The Transvocation of Malphas, the 39th Spirit of the Lesser Key of Solomon

Greetings to all who regularly follow my blog.  It’s been some time since I’ve posted here, mostly because my Enochian scrying project has taken up nearly all of my time allotted for magical work.  Still, I know I need to get back to my magical writing here.  So I thought I’d return by briefly mentioning a Goetic transvocation I performed about eight days ago.

My purpose was to find an exceptionally good condo for an exceptionally low price.  Since I was looking for this in a country that really doesn’t speak much English (or German, French, or Spanish—meaning I am mostly out of luck in the communication department); dealing with real estate hustlers and sharp customers who might be looking to part a naive foreigner from a large chunk of change; and operating under a serious time constraint (already employed here and needing a place to live ASAP), I felt some magical work was appropriate.

So I did a divination to make myself aware of whether magic could be of assistance in this and which forms might be the most effective.  My long tarot reading indicated that magic would be a good thing, that I should engage in some spirit work, and that Malpahs, a Goetic President in the Lesser Key, would be the most appropriate.

Frater Rufus “His Nibs” Opus, in A Modern Goetic Grimoire, notes that “Presidents are the active, most mobile spirits of the Goetia. They are quick, with the speed of Mercury, and they are very intelligent and analytical. These spirits are good at providing speedy solutions to problems, usually in the way of serendipitous information or opportunity” (42), and I have also found this to be true.  While I don’t scrupulously use the courtly ranks (and never consider the Zodiac correspondences or “thwarting angels”) for the demons, I do sometimes take into account how I will address them in terms of their relative status in the (incomplete) Lesser Key hierarchy. 

I started to do this after reading Jake Stratton-Kent’s discussion of the same in The True Grimoire.  But  as much as I admire Jake’s scholarship and insights, in the end, like a stubborn magician, I must always do things my way.  So I did approach Malphas with the respect befitting a noble when I transvoked him (or, I should say, transvoked with him—which I will explain shortly), but since I was staying with friends at the time and did not have a formal magical chamber set up, I had to use an unconventional method.

Mathers, in The Lesser Key of Solomon: Goetia, gives a telling description of Malphas: “He appeareth at first like a Crow, but after he will put on Human Shape at the request of the Exorcist, and speak with a hoarse Voice.  He is a Mighty President and Powerful.  He can build Houses and High Towers, and can bring to thy Knowledge Enemies’ Desires and Thoughts, and that which they have done.  He giveth Good Familiars.”  We know the descriptions in the Mathers-Crowley edition are mostly cribbed from Weyer’s Pseudomonarchia Daemonum.  And yet I would much rather rely on the former relatively modern (Victorian) language than on the latter, which in most translations can be tiresome.

So I read Mathers’ description closely and saw that Malphas could find me a good place to live.  If you take nothing else away from this post but the following three points, you will not have wasted your time: first, every ability listed for a spirit is just a starting point—you need to work with them in order to discover the scope of what they can do; second, if a spirit can do a thing, he can usually do the opposite just as well; and three, the abilities of a spirit function poetically, not just in a superficial materialistic way. 

In other words, if a spirit “builds houses and high towers,” his act of “building” might cause a physical place to be constructed or it might bring you to a pre-existing structure or a “high tower of thought” or insinuate you into a royal “house.”  Learning to interpret the spirit descriptions in the grimoires is more like literary analysis than reading an operating manual, even if a “grimoire” is in many (often deceptive ways) a “grammar.”  If you can read them broadly and impressionistically, you will begin to see some of the hidden implications.  Who knew English class would be so useful for summoning demons?  

Having decided on Malphas, I faced the problem of space.  There were not going to be any nine-foot circles, censers, cubic altars, and Triangles of Art being laid down.  And yet, I don’t believe in the efficacy of wholly “astral” evocation work.  In my UPG, there has to be a channel to bring heaven (or hell) to earth.  If it takes place completely in the imagination, it could work, certainly, but at least for me, the magic risks staying in the astral.  And I want to minimize the chance of failure as much as I can.

