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Magical Evocation

By Franz Bardon (Extracted from “The Practice of Magical Evocation”)

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If the magician takes into his hands a book on evocation, or if he has, in his library,

several books dealing with this subject, he will find a certain connection between all the

instructions, and if he takes them all together he will be informed how to call a being and

which formulae have to be used for that purpose etc. In none of the books, however, will

he find the actual pre-conditions for a successful evocation.

Therefore it is not at all surprising that nearly all attempts go wrong. From the hermetic

point of view any contact with a spirit being of a certain sphere may be regarded as a sort

of evocation, irrespective of the fact whether spiritistic methods, methods of necromancy

or any other methods are applied for establishing such a contact. The question of whether

the desired being actually appears on account of the various methods applied remains

unanswered, for only the person who tries them could give a true statement about it. If

sometimes such an attempt made according to the methods laid down in those books

leads to a success, it is still undecided, whether the results have come out because of the

method, for other practices could also have played a decisive part. For instance, in the

case of spiritistic evocations, success can be brought about by some quite different

factors, even if a great amount of evidences is available indicating that the success is the

result of the method of evocation suggested. The sub consciousness of the oral medium

may be the cause for the spiritistic success, if it is a success at all. Furthermore, the

subconscious creation of phantoms, elementals, elementaries, which the operator's

increased attention and power of imagination might have created during the evocation,

can in such a case, not be attributed to the being but to the operator's own individuality.

This fact is hardly ever acknowledged by the person concerned. I shall give - from the

hermetic point of view - a full description of everything absolutely necessary for a

successful evocation, i. e. the actual magical connection with beings of any sphere.

Above all, the magician or the person intending to busy himself with magical evocation

should know that without the development of one's astral senses, especially those of

clairvoyance and clairaudience, a successful evocation cannot be thought of. It would be

the same as if a blind man wanted to follow an unknown street without a guide.

Clairvoyance and clairaudience is the first condition for consciously getting into contact

with a being by the help of active magic. If the magician does not care for this condition,

or if a person dares to try an evocation without having his astral senses trained

accordingly, he can be sure that he will, like all other operators, be disappointed and have

no success at all. At the same time he is in danger of being degraded to a necromancer or

sorcerer if, during an exalted state, he should have any partial success of whatever sort,

regardless of the fact that his plans and intentions rest on good motives.

The magician must, under all conditions, be able to make use of his astral senses during

his operation, because then he is able to control exactly the whole procedure and is not in

danger of being deceived or of working without success. A magician whose astral senses

are well developed knows at once whether the being involved is merely a creation of

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imagination or whether it is the being he wanted to appear from a certain sphere. An

evocation, from the hermetic point of view, is therefore the conscious getting into contact

with a certain being, not effected by passive intercourse - as described in "Initiation into

Hermetics" in the chapter dealing with the conscious passive connection with beings - the

magician being used as a medium, but outside of his body.

The being or power of any sphere which is to be evoked outside the body of the

magician, may either be called into the magic triangle, or the magic mirror, or onto a

material impregnated with a fluid condenser to be condensed there. At the beginning the

magician will not be able to do without the magic implements.

Later, as soon as he has enough experience and as soon as he has a certain sphere under

his complete control, i. e. as soon as the beings of that sphere are fully under his power,

pay him obedience and loyalty and, by that, acknowledge his magical authority, he can

do without magical aids. The experienced magician then is in the position to call any

being of the sphere he has under his power and to work with it, without using magical

aids.

He can call a being to any place at any time, how and when he wishes to do so, without

the aid of the circle or triangle and without any special preparations. A beginner, on the

other hand, must necessarily use magic aids, for they are a support for his consciousness

and are therefore necessary for a successful evocation.

If the magician has complete control over a sphere without having to use any magical

weapons, he advances to the next higher sphere and again makes use of his magical aids

until he also controls that sphere completely. The magician must always bear three

principles in mind when he wants to bring about a successful evocation:

1. If he intends to call a spirit being of a certain sphere into his sphere, no matter whether

he calls it into the triangle, the mirror, or into a fluid condenser, he must bear in mind that

the being is only able to move about in an atmosphere appropriate to its own sphere. He

therefore must artificially create the spheric atmosphere by accumulating the light, the

material of the sphere, either into the triangle, or preferably into the whole room in which

he is working. If working with a magic mirror it has to be impregnated or condensed

respectively with the according light material of the sphere.

