a certain compulsory or forceable influence on a power or being, usually quite against its will. It is an indispensable implement for magicians dealing exclusively with demonology and who therefore would never get any positive results unless they were using a magic sword. The true magician will usually get satisfactory results with his magic wand, but in spite of this he will not fail to manufacture for himself an implement such as the magic sword, in order to have it handy in case of emergencies. Such a magic sword means more safety for the magician and will streng then his authority. But when working, he will only use the sword for operations, especially for Evocations, if a being were to oppose him strongly or to refuse to obey him.
  Some grimoires call such an instrument as the sword a dagger, yet the magic dagger is nothing else but a diminished sword with the same kind of symbolism. A magic dagger is manufactured the same way as a magic sword.
  When evoking demons and lower spirits, the sword or dagger may be replaced by a trident which has to be mounted on a long wooden shaft, similar to a wooden fork. The trident, like the sword or dagger, is a means of coercion. Grimoires, on top of that, recommend ornamenting the trident with engravings of divine names. This is left to the magician's individual taste and depends on the purpose of the Evocation and the magician's attitude. The trident is also an enlarged symbol of the magic sword: the three points symbolize our three-dimensional world, and the magician can force the beings to fulfill his desire not only in the mental or astral world, but also in this physical world, or, if the magician likes, in all three planes. Regarding this, the fact that demons usually turn up with a trident and are pictured with a tri56 dent, should be mentioned. This does not mean that they run this trident through the souls in hell, as is sometimes wrongly assumed by foolish people, but that their influence works on all three worlds: the mental, astral and physical.
  The points of magic swords, daggers or tridents may also be employed for breaking or killing unevoked and unwanted beings like phantoms, larvae, elementals, elementaries, and the like, which may try to hinder the magician in his work. And yet another way of using these implements must be mentioned here since it is hardly known to anybody: a magic sword or dagger, not so much a trident, may do good service as a magical lightningconductor.
  After having ended his Evocations, especially after Evocations of higher negative beings, principals of demons and the like, the magician who intends to go to rest but who is uncertain whether these spirits will let him sleep unmolested, may furnish his bed with a magic lightning-conductor. Such a lightning-conductor can be manufactured by winding a copper or iron wire round the legs of the bed, both ends of which have to be connected with the sword or dagger. Then the sword or dagger must be stuck into the floor. The wires form a closed circle around the bed even if it has a square shape. The function of the sword or dagger is to conduct the influence directed towards the magician into the earth.
  Of course, the wire has to be drawn with the wish in the magician's mind, that it will form a circle and that no being or any unfavourable influence will be able to get inside the bed and that every influence, no matter from which being it may come, will be conducted into the earth. In such a magically sheltered bed provided with a magic lightning-conductor the magician will sleep undisturbed, and he may rest assured that no influence, no matter from which sphere it may come, will never have any effect upon him, or will ever be able to surprise and overwhelm him. If the magician has no sword or dagger handy at the moment, or if he has to use it for other purposes, a new knife which, in this case, must not be used for any other purposes, will fulfill the same function. This magic lightning conductor will also protect the magician against influences of black magic, especially during the hours of sleep. A well-trained, fully developed magician may be able to do without this implement, for he may draw a magic circle around his bed by force of imagination, mentally or astrally, thereby using his wand, sword or dagger. This will also give him full protection against any unwanted influences.
  --
  The magician may, by practising mental wandering, transfer the spiritual form of the sword into the mental plane and visit the planetary spheres taking his magic sword as well as his magic wand with him. There, according to his wish, he can make use of his magic power with the help of his magic implements. That every being will have to obey him in these spheres is clearly evident by what has been said before. The magician is able, during his magical operations and Evocations, to transfer his mental sword with his mental hand into the relevant sphere by force of imagination, and there he can make the being carry out his wishes. Such a force, however, can only be exerted without danger by a magician who has a clean heart and a noble soul. If a sorcerer tried to do the like he would only make the being hate him and would soon become a victim of them and their influence.
  The history of occult science has given many examples of the tragic fate and even more tragic end of such sorcerers. It would exeed the extension of this book to talk about certain events in detail.

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  universe, with in the last two his Evocation of what is now
  commonly called the Big Bang. It should be kept in mind

1.09 - The Crown, Cap, Magus-Band, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Always when carrying out operations of ritual magic, no matter whether Evocations, invocations or other operations, the magician should wear something on his head. He may take, for this purpose, a golden crown with magic symbols engraved on it, or he may take a cap or some other headgear with the symbols of the macrocosm and microcosm of the deity with whom the magician is connected or whose shape he is taking on. The symbols must either be drawn with a good colour or embroidered or fastened with silk. Such a symbol of the macrocosm and microcosm, for instance, is a hexagon in the middle of two circles inside of which is the microcosmic symbol of man, the pentagram. If the magician embroiders his cap himself, or if he has it embroidered by somebody else, he may choose a golden colour for the circles as a symbol of infinity; for the hexagon he may take a silvery colour as the symbol of the created universe, and for the pentagram in the centre a white or violet colour. Instead of using a cap or a turban as a headgear, a silk-band, a so-called magus-band, may suffice. This band may be in white, violet or black and is to be wound round the magician's head. The part running over his forehead should be ornamented with the macro-microcosmic symbol, described previously. The symbol may either be embroidered or drawn on a piece of parchment, thereby using the colour mentioned above. Instead of the symbol of the macrocosm some other symbol representing the magician's connection with the deity may be used. For instance, a cross, which at the same time, symbolizes the Positive and the Negative, and the ends of which symbolize the four elements. A rosecross symbol may also be employed, that is a cross with seven roses in the centre, also symbolizing the four elements, the Positive and the Negative, and on top of that, the seven planets. The magician's choice is not, as can be seen, restricted to a particular symbol. He may express his spiritual development, his destination, his maturity, his cosmic relationship by several symbols, whichever he prefers, and he may wear them on his cap or magus-band.
  As already mentioned, the crown, cap or magus-band is a symbol of the dignity of the magician's authority. It is a symbol of the perfection of his spirit, a symbol of his relationship to the microcosm and macrocosm, the tiny and the great world, the highest expression of his magical power, serving him to crown his head. All articles, no matter whether cap, crown or magus-band, must be made of the finest material and must serve no other purposes but operations of ritual magic. As soon as the cap, crown or magus-band is ready and has been tried out, it should be sanctified by meditation and a holy oath, so that the magician will only put it on his head when he is fully absorbed with the idea of his unity with the deity, and he will only make use of the cap for operations which demand this kind of symbolism. When speaking his oath the magician should put his right hand on the cap and should concentrate, by force of imagination, on the idea that at the moment he puts the cap on his head he is united with his deity, or with the symbol ornamenting his cap. Then he should put his headgear away safely together with his other magical implements.
  Whenever the magician is prepared for Evocations, after having meditated for this purpose, and puts on his headgear, he will at once be united with the Deity and will have, not only in himself, but in the whole space or at the place where he puts it on, that feeling of a holy temple atmosphere. Therefore the magician will agree that his headgear is also an intrinsic part of his magical implements, and that he must draw his full attention towards it.
  Sorcerers also use caps which are ornamented with symbols of demons, but only few of them know about their genuine meaning and correct application, not to mention their actual symbolism. A magician, however, who does everything consciously can never decline to be a mere sorcerer and will never do anything he does not understand. Everything he does is done for a special purpose.

1.10 - The Magical Garment, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  This is to be treated in the same manner as the cap or magusband. The magical gament is a long robe made of silk, buttoned from the neck to the toes. The sleeves of the robe end at the wrists. The robe looks like the vestment of a clergyman and symbolizes the absolute purity of all ideas, and the purity of the magician's soul. It is also the symbol of protection. Just as a common garment protects a man's physical body from outside influences, rain, cold etc. so the magical garment of the magician shelters him from outside influences which may attact his body through its astral or mental matrix. As already mentioned several times, silk is the best insulating material against any astral or mental influences. A robe made of silk is therefore an excellent means of in61 sulation and may also be successfully used for other operations not directly connected with ritual magic; for instance, protection of the astral or physical body when projecting the mental or astral body so that no being can take possession of the magician's astral or physical body without his approval. A magic robe may also be successfully used for similar operations for which the insulation of the mental, astral and physical body is necessary. It is, however, up to the magician which possible variations he wants to make use of. Under no circumstances may the magician use a garment for ritual magic or Evocations which has been used for common purposes such as, for example, training, or current magical operations. A special robe must be taken for this special kind of magic, and its colour must suit the purpose. Here I should point out that for common mental and astral operations or experiments, the insulating garment may be put on top of any other clothes; for Evocations and ritual magic; however, the magical garment is to be worn over the naked body. The magician may, however, in cold weather, put on a shirt or pants made of pure silk und put the robe over them, but the pants or shirt must be of the same colour as the robe. The magician may use house-shoes of the same colour as the robe. The soles of the shoes can be made of leather or rubber.
  The colour of the robe corresponds to the work, idea and purpose the magician wishes to carry out. He may choose one of the three universal colours: white, violet or black. Violet is equivalent to the Akasha-colour and may be used for nearly all magical operations. White is chosen for the robe only, when dealing with high and good beings. Black is the appropriate colour for negative powers and beings. The magician is able to carry out almost all ritual operations with these colours. If he can afford the expense, he can have three robes made, one of each colour. A wealthy magician may choose, for his robes, colours analogous to the individual spheres of the planets he works with. Thus he will take for:

1.11 - The Magical Belt, #The Practice of Magical Evocation, #Franz Bardon, #Occultism

1.11 - The Soul or the Astral Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  As it has been said before, according to the elements, the soul is divided in exactly the same way as the body. The psychic functions, powers and properties also have their seat respectively in the soul and certain centres analogous to all the elements, which the Indian philosophy designates as charkas. The awakening of these charkas is named Kundalini yoga in the Indian doctrine. I desist, however, from a comment on these lotuses or centres, because the student interested in this problem will find all the necessary enlightenment in the respective literature. I will touch on it only slightly and say that the lowest centre is the so-called Muladhara or earth centre, having its seat in the lowest part of the soul. The next centre is that of the water, with its seat in the region of the sexual organs and designated in the Indian terminology as Swadisthana. The centre of fire, as centre of the soul, is in the umbilical region and is named Manipura. The centre of air as compensatory element is in the region of the heart and is termed Anahata. The centre of the ether or principle of akasa is found in the region of the neck and is named Visudha. Another centre, that of volition and intellect, is between the eyebrows and is called Ajna. As the supreme and most divine centre is regarded as the thousand-petaled lotus, named Sahasrara from which derive and are influenced all the other powers of the centres. Beginning at the top, from the supreme centre, along the neck, down to the lowest centre, like a channel runs the socalled Susumna or the akasa-principle already known to us, liable for the connection and control of the entire centres. Later on, I shall come back to the problem of the Evocation of the snake-power in the single centres. In describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. One will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of the four-pole magnet, i.e., the secret of the tetragrammaton, and governed by them. If he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws.

