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Silenciumetaurum Blacksnake

True, every developed psychic is unique in some way. For example, some people are highly
clairvoyant (they “see” psychic images in their mind’s eye and sometimes with their physical
eyes) or clairaudient or empathic. Others, like me, are empaths with a developed capacity for
clairvoyance, clairsentience, and clairaudience. Some people only develop one type of
psychism and rely on that. Others, develop them all. But everyone can develop something—
even the frauds.
Reading tarot helps. Meditation helps. Studying a metaphysical system of self-development
helps. Avoiding the censorious jeering of skeptics helps a lot. Working with a program of
psychic development, like those of Debra Katz, Sonia Choquette, or John Friedlander helps,
too. But the best thing, the thing you simply cannot do without, is the willingness to believe in
what your energetic self (your aetheric self) is telling you every moment of every day, asleep
or awake, healthy or sick, alone or in a room full of people.

You’ve likely heard all this before, but I will quote Sonia Choquette in her book, Your Psychic
Pathway, because I love her so much: “As you begin to awaken your psychic sense, it is helpful
to recognize how naturally psychic you already are. Most people are psychic, but they do not
realize it because they are in the habit of ignoring this all-important sense” (2). Yes!

This attitude comes as much from their damaged egos and need for admiration as it does from pop-
culture. Harry Potter is very special, you know? But this sense of magic being somehow “out there” is
false. And it leads to deceptive marketing and puffery on the part of these lost souls who quickly go
from wanting to be the guru to lying to clients about the occult and their own exaggerated abilities. My
first letter to you, young sorcerer, is therefore a warning: don’t be like this.


Over time, I’d given myself permission to get romantic about magic, which is to say I’d come to
emphasize what Wordsworth called in his Lyrical Ballads, the “spontaneous overflow of
powerful feelings.” I’d reached a point at which the way something felt was far more
important to me than its historical or cultural authenticity. And I am still travelling along that
highly permissive magical path.

From the perspective of my practical work, a grimoire or a magical technique either is or is

not effective, regardless of where it comes from, who wrote it, or when. Its effectiveness
usually depends on the sense of wonder it conveys, on the depth of feeling I can explore
through it. That is where I go to find true power, but I know it is not that way for every

This verges on something like a classical chaos magic paradigm (if one can refer to an aspect
of chaos magic as “classical” and keep a straight face), seeing belief as a means of attaining a
numinous state. Belief in the efficacy of a particular grimoire seems to be a tool that has just
as much in common with the leap of faith a convert puts in his newly acquired religion. Some
subjective verities and insights have already emerged or at least resonated in the individual,
but many have yet to be discovered. And it’s up to the magician or new adherent to feel his
way forward through the material.

For the convert, faith that her religion’s teachings are a valid and useful truth-finding process
is a “means to an end” as if she were engaging in a chaos working—a practical way to
experience a sought-after, highly personal, transcendent, magical moment. Like a chaote
seeking “gnosis,” one uses the spiritual techniques, symbols, and ideas to bring forth the
“magical feeling,” which is where the “power and the glory” always reside. It’s where demons
and angels come calling, where the gates of the underworld swing wide, where the shades of
the dead move and appear, and where deity speaks.

This will happen more than once, especially if you do a lot of necromancy and spirit evocation. Things
will sometimes follow you home from the graveyard or appear in your scrying apparatus, whether or
not you’ve sealed the premises and taken other precautions to guard against close encounters. Often
these spirits will be messengers or simply just curious beings drawn to your inner light—something
they enjoy and can see clearly. Your wards and protections may not affect them because they mean
you no harm and are therefore outside the scope and intention woven into those barriers.

Put out a wish for a guide and they will come. But if you want it for the wrong reasons, be
prepared to pay a price. It’s not a cake walk. You will be expected to work hard and train your
Read anything and everything. Learn night and day. Don’t do it for titles; do it for the love of
the work. Advice? I still consider myself a student. There is always something to learn. So how
can I advise? Someone came to me and showed me the way. If it is in you, someone will come.

So unless I'm experimenting with a new system (like mucking around with the GoM books or trying to get
Carl Nagel's praxis in The Infernal Conjurations to actually work—it does, well enough, but it took some
tinkering), my approach these days favors a blend of external and internal foci. To be honest, these are
things I do because I enjoy them, not because I think they are absolutely necessary. I've also found the
mantras given by Gordon Winterfield in Demons of Magick to be really useful for sharpening up my senses
quickly. So I will probably find a way to integrate them into my homegrown method before long.

Great. I love this. Please follow up here as you feel inspired. As far as I'm concerned, the evocation
experience will always be somewhat unique to the practitioner, but we can identify certain
commonalities. I can say that this seems similar to experiences I've had with the "Invocation to Bring
Secret Knowledge" from New Avatar Power (i.e. strange phenomena in the area of practice, unexpected
insights and messages in dreams, sometimes a spiritual manifestation), even though that is not an
evocation per se.

My "sight" is also developed to the extent that I can easily see spirits. If you want to provide a stronger
basis for subjectively experiencing them, I suggest a good 20-30 minutes of either the Sufi "HU chant"
( or the four mantras
that Gordon Winterfield gives in Demons of Magick. Doing a long, slow, loud rendition of any of these
(where the air around you seems to vibrate) along with burning a good manifestation incense that
resonates with the nature of the spirit should produce more dramatic results. Back in the day, "Om" also
produced certain phenomena. So you might want to experiment with that as well.