Grimoire Shamanism

The Shaman and the Solomonic Path
Aaron Leitch For at least the past two or three generations, the Solomonic grimoires have been popularly associated with lodge-style ceremonial magick and secret societies. Therefore, when first suggested the grimoires are more intimately connected to paganism and folk!witchcraft traditions, than to men like "ac#regor "athers or Aleister $rowley, e%pected the idea would become somewhat controversial. nstead, to my surprise, it has stirred much more interest than controversy. have not only received re&uests for more information, but have also heard from many modern-day sorcerers who have come to similar conclusions about the Solomonic material. ' f you have read my essay Modern Grimoire Magick, you have seen how stumbled upon an entire Solomonic movement among the same people who practice (oodoo, (e%craft and other folk-magick traditions.) So, it turns out my message was given directly into the hands of a waiting audience* would dare say such an audience has not e%isted since #erald #ardner+s publication of High Magick's Aide in ,-.-. /ritten to mask real magickal practices in the cloak of historical fiction, the story depicts a medieval Solomonic wi0ard and a 1agan witch working hand-in-hand, as if their practices were closely related. '/hich, of course, they were*) n #ardner+s day, the Solomonic grimoires were still held in high regard by practicing witches. For e%ample, you can find elements of the Key of Solomon the King within 23ld 4eligion2 covens- such as the 5ew Forrest- and even in #ardner+s /icca. Today+s students have apparently come full circle. They want to break away from the 2self-help occultism2 of the past two or three decades. They are now willing to learn about the very same 3ld "agicks from which- 6ust a few years ago- they would certainly have been told to steer clear. Santeria, 1alo, 7oodoo, (oodoo, (e%craft- even Solomonic magick itself 'especially the Goetia and similar te%ts)- were so recently sub6ects to be avoided or derided. 5ow, people who desire magick that 2really works2 are e%ploring systems descended directly from tribal shamanic worldviews, where Angels and spirits are real rather than mere psychological constructs. /ith all of this in mind, feel there is a place for this essay- especially for those who would like more information about the shamanic nature of the Solomonic te%ts. n what follows, will briefly summari0e the premise you can find elaborated within Secrets of the Magickal Grimoires, and then

offer some illustrations of modern Solomonic mages at work.

Shamans and Exorcists
First and foremost, would like to take a moment to e%plain my use of the term 2shamanism.2 am aware that many scholars are moving away from using that label as a universal 2catch-all2 for any system of primitive tribal spirituality. t does, in fact, make it easier to assume that different cultures in different times and places all practiced 2the same thing2, vi0.- 2shamanism.2 5othing could be further from the truth'*), and can assure the reader that do not use the term in such a manner. nstead, am using the term to indicate the social conditions surrounding the shamanic vocation as opposed to those social conditions that typically surround the Temple 1riest in history. The 2shamanism2 describe can be found in any culture, ancient or modern, tribal or metropolitan. #iven my broad use of the term, cannot attempt to offer a cohesive definition of shamanism. nstead, can only outline those practices that collectively make a tradition shamanic8 $ommon aspects of the Shaman+s vocation are withdrawal into solitude, rituali0ed death-rebirth, the gaining of 1atrons and Familiar Spirits 'from whom the Shaman learns most of his magick) and learning a secret language of some sort 'such as the languages of birds or animals). 3nce he gains mastery, he must be able to e%orcise the dead, demons and nature spirits without falling prey to them. (e must also develop relationships with the #ods of the tribe or community, so that he can petition Them for aide in times of distress 'such as plague, drought, failed hunts, crop shortages, etc). 1erhaps most universal to shamanism is the ecstatic trance- often obtained via drugs or physical discomfort!e%haustion- which allows the Shaman to visit the #ods in the celestial realm, or descend into the underworld to retrieve the lost souls of the sick and dying. These ecstatic states are his primary source of power - not only making his astral 6ourneys possible, but also granting him such superhuman abilities as invulnerability to pain!in6ury from fire, snow and free0ing water, blades or blunt weapons. Also, many of the ndo-9uropean tribal cultures that bear directly upon the development of /estern civili0ation shared a common cosmology. They believed in a three-fold universe- consisting of a celestial world, a physical world and the underworld. The celestial world was the home of the #ods, beginning with a transcendent Father #od who was most often the $reator and directly associated with the Sky. This 2Father Sky2 was followed by a number of Sons or "essengers - often in groups of seven or nine, and associated with visible heavenly bodies 'such as the seven 1lanets). These younger #ods were not transcendent, but regularly interacted with the physical world and human beings. Shamans were charged with gaining the favor of these #ods for the good of the tribe, and it

Thus. for instance. The first three . '$alled the 2purified ones2. /hen we look into the medieval use of that term. 3n one hand. 3f course. $onsider. They are not even the e%clusive 6urisdiction of the Shaman. 1lus. the 1riest is much less likely to engage in astral trips. as the 1riest will often fulfill shamanic roles when the Shaman is not available.) (owever. /here it comes to the Solomonic grimoires. we find a curious mi%ture of the shamanic and priestly vocations.. writing music. or ac&uire Spirit Familiars. etc. t is possible that much of the Solomonic genre was created by members of the clerical 3rder of 9%orcists. The medieval $hurch was divided into three ma6or and four minor 3rders. that re&uire such things as the performance of a "ass. this &uote from the Key of Solomon the King8 (e who hath attained the rank or degree of 9%orcist. no single culture or tradition will include all of these aspects.) 3n the other hand. divining the future. /hile this put many Solomonic mages+ lives at great risk. believe this is because the grimoires were written by a group of people who fell somewhat between the two e%tremes of 1riest and Shaman. The Key and other Solomonic te%ts often refer to the operator as an 29%orcist2. these clerics performed minor duties such as carrying holy ob6ects. Some of them were priests or even higher-ranking officials. or even place the same importance upon them. while the Shaman almost never does so. many of them were clerics of one type or another. preparing the altar. which we are usually accustomed to call "agus or "aster according to grade. while a likely greater number were low-ranking scribes and other $hurch personnel.. 'Such as when the medieval $hurch drove out 1agan healers and replaced them with their own clergy. the content borrows much from established $hurch ritual and procedure. it also afforded them some freedom to act as freelance shamans within their communities. the use of a consecrated (ost and the singing of 1salms. their occult practices were most certainly not sanctioned by $hurch authorities.was often one of these #ods who would become the 1atron or Spiritual Spouse of the Shaman. /hile the intent of the magick hearkens back to tribal witchdoctors. (e usually comes by his knowledge in a university-style setting. or place them within the same conte%t. transcribing te%ts. (e was also charged with keeping the spirits of the underworld either appeased or at bay. we find spells for such things as retrieving lost property. the 1riest performs his work under the authority of an established religious body. we find it within the hierarchy of the $atholic $hurch. and we can see from the above &uote that the term indicates some kind of rank. healing sickness and getting ahead at work. rather than a death-rebirth initiation in solitude.

