Modern Spirit Evocation

Nathaniel Writes

Working with Spirits trough to physical manifestation and material results.

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Table of ContentsTraditional ceremonial evocation versus modern magic evocationThe Magician: an inflection point of emanation in CreationThe requirement for a magical tranceOccult structure and magical perception of CreationCalling Spirits forth and addressing them with Divine authorityThe Nature of Intelligences and manifestation into physical resultsEvocation versus Invocation and talismanic chargingEpilogue

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TTraditional ceremonial evocation versus modern magic evocation

raditional ceremonial magic teach us two things about spirit evocation: that Intelligenceswill not do for the magician anything that the operator cannot do by himself, and that their actionis subordinated and conditioned to the capacity of the magus to evoke them up to physical

manifestation.Whilst these two statements are certainly true, they are an encrypted representation an analogy of a deeper

truth; so are the traditional circle and triangle of the art and the common, additional, paraphernalia. Once weexperience their deeper meaning, we no longer need a staged and symbolic depiction of a ceremony to operatesuccessfully.

This book is aimed at advanced magicians and practitioners, regardless of their current or past successes withevocation. We will revisit the essence of the Art, how to summon a spirit to your presence, interact with theIntelligence, task It with a charge, and push It to manifest your command in your daily life and personal reality.You wont need but a single tool for this in the form of diligent dedication and the right knowledge, and maybeyour daring to take yourself beyond your own boundaries.

What I expect from you, the reader, is that you may be already familiar with the traditional rites around spiritevocation, including as previously mentioned - the magical circle, the triangle of the Art, but the black mirrorand spirit sigils as well. If this is not the case, you are probably rushing ahead of yourself; this book provides thekey to effective magic evocation in a way that has never been disclosed before, but relies on you knowing what itis that has been said in times past. Should this not be the case, you would still get many benefits by proceeding toreading further, but I would certainly urge those who are not acquainted with Franz Bardons Initiation intoHermetics, and his The Practice of Magical Evocation, plus the Goetia of the Lemegeton (The Lesser Key ofSolomon), to thoroughly study them, and in that particular order. This literature will give the student a solidfoundation in Hermetics and an ample repertoire of sigils and spirit offices.

A working knowledge of the Cabbalistic Tree of Life is also a distinctive advantage, although one that can bedispensed of for this particular topic; the familiarity with its sephirah and their functions helps with the nature andoffices of their corresponding intelligences and inhabitants.

Lastly, the ability natural or acquired to enter a trance state will be a key factor of this work. One that wewill explore deeply, and even if you already possess this ability, please expect to work it further, diligently. Wewill dispense of creative imagination, visualisation and make believe. Those are not tools of magic, but of self-suggestion and wishful thinking.

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AThe Magician: an inflection point of emanation in Creation

s magicians, we are required to understand how we fit into Creation without necessarilyaddressing the topic of the meaning of our existence, which could be debated intellectuallyfor eons and we would still sit afar from absolute, and even relative, truth. The reality is

that we are not in a position to grasp the reason for our own incarnation, and our limited understanding of ourexperiences tightly depends on how open our consciousness is and where we have journeyed; there can never be aparity in dialog between people, when the topic is the sense of God and the purpose of Its Creation.

What we do know is that Creation hosts us and holds every possible iteration of potentialities within itswomb. We can also notice how human nature is flexible enough to incarnate and represent a myriad of differentpersonalities alongside with their unique outcomes providing evidence that we are all made of a common anduniversal substance that gives us the leeway to embody any given combination of divine aspects (whether wechose them or not is a different matter). Hence the old adagio of being made at the image of God: we have thepotential to incarnate any of Its aspects.

We can also perceive that despite our potential for limitlessness, we only impersonate a restricted account ofthese divine facets, which build up into shaping our personalities. Some postulate, and my experience stronglyleads me to concur, that the stars under which we are born play a determining role in influencing both ourcharacters and our fates. Others evoke an analogy with stem cells, which eventually specialize into specificfunctions only at a cosmic level.

As unique an emanation from the Divine principle, we shine into the universe an equally distinctive reality,together with its corresponding field of experience. Are these unique experiences solely spawn from ourselves, orare they born from forces that maintain Creation so that our reality matches with our personalities? Maybe certainly -, both.