With this in mind, I chose transvocation instead of traditional evocation.  Transvocation is a hybrid method of communing with spirits with origins in the ATRs, the Latin American Cyprianic tradition(s), and the post-masonic lodge magic of groups like the Golden Dawn.  Simply put, instead of calling a spirit to visible appearance in a magical chamber, the practitioner astrally projects into the spirit’s presence where it happens to be

Obviously, this is not without difficulty or danger.  If you believe (as I do) that physical, objective, measurable results can come from spirit work, that it’s not all masturbatory self-delusion, then you believe entering the presence of a spirit on its own plane means approaching it in its place of power.  It’s a hybrid technique because you have to take precautions in the physical before you make the attempt.

I  banished my space, used an amulet I have that anchors my soul, burned a stick of inexpensive frankincense, and began the Hu chant, a mantra I learned in Eckankar that enormously raises the “vibration” (for lack of a better term) inside the individual and in his immediate location.  If you think “Om” works, try Hu and you will never go back.  After everything was resonating intensely with magical energy, I began to focus on his seal (which I’d drawn out longhand on a piece of paper in black ink) and chant the spirit’s name.  I only had to do it for a few minutes before I found myself in his presence. 

I was (indescribably) in my physical body and elsewhere at the same time, a potent kind of bilocation—my astral form in a featureless dark space, just me and the demon.   Malphas was unmistakable.  He appeared as a man in a white linen robe with the head of a bird, both crow-like and also hawk-like.  The feathers went from black to vivid dark blue, sometimes transitioning to white at their tips.  His eyes were featureless black, unblinking.  A sense of unnatural stillness surrounded him and he did not move at all, as if he were some kind of mirage or projected image (which, in a sense, he was).  He just looked at me and waited for me to speak. 

Wordlessly, I knew he knew what I was going to said before I said it.   An emotional sense of dourness emanated from him, but there was no visual representation of this.  I asked him to help with finding me a place to live quickly and at a very good price.  After a short exchange, in which we determined certain specifics and details, he agreed.  Malphas departed suddenly, flying upwards into nothingness in the form of a great purple-blue bird.  As he departed, I did too, the binding of the transvocation having ended.  As if a giant rubber band were attached to my spirit, I snapped right back into my body.

On the sixth day after this working, I found exactly what I’d asked to find.  Coincidence?  I’ve learned otherwise.  The moral of the story is simple: not all spirit work must be done one way.  And the demons of the Goetia, at least, enjoy the work.  Even though I have been dealing with spirits for decades, I always feel a sense of wonder when the magic works.

                     Malphas as depicted in DuQuette’s Illustrated Goetia

“From the pragmatic perspective of folk magic, God, the Dead and the Devil are all legitimate sources of empowerment. Of course, my conflation of the folkloric concept of the Devil in relationship to goetic magic is meant to have him stand as a kind of mythological signifier for the entirety of the chthonic forces of the goetia, rather than the spiritual bogeyman that figures in mainstream imagination, similarly, I do not propose that he might be any particular figure within the grimoire’s hierarchy is such, but rather a mythic doorway through which a goetically inclined hoodooist might step into the chthonic dimension described by the grimoire.”

— “Infernal Conjure Craft,” Chad Barber, Conjure Codex I

DuQuette on Practicing Goetia “by the book.”

This month, I am giving private lessons in Goetic evocation.  Whenever I teach this (or, really, discuss it at any length with serious grimoire magicians), the question arises as to how strictly one should adhere to the methods given in the medieval grimoires.  Lon Milo DuQuette, in Aleister Crowley’s Illustrated Goetia, expresses my views exactly:

There exist today, Goetic magicians (both solitary practitioners and organized groups) who operate strictly ‘by the book.’ The Circle, the Triangle and all the diagrams are constructed exactly as illustrated in the Goetia. They recite (or most often read) the conjurations, constraints and curses exactly as written in the 1687 text. Ceremonies of some of these magicians are a thrill to behold and, without a doubt, the Art will forever be perpetuated in its classic form because of their dedicated labor.