believe these manuals are where the Solomonic grimoires come into the picture.another grimoiric parallel known for inclusion of such pagan lore.'1riesthood.9%orcist. Angels. :eacon and Subdeacon) re&uire ordination. even at their own peril. because their vocation called for what really orked at any given .ecause of this. etc. and incorporate much more 1agan and occult lore than the $hurch would tolerate. and every shaman. <nlike ordained 1riests. they outline the ritual itself. ailing peasants in a medieval village would visit the e%orcists at the local church. n many ways. :oorkeeper. prophet and mage that followed. the 9%orcists lived on the outer fringe of $hurch dogma. Saints. They describe spiritual preparations involving prayer. They commonly begin with e%hortations for the operator to live a clean and pure life.2 These minor 3rders have changed according to time and place. fasting and solitude. each one outlining its author+s favored methods. 'Again. the Goetia and even parts of the Book of A$ramelin follow the form of medieval e%orcism manuals. There was 6ust something in the human spirit that kept people writing. There will suspect they got away with more than their share of heresy. They also contain lengthy con6urations. The 9%orcist was charged with 2laying hands2 upon new converts. t was also his duty to tend to the sick. 6ust as they would have previously visited the local witchdoctor. 1salms. repeated multiple times. that admonish the spirits in the 5ames of #od. n fact. Finally. suspect that 2something2 was the same thing that called the most primitive tribal shaman to his duty.of course. 1orter. Thus. 4eader. Lector and.) 1ossession of these grimoires led many clerics to prison.during which appeared countless 2e%orcism manuals2. while the final four merely re&uire appointment and are mainly composed of the low-ranking 2purified ones. observe chastity. to obey religious laws. They include discussions of what to e%pect when the spirits appear. time and place. e%orcising the demons of disease. . and have included such offices as Acolyte. transcribing and preserving them.ooks like #he Key of Solomon the King. the 9%orcists would often break with the official rituals 'such as the Rituali Romanum found in the $atholic Book of Exorcisms) and develop their own styles and techni&ues. This likely contributed to the fad for e%orcism in medieval 9urope. 1rophets. torture and e%ecution.usually including confession. The difference is that the Solomonic grimoires are e%treme e%amples. etc. the !ater "oster and other established $hurch cast out lingering spirits before one was bapti0ed. and how to behave toward them during the e%orcism. the grimoires proliferated so far and so fast the $hurch was unable to burn them all. there were few re&uirements for the role of 9%orcist beyond a charismatic personality and 'preferably) a knack for faith-healing. see my essay Modern Grimoire Magick. where discuss the 2receipt-book2 or 2wonder-book2. 4egardless. .

nation or humanity as a whole. we follow the 6ourneys of Abraham the =ew as he heals the sick. The Solomonic Magus and the Way of the Shaman /e can easily find several e%amples of such shaman-mages in action.utler+s Ritual Magic and 4ichard >ieckhefer+s 'or$idden Rites. author of the famous #hree Books of %ccult !hiloso&hy. offers magickal aide to kings and princes and even raises the dead across 9urope. . n medieval 9urope. f you would like to read more anecdotes about the grimoires and the people who wrote and used them. /hile the Father #od can be invoked for aide and authority. (e succeeded in securing her release. 'Legend has credited :ee with creating the storm that sunk a Spanish fleet before it could attack .) (enry $ornelius Agrippa. t is (is Angels and spirits whom the mage summons for any given purpose. :r.ritain.always be a need for humankind to interface with the spirits of the world. /e can also see that the shamanic three-fold cosmology was adopted by mages like Agrippawho based the structure of his #hree Books of %ccult !hiloso&hy upon it. and thus there will always be a need for the Shaman. n the Book of A$ramelin. Take special notice of 9. highly recommend the Magic in History series from 1enn State 1ress. colleagues and even the ?ueen herself. To begin with. n his 6ournals. have already outlined many of the points that can earn a practice the label of 2shamanism. =ohn :ee recorded instances of himself and 9dward >elley performing magick and divinations for their community. one form the Shaman took was that of the grimoiric mage. The above are merely the more popular e%amples of grimoiric mages working to protect their communities.2 Therefore. wish to focus upon the manifestation of the Shamanic Arts within the grimoires themselves. ". 'Agrippa actually described a . can now revisit that list and provide e%amples of the same principles within a few of the more popular grimoires. . drove the presiding n&uisitor from office and 'some say*) ended the n&uisitor+s life via magickal means.oth books include in-depth discussions of the culture that gave rise to the Solomonic te%ts. should mention that the Solomonic te%ts generally adhere to the same tribalshamanic cosmology described earlier8 a celestial Father #od 'the $reator) who charges (is many Sons or "essengers 'Angels) with the governance of the physical world. as well as e%cerpts from medieval records depicting both masters and amateurs attempting to use the magick. had her accusers arrested. once confronted a local n&uisitor on behalf of a poor woman suffering imprisonment and torture on charges of witchcraft. (e truly remains transcendent and far-removed from reality. At this time.