1.12 - Further Magical Aids, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  A bell may also serve as a magical aid for Evocations. Such a bell should be made of electro-magicum, that is a prescribed mixture of all the metals of the planets. The magician uses this when he wants to draw the attention of the invisible world to himself.
  This is done by rhythmic ringing. The rhythm and the number of chimes depends on the number-rhythms of the sphere with which the magician wants to have communication. This oriental method is scarcely used by true magicians. In the east, especially in Tibet, this kind of Evocation by bell-ringing, cymbal-beating etc., is often practised.
  I have already mentioned that all these implements must be new and never used for any other purpose except the one to which they are dedicated. Each implement must be put away safely after use. If it is no longer needed or if the magician does not intend to use it any more, the implement has to be destroyed or rendered innocuous. If one would use a magical implement for any other purposes, it would become desecrated and magically ineffectual.

1.13 - The Pentacle, Lamen or Seal, #The Practice of Magical Evocation, #Franz Bardon, #Occultism

1.14 - The Book of Magic Formulae, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  In all works that have so far been written on ritual magic, the Magic Book, the Book of Magic Formulae, i. e. the book that contains the incantations for the beings or spirits to be conjured or evoked has been regarded as the most important part of the magic of Evocation, but its contents have so often been misinterpreted that we will do well to try to get a clear picture of it from the hermetic point of view.
  It is quite wrong to believe that all that has to be done is to buy a book and write into it the magic charms and incantations of Evocation or that it will suffice if these formulae are learned by heart and in consequence the desired being evoked. The grimoires which we have so far been able to examine, no matter whether they were old or modern ones, all contain the same mistake as far as the interpretation of the book of formulae is concerned. True initiates cannot help laughing at these mystifications though feeling sorry for the people who, by such misinterpretation, will get no positive results. Looking at it from one point of view it is correct to write about magic formulae in a mysterious way, and not give away their secrets too easily, in order to avoid profanation.
  But since this book is only written for readers with high ethical and moral standards and since only mature people will be in a position to follow its instructions successfully and to understand and truly acquire what we have to say about true initiations, I shall talk about this quite openly too.
  First of all the book of formulae is not to be understood in a literal sense, for the expression "magic spells" or "magical formulae" used in the grimoires has served as a cloak for certain ideas. In other cases its object has been to take away the magician's consciousness from its normal state by barbaric words, names and expressions, and thus bring him into a state of ecstasy in which, it is assumed, he is able to influence a being. But generally speaking, the only success that untrained persons will have in this case, is hallucinations, phantoms or delusions, or incomplete, mediumistic results which need not be dealt with here. Usually such mediumistic results are, provided that they are genuine at all, the outcome of the extoriorisation of the person's unconsciousness. Sometimes elementals, and, should the person concerned have a strong capability for emanation, even elementaries might be formed which the genuine magician has already been informed about in "Initiation into Hermetics". These elementaries are falsely regarded as the beings which are the object of Evocation, and a person whose astral senses have not yet been sufficiently developed is not able to tell the difference or to control the situation. Therefore readers are warned against trying to practise ritual magic without necessary training. Apart from disappointments, the disturbances in the person's spirit and soul could have most regrettable consequences for the health. A genuine magician who has completed his magical training, may, however, without any danger whatever, safely practise ritual magic. This field of magic is no place for dabbler's experiments but a scheme of operation which facilitates the magical labour for the mature magician with already developed powers.
  The book of formulae, sometimes wrongly called the book of spirits, is the genuine magical diary of the magician practising ritual magic, in which he enters, step by step, the procedures of his ritual in order to be able to follow every point conscientiously up to his goal. Some readers might wish to know how mutilated charms, furmulae for incantation etc. could ever develop? From the days of yore the secret of magic has been restricted to high castes, potentates, kings and high priests. In order that the real truth, that true ideas and spiritual facts might never be known by the public, many code-words and secret formulae have been introduced, the deciphering of which has been reserved to the mature. The key for these codes was only transferred upon mature persons by word of mouth, and their profanation was punished with death. This is the reason why this science has remained a secret up to our time and it will continue to remain an occult and mystic science even if it is directly published, as the immature und profane person will regard it all as delusion or fantastic nonsense and, depending on his grade of maturity and psychic receptivity, will always have at hand an individual interpretation or view of this science. The most secret matters will thus never lose their occult tradition and there will always be but a few people who will profit by it. If a person who is not an initiate gets such a book of magic formulae in his hands and does not know the key to it, he will take everything in its literal sense without knowing that the particular words and formulae are nothing but aids for the magician's memory and that it is a schematic layout for the ritual work of a true magician. This makes it clear why sometimes the most senseless words have been used as magic charms to evoke a certain being. But the book of formulae is a proper note-book in which the genuine magician writes the whole procedure of his magic operations from beginning to end. If he is not sure that his book will never fall into the hands of another person, he will have to use, point by point, code-names. I can only give here a few instructions. These will, however, enable the magician to procede according to his own taste and ideas.
  --
  21. Giving orders to the being or power of that sphere in regard to its Evocation and imaginative forming of shape in which the being or power is to appear in the magic triangle or magic m Irror
  22. Returning with consciousness to the operating room

1.15 - In the Domain of the Spirit Beings, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Before describing a true magical operation and Evocation I must make the reader acquainted with the spheres of the beings. A genuine magician is not allowed to do anything unless he knows fully what he is doing and unless he has a clear picture of what he intends to achieve. As the magician will have learned from the preceding chapter on the book of formulae, it is extremely important to know the correct handling and analogies of the magical implements, for without this thorough knowledge their analogies and symbolism it would be impossible to get any positive results. Further, the magician would not be able to find the genuine attitude for his meditations and to rise his spirit into the right sphere of consciousness. His magical implements would become an illusion and he would be lowered to the level of a common sorcerer. He could neither make his magical authority work on the beings, nor could he influence them in any way. The genuine magician does everything consciously; he has laid down each procedure systematically in his book of formulae before his operations, and his mind, his consciousness, is connected with his implements, their faculties, loadings etc. He must be just as well informed about the spheres of the being with which he wants to work. He must be able to pass a clear judgement on the existence and doings of these beings. His own experience will help him a great deal in this respect, for he will have visited, with his mental body, various spheres as suggested in "Initiation into Hermetics".
  The following discussions are therefore a short summary of the magician's experiences on his visits to the said spheres.
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  He must always bear this in mind when practising the magic of Evocation. Naturally, these more subtle spheres are not subject to our ideas of space and time but go into one another in our terms, so that for instance, in a space which, in our imagination, is always somehow bordered and furnished with limits, many different spheres may be present.
  Depending on the grade of subtlety or density, there are innumerable spheres and intermediate spheres. To name them all here would be impossible. I will only mention those which are of importance for the practice of magic. Their graded density is called hierarchy. Before a magician plans to work on these spheres he must have a conception of their hierarchy, and must be well acquainted with the sphere in which he intends to work, first theoretically and later, of course, also practically. But, above all, he must have a thorough comm and over the physical sphere before he proceeds to the more subtle one next to it. Each of these spheres of hierarchy have their particular influence on our physical world according to the laws of analogy. With regard to the planetary spheres astrologers have discovered a somehow workable synthesis, but unfortunately the astrologers of today uses this chiefly only for mantic purposes, and it is hardly known that astrology actually only gives a partial explanation of the influences of these spheres, of planets and zodiacal signs. The astrological part of the higher spheres will not be dealt with here, for it does not come within the scope of this book. The true magician, however, will find a much closer relation between the individual spheres, if he deals with astrology, and will notice that astrology shows the true influences of the relevant spheres on our physical world, in their causes and effects.