It must be pointed out, however, that there is absolutely no necessity (nor particular advantage) to blindly conforming with the Conjuration scripts of the ancient texts. The Spirits are no more impressed if you say ‘thee’ and ‘thine’ than they are if you say ‘you’ and ‘yours.’ Aleister Crowley was aware of this and crafted several versions of his own conjurations. In fact, as we shall see later, in his own copy of the Goetia he simply hand copied the Second Key of the Enochian system. It is our opinion (and that of other Crowley scholars) that for personal Goetic conjurations Crowley most likely in his later years discarded the traditional conjurations and simply recited the First and Second Enochian Calls.

It is also our opinion that the most effective conjurations are of the magician’s own design. We encourage the reader, once the fundamentals of the system are thoroughly grasped, to create your own conjuration which, like your Temple, equipment, and procedures, is uniquely yours.

An Evocation of and Dialogue with Camio, the 53rd Daemon of the Lesser Key of Solomon

Of this daemon, Mathers writes the following in his 1903 edition of the Lesser Key

CAMIO  or CAIM : The Fifty-third Spirit is Camio, or Caim. He is a Great President, and appeareth in the Form of the Bird called a Thrush at first, but afterwards he putteth on the Shape of a Man carrying in his Hand a Sharp Sword. He seemeth to answer in Burning Ashes, or in Coals of Fire. He is a Good Disputer. His Office is to give unto Men the Understanding of all Birds, Lowing of Bullocks, Barking of Dogs, and other Creatures; and also of the Voice of the Waters. He giveth True Answers of Things to Come. He was of the Order of Angels, but now ruleth over 30 Legions of Spirits Infernal.

Camio is an excellent spirit of divination, though his responses can be highly complex.  An evocation of the daemon was performed in the Camden district of London by me and a fellow magician acting as a scribe on 19 January 2018, commencing at 6:50 PM.  The purpose of the evocation was to learn about disturbing magical energies recently sensed in the city and also the nature of the impending super blood moon eclipse in Leo.  The following is an edited dialogue with the spirit, beginning after the opening ritual and associated mantras were performed to make contact.  Non-verbals appear in brackets.  Double-verbals are indicated with the “ / ” as words being heard simultaneously—something only possible when communicating with spirits.

Conversing with a spirit during an evocation can take place in many different ways—in the mind, partly in the mind and physically, or wholly physically.  A spirit will often (though not always or completely) draw on the language and vocabulary of the magician to build speech.  The information exchanged during an evocation is subjective and primarily of value to the summoner.  Nevertheless, I think it is important to sometimes share the less-private parts of spirit communications when they have not been done for a client.  I never reveal personal information about a client.  So it’s good to be able to share this with the readers of the blog as an example of this kind of spiritual work.

Keep in mind that spiritual evocation is one of the most difficult kinds of magic and so I am not divulging aspects of my art and methods publicly.  An important part of spiritual evocation that is often overlooked in the mania of immature practitioners seeking money, sex, status, and other forms of power is information.  Many of the daemons of the Goetia are excellent teachers—not only of the dark arts but also of a variety of mundane and obscure subjects.  A true practitioner of the art will summon them not just to get things but to learn the secrets of creation.  But remember also that information obtained from any spirit must be tested in the crucible of common sense and everyday objectivity.

Lastly, spirits will converse with strange syntax, can shift into languages the magicians do not know (which has happened to me in several evocations), and supplement their “speech” with images.  Most of the images conveyed by Camio during this evocation have not been included here.  But I think there is enough material here of interest to practicing or aspiring students of grimoire magic.

Q: What is the nature of the strange magical feelings we have had from shifting energetic currents?
A: [Regarding the “magical essence of the day and night”], there is nothing you can do to see / say anything different / to change this.  It is fated.

Q: But what is it?
A: It is the district of your desire.  It is what you get, ultimately.  [Your desire] grinds on / against the nature of things going their own way.  You feel strange because you are not flowing with [the flows of energy].  Rather, you are going your own way [as they are going theirs].  Let them be and do not worry that you are / feel strange.  Just settle back into yourself.

Q: How do I settle back into myself?
A: Begin and end with your own perceptions.  Instead of focusing on the contrast, focus on your own goals and inner [concerns].  Be self-contained.  For the alternative / rest is to waste yourself / throw yourself [your energy] away on that which doesn’t concern you.

