By

Seleneithon

Published by:

Mi-World Publishing Company

Hialeah, Florida

Copyright 1987

INTRODUCTION

The timid of heart have by now been frightened off by the title of this little
work, so the ones we have left to deal with are the idly curious and the
interested. Some few of you may have read one of the previous works by the
author for the Mi-World people, and you may be wondering how a booklet
with the title Daemonic Magick could possibly tie in with those. This
introduction will try to explain my position, and some of the material will be
familiar to the readers of earlier works, but I think it all bears repetition.

This booklet, as my others, begins with the premise that Magick works. If I
did not believe that, I wouldn’t be writing them. I am aware that a belief in
Magick is unfashionable in our high-tech society ... but I also believe that
technology just hasn’t caught up to Magick — yet. There are still some things
out there Hamlet’s friend Horatio has left undream’t.

In the previous works cited, I have outlined some procedures for beginning a
Magickal Practice. The first volume dealt with what might be called
Personal or (as in the title) Applied Magick. This discipline is the art of
using one’s own energies and concentration to cause an effect according to
the Will of the Operator. Subsequently, I introduced the concept of
Ceremonial Magick, wherein the Operator attempts to supplement his or her
own powers by contacting Forces outside the self to help. This booklet will
continue in that vein. “Daemons’’ (which original Greek spelling I have used
to differentiate the whole range of “Things” we shall be dealing with from
the “Demons” of Christian myth and theology from such works as the
Pseudomonarchia Demonorum of Weirus and the Lemegeton) are Powers
which are or seem to be conscious personalities, functioning on, and
apparently capable of affecting conditions and events on, both the Material
and the Non-Material (Astral) Planes. That they could include some of the
parenthetically mentioned gentry such as Asmodeus and his famous buddy
Mephistopheles is certainly possible; every neighborhood has its bad apples.
We shall discuss some of the material which purports to tell you how to
contact such as these, but I don’t suggest trying most of it—certainly not until
you have read a great deal more on the subject than a short pamphlet like this.

As in the past, I strongly advise against Negative Magick-practices which are

designed to hurt, destroy, restrain (unnecessarily), or compel someone to act
against his or her will or best interests. I will add here that using a Daemon
as an agent to do something nasty is no safer than attempting it yourself;
indeed, possibly, more dangerous. Whether we are dealing with a separate
entity or some kind of projection of our own minds is immaterial. The things
act as if they were independent, and, frustrated, they can turn on you. Just as
I warned you in Applied Magick that if the Target is protected the Power
rebounds against the Sender, so a Daemon sent to perform an unpleasant deed
on someone else will, if unable to succeed against the target, surely come
back and do whatever you have programmed it for—to you! If, on the other
hand, the Daemon’s attack succeeds, and your foe is damaged or
inconvenienced—or killed—you still have Karma to deal with. I think that,
to Karma, that Daemon you sent looks no different from a gun you fire to
injure or kill. You won’t be able to blame the weapon—Karma won’t buy
that argument. Don’t worry, though; we’ll find a way to give you that “I’m a
Magickal Badass” feeling legitimately!

HISTORY
To the Greek mystics, every man (and woman) had his or her own
“Daemon”—a personal Spirit, quite similar in concept to the Christian
“Guardian Angel”. These Spirits, while having powers not possessed by
humankind, were far from being Deities, although they might serve as agents
for one of the Olympian Gods. In this, they were neither benign nor
malignant; if the Deity favored the person the Daemon helped, while a
displeased Deity might use the Daemon to punish the errant one.

It has often been said that the Deities of a Faith replaced become the Devils
of the supplanting religion. In very ancient times, according to the writings of
Merlin Stone, masculine-oriented Religions moved in from the East in waves
to replace and try to eradicate the worship of the old Mediterranean Mother-
Serpent-Goddess. There are obvious parallels between the Deity-images of
Zeus, Jupiter, Bel/Ba’al and, yes, even the Jehovah of Judaism. The old
tradition, reflected in many tales and legends, of the Solar Hero fighting the
Dragon (originally the European Dragon was known as the Serpent) as well
as the Adam-Eve-Serpent bit in the Old Testament all refer to the Goddess
(worship) overcome by the God (worship). Leviathan to the Hebrew and
Tiamat to the Chaldeans were called symbols of Ancient Evil—and both
showed early attempts at a strategy which was to serve many Religions down
through the ages. Depict the Faith you’re supplanting as Evil worship, and
present the symbols its worshippers revered as Holy to your followers as
symbols and personifications of Evil.