1.16 - Advantages and Disadvantages of Evocational Magic, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  object:1.16 - Advantages and Disadvantages of Evocational Magic
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  Advantages and Disadvantages of Evocational Magic
  Most people who get hold of a book on Evocational magic are misled, by various methods, to put at once into practice the recommended procedure without having reached the necessary degree of magic development. They think that the few incomplete preparations recommended in the instructions will suffice. The motives that lead to this kind of precipitate operation usually have various causes. With one person it might be mere curiosity, which makes him wonder whether other spheres really do exist. Another person might be desirous of seeing spirits, beings and demons, and yet another person might hope to put himself into certain advantages by magical operations. A fourth person perhaps wants to evoke beings to acquire from them certain powers and faculties, to become famous and honoured, etc.
  Some people possibly intend to get certain information from certain beings or to do harm to persons they do not like. Innumerable motives which lead the inconsiderate to practise magical Evocation could be mentioned here. This chapter has been written especially for these people for they should take to their hearts these warning: Ignorance by no means prevents people from danger and misfortune as a result of magical operations should they be carried out without sufficient training and personal development.
  If someone without proper magical development and preparation dares to approach the practice of Evocation, he can be sure of either getting no results at all, which will probably cause him to give up the whole matter, or he gets only incomplete results, which can make him a complete unbeliever. Embittered by this, he will say that everything is delusion without having tried to find the causes of his lack of success within his own person, and without becoming aware of the need to go deeper into the knowledge of magical science if he wants to have success.
  It is quite the contrary with people who, either during their present incarnation or during a previous incarnation, have reached at least some degree of spiritual perfection and who have a certain power of imagination. They will not be able to get perfect, but perhaps partial results. These people are rigthly called sorcerers or necromancers from the hermetic point of view. And it is usually these people who fall into the hands of invisible powers, as we can see from history. The most striking and best known example is the tragedy of Doctor Faustus, popularised by Goethe. I must desist here from describing the personality of Doctor Faustus, but every magician will be able to explain what happened in this case.
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  If a necromancer or sorcerer has a relatively high power of imagination and is able partially to raise up his consciousness, it may happen that, by using magic though barbarous names, he succeeds in having one of his Evocations translated into the language of the being and the being he is evoking hears his voice. The next question to arise is whether the being reacts to the Evocation and intends to do what the sorcerer wants him to do. For the being at once realizes whether the sorcerer is mature enough and developed enough to be able to exercise coercion or whether it can go easily in opposition. If a positive, good being is involved, it will pity the sorcerer. If the sorcerer has evoked an indifferent and less active being and if the sorcerer's desire, if it were realised, would not harm him, it might, now and then, give a token of sympathy and do what the sorcerer wants done. But if the sorcerer desires anything that might harm him or any other person without being able to take the full responsibility for this, then the being will not react to the sorcerer's Evocation. All means of coercion mentioned in various books for the sorcerer's use in order to have the beings to work for him are ineffectual and but mere phrases with only a slight or no effect at all on astral beings. Negative beings, on the other hand, prefer to react to negative and evil intentions and try to help the sorcerer in their realization. But a head of demons also knows quite well that he need not do what the sorcerer wants, if the sorcerer desires something which would debit him too much karmically or which he could not take responsibility for from the karmic point of view. In such a case not even a demon would dare to fulfill the sorcerer's wish, for this being, even though it be a negative one, depends on Divine Providence. It cannot, on its own accord, create vibrations which would cause a chaotic tate in the harmony of a sphere. Therefore it is necessary to point out again and again that a certain degree of magical development and perfection is absolutely necessary for the Evocation of the beings of any sphere and in order to be able to place one's consciousness into the relevant sphere or zone and to translate one's thoughts into the metaphorical language or cosmic language so that a being understands them.
  With these points in mind the magician will realize the true value of the book of charms which he has started for his personal use, and that the book actually is a language book of the cosmic language in which he will enter all the procedures of his art of magical Evocation translated into symbolic picture-language. A necromancer or sorcerer working according to the worst rituals and carrying out the most barbarous invocations and Evocations is by no means able to practise invocations in a systematic order, that is, to start a conversation with the being concerned, not to mention the authority he should be able to represent, for he is lacking the necessary magical maturity and perfection. A necromancer might, at the most, put himself into an ecstatic state during his operations, which is not more than a cry into the zone in question, even if his citations are most terrifying and appear to him very promising.
  In most cases the sorcerer, during his state of ecstasy, is a victim of the most misleading hallucinations. In the most favourable case such an incomplete invocation of a sorcerer might, quite unconscious to him, result in the creation of an elemental or an elementary, owing to the ecstatic stress of the sorcerer's nerves, depending on the amount of nerve-power he projects from his magic circle into the magic triangle. Such an elementary might then unconsciously take the shape of the evoked being; the sorcerer, being unable to tell the difference, would regard the elementary as the being evoked by him. Such an elementary is then able to awaken certain desires in its creator and provide their satisfaction. I have already said enough about this in my first book: "Initiation into Hermetics".
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  The kind of contracts described above may be regarded as the usual type, for the sorcerer tries to get into contact with a being by means of the magic of Evocation and to maintain this connection with the being either directly or by the spiritus familiaris serving the being.
  The reader may now ask whether such a sorcerer is condemned to be the servant of a being or head forever. Answering such a question presents no difficulty to a magician who is equally acquainted with all spheres. As soon as the sorcerer has re-paid the head in full measure for its duties on earth - this can take, in our chronology, many hundreds of years, since time and space are absent in the spheres - the sorcerer's conscience will start working on him more and more and his four-pole nature feels himself little by little free from the bondage. When the sorcerer has paid back every penny of his debt, he can again do what he likes. But if, at that point, he still stifles his conscience, unwilling to follow it, he will remain in the sphere of his head and will, eventually, lose his four-polarity and identify himself with the plane in which he lives by taking on the vibration of that plane forever. By this way he will condemn himself. The sorcerer then ceases to be a human being, the image of God, and becomes a being of that sphere, that is, he sinks down to a demon. This certainly is the most regrettable state a human being can get into and may be called damnation from the religious point of view, or as true sin against the Holy Ghost.
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  Apart from spiritism there is another kind of Evocation of spirits called necromancy. The difference between a sorcerer and a necromancer is the following: the sorcerer usually tries to get into contact with higher beings of the earth-zone, with the heads of the elements or with the heads of other zones; the necromancer, on the other hand, merely practices the Evocation of deceased persons. The method of necromancy is quite simple and a magician who has not yet reached perfection is able to apply this method with more success than a sorcerer practicing Evocations. A necromancer faces the same kind of dangers as the sorcerer since a deceased human being may also take full possession of the necromancer and make him completely dependent. If a necromancer becomes so dependent on an astral being that he cannot do anything without the advice and help of the being, then we may also talk of a sort of pact in this case, though this kind of contract may not have the same tragical consequences as the pacts dealt with before.
  The magician is able to call any being from the astral world without any danger, without becoming dependent on it and without becoming a victim of necromancy. A necromancer is a person with a low degree of spiritual and magical development, whose main object is to get into contact with astral beings of the earth-zone, preferably with dead people. The necromancer will in most cases try to make use of a being from the astral sphere, that is he will either require of such a being certain magical duties in the physical, astral or mental plane or merely try to satisfy his curiosity. For this purpose the necromancer will choose a human being after his physical death who during his life on earth busied himself with any of the secret sciences and who possibly has reached a certain degree of perfection in this. If such a person happens to be a true magician who has followed the true path of initiation and has learned all its laws here on earth, having thus acquired a certain degree of perfection, who noble-minded strove for positive aims and controlled the negative powers, he will, if he thinks it beneficial, appear to the necromancer and point out to him the advantages or disadvantages of his projects and intentions. A true magician will, however, never keep up a constant connection with a necromancer, nor will he try to influence the necromancer in such a manner that he becomes dependent on him. He will always be prepared to warn the necromancer and will give him permission to call him in case of emergency. Furthermore, he will give good advice to the necromancer and initiate him into the laws of the astral sphere, but he will never be prepared to serve the necromancer, or to do whatever he wants, or to fulfill his material desires. Only bad magicians with little experience and an affection for negative powers or mere sorcery will try to maintain a contact with a necromancer or assist him in realizing his desires and to satisfying his curiosity. If the necromancer gets into the sphere and under the control of such a being, he will acquire the same kind of vibration as that being has in the earth-zone and thus becomes a fellow-sufferer. The astral being will then prevent the necromancer from making any progress in his spiritual and magical development and will see that he is never enlightened or blessed with personal advance. The being will then be full of malicious pleasure because it has succeeded in being troublesome to a human being on earth. It remembers the days of its own life on earth, its difficulties and troubles there, the temptations it could not resist, the powers it misused and the lack of chances for its true initiation, and it will also try to hinder the necromancer in his development. The danger that arises for the necromancer in such a case need not be analysed. I will, however, mention the fact that the necromancer may easily be vampirised by such a being and that the being will try to realize in the astral world its own egocentric plans by help of the vampirised powers of the necromancer.
  Therefore every scholar is warned not to take up any such contacts and not to make himself dependent on any being. The manner in which a necromancer calls a being from the astral plane rests on two methods. One method is spiritistic: the being is asked to reveal itself by help of mediums; that is by mediumistic writing or by mediums put into a state of trance. This method requires great perseverance until the being is able to take up a direct contact and to appear to the necromancer. The other method is that of Evocation: the necromancer takes up contact with the being by help of a picture of the spirit's previous incarnation or by enlivening such a picture until finally the being steps out of it like an elementary, taking on its previous shape. A necromancer does not usually succeed at once, but if he goes on with his work persistently he might, depending on his maturity, development, willpower and imagination, force the being to appear to him visibly.
  A necromancer can hardly differentiatewhe ther, in such a case, his power of imagination plays the main role, or if he has created an elementary, or if the visible connection with the being has in fact taken place. But a narrow-minded necromancer does not care who has brought about the connection or what has actually caused the disired effect, if it has been his power of imagination (phantasy), or if repeated stressing of his nerves has created an elementary or if the being evoked really has appeared from the astral world.
  Should the necromancer have a predeliction for negative powers, his Evocation and his endeavours to cause a projection in the astral world will possibly be readily answered by a so-called black-magician who will himself try to get into contact with such a necromancer. All of the necromancer's appetite for instructions, practices, satisfying of his curiosity, fulfillment of his desires, will then be quenched by that being. The necromancer is responsible for all that happens and he will thus charge his Karma to his account, especially if he wants to see desires realized which he can in no way justify. That the end of such a necromancer cannot be other than tragic need not be stressed. Necromancers usually die an unnatural death or suddenly of an incurable disease.
  I should also mention the fact that there is also possible a passive relationship with beings of the astral plane and with beings of higher zones. This passive intercourse, however, is not so effective and does not give such great magical results as the practice of Evocation. Also in this case an unexpected pact could be the final outcome, and the person taking up the connection by this passive intercourse is sometimes even worse off than the sorcerer or necromancer, since he has no control at allover the being with which he has taken up connection, or over the effects caused by it.
  There are two principle kinds of this passive intercourse: the first is a spiritistic one: the spiritist himself is the medium for the contact and intercourse with the being, either by medial clairvoyance, clairaudience, automatic writing etc; the second possibility for passive intercourse is that a hypnotist or a mesmerist takes up the connection with the being by means of a somnambulant medium and maintains the contact continously, for satisfaction of his curiosity or for certain tasks in the mentel, astral or physical worlds. If the hypnotist or spiritist has not undergone any magic training and if, therefore, has not the necessary degree of magical development and maturity, the health of the medium is endangered in both cases. Many mediums and spiritists who have been in constant connection with a single being and have often made use of it, so that they finally became dependent on that being - which actually results in an indirect pact - have had to pay for it with severe diseases of the mental, astral and physical body. Many a lunatic asylum could bear witness for such deplorable cases.

1.17 - The Spiritus Familiaris or Serving Spirits, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Most grimoires and other books dealing with the magic of Evocation often talk of serving spirits, the so-called spiritus familiaris.
  According to these books serving spirits are put at the magician's personal disposal by high beings, especially by the principals of demQns with the idea that the magician need not bother personally with the principals of demons, that is their masters, on each occasion and for every trivial matter. The books further state that such serving spirits usually are delivered to the magician, or, as is more likely, to the sorcerer by that head or principal of demons with whom he has concluded a contract. By means of an ankhur the serving spirit is provided by its head with the same kind of force, power and faculties etc. that the head possesses. The magician does not care by whom the effect he wants is caused; whether it is by the head himself or by any of the spirits serving him. One thing, however, is important: the Karmic responsibility always lies with the magician, or with the sorcerer. As already mentioned in the chapter dealing with the various kinds of con114 tracts, the magician must, after the contract has expired in the physical world, follow the principal of demons into his sphere and there pay back in full measure for the work done by it. This repayment, of course, is not a material repayment, but a spiritual one.
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  Why then, one might ask, is it necessary to deal with the magic of Evocation; is it not better to work for one's personal development and to leave the beings where they are? The answer to this
  - question is that the genuine magician may, if he likes, get into contact with any beings, positive ones or negative ones, and that he should even regard it as his duty to practise the true magic of Evocation, but he must never be tempted to bind himself to any being. He can use his connections to enlarge his knowledge about the various spheres, to learn about the laws of such spheR:S, Evocations. No doubt, such beings will not only be prepared to give him any information he wants, but they will be quite pleased to serve him, for to them the genuine magician is their master, is the true initiate to whom they owe obedience and loyalty. They would not even dare to approach a genuine magician, who has been truly initiated into magic and has therefore reached perfection in it, with a contract in mind. The magician may, if he thinks it necessary, employ serving spirits from one sphere or the other, but he knows quite well that he does not owe them anything, for anything that a being might be doing for him he can do out of his own powers as the result of his systematic magical development. The magician may employ beings firstly to help his fellow men, not himself, and secondly to use the valuable time saved for his own development. This is the right attitude to take and it cannot be compared with the attitude of a sorcerer, as one can easily see. The magician need not practise the magic of Evocation all the time, but he must be able to carry out successfully such practices whenever it should be necessary.
  Exact knowledge of the true magic of Evocation will increase his wisdom, will increase his power over beings of the universe, and, in this manner, streng then his magic authority. A true magician must therefore be perfect in every respect. During his magical Evocations he will pay attention to the exact hierarchy of the beings and will:
  1. get into contact with the heads of the elements and their beings; if necessary, also with their serving spirits, their subjects