When operating in the open air, the impregnation must be kept within such limits that the

beings or powers that are to manifest themselves have sufficient room to move about.

The accumulated or impregnated light must have a colour which is in accordance with the

colour-law of the individual planet. I have already given the reader and student a detailed

information on this question of impregnating or accumulating light in space in "Initiation

into Hermetics" in the chapter dealing with space-impregnation. If, for instance, a being

of the Moon-sphere is evoked outside oneself, the light, or rather the material to be

accumulated, must be of a silvery white colour; in the case of a being of Mercury the

light-material must be opalescent; beings from Venus must have a green, beings from the

Sun a golden yellow, from Mars a red, from Jupiter a blue, from Saturn a violet light, etc.

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If, for instance, the magician calls a being of the earth-element, he must get the element

of the earth into the magic triangle or the magic mirror by the help of his imagination. If

he wants to call to him a being from the Moon, he must create the vibration of the Moon

sphere. No being is able to dwell in a sphere not appropriate to it. If, in case of citation,

this principle is not adhered to, a being might be forced to come to our physical sphere,

but it would, in such a case, have to create, by itself, the necessary spheric vibration. The

magician would, in this case, lose his control over the being, and his authority, too, would

suffer from such a failure, for the being would consider the magician as not perfect and

would therefore not pay him respect and would refuse to obey him. Strictly adhering to

and acting according to this principle is most important when evocations are carried out,

and this must never be forgotten by a true magician.

2. The magician must be able to place himself, with his consciousness, during the

evocation, into the sphere of the being cited, so that the being will behold him. This

transplanting of one's spirit is done under the laws of the Akasha-principle, i. e. by the

magician's putting himself into a state of trance in which he does not know any time or

space, and it is in this state that he cites, according to his will, and due to his authority

etc. the being concerned. Without these faculties the magician is not able to make a being

appear.

3. The magician must call forth, by means of his magical authority, the being's awe and

obedience, for otherwise no being - no matter whether positive or negative - would

respect him. The magical authority or influence of the magician does not work on a being

due to the magician's personality, but because he has influenced or bound himself with an

intelligence superior to the being or appears as a deity in the aspect authoritative to the

being. It is thus not the magician who makes his influence work on the being, but the

authority of the superior being or of the highest possible intelligence; of the evoking deity

itself.

When practicing evocation, the magician will first influence or ally himself with the

superior intelligence. He will only take on the shape of the highest quality for his self-

assertion as an authority and show it in obstinate cases in which the being should try to

oppose anyhow.

If the magician were to try to influence the being evoked by his own personality only, the

being could refuse to obey him, or could, for the worse, deceive him in a most shocking

manner. If, however, the being is actually receiving his orders from a superior

intelligence, or even God in any aspect, not from the magician himself, then the being

must, under any circumstance, obey the order. The magician has already learned from

"Initiation into Hermetics", the identification with an intelligence or with a divine aspect

where I wrote about the community with the individual god.

One can see from what has been said above that these three principles have never been

mentioned in any instructions, because no author has ever had personal experience in the

magic of evocation. They have therefore derived their teaching methods from other

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written sources which, in fact, were also incomplete. Without adhering strictly to the

three basic principles no successful evocation is possible!

Before a magician starts with the evocation of beings he must have the whole procedure

precisely entered into the book of formulae and should, if possible, know it by heart, so

that he is not delayed during his operations by any looking up. It is possible that

difficulties will arise at the beginning of the magician's practice, but soon the repeated

evocation of beings will increase his self-confidence. Besides that, he will realize that an

evocation is not just the calling of a being, but a regular ritual, composed of a whole

number of magical operations. The magician must make sure that no hiatus exists in this

rite, for each hiatus would be a disturbance not only to the magician, but also to the being

evoked.