II all this seems rather far afield from our subject, please bear with me. First
—as the Christian Religion consolidated its gains and began to first compete
with and then replace the many Pagan systems of belief prevalent around the
Mediterranean and adjacent lands, the Priests of the “new” Religion sought
to show the “old” Religion as Devil worship—tainted with Ultimate Evil.
The Gods of the Pagans began to show up, more or less disguised, as Devils.
Bel or Ba’al, which means in the original Semitic languages, simply “Lord”,
acquired the rather demeaning “-zebub” (“of Flies”) added to his name.
Astarte became Astoreth. “Lucifer”, which means “Bearer of Light”, and was
a synonym for the Solar Father-God, was attached by the Christians as an
alternate name for their Chief Devil; and the Daemon, who had been seen as
a servant executing the will of the Gods on mortals, continued to serve them
in their new, devilish guise, as a “Demon”. Elaborate traditions were built up
around the protean figure of the Demon, and, as the Middle Ages were hard
times, and the Priests didn’t want their God taking the blame for the many
misfortunes of humanity, the Devils and Demons served as convenient
scapegoats. Demonic intervention was offered as a glib explanation for
everything from plagues and pestilences to nocturnal emissions from erotic
dreams. Second—to the believer, these Demons were powerful dudes . . .
So, third—enterprising (and amoral) people began asking themselves if the
apparently enormous Power of Hell could be harnessed for them. Books of
Magick, called “Grimoires”, which told of various means whereby demons
could be called up and compelled to perform the Caller’s commands, began
to appear in Europe and England—possibly as early as the eleventh century
A.D., certainly no later than the thirteenth. Very few of such works concerned
themselves with Good Spirits—the Angels. If you glance at any one for a
moment or two, the reason they chose to evoke Evil to do their work
becomes obvious. You need only look at the things the authors evidently
expect the reader to ask for! Treasure is big on the list, of course. The
Grimoires place such emphasis on being given or led to a “hidden treasure”
that they seem to assume the whole Old World is honeycombed with caverns
and pits in which stashes of gold and jewels have been hidden. Harassing or
destroying enemies runs a close second, neck and neck with sexual lust.
“How to Cause Women to Show Themselves Naked and Dance” is actually
one of the procedures cited (nowadays the price of a beer in a go-go joint
will accomplish the same end, no magick required!). The Medieval Sorcerer
probably had a sneaking suspicion that the Angels of Light would have
nothing to do with that sort of scheme; and that left him just one way to turn.

If the student is curious, the book Ceremonial Magic by A. E. Waite (yes,

that’s the same fellow who designed the popular Tarot deck) contains some
good samples from a lot of these Grimoires. It is not a suitable reference
book for anyone who wants to try the stuff out! Waite deliberately altered
minor, but key, points in the Rituals, as he explains in the text, to discourage
his readers from following them—the blood sacrifice is integral to many, and
Mr. Waite finds this unconscionable. The Greater Key of Solomon The King
and The Lesser Key (or the Lemegeton) and The Sacred Magic of Abramelin
the Mage as translated by MacGregor Mathers are also notable—and usable,
as their texts have not been altered.
There is a pattern to the Grimoires. Although the techniques cited and even
some of the Magickal Instruments which the Operator acquires vary, there is
a surprising number of common elements. Here is a brief outline which could
be applied to a lot of them.