but he is also e%periencing the mental stress associated with such long periods of seclusion. 3ften during such an ordeal.the dangers they might pose to a layperson. These are from my descriptions of the final seven days of the 4ite8 The second day is the first day of the invocation of the Angel. t is this ordeal that grants the Shaman his primary source of spiritual authority. 9very single day. the more powerful the magick. the Abramelin aspirant must wash. 5ot only that.until the spirits eventually lose all power over the new Shaman. the aspirant is further purified and strengthened. This may have been a #nostic influence. but left it 2unspoken2 in his three-fold cosmology. #he Holy Guardian Angel( Ex&loring the Sacred Magick of A$ramelin the Mage. have covered this aspect of the system in another essay. t is not difficult to find parallels in the Solomonic te%ts. Also. As the spirits have already failed in their initial attempts to kill him. enter an established 3ratory and recite prayers before an Altar. during which a death-rebirth ordeal must be endured. and placed much importance upon the "ind of #od. but it is generally agreed that the longer and more intense the seclusion and preparations. which re&uires a full year and a half 'or. A great e%ample is the Book of A$ramelin. rather than with folk-magick spells or talisman creation. note that these preparations are more often associated with evocation of spiritual entities. As each attack is endured and survived. in the French version of the te%t. a mere si% months) of seclusion and ritual preparation before attempting contact with the #uaridan Angel and the infernal spirits. more prayers and ritual preparations are added until.celestial realm. the Shaman en6oys a position of superiority to. preferably spending his time alone in ritual purification and prayer. The Book of A$ramelin is also the best e%ample of the ordeal of death and rebirth in a Solomonic te%t. he added the intellectual realm to represent the mind. the #nostics tended to view the physical world and (ell as the same place.and invulnerability from. where man and #od meet.) "oving forward in our list8 The initial vocation 'or calling!initiation) of the Shaman often involves a long period of seclusion. so will share some e%cerpts with you here. (e recogni0ed the infernal realm.the aspirant has become consumed by the process. This creates an altered state of consciousness that allows one to perceive the Angel and spirits. This is where the funerary . the spirits of sickness and in6ury will attack the would-be Shaman in a kind of spiriualalchemical the time the evocations begin. an intelliectual realm and a physical realm. 5early all of them insist the aspirant must remove himself from public life. 9ach te%t outlines its own regimen. As the regimen progresses.

/e can find e%amples of this dynamic in nearly every grimoire. (e then learns his magick directly from those spirits. social contacts will have waned.) 3ne is to kneel at the Altar and begin to offer prayers of thanks to the (ighest as well as invocations to the #uardian Angel.symbolism of the 4ite comes into play. At dawn. but instead must put on the 4obe of "ourning @made of black sackclothA. then.ook of =ob). it is here the first tentative contact with the Angel will be achieved. old habits have been broken and the aspirant faces an entirely new life on the other side of the process. 'The donning of a white robe at the end of such an initiation is found as far back as ancient 9gypt. The Book of A$ramelin is dedicated entirely to this process . @.A The fourth day . with his head at the foot of the Altar. 3nce inside the 3ratory. The infernal spirits are also e%pected to teach the aspirant some magick... @. and initiate an entirely new path. The death-rebirth symbolism of Abramelin merely symboli0es this fact.. (aving achieved all of this.A :ay three .iblical literature. continues the funeral rite.symbolic of the resurrection and spiritual purity of the aspirant. ashes are taken from the $ensor and placed upon oneBs head 'a funeral custom found in . Thanks to the e%tended seclusion. At dawn.beginning with the permanent invocation of one+s (oly #uardian Angel.. and pray silently for three hours or more. are charged to stay with the aspirant at all times for the rest of his life. That Angel. is supposed to teach the aspirant countless magickal secrets . Four of these lesser spirits. progresses from the death symbolism of the previous two days into the rebirth half of the e&uation. and has the ability to communicate with them in times of need. (ere at last the /hite 4obe is worn once more. The ob6ective of the Abramelin process is to bring an end to the old way of life. 5ow..such as the ... wearing the same 4obe of "ourning. one is not to wash or don the /hite 4obe. in particular.. This is the symbolic 2laying within the tomb2 found in many solar :ying and 4ising #od mythos. The ne%t point is perhaps the most obvious8 A shaman+s vocation usually involves the reception of his spiritual 1atron and Familiars. one enters the 3ratory as in the previous day. and a black veil is placed over the head and face. the . the aspirant must lay prostrate upon the floor. and associates it with the death and resurrection of holy figures like $hrist and 3siris. as well as provide the names of any number of lesser spirits who will serve the aspirant as familiars.including the methods of summoning and binding the infernal spirits. f all has gone well.