A faultless operation is that which the Grimoires call the complete circle. This expression

does not refer to the circle that is drawn by the magician for his protection, and as a

symbol of the microcosm and macrocosm, which is of the relationship to God, but it

refers to the total coherent magical operation. The purpose of the evocation, too, must be

laid down in writing before its beginning, for during the evocation no additional

questions may be raised.

As one can guess from the whole procedure of preparation, a cautiously prepared and

precisely completed magical evocation requires much time. If, by repeated intercourse

with one and the same being, the magician has established a good connection, so that the

being pays him absolute obedience and thereby completely acknowledges his magical

authority, the magician may, to save time, arrange a different way to contact the being

either by an abbreviated individual rite, or even just a word for the evocation of the being

and by getting the being's approval for this, or he may cause the being to choose an

abridged method to which the being itself and its servants are bound to react at any time.

This abridged method, too, has to be written into the book of formulae conscientiously,

so that during its practical application no mistakes occur. This is especially important

should the magician have entered into a number of connections with beings.

If the simplified method is offered by a being who, at the same time requests the

magician not to write down the procedure, but just to remember it well, the magician

must respect such a request. Even if the magician is allowed to make some provisional

notes on this abridged procedure, these notes, like the whole book of formulae, must

never get into the hands of other people, not even into the hands of a genuine magician,

the only exception being those cases where the being, the originator of the simplified

procedure, agrees to the magician's handing the procedure over to somebody else, or even

asks for this. Otherwise the magician should never dare to evade a prohibition or even

break it, unless he does not mind his authority being shaken. What this would mean for a

magician need not be further discussed here.

A being first appears to a magician in the same manner as it is accustomed to move about

in its own native zone. If the magician is not pleased with the way in which the being

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appears, he may, by means of his magical authority, cause the being to appear in the

shape he approves of. There are no restrictions in this respect, and it is up to the magician

to decide which shape the being evoked should , by help of his imagination, take on. The

sex, too, is in this case of no consequence. The magician will, however, do well not to

insist, for instance, in a being's appearing in a male shape, if in its relevant sphere it has

been a female creature, although the being would have to do even this, should the

magician insist upon it. Therefore, beginners in magic operations are recommended to let

a being appear in the shape familiar to its own zone.

The magician converses with a being in his own familiar language. Since he is, in any

case, in an elevated state, in the state of trance, his language automatically changes into

the spiritual language, into the so-called metaphorical language and is so understood by

the being. The being, too, who normally uses its own language, will converse in this

spiritual language, which again will be translated automatically into the language with

which the magician is familiar. Due to this fact the magician will at first have the feeling

that the answers by the being come from his own subconscious much in the same manner

as a person's inner voice is heard. By and by the magician will get used to this and will

finally realize that the being is actually speaking outside him, and after repeated work in

this field it will appear to him to be the same as if he were talking to one of his fellow-

men.

The unwanted accompanying factors mentioned in the Grimoires, for instance the

vandalism of beings, creaking’s, thunderstorms, flashes of lightning and other

disturbances which are said to usually accompany evocations are totally unknown to the

genuine magician and may only occur with necromancers and sorcerers who have

undergone no magical training, or with people who have left the necessary preparatory

operations unobserved or who have made only little preparation for a true evocation.

A genuine magician will not experience any unwanted accompanying phenomena, and

his evocations will run as smoothly as if he were carrying out any other physical, astral or

spiritual actions. In the beginning a magician will do well not to ask a being too many

questions, but to address it with only a few concrete questions. They should refer to the

sphere from which the being has come. No questions should be asked that would infringe

upon the dignity of the being. At a later date a being, an intelligence, a head or the

servants set at the magician's disposal, may be asked to play an active part; they need not

be used for the conveyance of knowledge only. The beings, in general, like to serve a

genuine magician and help him in an unselfish manner as much as lies in their power. A

magician certainly will never be so silly as to ask a spirit being to bring him treasures or

to do for him heavy physical work, since the effect of the being's display of power in our

physical world depends on the fuel (i. e. the material used for its materialization) that the

magician puts at its disposal.

At first the beings will only be able to do mental work. Later, when the magician has

enough experience, they will do astral and after some time also physical work for him,

though the magician is recommended not to burden a spirit being with physical jobs, for

it would have to carry out such duties in exactly the same manner as the magician with

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