1.18 - Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  object:1.18 - Evocation
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  Magical Evocation
  If the magician takes into his hands a book on Evocation, or if he has, in his library, several books dealing with this subject, he will find a certain connection between all the instructions, and if he takes them all together he will be informed how to call a being and which formulae have to be used for that purpose etc. In none of the books, however, will he find the actual pre-conditions for a successful Evocation. Therefore it is not at all surprising that nearly all attempts go wrong. From the hermetic point of view any contact with a spirit being of a certain sphere may be regarded as a sort of Evocation, irrespective of the fact whether spiritistic methods, methods of necromancy or any other methods are applied for establishing such a contact. The question of whether the desired being actually appears on account of the various methods applied remains unanswered, for only the person who tries them could give a true statement about it. If sometimes such an attempt made according to the methods laid down in those books leads to a success, it is still undecided, whether the results have come out because of the method, for other practices could also have played a decisive part. For instance, in the case of spiritistic Evocations, success can be brought about by some quite different factors, even if a great amount of evidences is available indicating that the success is the result of the method of Evocation suggested. The subconsciousness of the oral medium may be the cause for the spiritistic success, if it is a success at all. Furthermore, the subconscious creation of phantoms, elementals, elementaries, which the operator's increased attention and power of imagination might have created during the Evocation, can in such a case, not be attributed to the being but to the operator's own individuality.
  This fact is hardly ever acknowledged by the person concerned.
  I shall give - from the hermetic point of view - a full description of everything absolutely necessary for a successful Evocation, i. e. the actual magical connection with beings of any sphere. Above all, the magician or the person intending to busy himself with magical Evocation should know that without the development of one's astral senses, especially those of clairvoyance and clairaudience, a successful Evocation cannot be thought of. It would be the same as if a blind man wanted to follow an unknown street without a guide. Clairvoyance and clairaudience is the first condition for consciously getting into contact with a being by the help of active magic. If the magician does not care for this condition, or if a person dares to try an Evocation without having his astral senses trained accordingly, he can be sure that he will, like all other operators, be disappointed and have no success at all. At the same time he is in danger of being degraded to a necromancer or sorcerer if, during an exalted state, he should have any partial success of whatever sort, regardless of the fact that his plans and intentions rest on good motives.
  The magician must, under all conditions, be able to make use of his astral senses during his operation, because then he is able to control exactly the whole procedure and is not in danger of being deceived or of working without success. A magician whose astral senses are well developed knows at once whether the being involved is merely a creation of imagination or whether it is the being he wanted to appear from a certain sphere. An Evocation, from the hermetic point of view, is therefore the conscious getting into contact with a certain being, not effected by passive intercourse - as described in "Initiation into Hermetics" in the chapter dealing with the conscious passive connection with beings - the magician being used as a medium, but outside of his body.
  The being or power of any sphere which is to be evoked outside the body of the magician, may either be called into the magic triangle, or the magic mirror, or onto a material impregnated with a fluid condenser to be condensed there. At the beginning the magician will not be able to do without the magic implements. Later, as soon as he has enough experience and as soon as he has a certain sphere under his complete control, i. e. as soon as the beings of that sphere are fully under his power, pay him obedience and loyalty and, by that, acknowledge his magical authority, he can do without magical aids. The experienced magician then is in the position to call any being of the sphere he has under his power and to work with it, without using magical aids.
  He can call a being to any place at any time, how and when he wishes to do so, without the aid of the circle or triangle and without any special preparations. A beginner, on the other hand, must necessarily use magic aids, for they are a support for his consciousness and are therefore necessary for a successful Evocation.
  If the magician has complete control over a sphere without having to use any magical weapons, he advances to the next higher sphere and again makes use of his magical aids until he also controls that sphere completely. The magician must always bear three principles in mind when he wants to bring about a successful Evocation:
  1. If he intends to call a spirit being of a certain sphere into his sphere, no matter whether he calls it into the triangle, the mirror, or into a fluid condenser, he must bear in mind that the being is only able to move about in an atmosphere appropriate to its own sphere. He therefore must artifically create the spheric atmosphere by accumulating the light, the material of the sphere, either into the triangle, or preferably into the whole room in which he is working. If working with a magic mirror it has to be impregnated or condensed respectively with the according light material of the sphere. When operating in the open air, the impregnation must be kept within such limits that the beings or powers that are to manifest themselves have sufficient room to move about. The accumulated or impregnated light must have a colour which is in accordance with the colour-law of the individual planet. I have already given the reader and student a detailed information on this question of impregnating or accumulating light in space in "Initiation into Hermetics" in the chapter dealing with space-impregnation. If, for instance, a being of the Moon-sphere is evoked outside oneself, the light, or rather the material to be accumulated, must be of a silvery white colour; in the case of a being of Mercury the light-material must be opalescent; beings from Venus must have a green, beings from the Sun a golden yellow, from Mars a red, from Jupiter a blue, from Saturn a violet light, etc.
  If, for instance, the magician calls a being of the earth-element, he must get the element of the earth into the magic triangle or the magic mirror by the help of his imagination. If he wants to call to him a being from the Moon, he must create the vibration of the Moon sphere. No being is able to dwell in a sphere not appropriate to it. If, in case of citation, this principle is not adhered to, a being might be forced to come to our physical sphere, but it would, in such a case, have to create, by itself, the necessary spheric vibration. The magician would, in this case, lose his control over the being, and his authority, too, would suffer from such a failure, for the being would consider the magician as not perfect and would therefore not pay him respect and would refuse to obey him. Strictly adhering to and acting according to this principle is most important when Evocations are carried out, and this must never be forgotten by a true magician.
  2. The magician must be able to place himself, with his consciousness, during the Evocation, into the sphere of the being cited, so that the being will behold him. This transplanting of one's spirit is done under the laws of the Akasha-principle, i. e. by the magician's putting himself into a state of trance in which he does not know any time or space, and it is in this state that he cites, according to his will, and due to his authority etc. the being concerned. Without these faculties the magician is not able to make a being appear.
  3. The magician must call forth, by means of his magical authority, the being's awe and obedience, for otherwise no being - no matter whether positive or negative - would respect him.
  The magical authority or influence of the magician does not work on a being due to the magician's personality, but because he has influenced or bound himself with an intelligence superior to the being or appears as a deity in the aspect authoritative to the being. It is thus not the magician who makes his influence work on the being, but the authority of the superior being or of the highest possible intelligence; of the evoking deity itself. When practising Evocation, the magician will first influence or ally himself with the superior intelligence. He will only take on the shape of the highest quality for his self-assertion as an authority and show it in obstinate cases in which the being should try to oppose anyhow. If the magician were to try to influence the being evoked by his own personality only, the being could refuse to obey him, or could, for the worse, deceive him in a most shocking manner. If, however, the being is actually receiving his orders from a superior intelligence, or even God in any aspect, not from the magician himself, then the being must, under any circumstance, obey the order. The magician has already learned from "Initiation into Hermetics", the identification with an intelligence or with a divine aspect where I wrote about the community with the individual god.
  One can see from what has been said above that these three principles have never been mentioned in any instructions, because no author has ever had personal experience in the magic of Evocation. They have therefore derived their teaching methods from other written sources which, in fact, were also incomplete.
  Without adhering strictly to the three basic principles no successful Evocation is possible!
  Before a magician starts with the Evocation of beings he must have the whole procedure precisely entered into the book of formulae and should, if possible, know it by heart, so that he is not delayed during his operations by any looking up. It is possible that difficulties will arise at the beginning of the magician's practice, but soon the repeated Evocation of beings will increase his self-confidence. Besides that, he will realize that an Evocation is not just the calling of a being, but a regular ritual, composed of a whole number of magical operations. The magician must make sure that no hiatus exists in this rite, for each hiatus would be a disturbance not only to the magician, but also to the being evoked. A faultless operation is that which the grimoires call the complete circle. This expression does not refer to the circle that is drawn by the magician for his protection, and as a symbol of the microcosm and macrocosm, which is of the relationship to God, but it refers to the total coherent magical operation. The purpose of the Evocation, too, must be laid down in writing before its beginning, for during the Evocation no additional questions may be raised.
  As one can guess from the whole procedure of preparation, a cautiously prepared and precisely completed magical Evocation requires much time. If, by repeated intercourse with one and the same being, the magician has established a good connection, so that the being pays him absolute obedience and thereby completely acknowledges his magical authority, the magician may, to save time, arrange a different way to contact the being either by an abbreviated individual rite, or even just a word for the Evocation of the being and by getting the being's approval for this, or he may cause the being to choose an abridged method to which the being itself and its servants are bound to react at any time. This abridged method, too, has to be written into the book of furmulae conscientiously, so that during its practical application no mistakes occur. This is especially important should the magician have entered into a number of connections with beings.
  If the simplified method is offered by a being who, at the same time requests the magician not to write down the procedure, but just to remember it well, the magician must respect such a request. Even if the magician is allowed to make some provisional notes on this abridged procedure, these notes, like the whole book of formulae, must never get into the hands of other people, not even into the hands of a genuine magician, the only exception being those cases where the being, the originator of the simplified procedure, agrees to the magician's handing the procedure over to somebody else, or even asks for this. Otherwise the magician should never dare to evade a prohibition or even break it, unless he does not mind his authority being shaken. What this would mean for a magician need not be further discussed here.
  --
  The unwanted accompanying factors mentioned in the grimoires, for instance the vandalism of beings, creakings, thunderstorms, flashes of lightning and other disturbances which are said to usually accompany Evocations are totally unknown to the genuine magician and may only occur with necromancers and sorcerers who have undergone no magical training, or with people who have left the necessary preparatory operations unobserved or who have made only little preparation for a true Evocation.
  A genuine magician will not experience any unwanted accompanying phenomena, and his Evocations will run as smoothly as if he were carrying out any other physical, astral or spiritual actions. In the beginning a magician will do well not to ask a being too many questions, but to address it with only a few concrete questions. They should refer to the sphere from which the being has come. No questions should be asked that would infringe upon the dignity of the being. At a later date a being, an intelligence, a head or the servants set at the magician's disposal, may be asked to play an active part; they need not be used for the conveyance of knowledge only. The beings, in general, like to serve a genuine magician and help him in an unselfish manner as much as lies in their power. A magician certainly will never be so silly as to ask a spirit being to bring him treasures or to do for him heavy physical work, since the effect of the being's display of power in our physical world depends on the fuel (i. e. the material used for its materialisation) that the magician puts at its disposal.
  At first the beings will only be able to do mental work. Later, when the magician has enough experience, they will do astral and after some time also physical work for him, though the magician is recommended not to burden a spirit being with physical jobs, for it would have to carry out such duties in exactly the same manner as the magician with his acquired magic faculties. The beings make use of the same powers that are used by the magician for his personal operations. This means that to do physical work they need the fluids of elements, i. e. the electrical or magnetic fluid, and take into account the Akasha-principle, just as the magician himself. The beings usually draw the matter or substance and the power out of the atmosphere of the magician. Therefore a magician should always bear in mind that every Evocation is done at his own cost. This is reason enough for the magician not to carry out an Evocation for the mere satisfaction of other people's curiosity, and he will, as already mentioned, practise an Evocation first of all to help his fellow-men, or to increase his power over beings and elements and so acquire more personal experience.
  For the actual Evocation of beings no spells or similar nonsense is necessary. Since, during the whole time of the Evocation, the magician is in an elevated state, in a true relationship with God, he places himself with his consciousness into the sphere of the chosen being and, after having called out its name, asks the being to appear to him. The being hears the magician, at once reacts to his call, and quite willingly comes near him. A true magician will never be obliged to threaten a being or do anything of that sort in order to make the being obedient to his will. This may only happen with stubborn demons to whom the magician demonstrates the power of his relationship to God. In the case of a true relationship to God, hardly any being, no matter what rank it may have, will ever dare to place itself in opposition to the divinity, for the divinity is the power by which the being was created, and therefore it must be respected.
  Since, for the magician, the saying is true that the stars influence, but do not force, it is left to the magician to fix the time for the Evocation according to astrological rules, provided that he has a fundamental knowledge of astrology and is therefore able to fix the favourable planetary moments in respect of the relevant beings.
  All the various ways of Evocation described in grimoires are not for magicians but for sorcerers. Therefore, for a true magician, the instructions given in a grimoire are useless, and consequently the magician will put them aside. He knows the true path of initiation, he knows, too, how an Evocation is to be carried out, and he is therefore convinced that he will fully succeed in his operations.
  After the end of the Evocation it is the magician's duty to send the spirit being back to its sphere, i. e. to discharge it. He accompanies it with his consciousness and, in doing so, he has an inner feeling of satisfaction and certainty that the being will return to the sphere from which it has been called and from which it has come. All the implements used for the Evocation are returned by the magician to their depository and all accumulated powers are again discharged by his will and imagination. And this is the end of the Evocation.