Spirits and Intelligences are but individualized aspects of the Divine that express themselves wherever theyare, and wherever they are charged to act (and be). We are born under the influence of some of them more thanothers, and depending on the activity of certain spheres in our fates, our lives will steer in unique directions, alsoaffected by the influence of our subconscious selves on our realities, which actively contribute to shaping themthrough our character and more, via the Cabbalistic sphere of Yesod, the sephirot of Foundation. What the starsoblige us with is our Fate, what we do with it becomes our (personal) destiny.

In the tale of our destiny we are allowed the use of limited free will during our waking consciousness,allowing us interaction with the manifested world; we may even produce a certain range of physical changes,bound to the laws of etheric cause and effect. Our waking consciousness is, however, unable to reach out to non-physical realms and imprint intent in them we cannot access pre-manifestation stages of reality and influenceoutcomes through sheer will despite what modern literature tends to depict (classical Tradition never claimedthat the magicians will was a creational factor intent and will power are two different faculties, and it is onlyrecently with the over rationalization of contemporary times that we have forgot that we have more than willavailable to us).

One of the powers of the magician resides in his/her ability to evoke an Intelligence he is interested in for Its

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nature, in order to have It influence his own persona and/or reality. That is why Tradition says that the success ofan evocation is bound to material manifestation, because the degree of the later correlates with the influence andspace a spirit is given in order to be active in ourselves or within our realities.

The latter is of critical importance: our realities are alike bubbles in the wider Creation. They may betransparent and see-through, but only selected forces are allowed in. One of the potential gateways is throughourselves as we stand in our reality through our feet, and with the ability to stick our head out of it, in the wideruniverse; we can then become a vessel that pulls the energy we choose to call into our reality or charge it to affectthe grounds our reality stands on.

As an inflection point in this process, the magician is required to call an Intelligence from this wider universe(which is, for him, a space of un-manifestation), and pull It there where It adds ups to the potentials that may bemanifested into his reality. This is the true meaning of evoking into physical manifestation: it is not about seeing anIntelligence with physical eyes since they dont have an etheric of physical vehicle, but to pull them into therealm of our own, individual, realities or fields of consciousness, where they can manifest change according totheir offices. We are the guardians and the facilitators of the kingdoms of our subjective experience, and mostIntelligences will not interact with our realities unless there is a Divine instruction for it, or a direct action of oursto give them a physical space in them.

This also explains why spirits are said to only give as much as the magician could obtain on his own theboundaries reside with the operators ability to summon a given Intelligence, which translates into the primaryrequirement of being in a position to facilitate safe passage into ones personal bubble of reality. The skill to call acertain entity correlates with the ability of the magician to travel to their original sphere and engage them, which isalso the equivalent of developing a particular aspect of the Divine on ones own character.

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AThe requirement for a magical trance

magical trance is a necessity for spirit evocation that is overwhelmingly undervalued,when it is in actuality the corner stone and the key to an accomplished operation. The successcriterion for such a trance are the ability to perceive and interact with the astral and mental

planes and their inhabitants on one hand, and on the other, a strong phenomenoligic experience that does notlive room to suggestion and invention. The end goal is to factually open oneself to subtle planes, from a physicalstarting point, so that all interactions may reflect on sensory feedback.

Much emphasis has been put on creative imagination and visualization by pseudo practitioners who havefailed to develop the skill to enter a refined trance state, and have no option but to resort to self-suggestion andfantasizing to hide away their limits and limitations. Let it be clear this is not magic. A magician needs to rely onperception, clear and distinctive, absent from wishful thinking and fantasy.

The dissection of a magical trance can be easier to conceptualize with the assistance of modern neuroscience:the human brain is composed of multiple encephalons that stack on one another, each region being highlyspecialized; the frontal lobe and neocortex are the most modern additions to our brains and support socialinteractions as well as our waking, social perception of the world. The neocortex also generates a 40 hertz pulsethat acts as a consciousness binding factor, confining our mental faculties to our physical skull. The firstrequirement for a magical trance is to shut down these areas, so that they dont inhibit those that support spiritualand magical states of consciousness, and thus allowing us to start opening to realms beyond physicality.

The next area of interest to us is the limbic brain, responsible for subcortical emotional and cognitiveprocesses. The limbic brain of the left hemisphere supports language cognition (thoughts expressed in words)through structures closely related to the hippocampus, whilst the limbic brain of the right hemisphere, through itsown hippocampus, supports non-verbal cognition, intuition, and spatial awareness.