This time the Angel is one of a group of CDE who govern the degrees of the 0odiac. need to say that learned the holy secrets through Abramelin+s teachings from #od himselfH and learned to do the true. include directions for commanding. any of whom can teach the aspirant mysteries 'magickal. also of the )emegeton. now share their friendship and have discussions with them. (owever. All of these. we do find a list of FG ranking spirits of the infernal hierarchy.y following the process outlined in the book. They have e%plained to me the basis of true magic and how unredeemed spirits need to be. the Key of Solomon the King. not false. couldn+t hope to list most of them here.and most of them are dedicated to this sub6ect alone. and assume the aspirant will learn the magickal arts directly from them. philosophical. 3utside of a few folk recipes their authors may have found useful. and hundreds of similar and derivative te%ts. binding or overcoming the infernal spirits. To finish. magic from the holy angels. gain information.the ability to command the dead. To my knowledge.and must be. To these we can add te%ts like the #heurgia*Goetia. The !auline book in the grimoire provides hundreds of talismans for use in communicating with the spirits for any necessity or desire. the bulk of the grimoires focus upon the evocation of Angels and!or spirits. .) will go further into this aspect of the grimoires below. . the He&tameron. have become able to recogni0e the holy angels and the good spirits. There are so many wonderful e%amples of this dynamic in the grimoires. one of the five books of the )emegeton. the 'ourth Book of %ccult !hiloso&hy and the Magus.or communing with the spirits of nature and the 9lements. scientific. you share a special relationship with the Angel who rules the ascending degree of your own nativity. no Solomonic grimoire in e%istence fails to include this to some degree. At the other end of the spectrum are books like the Goetia. As the author of the Book of A$ramelin states8 n time. demons and nature spirits without falling prey to them. According to the te%t. The above is also related to the ne%t aspect of shamanism. also pays special attention to the aspirant+s 1atron Angel. 'This is also covered in depth in Modern Grimoire Magick. you can establish contact with that Angel and learn magick. Such spirits can be bound to a brass vessel 'or something similar) and become permanent members of the household. receive guidance. /e have already seen that both A$ramelin and the Goetia outline how to e%orcise and bind the infernal spirits as familiars. etc. etc) or provide personal familiar spirits. (ere we find no mention of 1atrons or #uardian Angels.controlled.

retrieve lost souls from the underworld and protect his community from demonic spirits. =ust like the e%orcists who cast demons out of peoples+ homes and bodies. The &uestion. utili0ed older forms of 9gyptian hieroglyphs in their magick. The point was that the language had to be obscure.ecause the books describe how to 2summon the demons of (ell2 'or the lesser spirits of nature). were (ebrew.<nfortunately. this aspect of the grimoires has led to many generations of misunderstanding.placing the mage in a position of superiority and authority. the intent is usually to overcome and bind them. many have assumed they must. A dead language remains static. All of this makes it sacredsomething that can be set aside. etc.) . and the shamans and witchdoctors that preceded them. As we have already seen in this essay.with whom the Shaman was believed to communicate directly. 3nly with that spiritual authority can the Shaman cure disease. #reek. 'An important skill for any tribal shaman who practiced animism. the 1riests of . too. (owever.abylonian 1riests. Latin. it was rare for an author to have any real knowledge of more than one or two of these languages 'such as Latin. For e%ample. $optic and even more sources. feel that &uestion misses the point entirely. incorporate them into established rituals. this was often associated with the languages of animals or birds. we find that most demonology grimoires place the mage on the side of #od and directly invoke (oly 5ames and Angels to control the infernal definition.abylonian. n ancient tribal cultures. (ebrew. . suspect the words were transmitted orally for . For the Solomonic mages. #reek and Latin sacred languages within medieval =udeo-$hristianity. 3f course. there was a time when holy men were ex&ected to work with infernal spirits. #reek or (ebrew).unchanged by linguistic evolution resulting from common daily usage. was why a #od-fearing person would wish to deal with devils. too. we find that magickal languages have become the dead languages of past human civili0ations. $haldean. Sumerian. perhaps asked first by the medieval $hurch itself.learning a secret language. The 9gyptians. They adopted names and con6urations from 9gyptian. t should also have some foundation in the history of a given culture. nearly any ancient tongue was sacred. many of the ancient names and con6urations were handed down in a hapha0ard fashion. As such. /hile there are a few rare e%amples of grimoires that call upon Satan or Lucifer instead of #od and (is Angels. Let+s now e%amine another aspect of the shamanic vocation that bears directly upon the grimoires . Thus was Sumerian useful to the later .abylon used ancient Sumerian as their sacred language. As mentioned above.y the time we reach the point of written history. and allows mystics to assign correspondences to the letters or sounds. .unspoken by the common people and known only to those who study it. rituals of black magick.

$(9735. t was even worse when they attempted to transliterate the (ebrew characters into 9nglish. and it would therefore be unwise to attempt to alter them further.AT35. which is neither $haldean nor Ioroastrian. these words are as static as those of a real dead language. .arbarous 5ames of 9vocation. their authors simply recorded the words phonetically. AL$(9#(9L. For e%ample.2 The phrase is taken from #he +haldaean %racles of . which is why we can see the (ebrew ?. scribes who did not understand (ebrew made glaring errors.. during which they would certainly have mutated to some degree.spelled 2?abalah2.that ye come &uickly and without any delay into our presence. (aving been committed to record.of sorts. This philosophy resulted in the establishment of a new sacred language. 3J. .2) 3ver time. t is especially relevant to our discussion. for there are sacred 5ames in every language which are given by #od. 5AL9. 34TA#<. The relevant passage from the te%t states8 2$hange not the .AI<$.arbarous 5ames of 9vocation2. $9. 1ATA$9L.eth. (9L9$(.. They were already corrupt in the Solomonic te%ts.oroaster. Lamed.&uite often mistaking one (ebrew letter for another letter with a similar shape. $AJ9. They are never spoken in common business. 2>abbalah2 or even 2$abala. J9I9 . by the virtue of which names ye tremble every day . Finally. (3"34 35S.L(.which simply means 2foreign words of command. most holy and unknown. A. having in the Sacred 4ites a 1ower neffable. 'The same is true we see in the above &uote from the Key. t first appeared during the 4enaissance. n the grimoires themselves. can+t let the sub6ect of sacred languages pass without mentioning =ohn :ee+s and 9dward >elley+s Angelical Language..some time. Today we call words like these 2. when the grimoires were penned.?oph. 9(9 9(. and their derivation from the ancient /estern languages gives them a cultural foundation and history.. (eh. The problem was further compounded as the magickal te%ts were circulated and transcribed. because it adheres so . A?<A$(A . Then. small errors were compounded on top of small errors until 'in many cases) the words had lost all semblance of their original forms. making it contemporary with Solomonic mystics.35. A. we can find truly bi0arre con6urations such as the following from the Key of Solomon the King8 con6ure ye anew by these other names of #od.. as every individual scribe had his own style of transliteration.2 The admonishment to leave the 2barbarous names2 unchanged likely arises from a recognition that the ancient languages were not understood. I3J"AS.A$<4A.A"A$( . 9J. writing down what they had heard from their teachers.