1.19 - The Practice of Magical Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  object:1.19 - The Practice of Magical Evocation
  class:chapter
  --
  The Practice of Magical Evocation
  The magician will certainly find it useful if an example of a genuine Evocation is given here, for in no book written up to now will he find such an exact description of an Evocation in accor126 dance with the universal laws. As far as the general set-up is concerned, it is left to the magician to make any small changes or additions here and there and to adapt it to individual situations and circumstances under which he intends to carry out the Evocation.
  The best thing, of course, is, if he has available for this high purpose a special room which will only be entered by him alone. In such a case he should not even ask another person to do the necessary cleaning. A room like that will, in the truest sense of the word, serve as a temple. If the magician is in such a lucky situation, he is able to have regard to all laws of analogy, and he can furnish and adapt the room in the same way as the old magicians had their temples established, which had an altar in the east.
  --
  This information refers only to the essentials, and every magician, whether poor or wealthy, should therefore be able to practise magical Evocation, even should he have no special room at his disposal. The magician is not bound to any special place, and he may carry out the citation in a bed-room as well as in a kitchen; even an attic or a suitable place in a cellar may serve the purpose and enable the magician to carry out a faultless Evocation. If the magician has none of the above mentioned possibilities, then all he needs to do is to betake himself to a lonely place somewhere in the open air where he is sure that he is not being watched by anybody and, consequently, can work without being disturbed.
  Of course, conditions like this cannot be taken into consideration in detail in the description, and every magician should know best how and where he may carry out his operations. Since it is easy to understand, I have chosen as the example of an Evocation the
  Venus-intelligence called HAGIEL. The magician will, of course, proceed in the same manner in respect of any other spirit being or intelligence; however, he will always have to take into consideration the laws of analogy effective in each individual sphere in respect of the accumulation of coloured light.
  Before the magician begins the actual Evocation he must know in advance exactly, apart from having worked out a precise plan, from which plane or sphere he intends to call a being, or intelligence, and what he indends to ask from it. In part two of this book, dealing with the hierarchy of beings, the magician will find a number of good, (i. e. positive) beings of various individual spheres, a large selection, enabling him to choose the being, according to his wish, which will help him to realize his plans. It must be understood, however, that this book by no means gives the reader complete information on all beings and intelligences, for there are thousands of them in each plane and sphere. But the intelligences mentioned will be, in general, sufficient for practical work.
  Let us assume that the magician has decided to evoke the
  --
  Before starting the Evocation the magician takes a bath or at least cleans his whole body, for one should not evoke a being in an unclean state, especially if a high and good intelligence is to be evoked. An Evocation not only requires a clean spirit and a clean soul, it also requires a clean body. If it is not possible to ba the or to wash the whole body, the magician must at least carefully wash his hands. Everybody is able to do this, and therefore it must never be forgotten. When washing the magician has to concentrate on the idea that all unfavourable physical and psychic influences run off with the water. Prepared in this manner, the magician takes his magical implements, one after the other, from their depository and puts them on a clean, preferably new, piece of cloth which has been kept in the depository especially for this purpose and which is to protect the implements from dust. Let us assume that the Evocation of Hagiel is carried out in a normal living-room. See that during the whole Evocation you are not disturbed by anything, and, in order to evade any glances of curiosity, cover the windows carefully with a curtain. Then go and change your clothes, i. e. put on your magic garments: first your silk stockings - in cold weather your silk underwear - and houseshoes. The Evocation already starts with the act of dressing; for you must concentrate on the thoughts which are to do with the Evocation only. So bear in mind that by putting on the clothes you are insulated against all unfavourable influences that may come from the universe or the invisible world. When dressing, you must be entirely sure that your body is not being influenced by any being, whether good or evil. Then, after having dressed, this meditative attitude of being completely insulated and protected must be maintained. Then put round your waist your magic belt and be completely taken up by the thought that you are the sovereign over all elements, the master of all powers.
  Finally you put round your head your magus-band or put on the magic headgear with a feeling of true relationship to God, and that not you as a magician, but that God is actually carrying through the whole operation. You must unite yourself with the divine principle inside you in such a way that you have the feeling that you are the deity itself. Having done all this, you are able to go a further step in your operation. You light the magic lamp, which, in our case, must fill the room with a lightgreen light. Set the magic lamp in a place round which you will be able to draw the magic circle or hang it up in the centre of the room. This does not mean that the lamp must be exactly in the centre of the room though it would have the advantage that the whole room gets an equal light. Your next task will be the setting up and impregnation of the magic mirror, if you like, of two magic mirrors. In this example instructions are given for the use of two mirrors. One mirror is to bring about the materialization of Hagiel in the physical world, the other is to keep off unwanted influences. Being conscious of the fact that not you, but the deity is carrying out the procedure, you create, by the help of the imagination, a great sea of light in a wonderful emerald colour, which, also by imagination, you accumulate from the whole universe into the mirror in a manner that the whole surface of the mirror is taken up by this colour. The power of illumination of the condensed green light must be so strong as to illuminate completely the room in which you work. At that moment you must have the imaginative impression that this accumulated light is actually a power matrix, a fluid, which can almost be seen by the physical eye. In any case you must have the permanent impression that you are moving about in the room in an oscillation of green light. This is the way to prepare, magically, the room for the being to be evoked, and in a room like this there will be no more obstacles for the being and it will feel the atmosphere of its own sphere. Already at the moment you accumulate the light you concentrate on the idea that the purpose of this accumulation is to condense the evoked spirit being in a manner that you can see it with your physical eyes and hear it with your physical ears. The stronger your imagination, belief, will and conviction, the better condensed and truer Hagiel will appear to you. When impregnating the room, do not forget to include that you wish the accumulated planetary light-power to remain in the mirror and in the room until you dissolve it again by force of your imagination.
  --
  Now you start impregnating the other mirror by charging it with the Akasha-principle. Project, by force of imagination, into the surface of the mirror, which previously has been covered with a fluid condenser, the desire that not any disturbing being, not any unwanted power or the like will penetrate into your workroom, into your Evocational operating-room. This has been the second step of your Evocation. The room in which you work is now appropriately impregnated. However, you have yet another possibility: you can impregnate the mirror that you intend to use for keeping off unwanted influences with the wish that the being you want to evoke must appear in it. This impregnation, of course, must have accumulated light in the relevant planetary colour. In our case it must be green.
  Now take a piece of blotting paper and cut into the shape of a heptagon. * In its middle draw with green ink, or what is even better, with a green coloured pencil, the seal of Hagiel. (See picture below**). Symbolically redraw the seal with your magic wand or with the finger, concentrating into the seal Hagiel's qualities, which are luck, love, friendship etc. Before the operation you can let the blotting paper soak in a fluid condenser and get dry again.
  --
  The manifestation of Hagiel would not succeed: not as far as her appearance and, naturally, also not as far as her influencing power is concerned. If these preparations are finished, too, you put the triangle in front of the circle and place the seal prepared in the middle of the triangle. Some magicians intensify the threedimensional effect of the being to be evoked by placing into each corner of the triangle a small spirit lamp and by lighting it. The fuel he uses must be an extract of spirit and camomile, i. e. a fluid condenser in which the magician has already accumulated, by the help of imagination, the three-dimensional world. When the spirit lamps, which are provided with small wicks, are burning, much like the spirit lamps of laboratories, the power of imagination concentrated in the fuel slowly expands in the room as the fuel slowly evaporates. By this, the materialization of the evoked being is supported. However, the setting up of spirit lamps is not absolutely necessary, but it is a good aid, especially for beginners, for a beginner in Evocational practice needs many more supports than a magician with experience in this kind of work. Beginners may place such lamps, in regular intervals, not only in the triangle but also along the line inside the circle. The number of lamps to be placed inside the circle depends on the analogous number of the relevant planet. In our case an intelligence is involved which belongs to the sphere of Venus to which the number seven appertains. For your information the relevant numbers are given below which belong to the planets: if necessary, use for the Earth-zone
  10 lamps for zone of the Moon
  --
  Of course, it is also possible for him to draw three circles. In the middle circle he puts four lamps, as the symbol of the elements, into the external circles he places the number of lamps analogous to the symbolic number of the planet from which the being is to be called. Naturally, the setting up of lamps will complicate the preparations for the Evocation but the person able to provide himself with such lamps should not desist from using this aid, for the more aids to support his consciousness he has at the beginning, the better will he succeed.
  The censer now comes into the picture. The magician either places it between the circle and the triangle or directly into the triangle. The censer is either filled with burning charcoal, or has a wick and over this a little copper plate fixed. This plate is heated by the flame. The powder in the censer must in all cases correspond to the being's sphere and is to be placed on the plate. Since, in our case, we are dealing with an intelligence from Venus, ground Cinnamon-bark will suffice as incense. Only a small quantity should be used so that the room just faintly smells of cinnamon. cinnamon-tincture can also be used, and a few drops of this substance must then be poured on the copper-plate. You will get this liquid substance from any chemist, though, you may also prepare it yourself, if you wish. Just mix normal cinnamon with two thirds of spirit of wine and let it stand and draw for eight days. After this period filter it and the cinnamon tincture is ready for use. If, during magical operations, you do not intend to work with a censer, put a few drops of cinnamon tincture on a piece of blotting paper. In either case the smell of cinnamon will create a temple-atmosphere agreeable to the intelligence of Hagiel, and this atmosphere will also help with the materialization of the intelligence in our physical world. The censering of the room, however, is not at all so important as some books would have it.
  --
  For each act of censering only the point of a knife should be used either with the uniform drug or the mixture for each Evocation. It is not necessary to fill the room with dense smoke; it quite suffices just to have the smell of the relevant drugs.
  Having done this, another preparatory step of the Evocation has been completed, and you can now start with the actual Evocation.
  Since we are dealing, in the assumed case, with Hagiel, that is, with a positive planetary intelligence, you may fasten your magic sword to your magic belt, on the left side of your body. If you have among your magical implements a dagger, you also put this implement under your belt, for a good being - no matter from which sphere it may come - will hardly ever require the use of a sword or a dagger. If, however, you were dealing with a demonic being, you would have to hold the dagger or sword in your right hand as the symbol of victory; your magic wand would, in such a case, have to be in your left. By putting the sword to your belt you express the idea that the being concerned will not have to be forced by any means to do your will. With regard to stubborn beings the magician will not be able to do without the sword or dagger. Negative beings are ordered by the magician, with the help of the flaming sword as the symbol of victory, to render him absolute obedience and to do whatever he wants. There exists not one demonic being which the magician would not be able to make obedient to his will. All he needs to do is to hold the point of his sword in the direction of the place where he wants the being to appear and the negative being will immediately do what the magician orders it to do. Since every being has a drive of selfpreservation, all demons are afraid of the magic sword or dagger, for in true relationship with God a magic sword or dagger would, to speak symbolically, tear a demon to pieces.
  --
   Evocations like these will bring you the most diverse experiences. To give you details on them in this connection is quite impossible. It is, however, left to the magician's own will to gain as much experience as he wants. I can only give here a few hints from my own experience as to how he has to go about, as a genuine magician, the Evocation of beings.
  If you have reached an agreement with Hagiel on everything and if Hagiel has promised to fulfil your wishes, you can be sure that she will really keep her promise. All that now remains for you to do is to send this intelligence off again. You offer your thanks quite individually, for instance, by expressing your pleasure in the fact that Hagiel wholly acknowledges you as a genuine magician and is obedient to you, and then you ask the intelligence to return to her own sphere. With your allconsciousness you place yourself into the Venus sphere and concentrate by means of the imagination that Hagiel is returning from the partial sphere of your room to her domicil. After having done this meditative step you return as a magician from your allconsciousness to your normal consciousness, thereby bringing the Evocation to an end. Staying in the room in which you have carried out the Evocation you will find yourself, for a while after
  Hagiel's departure, in a state of happiness, a feeling of bliss will pervade you, and, as if dominated by true happiness, you will find yourself in a state of exaltation. If you please, you may remain in the room within the magic circle for some time and reconstruct the whole experience with Hagiel once more in your mind so that you will remember well every part of it when you completely finish your Evocation. By help of imagination you dissolve the accumulated light into the universe, take the sign out of the triangle and put it away in safe keeping. You can leave the circle without any danger, put out the lamps, etc. All magical instruments and aids are returned to their repository. If Hagiel has informed you of any special knowledge which you should not put down in writing, but merely keep well in your head, the knowledge being intended for you alone, then you must comply with such a wish. Otherwise you enter the procedure of the whole Evocation into your diary to enable you to keep a good control over your workings and to have a reference book for them. You can follow the same procedure as with Hagiel in respect of any other being from any other sphere. By and by you will also become a perfect master in this respect and your personal experience will grow immensely.
  The description of the practice of a magical Evocation is herewith completed.

