Registering Spirits, Considerations for - Unknown

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ering Spirits, Considerations for Post-Modern Grimoires Digital Enchiridion

/michaelseblux.wordpress.com/2011/09/06/registering-spirits-considerations-for-post-modern-grimoires/[8/14/2012 2:40:20 AM]

Syncretizations of the Saints An Apology for Baphomet and SOLVE et COAGULA

Registering Spirits, Considerations for Post-Modern Grimoires

SEPTEMBER 6, 2011 2 COMMENTS

With the upcoming Esoteric Book Conference, I nd my thoughts preoccupied with thinking about books and, by

extension, the intense amount of effort that magicians have spent over the centuries in the creation and preservation of

occult texts. All things considered, few things things epitomize the popular image of the magician more than a robed

man*, standing in a magic circle, holding a large book in one hand and his wand in the other while shadowy images of

angels and demons surround the periphery of the oratory as he seeks to contact or command representatives of the

celestial and infernal worlds.

Faust in his Study

While few examples of such texts remain from the medieval age, we have enough evidence to suggest that they have

existed and the practice of creating such texts is a continuing art among contemporary magicians in one form oranother and, honestly, what modern-day magician doesnt like the idea of having a beautifully bound, hand-written and

illuminated book of conjurations, or Liber Spirituum? In The Fourth Book of Occult Philosophy, written by pesudo-

Agrippa, an entire chapter is dedicated to outlining how one may make such a text:

There is extant amongst those Magicians (who do most use the ministery of evil spirits) a certain Rite

of invocating spirits by a Book to be consecrated before to that purpose; which is properly called,A

book of Spirits (Liber Spirituum); whereof we shall now speak a few words. For this Book is to be

consecrated, a book of evil spirits, ceremoniously to be composed, in their name and order: whereunto

they binde with a certain holy Oath, the ready and present obedience of the spirits therein written.

Now this book is to be made of most pure and clean paper, that hath never been used before; which

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rchives.com/agrippa/agrippa4.htm#chap9http://www.esotericarchives.com/agrippa/agrippa4.htm#chap9http://www.esotericarchives.com/agrippa/agrippa4.htm#chap9https://michaelseblux.wordpress.com/2011/09/24/an-apology-for-baphomet-and-solve-et-coagula/https://michaelseblux.wordpress.com/2011/09/24/an-apology-for-baphomet-and-solve-et-coagula/https://michaelseblux.wordpress.com/2011/09/02/syncretizations-of-the-saints/https://michaelseblux.wordpress.com/2011/09/02/syncretizations-of-the-saints/


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many do call Virgin-paper. And this book must be inscribed after this maner: that is to say, Let there be

placed on the left side the image of the spirit, and on the right side his character, with the Oath above

it, containing the name of the spirit, and his dignity and place, with his ofce and power. Yet very many

do compose this book otherwise, omitting the characters or image: but it is more efcacious not to

neglect any thing which conduceth to it.

Moreover, there is to be observed the circumstances of places, times, hours, according to the Stars

which these spirits are under, and are seen to agree unto, their site, rite, and order being applied.

Which book being so written, and well bound, is to be adorned, garnished, and kept secure, with

Registers and Seals, lest it should happen after the consecration to open in some place not intented

[sic], and indanger [endanger] the operator. Furthermore, this book ought to be kept as reverently as

may be: for i rreverence of minde causeth it to lose its vertue, with pollution and profanation.

Now this sacred book being this composed according to the maner already delivered, we are then to

proceed to the consecration thereof after a twofold way: one whereof is, That all and singular the spirits

who are written in the book, be called to the Circle, according to the Rites and Order which we have

before taught; and the book that is to be consecrated, let there be placed without the Circle in a

triangle. And in the rst place, let there be read in the presence of the spirits all the Oathes which are

written in that book; and then the book to be consecrated being placed without the Circle in a trianglethere drawn, let all the spirits be compelled to impose their hands where their images and characters

are drawn, and to conrm and consecrate the same with a special and common Oath. Which being

done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be

licensed to depart, according to due rite and order.

While we can safely assume that few books were made in such an elaborate way, we have no evidence to suggest to

the contrary. Reasonably, I would wager that most of these books would have been less assuming in appearance and,

depending on where and when they were written, would not have been subjected to such formal treatment. Again, I

could be wrong.

Having recently read and re-read Michael CecchetellisCrossed Keys, I found myself thinking about the idea of the

Liber Spirituum and early grimoires not so much as a grammary of magic but as something much more intimate to

the magician and commoner of that age, the personal psalter. These little books in many ways describe to me exactly

what pseudo-Agrippa would have been writing about and would have been just as important to the magician in that

both contain selections of prayers, calendrical tables and illuminations (images and seals of angels and devils).

Typically only the wealthiest of persons would have had access to such beautiful examples as Saint Albans Psalteror

the Belles Heures of Jean de France, but since evidence also suggests that the medieval magician was also most likely

to have been a member of clergy or at least a part of the minor orders of the Catholic Church, its possible that these

people would have had access to the materials in their construction.