presumably meaning the (ebrew :ee would have used in his occultism. Several groups who followed the #olden :awn have also created their own recensions. (owever. t is literally the opening of the mind to the greater spiritual universe. his 6ournals reveal that Angelical was used for several purposes beyond the $allings. scholars have a much better grasp of :ee+s original system. and are revisiting his 6ournals to study Angelical in its original form 'with its original pronunciations). ' n fact. 5ot only did :ee record for us a large portion of a new Secret Language.oth :ee and >elley were assured that the Angelical language would grant them unprecedented ability to communicate with Angels and command spirits. n .communing with spirits.ook dedicates seven consecutive chapters 'D.the use of the ecstatic trance to produce magickal power. All of these things depend on the alteration of consciousness to an ecstatic mental state.L-LE). and the Angels told him they preferred it 2before that which you call (ebrew2.K Angelical $allings) are intended for use with a specific magickal system. This included nearly everything the Shaman accomplished.) .well to our model of shamanism.prophesying is not made according to the will of man. where he e%plains the ecstatic trance or 2phrensy. divination and. followed by the entrance of the (oly Spirit to fill the space.ook .creating visions. .L he describes this as the vacation of the spirit from the mage+s this sub6ect8 . there is one e%ample in the records of :ee creating a talisman with Angelical characters for a woman in trouble. the Angelical language has had a large impact on /estern 9sotericism. but holy men spake as they were moved by the (oly #host. celestial flight. Since :ee+s lifetime. but he received that language directly from the Angels themselves. 3nce the (oly Spirit has 2possessed2 the mage.2 n chapter . he returns to the sub6ect in si% chapters '. At long last we reach our final aspect of shamanism..of course..-DK) to e%plaining the passions of the mind and their importance to magick. "ost of the invocations :ee recorded 'consisting of . so that one can perceive the Angels and spirits who live there. Agrippa gives a lot of space in his #hree Books--. /e should see some of the results of these newer studies within the ne%t couple of years. Today. physical strength!invulnerability. "ost of that impact has come through the (ermetic 3rder of the #olden :awn .which had its own particular approach to the language and rules for its pronunciation. both prophecy and magick are possible8 .

n this state. a cloud.indicating ecstasy gained by the creation of mind-altering drugs and medicines.ut these kinds of fallings down. meaning that these horses and thrones are not to be taken literally. when Abraham later asked to observe the woman as she took such a . The fourth type of phrensy belongs to 7enus. 5ow there are three kind of vacancy. in chapter LE.. .. phrensy.indicating ecstasy through religious fervor 'such as we see in modern faith-healing). while the human mind is flying through the heavens with #od. it brings into focus many grimoiric spells that might otherwise a&&ear to defy reason. A more obscure grimoire./hen oracles and spirits descend from the gods or from daemons upon them. and witnesses often report seeing nothing unusual at all. etc) under the same heading. when they are vacant. for the prediction of things to come. Finally..LA These phrensies and ecstasies are outlined by Agrippa over the ne%t four chapters. Abraham the =ew describes a woman who concocted a flying ointment.. . the (oly Spirit might enter the body to prophesy or perform miracles..ook . For e%ample. (owever. The first type he describes is the phrensy 2from the "uses2. and are delivered by themH which descendings the 1latonists call the falling down of superior souls on our souls.. come not into our souls when they are more attently busied about anything elseH but they pass into them. Agrippa e%plains that the removal of oneself from earthly distractions 'seclusion and ritual purity) and turning the mind toward celestial things 'invocation and prayer). The third type is 2from Apollo2. a cloak. these visions are seen only by those engaged in the magick. or senses.which basically indicates revelation through inspiration. 3f which sort of deamons . results in the elevation of the soul to a near-#od-like state. n some cases. $h. >ieckhefer also classes spells to create visions and illusions 'of castles. in the Book of A$ramelin. to meet with and petition the Angels. nstead. The second type is 2from :ionysus2. vi0. contains e%periments for obtaining horses 'winged and otherwise) and even a flying throne. /hen we understand the Art of 9cstasy. and make use of the voices. they represent visionary trips the mage can take into the heavens. 4ichard >ieckhefer classifies these as 2illusionist e%periments2.on a ship. @#hree Books--. ban&uets.indicating ecstasy gained through obsessive love and devotion. today called the Munich Hand$ook of "ecromancy. armed men... etc. For e%ample. which the two used with apparent success. the human vessel becomes fit for habitation by divine things. Thus. and tongues. ecstasy and dreams. . were wont to enter into the bodies of men. the Book of A$ramelin contains a chapter of talismans for 2Traveling in the Air2.