The hippocampi are intricately linked to another structure, the amygdalae, responsible for core emotions thattie in our astral selves. When the left limbic brain is active, its right counterpart is inhibited and dormant, and viceversa. A particularity of an active right limbic brain (specifically the right hippocampus) is the production of theta

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length brain waves, matching with the state we find ourselves in during sleep onset.A further requirement for a magical trance is to be able to shut down the left limbic brain at least the

hippocampal structure (which results in a silent mind), and activate the right hippocampus (resulting in theperception of an animated 3D void behind closed eyelids, an infinite space with texture that is navigable in alldirections up, down, left, right, front and rear). In other words, we need to learn to fall asleep whilst retainingconsciousness, one that is not bound by verbal thoughts. This is, of course, what is sought after by meditationpractices.

The magical trance, however, is not limited to what happens in the brain: as we slim our consciousness to nolonger be confined to our physical envelope, we need to be equally able to work with Akasha, the primordialenergy of Creation. Here as well, we must rely on perception, and not on imagination. We all have felt Akasha: itis the same manifested energy of orgasm, that energy that grows, accumulates, travels and bursts in ourselves.During a magic trance, we need to be able to build up Akasha sourced from our surrounding environment, channelit through us and release it back into the universe, with a specific charge.

Akasha responds to kinetic stimuli and is hampered down by a number of elements directly related to diet: fat,spices, garlic, and heavy meals in general will weight down and put Akasha to a still stop. If you recall traditionalnative ceremonies with shamans dancing and tapping their feet whilst in trance, they are actually moving Akashaaround very efficiently whilst their waking consciousness is noticeable contained. Breathing exercises in Yoga,kundalini raising, Sufi dancing, all pursue a similar goal and state of being.

The challenge, of course, is to develop the necessary faculties to combine all of these elements. A very lowfat, spice and stimulant free, wholefood diet where the body is never weight down by heavy digestion is anecessary requirement, but not sufficient to induce a proper trance (although once the skill developed, fasting maybe all that hinders a trance).

Some resort to physical exhaustion and prolonged sleep deprivation to heighten the chances of a spontaneouslucid sleep onset; whilst this can work with practice, along with the practices mentioned previously, the timing andresults are difficult to control and the potential price, health wise, is unpredictable.

The ideal path is to develop and nurture these skills and incorporate the ability of an Akashic and magicaltrance into our own faculties; the challenge is training these without prior knowledge of them, since for reasonsthat are out of the scope of this work, they are designed to be out of our reach.

Nature provides us with a solution to both accessing a magical trance and developing the skills to do sowillingly, over time, via entheogens. I have shared my experiences with Ayahuasca on a previous work(Enlightenment via Ayahuasca), which includes a working extraction and drinking protocol and a detailed walkthrough its life changing effects. I am in no position to condone the use of any other entheogen; I will stand for thefact Ayahuasca and its analogues are non-toxic, non-addictive and systematic facilitators to the wider and subtlerealms. The presence of its active chemical and spiritual molecule, DMT, is spread around the world in the formof different species of plants mainly Acacias-, and it is my suspicion that a substantial amount of registeredreligious and spiritual experiences during men history rely on their brews. Shamans of course are notorious fortheir use of entheogens, and a brew such as Ayahuasca may be the missing link between those who willingly walkbetween realities and those who are left with faith and who, from their the lack of experience, need to resort to

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suggestion, visualization, and imagination.My own experience tends to point to the fact that consistent use of Ayahuasca creates changes in the persona

that allow us to walk this path progressively without resorting to any tools, as one becomes wiser, more powerfuland familiar with the subtle planes. The brew becomes a fuel that breaks a passage into us; once done and theways open, one can freely use ones own Akasha for similar purposes the only difference will be the intensity ofthe experience, directly linked to the amount of energy circulating in and around us.

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OOccult structure and magical perception of Creation

nce the magician has eased into a proper magical trance, there are rules to be observedregarding the subtle realms and how we operate in them. These directions mirror thetraditional setup of a magical circle around the operator, representing the Universe and the

Magician ruling in its centre, facing a triangle of the art a symbol for manifestation -, where the Intelligence iscalled forth.