First, the Operator obtains Power—he (or she ... in the originals, dating as
they do from the time when women were considered chattels, and only
interested in domestic affairs, the Operator was assumed to be male;
contemporary Ceremonial Magicians include in their number some very
talented women) “charges” him or her- self up. This is done in part by a sort
of “retirement” or “retreat” from the everyday world. This may last only a
week or two, or may extend, as in the case of Abramelin, for six months.
During this time the Operator prays and meditates—usually on religious or
spiritual matters—and prepares the Tools. Those who have followed this
series for awhile may recognize some of these; there’s the Sword, the Wand
or Rod, the Sacred Chalice and often the Platen, Plate or Pentacle. In the
acquisition of these Tools, the more of the work which the Operator could
do, the better. In one extreme case, the Operator was to prepare virgin
parchment for the Magickal Writings by slaughtering a lamb, skinning it, and
paring and tanning the skin. Inks, Incenses and Oils were seldom just bought
—the mixing and blending were to be done by the Operator. The purpose of
all this was twofold; to assure that each and every item was “pure” and had
never been put to any other, lesser use; and to involve the whole mind, spirit
and body of the would-be Mage on the Work, and it only. There were usually
dietary and social restrictions as well, usually conforming to some specific
religious tradition. Most people, you see, have quite the wrong idea about the
“Books of Black Magick” famed in legend and horror movie. Although a
theologian would be horrified at them, it would be at the intended results, not
at the preliminary work, the aim of which was not to profane religion, but
rather to render the Operator so pure and holy that he could claim the aid of
God and the Powers of Good and, by his virtue, have the right to command
the Devils and Demons as tradition has it Solomon, Jesus and the Apostles
(and not a few Saints) did. How the Operator was to manage to feel “I am
making myself pure and Holy” when his ultimate aim was to seduce a girl to
his bed, or afflict a rival with the plague or whatever other definitely unholy
operation he planned to enlist the Powers of Hell to perform for him is a
problem the Grimoires do not consider.
Only after the preparatory period is over, and all the Tools are properly
prepared (and consecrated) does any actual Ritual Work begin. The first
effort the Magician makes is to align himself with the Power(s) of Good. If a
Christian, the Operator was supposed to have gone to Confession and
obtained absolution for past sins (one wonders, if the confession were a
truthful one, what the Priest thought about the activities of the penitent. ..).
There are extensive preliminary prayers, the Circle is drawn, and inscribed
with an array of Angelic Names. In the older, more authentic Grimoires the
particular angelic and planetary Forces evoked were carefully chosen, most
commonly by reference to that ancient Hebrew tradition, the Qabalah (also
Kabalah, Caballah, etc.). In the Jewish Scriptures, the Torah and other
writings, there are many Names, Titles and epithets applied to the Almighty.
From the context, or from the analysis of the name by Gematria, the
numerological system associated with the Qabalah, these Names as well as
the names of specific Angels were associated with one of ten Sephiroth, or
“spheres of influence”, and called upon to assist in the Magick Working
which fell within the area of subjects within the Sephira (one Sephira; two
or more Sephiroth in Hebrew). For instance the Working mentioned before,
about enticing fair maidens to cavort in the nude for the amusement of our
lecherous Magician would fall under the aegis of Netsach, the Sephira
associated with, among other things, lust and sexuality. The Angelic Names,
the God-Name or Title and the Planetary Spirit called upon would be
qabalistically connected with Netsach. The Magician would evoke those
Angels, and call on God—by the appropriate Name, of course—to fortify,
protect, sanctify and empower and license him to command the Powers of
Evil.

The theory, of course, is that, since Demons are more powerful than mortals,
only by divine aid can the Magician hope to command them; but with such
aid, he can bind the infernal spirit to his service. Once bound, it cannot
refuse any reasonable service.

The Operator would then Sanctify and Charge the Circle, and call upon the
Watchtower Wards—usually hailing them in the names of Angels—sprinkle
within with Holy Water, and Fume with Sacred Incense. If this sounds
familiar to some readers, it should; even today much the same procedure is
used by Ceremonial Magicians for Casting a Magick Circle—even those
who wouldn’t use a Grimoire on a bet. Here’s another common feature, and a
caution: staying within the Circle, if it is properly cast, is safe, leaving it
before the Ritual is finished, and any Forces raised have been properly
banished, is not.

From his place of safety within the Circle the Magician then evoked the
demon to come forth from its home Plane (assumed to be Hell, of course),
commanding it in the Name of God appropriate to Netsach. The demon
chosen would, in this instance, be one associated by tradition with lust and
lewdness. Typically, the demon is commanded to manifest “in comely and
agreeable form and guise,” as tradition also has it that some of this infernal
crew delighted in tormenting and maddening careless sorcerers by their
frightful and unearthly appearance. There seemed to be an inevitable session
of threats and browbeating— as a rule, the demons were understandably
reluctant to make themselves slaves to some mere mortal—but eventually the
Mage has his way, and the demon agrees to serve. The Operator might then
directly charge the demon with its errand—“Get the broads in here now!”.
Alternatively, he might bind it to service, charging it to manifest and act when
called by a Sigil, a demonic Seal or Signature, or (Abramelin again) by a
Magic Square of letters, also qabalistically derived. The intent was to
establish a sort of supernatural “beeper” system. Think of a mundane service
person, truckin’ around town with his beeper in his belt. The beeper sounds
off, the service person calls in, and gets his next assignment. To the sorcerer,
the Device—Seal, Sigil, Amulet, Magic Square or whatever—is the Caller.
The Mage reads, meditates, or simply looks at, it; the demon’s beeper goes
off, and the non-physical essence of the Evil Spirit is on hand, waiting to
scout up the talent for the magician’s little private show.