:ee and 9dward >elley are e%tremely enlightening.or is refused by a spectator.and even offer it to those witnessing the rites. . as mentioned >elley could always see the Angels while :ee most often could not. the summoned spirits hardly take on physical form. the sub6ect of mind-altering drugs in the grimoires 'Agrippa+s 2Apollo phrensy2) generates the most controversy today. 1reviously.trip alone. and henbane. hemlock and many more mind-altering substances in their mysticism. smallage. belladonna. the foundational purpose of the ritual is to create a vision that reveals the desired information. f such a concoction is not offered. according to the records we have of actual Solomonic mages at work.2 The grimoires are ever romantic in their tone. but her trip had been entirely visionary. however. "ind-alteration is also a big part of divination. /hether one is summoning a spirit to ask about hidden information. the participants will drink or eat some kind of mind-altering brew. Ancient cultures have used tobacco. with the 6uice of hemlock. henbane. "uch the same can be said for most instances of spirit evocation 2to physical appearance. drugs have always been an established aspect of these practices. (owever.utler+s and >ieckhefer+s work on the grimoires.then the Angels and spirits are generally perceived only by the person's) skrying the entities. <nfortunately. he only witnessed her fall the ground and sleep as if dead for a couple of hours. red sanders. chapter . Agrippa obviously knew about such techni&ues. that spirits will presently come togetherH hence they are called the spirits+ herbs. ayahuasca. and the herb tapus barbatus. Today we have a good understanding of these Mspirits+ herbsN and their effects on the human brain. alcohol.2) n truth. 9ventually. makes spritis and strange shapes appear. mushrooms. And. and black poppy. there are even some who insist that drugs have nothing to do with either shamanism or Solomonic mysticism. henbane and hemlock be made a fume. she awoke and described her 6ourneys to Abraham. medieval records indicate the grimoiric masters were no e%ception.C8 So. Also it is said that a fume made of the root of the reedy herb sagapen. A great e%ample is found in Book %ne. they say that if of coriander. or attempting to skry directly into far away places. 'Such a stance comes from fear of the modern n&uisition called the 2drug war. 1erhaps understandably. cannabis. 'Such as the flying ointment with which Abraham the =ew e%perimented). and wrote about them in more than one place in his #hree Books. and they tend to imply that the spirits will literally take on flesh and stand before the $ircle. Likewise. n some cases. mentioned such records can be found in . the 6ournals of :r.

. these play a larger role than mind-altering drugs. There is a rather large vein in the center of the forehead. And.taken from Scott $uningham+s +om&lete Book of . Their physical side effects include such things as nausea and convulsions.1lants like henbane.) (owever.iblical recipe was adopted whole-cloth into the Book of A$ramelin. /e can find the same instructions given with Mflying ointmentsN of the same era O 6ust like the /itch+s ointment given to Abraham the =ew. the eyelids offer a very thin bit of skin to absorb the oil. . 1oppy Flowers. etc. production of visions and illusions. hemlock and black poppy produce hallucinogenic chemicals. t is also possible to create oils with more benign drugs.contacting demons and the spirits of the dead. <nfortunately. $owbane.which is likely why we find the latter in most flying ointments. such an oil would not likely have the astounding effects we see with to%ins like henbane and belladonna. and will eventually kill you. . of course. 'The descriptions of the demons in the Goetia. For fearsome and dangerous creatures who inspire terror on sight. and several of them also happen to be deadly.follow8 Flying Ointment #18 $in&uefoil. should point out that the other phrensies described by Agrippa also come into play in the grimoires. Flying Ointment #28 (og+s Lard. The temples and other pulse-points of the body are good places. As such.could very well be records of henbane or belladonna trips. and are achieved via the e%tended periods of prayer.ncense/ %ils and Bre s. t is very likely that such a drug was intended for use with the Goetia. t is necessary to rub the oil upon the body where it can be absorbed directly into the bloodstream. and have traditionally been associated with the evocation of spirits. these particular drugs are also deadly neuro-to%ins that tend to accumulate in the brain over time. 'This . (ellebore 5otice that most of the ingredients listed are psychoactive 'many of them listed by Agrippa as Mspirits+ herbsN). 1arsley.which instructs one to apply an Anointing 3il to one+s eyelids and temples. (emlock. They open one+s mind to the infernal side of reality. Aconite. these drugs are generally associated with goetic evocation and necromancy. n fact.though there is no evidence the author believed that cannabis was intended.the Mthird eyeN spot where anointing oils are most often applied. (ashish.ible '9%odus CE) was intended to include e%tracted T($ from cannabis. (emp Flowers.efore end this section.especially those involving religious fervor and devotion.elladonna.) Some typical recipes. there is much speculation that the (oly 3il described in the .

all of these combine to create a shift in brain chemistry for the grimoiric magus. but that real people are out there.this time about the magickal &uest of a young lady who once came to me for advice on Solomonic magick in general. >ing Solomon attempted to entrap FG ruling .) There are 6ust a few e%amples of this concept in the grimoires.Frater 4ufus 3pus 'or. went on to discuss the work of a fellow Solomonic mage. A gnanga is often an iron cauldron. t appears in cultures around the world.N To e%plain briefly8 the creation of a Spirit 1ot is an e%tremely ancient method of working with lesser spirits and familiars.filled with substances that are in natural sympathy with the familiar spirit. doing this kind of work. plants. According to that te%t. 5ow. First. seclusion. after the reading. actually Frater !O! and the Goetia 3ur first Solomonic magus is best known by his motto.the most famous being the . vegetarianism and general stimulus deprivation 'abstinence and moderation in all things). will relate the same anecdotes shared at the conference. who drew from my work and had posted his results for all to see. (owever. Frater 4edactum 3pus). chose to read my recently-published essay Modern Grimoire Magick( 'olk Magick and the Solomonic !ath. the gnanga of an ocean spirit will include water. was hardly a beginner when first encountered him. Frater 4. fishes and ob6ects taken from the case anyone in attendance had read the essay on their own. as well as some forum discussions concerning MSpirit 1ots.confession and rituals of worship adopted from $hristian and =ewish religion. and the )emegeton+s M!auline ArtsN in particular. at the time gave my lecture. cover all of this in considerable depth in Secrets of the Magickal Grimoires. was invited to speak at the first Austin. (owever. also wanted to add something new. Therefore. Modern Solomonic Shamans Last year.rass 7essel of the )emegeton+s Goetia. right now.sometimes a terracotta pot.though the most common in America are likely the gnangas fashioned by practitioners of the Afro-$aribbean faiths Santeria and !alo. etc. 'For e%ample. would like to share some entirely new anecdotes. A river spirit would re&uire such ingredients taken from a local river. he had been inspired upon reading my essay Modern Grimoire Magick. hoped to give the audience an idea that this isn+t all theoretical. would like to do the same in this essay. Then. Te%as /estern "ysteries $onference. Taken together.3. For my lecture. a mountain spirit would re&uire items taken from a natural high place. /e also find a heavy emphasis upon fasting.

