PBP: “G” is for Goetia

As a practitioner of magick I know how to do evocations, invocations, banishings, blessings, healings, and hexes. My workings have primarily been with the higher kindred of the Gods and Nature Spirits, the genius loci and other 'fluffy' spirits (as some would call them). Most of the spell-work produced has been to the benefit of others, or myself, and the energy produced comes from ME... either as channeled from a higher being or my own kundalini. Rarely do I ever use spells from Grimoires, especially ones that are hundreds of years old and invoke angels or demons, which would (for me) involve a general belief in Godhead as the Judea-Christian perspective I do not possess. I understand that in a historical aspect, these grimmeries were the cornerstone of medieval magicians; immersed in the Christian-society of their time so the belief in 'angels and demons' was rampant and so indoctrinated into the psyche of these individuals, there was no other jargon for them to use when producing these formulaes. This is especially true when looking at one of the most famous (and probably utilized) text of all: The Goetia. from J.A.S. Collin de Plancy, Dictionnaire Infernal. Original illustration by Louis Breton, engraved by M. Jarrault.

For those who are unfamiliar, let me give you a brief background on the Goetia. Known also as the Ars Goetia (a 17th century piece of a larger text, The Lesser Key of Solomon), it is believed to contain the names and evocations of the 72 demons corresponding to the letters of the Hebrew alphabet; they are mostly famous for being employed by the great King Solomon from the old Testament. Solomon was a powerful magician who was able to make these spirits do whatever work he wanted done (including building the great First Temple of Jerusalem in record time), and then kept them in a sealed brazen vessel; ancient tupperware to save the spirits for a later use. Eventually it was re-worked and translated for early 20th century magicians by Aleister Crowley. By utilizing the seals, symbols, and the evocations any magician could summon up one of these spirits to do work according to their specialty. This is not to be confused with the 72 Enochian angels 'discovered' during the experiments of Dr. John Dee and Edward Kelley.

Why do I ponder this book and the information contained within it? Well, I am curious for one thing: If a magician is so powerful, why do they not do the work themselves? Unless it is due to laziness, I assume they cannot do it and therefore have to employ some otherworldly be-ing to do their dirty work. For example, instead of evoking Vassago to tell about the future, why not just divine it myself? Why go through all the trouble of bringing this demon into a circle only to do work I possess the knowledge and ability to do myself? It seems like a bit of an insult and waste of talent to me. However, on the other hand... there are Goetic spirits who can steal royal treasure (Raum), inflict disease onto others (Sabnock), and teach secret magicks and skills (Bifrons). But once again, there are several Gods/Goddesses, ancestors and other be-ings who could do the same thing.

What does it mean to work with these ancient devils for a modern practitioner? Would an a-theistic magician only see these spirits as parts of themselves? And if so, is it still considered to be as dangerous? Unlocking the secret, subconscious parts of ourselves in the world of magick, whether we b

elieve it is outside ourselves or coming from within, still has a certain element of danger involved. Look what happened to poor Faustus: “'tis magic, magic, that hath ravished me” (from scene 1 in the play The Tragical History of Doctor Faustus by Christopher Marlowe). The fine line between sanity and madness can easily be crossed in the magickal arts, and the demons I believe only wait for the opportunity to push us over the edge.