Q: I understand.  But what is the nature of the way things are going right now, of this energetic moment in time?  Surely, understanding that is worthwhile.
A: The moon twists the waters of the earth.  [The] fire burns upwards to the sky. Within these [elemental] changes / transformations , spirit moves in currents over the earth [and through other planes].  There is no object to it other than the movement itself, just as the air moves over the plains or birds fall / dive from the sky.  It moves because it is fated to so move. And that is the unfolding of creation.

Q: Can I harness this movement as a way to achieve something?
A: Yes.  You can move with it.  But you have to then accept its conditions / rules / laws.  To move with something is to be part of it, to share with it.  Better to remain [within] in / of yourself.  You have enough power all on your own.

Q: You seem to be very familiar with me.  Are you always present?
A: I’m part of you, in your mind.  But [I am also] beyond you as a symbolic resonance that connects to the great machinery / mechanism of the universe.  I am eternal and necessary the way a color is or the image of a bird [seen through a high window] in flight.  And, as much as such things / images partake of the human mind and the human mind partakes of them, there is a fiery / glowing web of energy / power / meaning that surrounds, contains, and interpenetrates the human mind.  The human mind works within and through [this web] architectonically, holographically operating at the level of the whole as well as on that of each discrete part.  Thus, it is a symphony [within each cellular organism / life form].  Consequently, one does not do anything apart from the singularity of the whole.  Though it is [still] necessary to function within the fiction of cause and effect in order to isolate [holographic] aspects of the whole that correspond to various effects [/ manifestations]. 

Q: I think I understand.  But then why discuss movement and being self-contained if all is one?
A: Have I not said it?  Through isolation of perception, one shifts perspective / frame of reference and highlights aspects [of reality] that seem like results.  You have the right to [move with] the results that please you.  It is unwise to dwell in that which is unpleasing / miserable.

Q: So what does this mean about death?  If all is one, then what is death?
A: All is one.  But you are also an isolated result / aspect of the whole.  The whole is so vast that it encompasses all experience / movement in space and time.  Therefore, it encompasses you as a part, [yet] you are unique.  As am I. 

{At this point, the conversation turned to private matters of interest only to the practitioners.  These have been edited out.}

Q: Thank you for answering my questions.
A: You are surely welcome.

Teaching Goetia to Clients, and a February Update


This is just a quick note to let my readers (many of whom have followed this website since it was hosted on Blogspot back in the 1990s) know that my conjure services will continue uninterrupted with one exception: for the whole month of February, I will be working intensively with a client on developing a method for him to work with the Lesser Key of Solomon.  This means that my evocation services will be limited to that teaching and will resume in March.  All other ritualism, including hoodoo, divination, reiki, setting lights, talisman creation, and everything else will continue to be available.

Thanks for reading and don’t be a stranger!




The sixty-fourth Spirit is Haures, or Hauras, or Havres, or Flauros. He is a Great Duke and appears at first like a leopard, mighty, terrible, and strong, but after a while, at the command of the Exorcist, he puts on human shape with eyes flaming and fiery, and a most terrible countenance. He gives true answers of all things, present, past, and to come. But if he is not commanded into a Triangle, he will lie in all these things, and deceive and beguile the Exorcist in these things. He will, lastly, talk of the creation of the world, and of Divinity, and of how he and other spirits fell. He destroys and burns up those who be the enemies of the Exorcist should he so desire it; also he will not suffer him to be tempted by any other Spirit or otherwise. He governs 36 Legions of Spirits.

* The artistic impression of Haures is by David P. Wilson in Aleister Crowley’s Illustrated Goetia by Lon Milo DuQuette and Christopher S. Hyatt

The Sigil of Orias


The Fifty-ninth Spirit is Oriax, or Orias. He is a Great Marquis, and appeareth in the Form of a Lion, riding upon a Horse Mighty and Strong, with a Serpent’s Tail; and he holdeth in his Right Hand two Great Serpents hissing. His Office is to teach the Virtues of the Stars, and to know the Mansions of the Planets, and how to understand their Virtues. He also transformeth Men, and he giveth Dignities, Prelacies, and Confirmation thereof; also Favour with Friends and with Foes. He doth govern 30 Legions of Spirits.