1.22 - Tabooed Words, #The Golden Bough, #James George Frazer, #Occultism
  eschewing everything that might be regarded as an Evocation or
  recall of his soul. Hence they do not, like the Arabs, designate

1.23 - Conditions for the Coming of a Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  From this point of view it is an excellent thing, a sign of great promise, that the wheel of civilisation has been following its past and present curve upward from a solid physical knowledge through a successive sounding of higher and higher powers that mediate between Matter and Spirit. The human intellect in modern times has been first drawn to exhaust the possibilities of materialism by an immense dealing with life and the world upon the basis of Matter as the sole reality, Matter as the Eternal, Matter as the Brahman, anna brahma. Afterwards it had begun to turn towards the conception of existence as the large pulsation of a great evolving Life, the creator of Matter, which would have enabled it to deal with our existence on the basis of Life as the original reality, Life as the great Eternal, pro brahma. And already it has in germ, in preparation a third conception, the discovery of a great self-expressing and self-finding inner Mind other than our surface mentality as a master-power of existence, and that should lead towards a rich attempt to deal with our possibilities and our ways of living on the basis of Mind as the original reality, the great Eternal, mano brahma. It would also be a sign of promise if these conceptions succeeded each other with rapidity, with a large but swift Evocation of the possibilities of each level; for that would show that there is a readiness in our subconscient Nature and that we need not linger in each stage for centuries.
  But still a subjective age of mankind must be an adventure full of perils and uncertainties as are all great adventures of the race. It may wander long before it finds itself or may not find itself at all and may swing back to a new repetition of the cycle. The true secret can only be discovered if in the third stage, in an age of mental subjectivism, the idea becomes strong of the mind itself as no more than a secondary power of the Spirits working and of the Spirit as the great Eternal, the original and, in spite of the many terms in which it is both expressed and hidden, the sole reality, ayam tm brahma. Then only will the real, the decisive endeavour begin and life and the world be studied, known, dealt with in all directions as the self-finding and self-expression of the Spirit. Then only will a spiritual age of mankind be possible.

1.24 - Necromancy and Spiritism, #Magick Without Tears, #Aleister Crowley, #Philosophy
  What sublimity of approach! What ingenuity of "considerations!" With what fatally sure steps marches his preparation! With what superb technique does he carry out his energized enthusiasm! And, finally, with what exact judicial righteousness does he sum the results of his great Evocation of Apollonius of Tyana!
  Contrast with this elaborate care, rightness of every detail, earnestness and intentness upon the goal contrast, I say, the modern Spiritist in the dingy squalor of her foul back street in her suburban slum, the room musty, smelling of stale food, the hideous prints, the cheap and rickety furniture, calling up any one required from Jesus Christ to Queen Victoria, all at a bob-a-nob!

1.24 - RITUAL, SYMBOL, SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Sweet is the memory of Jesus, giving true joys to the heart; but sweeter beyond honey and all else is his presence. This opening stanza of the famous twelfth-century hymn summarizes in fifteen words the relations subsisting between ritual and real presence and the character of the worshippers reaction to each. Systematically cultivated memoria (a thing in itself full of sweetness) first contri butes to the Evocation, then results, for certain souls, in the imme thate apprehension of praesentia, which brings with it joys of a totally different and higher kind. This presence (whose projected objectivity is occasionally so complete as to be apprehensible not merely by the devout worshipper, but by more or less indifferent outsiders) is always that of the divine being who has been previously remembered, Jesus here, Krishna or Amitabha Buddha there.
  The value of this practice (repetition of the name of Amitabha Buddha) is this. So long as one person practises his method (of spirituality) and another practises a different method, they counterbalance one another and their meeting is just the same as their not meeting. Whereas if two persons practise the same method, their mindfulness tends to become deeper and deeper, and they tend to remember each other and to develop affinities for each other, life after life. Moreover, whoever recites the name of Amitabha Buddha, whether in the present time or in future time, will surely see the Buddha Amitabha and never become separated from him. By reason of that association, just as one associating with a maker of perfumes becomes permeated with the same perfumes, so he will become perfumed by Amitabhas compassion, and will become enlightened without resort to any other expe thent means.

1.57 - Beings I have Seen with my Physical Eye, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It seems, too, as if I had picked up something of the sort as an aftereffect of the Evocation of Buer a Mercurial demon; for phenomena of one sort or another were simple showered on me from this moment, pari passu with my constantly improving technique in regular "astral visions." Sometimes I was quite blind, as compared with Frater V.N.; for when the circles was broken one nightsee the whole story in my Autohagiography he saw and identified dozens and scores of Abramelin demons as they marched widdershins around my library, while all I saw of them was a procession of "half-formed faces" moving shadowy through the dimly-lit room.
  When it was a matter of the sense of touch, it was far otherwise; I got it good and hearty but that is not the subject of this letter. I find all this excessively tedious; I resent having to write about it at all; I wonder whether I am breaking some beastly by-law; in fact, I shall ask you to be content with Buer as far as details go; I never saw anything of importance with purely physical sight with anything like the clarity of my adventure on Mont Collon.

1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  GOETIA, The The most intelligible of the medival (sic) rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Republished as facsimile of first edition London: Equinox, 1976 and Thame: First Impressions, 1992. Re-set reprint Weiser, 1995. Note that the "favourite Invocation of the Master Therion" is not part of the original Goetia which is a 17th century Grimoire, but a modern translation and adaptation of a Grco-Egyptian rite of exorcism.
  HEART OF THE MASTER, The A sublime Masterpiece, describing a vision given upon the Holy Hill of Sidi Bou Said. Has been reprinted in the 1970s by 93 Publishing, in the 1980s by Mandrake of Thame, and in the 1990s by New Falcon.

1955-09-21 - Literature and the taste for forms - The characters of The Great Secret - How literature helps us to progress - Reading to learn - The commercial mentality - How to choose ones books - Learning to enrich ones possibilities ..., #Questions And Answers 1955, #The Mother, #Integral Yoga
  My children, I have to tell you to begin with that this is literature. So you should not ask me for explanations. It is a literary way of speaking, you must understand it in a literary way; it is a literary description of the word; it is very precise, but it is literary. So I cannot produce literature on this literature. One must have the taste for forms, for a beautiful way of saying things, a little exceptional, not too banal; but it is just one way, its a way of saying things which is charming. Literature exists completely in the way of saying things. You catch what you can of whats behind. If you are indeed open to the literary meaning, it evokes things for you; but it cannot be explained. It is a means of Evocation which corresponds also with music. Naturally, one can analyse literature and see how the sentence is constructed, but this is like your changing a human being into a skeleton. It is not pretty, a skeleton. Its the same thing. If in music you study counterpoint, and if this note must necessarily bring in this other, and this group of notes has necessarily to bring in that one, you spoil the music too, you make a skeleton of the music; it is not interesting. These things have to be felt with the corresponding senses, the charm of the phrase with the literary sensecatching the harmony of words and what it evokes.
  In each one of these persons it is the same thing: you are given a description of people who have reached the highest human possibility. It is obvious that this Writer is a very great one, the best that can be conceived. Well, he has come to this. And then at last he has realised that it was hollow, that he lacked the essential thing. And for all it will be the same experience.