In my previous book Enlightenment with Ayahuasca I described how the different spheres of the Cabbalistictree of life may be accessed through precise gateways; whilst this is certainly essential to spiritual work and inorder to navigate and understand the structure of the Universe, it is not a strict requirement for Spirit evocation.What is essential though, is to experience how we communicate, face and interact with both the wider universeand our manifested reality. I have gone through many of it in my work around True Manifestation, which Iencourage the reader to carefully study, as it covers a significantly different but complementary topic to the one athand (changes in personal reality versus changes in the Universe).

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This is what you need to know to ensure successful operations in evocation: when standing erect, the areabelow our feet manifests our personal realities; these are a portion of the wider Universe that conform to ournature and facilitate the unfolding of our destinies and fates. We may influence this space by pouring change fromthe base of our spine area into it this is where the Sphere of Yesod sits and channels the energy of every singlesephirot into our realm of daily experience. Depending on the task at hand, some entities may chose this way toeffect change: the difference with yourself bringing about Akasha is that you are directing the operation, asopposed to an Intelligence who takes control of your energy and controls the process which may be all in all thepurpose of your call: to either do your bidding in your behalf or to teach you the workings behind your request.

Our whole back, when open, reaches out to the wider Universe (comprising all that is or that may be, with

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every single potential available, active or dormant, and where all Entities come from when called forth). On thevery top of our spine sits our Monad, with the faculty to act like a projector, propelling Akasha to the confines ofthe Universe.

Facing front is where we find the potentials made available to us by the wider Universe: here are all thepotentialities that can be used to actualize our realities that are at our reach (as opposed to those that sit behind us,in our back, which are out of our range). Being available does not mean they are manifested though they only arewhen they reach the space below our feet.

In the hierarchy of the Tree of Life, the higher the sphere (and therefore closer to Kether/the Divine), the moreauthority it has on anything below. The region of the third eye and the crown of the head are used to interact withSpirits and charge them with purpose, in such a manner they can only obey. In the majority of cases, they will usethe Akasha we have charged ourselves with to perform their tasks.

From a traditional perspective, the outside of the magical circle represents the wider universe (our back); theinside of the circle signifies our manifested reality (the space below our feet). The triangle of art stands for thepotentials we bring forth (in front of us), commanded with Divine authority (the traditional sword, injunctions andnames of God) through our higher spheres.

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ACalling Spirits forth and addressing them with Divine authority

fter the magician has initiated a trance, may this be in the fashion of his choice (throughhis own abilities or with the aid of a catalyst) and after having taken the necessaryprecautions to ensure his calls can reach out to the furthest corners of Creation (by observing

a clean diet, paying attention to the thought forms that surround him that may interfere with the trance, etc), thetime to evoke comes when his Akasha flows unrestricted from toes (and below) to the tip of his head (and above).

The Spirit to be evoked will have been researched I have recommended Franz Bardons work and theLemegeton as rich references sources-, the reader may also be interested in looking into Sthephen Skinners TheComplete Magicians Tables.

The Intelligence sigil will have been drawn in a piece of paper. Acknowledging and using correspondencessuch as colours and materials, especially if the sigil is being engraved, makes it easier on the spirits mismatchescan incur in using elements contrary to their natures. Should the magician choose to work with a force that is notlisted in the material mentioned above, he or she will need to visit spheres selected based on the nature of theeffect that is sought after, and draw the Intelligence of choice forth. I have described how to reach out to allSpheres of the Tree of Life in Enlightenment with Ayahuasca.

The sigil and the name of the Intelligence are then projected to the back of the skull, whilst opening the backwide and completely, so that our call resonates strong and far in the whole of Creation. Repeat the call, guiding theSpirit to you, whilst you feel Its presence nearing behind you, and whilst a representation of Its choice formsclearly to your perception (this moment is a clear instance where trance catalysts prove their superiority).

Once the Spirit has responded to your call, it is imperative to direct it to your front and have It face you thisis what stands for placing an Intelligence in the middle of the Triangle of Art; you are drawing a force from thewider Universe into your own space, into the realm of potentialities that can influence yourself and your reality. Inorder to achieve this, move the origin of your calls, once the Intelligence has arrived, from the back of your headto your forehead; It will follow.

Confirm the identity of the Intelligence should It not be who you have called, send it away to your back. Youmay interact with It by placing Its sigil on your brow this allows communication and transfer of thoughts.Depending on your faculties this interaction will happen through a universal wordless language or may need toresort to internal translation schemes.

