“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.


Glasya-Labolas, the Author of Bloodshed

Glasya-Labolas is a president of hell who commands 36 legions of demons. According to Collin de Plancy, other versions of the spirit’s name are Classyalabolas, Caassimolar, and Caacrinolaas. Most daemonologists describe him as appearing in the shape of a winged dog. 

Johann Weir’s Pseudomonarchia Daemonum describes Glasya-Labolas this way:

Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth foorth like a dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captaine of all mansleiers: he understandeth things present and to come, he gaineth the minds and love of freends and foes, he maketh a man go invisible, and hath the rule of six and thirtie legions.

300 years later, in the Goetia, MacGregor Mathers would add the rank of “Earl” to the description. While the aristocratic ranks may seem superfluous or nonsensical at first, certain advanced workings might benefit from understanding who rules whom in the “hell” of these medieval daemons.

For example, because Glasya-Labolas is both a president and an earl, he can be evoked through the correspondences of both Mercury and Mars, according to the intentions of the operator. Moreover, knowing that Göap, the great Demon King of Fire, rules Glasya-Labolas in the South means the practitioner can evoke Glasya-Labolas in his king’s name. This is a very powerful technique that can get a bit complex in practice. But it is useful nonetheless, especially when mundane circumstances dictate that the evocation must be performed on a day when the Moon is Void of Course or on a different day from that of Mercury or Mars, etc.

Glasya-Labolas is supposed to know the past and the (potential) future and can be evoked in his Mercurial aspect as a spirit of divination. However, one of his greatest abilities is penetrating human minds. Ariana Osborne, in The Daemon Tarot: The Forbidden Wisdom of the Infernal Dictionary, writes that Glasya-Labolas “could find his way into the deepest thoughts of friends and foes and could use that knowledge to make them love each other or drive them to murder each other.”

In my work, I have found this to be true. I consider Glasya-Labolas to be one of the more dangerous, not-to-be-trifled-with daemons of the Lesser Key and certainly one to treat with the utmost respect and circumspection. Mathers is not joking when he repeats Weir’s description that the spirit “teacheth all Arts and Sciences in an instant, and is an Author of Bloodshed and Manslaughter.” Indeed. You may want to learn something particular or influence someone, but take care that the spirit doesn’t gain a hold of your mind.

After working with Glasya-Labolas, you may find yourself growing angry at someone you dislike, extremely angry, maybe enough to do bodily harm to that person. If you notice this—and a magician must always pay attention to the origin of her thoughts—you have not performed the proper License to Depart and / or banishings. Keep this in mind.

Overall, I have found this spirit to be an honorable effective companion in my work. He can be unpleasant and is not a spirit around whom I would feel comfortable letting my guard down. But if you make a fair deal with him and hold up your part, he can usually be counted on to hold up his.

If you find yourself noticing images of winged dogs or words that sound like one of the names of this spirit, remember the lesson he teaches: if you penetrate the minds of others, you are responsible for what happens to them as a result of such work—you can use the power for great good or great evil. As always, it is your choice.