1955-10-26 - The Divine and the universal Teacher - The power of the Word - The Creative Word, the mantra - Sound, music in other worlds - The domains of pure form, colour and ideas, #Questions And Answers 1955, #The Mother, #Integral Yoga
  In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, The Creative Word. And when one is in contact with it, the words spoken have a power of Evocation or creation or formation or transformation; the words sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domainwhereas the sound has a power in the material world.
  I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any reflection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about Bonjour, Good Day, didnt I? When people meet and say Bonjour, they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying Good Day which is very effective, much more effective than if simply meeting someone you thought: Ah! I hope he has a good day, without saying anything. If with this hope in your thought you say to him in a certain way, Good Day, you make it more concrete and more effective.

1955-11-16 - The significance of numbers - Numbers, astrology, true knowledge - Divines Love flowers for Kali puja - Desire, aspiration and progress - Determining ones approach to the Divine - Liberation is obtained through austerities - ..., #Questions And Answers 1955, #The Mother, #Integral Yoga
  It is an Evocation. You know what it means? Did you find someone to explain it to you? No? Ah, thats the first thing you should have done, ask what the meaning of these four words is.
  The transcription underneath: there are only two of them. He had begun transcribing and then his paper it was on a tiny little scrap of paper, and there wasnt any more space to write everything; so he stopped.

1957-01-23 - How should we understand pure delight? - The drop of honey - Action of the Divine Will in the world, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  You see, this is not something to be thought out, one must have the power to evoke it, one must have some imagination. So, if one has this capacity, one can do that simply by reading, then one can understand. It is an analogy, it is only an analogy, but it is an analogy which truly has a power of Evocation.
  But everyone will imagine something different, wont he, Mother?

1957-10-02 - The Mind of Light - Statues of the Buddha - Burden of the past, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  His direct action, apart from his teaching, is limited to a very few people who are very fervent believers and have the power of Evocation. Otherwise, the most important part of his action, almost the whole of his action, is associated, united, fused with his teaching. It seems difficult to make a distinction.
  (After a silence) The forms of Divine Power which have incarnated in different beings, have incarnated with a specific aim, for a specific action, at a specific moment of universal development, but essentially they are only differentiated aspects of the One Being; therefore, it is in the particular purpose of the action that the difference lies. Otherwise it is always the same Truth, the same Power, the same eternal Life which manifests in these forms and creates these forms at a given moment for a specific reason and a specific aim; this is preserved in history, but eternally they are new forms which are used for new progress. Old forms can endure as a vibration lasts, but their purpose historically, it could be said, was momentary, and one form is replaced by another in order that a new step forward may be taken. The mistake humanity makes is that it always hangs on to what is behind it and wants to perpetuate the past indefinitely. These things must be used at the time when they are useful. For there is a history of each individual development; you may pass through stages in which these disciplines have their momentary utility, but when you have gone beyond that moment you ought to enter into something else and see that historically it was useful but now is so no longer. Certainly, to those who have reached, for instance, a certain state of development and mental control, I wont say, Read the Dhammapada and meditate on it; it would be a waste of time. I give it to those who have not gone beyond the stage where it is necessary. But always man takes upon his shoulders an interminable burden. He does not want to drop anything of the past and he stoops more and more under the weight of a useless accumulation.

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   III. A Search and an Evocation
   1.
  --
   could be taught successfully. One must be careful about Evocations, for
   the markers of old graves are not always accurate.

3.00 - The Magical Theory of the Universe, #Liber ABA, #Aleister Crowley, #Philosophy
  Magick, for example, that of the Evocation of Taphthartharath [9]
  printed in Equinox I (3), pages 170-190, where he will see exactly why

3.01 - The Principles of Ritual, #Liber ABA, #Aleister Crowley, #Philosophy
  consciousness. In Evocation, the Magician, having become the
  macrocosm, creates a microcosm. You invoke a God into the Circle.

3.02 - The Formulae of the Elemental Weapons, #Liber ABA, #Aleister Crowley, #Philosophy
  It will be seen that this is a formula rather of Evocation than of
  invocation, and for the latter the procedure, though apparently the
  --
  The formula of the Cup is not so well suited for Evocations, and
  the magical Hierarchy is not involved in the same way; for the Cup

3.07 - The Formula of the Holy Grail, #Liber ABA, #Aleister Crowley, #Philosophy
  a musical formula most puissant in Evocations of the Soul of Nature.
  There is moreover ABRAXAS; there is ; there is MEITHRAS;

3.09 - Of Silence and Secrecy, #Liber ABA, #Aleister Crowley, #Philosophy
  and of the Barbarous Names of Evocation
  It is found by experience (confirming the statement of Zoroaster)1
  --
  not the barbarous Names of Evocation for there are sacred Names in every
  language which are given by God, having in the Sacred Rites a Power Ineffable.]
  --
  gives a good idea of the sort of thing. So does the Evocation of
  Bartzabel in Equinox I (9). There are many extant invocations
  --
  While on the subject of barbarous names of Evocation we should
  not omit the utterance of certain supreme words which enshrine ()
  --
  1. It represents the descent of a certain Influence. See the Evocation of
  Taphthartharath, Equinox I (3). The attri butions are given in 777 [Col. LI]. This
  --
  by a barbarous name of Evocation.
  A few words may be useful to reconcile the general notion of

3.10 - Of the Gestures, #Liber ABA, #Aleister Crowley, #Philosophy
  To take a simple example, suppose that, in an Evocation of [82]
  Bartzabel, the planet Mars, whose sphere is Geburah (Severity) were

3.11 - Spells, #Advanced Dungeons and Dragons 2E, #unset, #Zen
  Contingency ::: Evocation
    Range: 0
  --
  Highway ::: (Alteration, Evocation)
    Sphere: Travelers

3.12 - Of the Bloody Sacrifice, #Liber ABA, #Aleister Crowley, #Philosophy
  For Evocations it would be more convenient to place the blood of [96]
  the victim in the triangle the idea being that the supposed spirit
  --
  In Evocations the danger is not so great, as the Circle forms a
  protection; but the circle in such a case must be protected, not only

3.16.2 - Of the Charge of the Spirit, #Liber ABA, #Aleister Crowley, #Philosophy
  and Truth1 by the Names used in that Evocation.
  It is only then necessary to formulate the Oath or Charge in
  --
  The Magician should also consider3 whether the Evocation be
  in truth a necessary part of the Karma of the Universe, as he has
  --
  pure Evocation, which after all are comparatively rare, in some kind
  of talisman. In certain sense, the talisman is the Charge expressed

3.17 - Of the License to Depart, #Liber ABA, #Aleister Crowley, #Philosophy
  aspects, in accordance with the great law of inertia. In a badlymanaged Evocation, however, this does not always obtain; the spirit
  may refuse to be controlled, and may refuse to departeven after

3.20 - Of the Eucharist, #Liber ABA, #Aleister Crowley, #Philosophy
  throughout the sphere of its purport. The Evocation of a spirit is
  precisely similar in essence. The exorcist takes dead material
  --
  Alchemy resembles Evocation in its selection of appropriate
  material bases for the manifestation of the Will; but differs from it in

3.21 - Of Black Magic, #Liber ABA, #Aleister Crowley, #Philosophy
  1. Operations such as Evocation, in which a live spirit is brought
  from dead matter.
  --
  of the Evocation of Apollonius of Tyana, which Eliphas Levi
  performed.2

5.02 - Perfection of the Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There are two conditions for this perfection, an awakening in as great an entirety as possible of the body consciousness and an education, an Evocation of its potentialities, also as entire and fully developed and, it may be, as many-sided as possible.
  The form or body is, no doubt, in its origin a creation of the

7 - Yoga of Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  priest is someone having the power of Evocation, then
  the thing succeeds (what Ramkrishna did in the Kali

Aeneid, #unset, #Arthur C Clarke, #Fiction
  Virgilian Evocations in La Terra Promessa (The Promised Land).
  INTRODUCTION

Appendix 4 - Priest Spells, #Advanced Dungeons and Dragons 2E, #unset, #Zen
      SPELL - Fire Trap (Abjuration, Evocation)
        Sphere: Elemental (Fire)
  --
      SPELL - Goodberry (Alteration, Evocation)
        Reversible
  --
      SPELL - Glyph of Warding (Abjuration, Evocation)
        Sphere: Guardian

APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
   The Goetia. ::: The most intelligible of the mediaeval rituals of Evocation. Contains also the favorite Invocation of the Master Therion.
      Erdmann's "History of Philosophy". ::: A compendious account of philosophy from the earliest times.
  --
    Liber CCCLXV, (365) [] - vel CXX ::: The Preliminary Invocation of the Goetia so-called, with a complete explanation of the barbarous names of Evocation used therein, and the secret rubric of the ritual, by the Master Therion. This is the most potent invocation extant, and was used by the Master Himself in his attainment. See p. 265 of this book.
    Liber CCCLXVII (367) [] - De Homunculo

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  This comparison of philosophy would have been much stronger had we added thereto the following points in which we find similar terms and ideas, but which are applied differently. The soul is indissolubly united to intelligence according to Plotinos, but to its source with Numenius.658 Plotinos makes discord the result of their fall, while with Numenius it is its cause.659 Guilt is the cause of the fall of souls, with Plotinos,660 but with Numenius it is impulsive passion. The great evolution or world-process is by Plotinos called the "eternal procession," while with Numenius it is progress.661 The simile of the pilot is by Plotinos applied to the soul within the body; while with Numenius, it refers to the logos, or creator in the universe,662 while1320 in both cases the cause,of creation for the creator,663 and incarnation for the soul664is forgetfulness. There is practically no difference here, however. Doubleness is, by Plotinos, predicated of the sun and stars, but by Numenius, of the demiurge himself,665 which Plotinos opposes as a Gnostic teaching.666 The Philonic term "legislator" is, by Plotinos, applied to intelligence, while Numenius applies it to the third divinity, and not the second.667 Plotinos extends immortality to animals, but Numenius even to the inorganic realm, including everything.668 While Numenius seems to believe in the Serapistic and Gnostic demons,669 Plotinos opposes them,670 although in his biography671 he is represented as taking part in the Evocation of his guardian spirit in a temple of Isis.
  We thus find a tolerably complete body of philosophy shared by Plotinos and Numenius, out of the few fragments of the latter that have come down to us. It would therefore be reasonable to suppose that if Numenius's complete works had survived we could make out a still far stronger case for Plotinos's dependence on Numenius. At any rate, the Dominican scribe at the Escoreal who inserted the name of Numenius in the place of that of Plotinos in the heading of672 the fragment about matter, must have felt a strong confusion between the two authors.