When the moment to task the Spirit comes, do not do it from the space in your forehead, nor from anywhereinside of you. Push your charge and intent out of the top of your head, as this gives it Divine authority (by meansof sitting higher than the Intelligence status), and address the Spirit to adhere to it. Give a framework (time, lieuand span) for your charge, and dismiss the spirit.

Most spirits leave on their release; if one of them shouldnt, bid them to return to their spheres as you just didwith your charge.

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CThe Nature of Intelligences and manifestation into physical results

reation is a highly hierarchical environment, where lower elements obey, per design, tohigher forces of the structure. In this process, the Divine nature has individualized Itself into amyriad of single aspects, which we know about as Intelligences. They are all highly

specialized and regroup together around offices, and their nature is solely to express themselves. Just as a cell ofour skin belongs to an entity with consciousness, its nature is to be skin and its consciousness, at its level, wantsnothing but to be skin, and is fulfilled by being skin, as skin is required to be. Obligation and vital intend are notdifferentiated when consciousness is made of a single element (mono-polarity), as are these aspects of the DivineProvidence. We, as multi-polar beings (meaning that we incorporate several aspects of the Divine at the sametime) are confronted to a discrepancy between desire and obligation that doesnt exist in the realm of spirit.

These Intelligences are the supporting structures of the universe. Their task is to accomplish and manifest thatwhich they are, and they burst into their offices with lust and joy. If correctly called forth and commanded with anauthority expressed from above them, there is no bargain, there is no ransom, there is no negotiation, and there isno recompense to be discussed; they are happy and obliged to be put into motion and in good use. Only whenevoked and addressed from a lower instance than their own sphere, will they put conditions and challenge theoperator, and request compensation if they even contemplate an action. This should never be acknowledged, andshould be understood as an unmistakeable sign that the operator has not matured enough his own ascent toeffectively charge other beings.

Physical manifestation will come about in two distinct ways: through the operator if the entity channels itselfinto the magicians personal reality, through his tailbone area, or by producing change in the universe (which willaffect the grounds of his reality) and for both of these the operator needs to have exteriorized his request throughhis own crown. Any request that has not been exteriorized will not fully manifest, since what remains inside of themagician exists in his or her consciousness boundaries only.

If you are not able to move on after your request and let event unfolds through either channel, consider that youare yourself preventing the changes you seek to occur. If you have let go and nothing happens after a successfulevocation, then a sphere higher than yours has given instructions that say otherwise: you are confronted to Fate.

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TEvocation versus Invocation and talismanic charging

he purpose of spirit evocation is to bring change upon the wider universe, which may ormay not be perceived from the bounds of our individual realities, depending on how much thelatter are exposed to the former. This is the reason why the Intelligence is charged from outside

of ourselves.There are cases however where the magician wishes to bring change upon his own self and character, by

incorporating the attributes of an aspect of the Divine (an Intelligence) to his own. This is significantly different toinvocation, where the spirit takes control of the whole nature of its host, turning him or her into a match of itsunipolar nature.

Adding the characteristics of a spirit to ones own will also produce a mild, but tangible, influence into onespersonal reality, by the means of altering ones choices and destiny (as opposed to Fate, governed by Providence).

In these cases the magician will create a talisman, with much respect to analogies to ease the transfer of intent,and ask the Spirit to charge it with its own essence still from the outside. The effects will then be like a drip intothe carrier of the charged object bloodstream and consciousness, provided the talisman is worn close to a propergateway: the solar plexus is a general good fit since it hosts Tipheret, with dominion over our astral selves.

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TEpilogue

he information I have disclosed in this short booklet is unique, and I am satisfied has neverbeen shared before. Treat it with much respect, and bear in mind it is sourced from extensive,direct and successful practice. It will be your own task to assess how far you want to take what

I have transcribed this will be your own tale.I write short but meaningful books covering the pillars of Hermetics, all from an experiential and practical

perspective. I warmly invite you to subscribe to my newsletter at http://www.nathanielwrites.com , in order to beinformed of new publications.

Best wishes,Nathaniel.

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Traditional ceremonial evocation versus modern magic evocationThe Magician: an inflection point of emanation in CreationThe requirement for a magical tranceOccult structure and magical perception of CreationCalling Spirits forth and addressing them with Divine authorityThe Nature of Intelligences and manifestation into physical resultsEvocation versus Invocation and talismanic chargingEpilogue