. made the suggestion that the spirits could be bound to the .3. Frater 4. According to the Goetia.rass 7essel instead.creating what facetiously called a MSolomonic Gnanga. however. The Goetia further implies that a Solomonic mage can use a similar .rass 7essel. simply chose to work with a 2Sagittarian 1ath2 of . To begin with.abylonians broke the seal and released the evil spirits into the world again. Frater 4. (e giveth true Answers unto :emands. (e appeareth in the form of a :ragon with three heads.N Thus. #reat and "ighty :uke. after the . the . obtained a brass pot with a lid.une. Frater 4. (e giveth 4iches unto a "an. The spirit he chose to work with is the GDth of the Goetia. and suggesting ways to incorporate the same ideas into the Goetia+s .abylonians witnessed him dispose of the vessel. (owever. which assigns .3. (e changeth the 1lace of the :ead. named . one like a #ryphon. Spiritual entities are not restricted to the correspondences we assign to them.who is described as bringing riches to the 9%orcist8 (e is a Strong. . one like a :og. or any spirit at all.3. And he governeth CE Legions of Spirits. (is goal was thwarted.une is a :uke of (ell. and causeth the Spirits which be under him to gather together upon your Sepulchres.. (owever.spirits of (ell within a vessel of brass. would have suggested he stick with the attributions of the Goetia itself. decided to use the correspondences outlined in $rowley+s 000. which our Frater did using the letters of the Malachim "agickal Alphabet. and maketh him /ise and 9lo&uent.though must stress that Frater 4. and decorated it according to the instructions in the Goetia. . "uch like ancient 1andora opening the forbidden bo% of (uman /oes. 1art of my Modern Grimoire Magick essay was dedicated to e%plaining Spirit 1ots in detail.rass 7essel. they later fished it out of the water.3. &uestion and finally banish the spirits each time we have need of them.une.une to the 0odiacal sign of Sagittarius.3. which he then tossed into the sea. (e speaketh with a high and comely 7oice. was not MincorrectN in his choice. 'The :ivine 5ames of the #oetic "agickal $ircle are inscribed around the circumference of the .elieving it to be full of treasure. 1ersonally. and one like a "an.N This appealed to Frater 4.) (e also fashioned a Secret Seal of Solomon and placed it under the vessel+s lid. who began his own e%periments with the process. and it is possible to work with any spirit from the standpoint of various M1aths.which makes him a spirit of 7enus whose Seal should be fashioned from copper. rather than the more traditional 7enusian 1ath.rass 7essel to bind any of the FG spirits. "ost modern occult te%ts suggest one summon.

3. . didn+t mark her as someone with much interest in grimoire-style magick 'an erroneous observation.and he placed small 'appropriately-colored) candles around the pot to attract and feed the entity until it was time to formally bind him to the vessel.3. Frater 4. She had incredible emotional obstacles to overcome. performed the full evocation ceremony outlined in the Goetia. There was no banishing. reported that . At the time. t was only afterward that the real work took place. "ost important. '4emember that modern systems usually $egin at this point*) (e placed the completed vessel into the Triangle of the Art.une 'as listed in 000 for Sagittarius).such as 4ush grass. first met " and click the link for MSpirit 1ot 3perations. as often happens in these on-line encounters. (er e%perience has truly been a shamanic vocation.une was perfectly willing and able to bring new clients and contracts to his 6ob.simply visit www.the worst of which was her feeling of helplessness in facing a big and often dangerous world with her young daughter. 5ot only is she one of the most seriously dedicated Solomonic mystics have met.eventually developing a relationship with the spirit. and the collective profit he stood to make went into the thousands of dollars* 'Sagittarius is ruled by =upiter. f you would like to follow his e%periences as they developed.une would help him win the lottery. is the Seal of the spirit itselfwhich is the main focus for the entity inside the vessel. .including photographs of his work. summoned . began to interact with . "c:onald through my Solomonic #roup at Jahoo. dates and raisins.even if she wasn+t sure hat e%actly she sought. but he soon found that . >athy . her life had recently undergone drastic changes. he hoped . She seemed more interested in simply talking with people she felt had attained some spiritual advancement.une and asked the spirit if it would like to reside therein. but she also came to it through much trial and tribulation in her life.une and the vessel on a daily basis. t took some trial and error in order to learn how it operates8 at first. etc.efore long.rufusopus. and =upiterian spirits are notorious for bringing riches through la$or rather than free and easy money.) This has only been a brief introduction to Frater 4. incenses of lignum aloes and sandalwood.3. Frater 4. an arrow carved from cedar wood. Frater 4. as we shall see*). At last. of course.N "athy Mc#onald! and the Pauline Arts >athy "c:onald is one of my favorite success stories.une+s presence was distinctly felt as soon as the vessel was created. 9ventually.rass 7essel of the Goetia. Frater 4. That didn+t work at all.ecause of this.3.(e then followed my instructions by filling the vessel with ob6ects sympathetic to .+s e%periments with .3. had more work than he knew what to do with. believe >athy came to us on a &uest. The spirit agreed and was commanded into the vessel once and for all.une and the .