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   MYSTERIES OF HALLUCINATIONS AND OF THE Evocation OF SPIRITS
   AN hallucination is an illusion produced by an irregular movement of
  --
   Honorius II, for the Evocation and control of spirits; then of some
   superstitious receipts ... it was the manual of the bad priests who
  --
   days this qabalistic Evocation." He gave him a leaf covered with
   manuscript. "Begin this evening, and return to-morrow to tell me what
  --
   made one night an Evocation of the devil by the help of a popular
   "grimoire." Then said he, a whirlwind seemed to shake the vicarage;
  --
     to make magical Evocations."
   "Oh, well, my friend, you confirm me in my sad conviction. The man we
  --
   he had done the Evocation, and prepared himself for the murder by a
   series of sacrileges. For this is in what the infernal Evocations
   consist, according to the "grimoire" of Honorius:<   --
     "Mingle with this office infernal Evocations.
     "Finish the office by the light of a single taper, extinguish it
  --
   early Evocations, and the difficulty which he found in expressing his
   real thought in the presence of Eliphas Levi.
  --
   enchantments, Evocations, conjurations and mysterious prayers. Now, as
   faith has always accomplished miracles, apparitions, oracles,
  --
   almost impossible series of the most revolting Evocations, are only
   children by the side of that St. Anthony of the legend who drew them
  --
   reproduce the Evocations of the first hermit. And do you think that in
   retracing those frightful dreams of maceration and fasting, the makers
  --
   which it projects and reproduces according to the Evocations of the
   imagination, of memory, or of desire. Hallucination is not always an
  --
   and the phenomena which habitually followed the Evocations of the
   medium were fully manifested.
  --
   also, for whoever knows how to find it, is the true key of Evocation,
   and of communication with the fluidic soul of the earth.
  --
   frequent Evocations of the universal light enervate them. They become
   "mediums," that is to say, sick men. The more success magnifies them in

Liber, #Liber Null, #Peter J Carroll, #Occultism
  Liber CCCLXV, (365) [] - vel CXX ::: The Preliminary Invocation of the Goetia so-called, with a complete explanation of the barbarous names of Evocation used therein, and the secret rubric of the ritual, by the Master Therion. This is the most potent invocation extant, and was used by the Master Himself in his attainment. See p. 265 of this book.
  Liber CCCLXVII (367) [B] - De Homunculo ::: A secret instruction of the X of O.T.O.

LUX.01 - GNOSIS, #Liber Null, #Peter J Carroll, #Occultism
  The nature of a sexual working: lends itself readily to the creation of independent orders of being - Evocation. Also in works of invocation where the magician seeks union with some principle (or being), the process can be mirrored on the physical plane; one's partner is visualized as an incarnation of the desired idea or god. Prolonged sexual excitement through karezza, inhibition of orgasm, or repeated orgasmic collapse can lead to trance states useful for divination. It may be necessary to regain one's original sexuality from the mass of fantasy and association into which it mostly sinks. This is achieved by judicious use of abstention and by arousing lust without any form of mental prop or fantasy. This exercise is also therapeutic. Be ye ever virgin unto Kia.
  The concentrations: leading to magical trance are discussed in Liber MMM.

LUX.02 - EVOCATION, #Liber Null, #Peter J Carroll, #Occultism
  object:LUX.02 - Evocation
  subject class:Occultism
  --
  In all cases establishing a relationship with the spirit follows a similar process of Evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attri butes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.
  A name and an image, and if desired, a characteristic number can also be selected for the elemental.
  --
  Any of the techniques of the gnosis can in theory be used in Evocation. An analysis of some of the more common methods follows.
  Theurgic Ritual depends solely on visualization and concentration on complex ceremonial to achieve focus. However the effect of increasing the complexity is often to create more distraction rather than draw attention to the matter at hand. Will becomes multiple and the result is often disappointing. Conjuration by prayer, supplication or comm and is rarely effective unless the appeal be desperate or prolonged till exhaustion ensues. This type of ritual can be improved by the use of poetic exaltation, chanting, ecstatic dancing, and drumming.
  --
  To perform Evocation by the Ophidian method, the attri butes of an entity in sigilized form are concentrated on at orgasm and may be afterward anointed with the sex fluids. The process is rather like the deliberate creation of an obsession. If enough power can be put into it, it will be capable of independent existence.
  Incubi and succubi are pre-existing entities created by other peoples' pathological sexuality. Incubi traditionally seek sexual intercourse with living females and succubi with males, often in sleep. However both forms are almost invariably male though succubi may make some slight attempt to disguise themselves as females. Unfortunately they are both predatory and stupid, with little power or motivation for anything but sex.
  Sacrifice has been used in the past to create fear or terror, or to invoke the gnosis of pain in support of Goetic type Evocations. However, this method easily exhausts itself and the sorcerer may end up wading in oceans of blood, much as the Aztecs did, for very little result. Blood sacrifice is most effective and most easily controlled by the use of one's own blood, which is customarily allowed to fall upon the sigil or talisman of the demon. However, the power to control blood sacrifice usually brings with it the wisdom to avoid it in favor of other methods.
  Conjuration to visible appearances to prove to oneself, or others, the objective reality of spirits is an ill-considered act. The conditions necessary for its appearance will always allow the retention of the belief that such things are the result of hypnosis, hallucination or delusion. Indeed they are an hallucination, for such things do not normally have a physical appearance and have to be persuaded to assume one. Fasting, sleep, and sensory deprivation combined with drugs and clouds of incense smoke will usually provide a demon with sufficiently sensitive and malleable media in which to manifest an image if commanded to do so.

Partial Magic in the Quixote, #Labyrinths, #Jorge Luis Borges, #Poetry
  Antonio Machado, who were deeply moved by any Evocation of La Mancha,
  would have been incomprehensible to him. The plan of his book precluded

The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
  struments of wishful Evocation of word-magic and symbol-magic.
  This erstwhile method of establishing magic connections between
  --
  related. In Eastern religions, Evocation of the names of deities the
  recital of mantras fulfils a magic function; in Tibetan Buddhism

The Logomachy of Zos, #unset, #Arthur C Clarke, #Fiction
  intrinsic, by Evocation; for what is not implicitly effective is never
  explicitly affective.
  --
  means for expressive Evocation, etc. Normal language is concerned with
  conveying to others deceptions, hopes, fears, knowledge, desires, etc., to

WORDNET



--- Overview of noun evocation

The noun evocation has 3 senses (first 1 from tagged texts)
                  
1. (1) evocation ::: (imaginative re-creation)
2. evocation, summoning ::: (calling up supposed supernatural forces by spells and incantations)
3. evocation, induction, elicitation ::: (stimulation that calls up (draws forth) a particular class of behaviors; "the elicitation of his testimony was not easy")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun evocation

3 senses of evocation                        

Sense 1
evocation
   => imagination, imaging, imagery, mental imagery
     => representational process
       => basic cognitive process
         => process, cognitive process, mental process, operation, cognitive operation
           => cognition, knowledge, noesis
             => psychological feature
               => abstraction, abstract entity
                 => entity

Sense 2
evocation, summoning
   => conjuring, conjuration, conjury, invocation
     => magic, thaumaturgy
       => supernaturalism
         => belief
           => content, cognitive content, mental object
             => cognition, knowledge, noesis
               => psychological feature
                 => abstraction, abstract entity
                   => entity

Sense 3
evocation, induction, elicitation
   => stimulation, stimulus, stimulant, input
     => information
       => cognition, knowledge, noesis
         => psychological feature
           => abstraction, abstract entity
             => entity


--- Hyponyms of noun evocation
                                    


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun evocation

3 senses of evocation                        

Sense 1
evocation
   => imagination, imaging, imagery, mental imagery

Sense 2
evocation, summoning
   => conjuring, conjuration, conjury, invocation

Sense 3
evocation, induction, elicitation
   => stimulation, stimulus, stimulant, input




--- Coordinate Terms (sisters) of noun evocation

3 senses of evocation                        

Sense 1
evocation
  -> imagination, imaging, imagery, mental imagery
   => mind's eye
   => vision
   => picturing, envisioning
   => dream, dreaming
   => chimera, chimaera
   => evocation
   => pretense, pretence, make-believe

Sense 2
evocation, summoning
  -> conjuring, conjuration, conjury, invocation
   => evocation, summoning

Sense 3
evocation, induction, elicitation
  -> stimulation, stimulus, stimulant, input
   => evocation, induction, elicitation
   => kick
   => turn-on
   => turnoff, negative stimulation
   => conditioned stimulus
   => reinforcing stimulus, reinforcer, reinforcement
   => discriminative stimulus, cue
   => positive stimulus
   => negative stimulus




--- Grep of noun evocation
evocation
revocation



IN WEBGEN [10000/38]

Wikipedia - Certificate revocation list -- In computing, a list of revoked certificates
Wikipedia - Enochian magic -- System of ceremonial magic based on the evocation and commanding of various spirits
Wikipedia - Evocation (disambiguation)
Wikipedia - Evocation
Wikipedia - Privilege revocation (computing)
Wikipedia - Revocation (band) -- American technical death metal band
Wikipedia - Revocation of the Edict of Nantes
Wikipedia - Revocation of the special status of Jammu and Kashmir -- 2019 Indian political incident
Wikipedia - Revocation -- The act of recall or annulment
https://www.goodreads.com/book/show/1449862.The_Enochian_Evocation_of_Dr_John_Dee
https://www.goodreads.com/book/show/2138816.Magickal_Evocation_Rituals
https://www.goodreads.com/book/show/23472957-aspects-of-evocation
https://www.goodreads.com/book/show/337432.Roberte_Ce_Soir_and_The_Revocation_of_the_Edict_of_Nantes
https://tvtropes.org/pmwiki/pmwiki.php/Music/Revocation
https://diablo.fandom.com/wiki/Evocation
https://dnd4.fandom.com/wiki/Evocation
https://elderscrolls.fandom.com/wiki/Evocation
https://eq2.fandom.com/wiki/Revocation_of_Life
https://forgottenrealms.fandom.com/wiki/Evocation
https://forgottenrealms.fandom.com/wiki/Evocation_school
https://forgottenrealms.fandom.com/wiki/Great_shout_(evocation)
https://forgottenrealms.fandom.com/wiki/Insect_plague_(evocation)
https://forgottenrealms.fandom.com/wiki/Invocation/Evocation
https://forgottenrealms.fandom.com/wiki/Invocation/evocation
https://forgottenrealms.fandom.com/wiki/Shadow_evocation
https://nwn.fandom.com/wiki/Evocation
https://umbrellaacademy.fandom.com/wiki/Evocation
https://wowwiki-archive.fandom.com/wiki/Evocation
Certificate revocation list
Evocation
Evocation I: The Arcane Dominion
Limitation and revocation procedures before the European Patent Office
List of revocations of appointments to orders and awarded decorations and medals of the United Kingdom
Pakistan's response to the revocation of the special status of Jammu and Kashmir
Revocation
Revocation (band)
Revocation of the special status of Jammu and Kashmir
Slania/Evocation I The Arcane Metal Hammer Edition



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