Below I include a chart comparing and contrasting similarities and differences between most conventional psalter texts

alongside with descriptions from pseudo-Agrippa on the components of the Liber Spirituum:

Comparative Anatomy of the Grimoire to Psalter

Psalter Grimoire or Liber Spirituum (pseudo-Agrippa, et. Al.)

Calendar of church feasts Moreover, there is to be observed the circumstances

of places, times, hours, according to the Stars which

these spirits are under, and are seen to agree unto,

their site, rite, and order being applied.

Excerpts from the Synoptic Gospels

Little Ofce of the Virgin Mary (No cognate in most grimoires, although version of Ars

Notoria attributed to Mary)

Fifteen Psalms of Degrees Then let him enter the place fasting, and washed, and

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let him begin to pray towards the east this whole

Psalm: Beati inmaculati in via, &c. Blessed are the

undeled in the way, &c. (Psal. 119 [Vulgate: 118])

(Psalm 119 mentioned in GKoS et. Al also, used

extensively in angel magic of the 72-letter Name)

Seven Penitential Psalms (Not overtly mentioned in text, but contextually can be

assumed due to presence in other grimoires, e.g.

Greater Key of Solomon, Lemegeton, True Grimoire,

etc.)

Litany of the Saints Conjurations

Ofce of the Dead (no cognate)

Hours of the Cross (see Calendar)

Other prayers Holy prayers and imprecations, as well unto God, as

to the holy Angels and Heroes.

*Plates and Medals

As we can see, there are many similarities in the construction of both texts. Of course, I have taken some personal

liberty in drawing parallels between certain parts, but for the time being I feel that this should provide a basic (though

imperfect) look at the construction of the two.

Today the skill needed to make such a text is more readily available than ever before and while taking a great deal of

time and effort, the materials are not prohibitively expensive depending on how involved you want to make the

process. Learning how to make one can also be a good exercise in ne arts learning calligraphy, the methods of

illumination, even book-binding for those who want to have complete control over every aspect of the process. Any

decent art-store should have the materials needed for converting a good, blank journal into an heirloom for generations

to come and, with advances in paper preservation, most modern texts would last a lot longer than ever before.

-

*This is not to assume that there havent been female magicians, in fact there have been and independent scholar

Brandy Williams has recently written an entire book on the subject.

FILED UNDER EXPLORATION TAGGED WITH BOOKS,EVOCATION, INVOCATION,OCCULTURE, PRAYER,

RITUAL

2 Responses to Registering Spirits, Considerations for Post-Modern Grimoires

aediculaantinoisays:

September 6, 2011 at 3:34 pm

You know, even though Pseudo-Agrippa was most likely talking about virgin paper in terms of not using paper

Be the rst to like this.

About Mi chael Sebasti an Lx

Born in the Year of the Law, anno iii:XIV 1984, Sol 27 Taurus, Luna 6 Capricorn, Michael

Sebastian Lx quickly outgrew his humble beginnings in the backwaters of the Tacoma tide-ats

and rose to prominence as a recognized student of psychology, sociology and esotericism in the

City of Olympia. After a few years and squandering his wealth accumulated from manufacturing the mythical red-

powder (which he sold for a fth of vodka, twelve aspirin and a bottle of KY personal lubricant), he moved to

Seattle where he is now in the process of earnestly seeking the Philosophers Stone. In his spare time he enjoys

the company of good friends, drinking strong wines, blogging in the Digital Enchiridion and Mixed Qabalah, and

working for Seattle and King County Public Health as an HIV/AIDS educator.
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/michaelseblux wordpress com/2011/09/06/registering-spirits-considerations-for-post-modern-grimoires/[8/14/2012 2:40:20AM]

(or, possibly, parchment) that is not a palimpsest in order to make the book, I wonder if some of what hes said has

any implications for the use, in modern times, of recycled paper? Lots of journals available in craft stores and such

would be made of recycled paper

Im wondering if the guy giving the talk on the library angel, or anyone else at the EBC this weekend, will have

some insights or suggestions on that?!? It could be a powerful magical act in itself to purposefully use recycled

paper, maybe.

[Also, given the Thracian allusions in Oryelle's blurbs on the EBC website at present, I'll be curious to see what

he's got going in that department, apart from the Sabazios hand indications and talk of Orpheus...!?!]

Reply

Michael Strojansays:

September 6, 2011 at 3:52 pm

Contextually, youre right, the grimoire authors were not referring to paper at all as we know it in fact, the

Greater Key and other texts provide elaborate ritual for making the parchment from the point of the appropriate

animal, dietary restrictions, purity laws, the instruments of sacrice, the leeching and tanning, and so forth.

Personally, I dont see anything that would outright prohibit using hand-made or even recycled paper. In fact,

mass-produced, machine-made papers could arguably be considered inferior in this case.

In my personal practice, when I use paper for seals, I uses Khadi paper from India which is hand made from

pulp and cloth. The particular brand is also used to fund orphanages and artisan education centers which

really brings up the idea of magic as being intrinsically environmental in practice by way of participating in local

or socially conscious economies and cultures.

Reply

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