timing. or what e%actly she took away from her encounters with us. Then. she had obtained a copy of Secrets of the Magickal Grimoires and was avidly devouring the book* She had returned because my presentation of the )emegeton+s 2!auline Arts2 had pi&ued her interest. /e also learned that. '(e even corrected a mistake she had made. 3ver the ne%t months. As she related in a Jahoo post8 Jes my focus started with a desire to learn more about astrological magic and timing and a desire to work with a system as opposed to winging it.simply vanished from the forums. and she had further &uestions. but simplifying the 4ites would mean she was no longer working the !auline Arts system of evocation. the Angel must be summoned at a specific magickal time. attention to details and e%ploring their origins. $ouldn+t she 6ust fashion the Talisman from colored paper and get on with itP /e answered that is was certainly possible to use simpler methods of evocation. but she returned with her emotions and her mundane life much more in check. $ontacting the angel of the degree of my nativity is the goal. After a couple of years passed.even tracing the alloy recipes to their original source '1aracelsus. during her absence. 5ot only that. but merely drawing from it. and she decided that was 6ust enough time to &ro&erly prepare for the evocation of her Angel.involving the Angel of the 0odiacal degree of your nativity.on the proper day and hour attributed to its 1lanet. >athy wished to know if it is truly necessary to fashion these complicated alloys and wait the necessary months for the Sun to enter the correct sign. she suddenly reappeared in the groups. She was meticulous about the magickal timing. /hat set >athy above so many who ask such advice was the fact that she took it to heart* t was going to be a full year before the Sun again entered the sign of her birth. for those keeping score) and deci&hering them. Also after reading your book was keen to try a few things out and have increased things like preparation. +m not precisely sure what we told her. she completely analy0ed the !auline Arts. n order to summon this Angel.) And she also had plenty of time to create the (oly . and we were surprised to meet a very changed woman. 5ow. have already described part of the !auline Arts. and when the Sun has entered a 0odiacal sign of the appropriate 9lemental Triplicity. The 1auline Art offered both a structure and a planetary focus that sat well with me. it is necessary to make its talisman from a specific metallic alloy. and had the 4enaissance astrologer $hristopher /arnock go over her astrological election in detail. but the results would only be as impressive as the effort she put into the work.

She e%perimented with making several metal talismans. and learned much from her prolific posts about what she was learning. while most folks settle for this in place of the 4ite itself*) "ost fascinating was >athy+s e%ploration of metallurgy. and thereby learned tons about the 1lanetary spirits who are associated with them. She learned what e&uipment was necessary to melt each metal 'easy for the soft metals. Soon after she began the !auline Arts pro6ect. it is relatively unimportant when compared to virtues like effort. discipline and dedication. which she would have missed entirely had she chosen the 2easy2 route instead. She had learned how to create magickal tools. Trithemius.and that merely scratches the surface* She also discovered the writings of past occultists like 1aracelsus. choose astrological elections and magickal timing. instead. mere 2intent2 is not the most important aspect of magick. but progressively more difficult and dangerous for the harder metals). 3ne by one. n fact. >athy+s year-long &uest earned her a true 4enaissance education in the magickal arts. design and paint Talismans. but merely the keys with which to unlock greater mysteries.including photographs of the tools and e&uipment she accumulated. she learned much from the growing relationship between herself and the Angel with whom she was working8 what the Angel liked or disliked. Agrippa and more. she undertook a longer 6ourney of truly life-changing significance. she learned through trial-and-error how these metals behave when heated and cooled. Like the >night searching for the (oly . '5otice how >athy used this method as a smaller part of the larger operation. She placed the entire process under the governance of the Angel. Further.2 . work with metals and forge alloys. n a particularly interesting twist. prepare her Temple.y the time her year ran its course. she fashioned a paper Sigil for the Angel she wished to contact and offered invocations and candles. >athy had gained a solid education in the Solomonic magickal arts.indicating someone who has education in many different areas. Like a true alchemist. >athy did in fact perform a simplified invocation after all. . The constant search for an 2easier way2 to perform the magick is counter-productive.ut. She learned that the 4ites outlined in the grimoires are not the end-goal.Table and other magickal tools necessary to the 4ite. who provided both guidance and continuity throughout the work. $ontrary to popular belief. she tackled each metal called for in the alloy Talisman. and what it e%pected of her. 1erhaps you+ve heard the term 24enaissance "an2. This isn+t something with which have e%perience. each one revealing what she had done right or wrong during the process. She could have performed the simplified evocation and therefore say 2 +ve done that. This is a point have tried long and hard to make with would-be students of the occult.

There is much more could add about >athy and Frater!"$:35AL:).E!modern. t was a perfect sign that she had succeeded in drawing vast energy to her home. Jou may also gain much from these essays about the gimoires 'all of which have mentioned in this piece)8 "edieval "agick '$h.html The (oly #uardian Angel8 9%ploring the Sacred "agick of Abramelin the "age http8!!!artQ(#A. 9ach of these aspirants are perfect e%amples of how modern Solomonic mages should work.0apgarden. :uring that time.tripod. n the!v.tripod..#rail. she took some time off from the Jahoo #roups in order to rest and reflect on her! $ontact Aaron8 khephFFFRyahoo.3.html "odern #rimoire "agick8 Folk "agick and the Solomonic 1ath http8!!6wmt. the Solomonic mage gains his 'or her) power from the ?uest to achieve what might otherwise seem impossible.html $opyright'$)GEEF Aaron Leitch 7isit Aaron8 http8!!khephFFF.tripod. but a lightning strike is an age-old sign of true Shamanic initiation. Jou can read her write-up of the entire process in A !auline Arts Magical Adventure ' . of Secrets of the Magickal Grimoires) http8!!khephFFF. her house was struck by lightning* 5o one was harmed. >athy+s evocation of the Angel was successful. and in gaining the attention of her!secretsQchap. but +ll leave it to the reader to follow the links have given to learn more about them. After the ordeal was over. .

Sign up to vote on this title
UsefulNot useful