Once the arrangements have been made, the demon is banished to its own
Plane, often with the abjuration, “. . . harming none and doing no mischief by
the way”; the Angels and Spirits are thanked for their help, the Watchtower
Wards are banished with courtesy and thanks, and then the Magician
banishes the Circle and goes about his business.

It is apparent that the coordination of all the above elements requires a

considerable depth of knowledge, and a lot of dedication to learning
Magickal lore. People then as now wanted an “easy way”. Some may also
have lacked confidence in their ability to actually control the minions of
Evil. Later Grimoires began to mention Pacts. The Magician was no longer
commanding The Forces he raised; he was bargaining with them. At first,
the “bargains” were token payments ... a mouse, a crust of bread, a semi-
precious stone. Only much later did “selling one’s soul” enter the picture,
and even then the Grimoires suggesting this tried to leave loopholes. The
“Faust” story dates from about this time. The Christian Church had been
rather ambivalent about Magick; some of the most famous treatises dealing
with the subject were written by Churchmen (Cornelius Agrippa and Weirus
come to mind), but with the “bargaining” Grimoires, the Church began to take
a hard line. All Grimoires and works on Magick were banned; merely
owning one was grounds for finding yourself in the ungentle hands of the
Holy Inquisition. Needless to say, there was also a flourishing black market
in Grimoires— then as now, banning something is a sure way of making
people want it—and anyone who really wanted a Grimoire (and had the
money to pay for it) could probably get one. Gilles de Rais, associate of Joan
of Arc and Grand Marshall of France is known to have had some (and, in his
quest for eternal youth and life, surpassed the vilest. He was the original of
the “Bluebeard” of fairy tales); Benvenuto Cellini had a friend who practiced
Magick from a Grimoire; Casanova admits owning one or two in his writings
—indeed, he spent some time in jail because of that fact.

With the growth of a traffic in Grimoires, and the fact that, like any illegal
commodity, they commanded a highly inflated price, publishing them became
an underground industry. Copying was not only shameless, but careless as
well. The Hebrew Names suffered most, as few of the copiers were at all
familiar with the language. “El Shaddai”, one of the Divine Names,
deteriorates into “Helsaday” in these later “trash” Grimoires, and the lists of
Angels and Planetary Spirits degenerates into total gibberish.

With the nineteenth century, a resurgence of interest in matters of the Occult

brought about a revived interest in Ceremonial Magick. There had long been
elements of mysticism in Freemasonry, and toward the end of the 1800’s
there were several Magickal Orders, organized loosely along Masonic lines.
The Society of the Golden Dawn was one of the first, and included among its
members William Butler Yeats, Aleister Crowley and—shades of Fu
Manchu!—Sax Rohmer. A number of these people were dedicated scholars,
who experimented with the Grimoires, not to gain great treasure, zap their
enemies, or organize impromptu nudie chorus lines in their living rooms, but
rather to gain knowledge and understanding. Over the last hundred years,
there has been a lot of unpublicized but intense work in Ceremonial Magick.

Opinion among students in these Magickal Orders as to what actually

happened (and happens) in Rituals such as those described in the Grimoires
varies. There are effects. Something in the Rituals works; Casting the Circle
as described in the literature is a help and protection; when one evokes, there
is often a response (although the emphasis nowadays is very seldom on the
Demons and Devils so dear to the original works, possibly because few
Magicians undertake the morally objectionable Workings for which a
Demon’s talents and presumed disposition would be suited). There are those
who take the whole thing seriously and literally; there are Independent
Entities Out There, and we can relate with and to them, and sometimes
influence them to act in our behalf. You can find those who believe just as
firmly that it is only the mind, skill and psychic power of the Operator at
work—that the “daemon” is only a visualization through which the Mage
focuses his or her own energies. There are also some—and I rather incline to
this point of view myself—who feel that, while there may indeed be
Intelligences on other Planes, that they would tend to have their own affairs,
interests and motivations, and would seldom be encountered manifesting on
this plane; that the substance of the Astral or Non-Material Plane is not only
malleable to the Will, but also capable of absorbing enough of that Will to
become in essence separate identities. In other words, if I “visualize” a
Daemon in the shape of a black cat, I will not only shape some of the Astral
Substance into catform, but my visualization will also endow that form with
some level of consciousness and a Will of its own. We always, and in all
ways, I think, make our own Daemons (and our Demons, too!)
 PRACTICE

The first step in any Magickal Operation is to decide exactly what you want.
Two of the four essences of Magick are Will and Concentration, and they are
interwoven; the Will must be firm and clear, to direct the Concentration, and
the Concentration must be uncluttered and specific as to exact result to
properly focus the Will. Additionally there are many preparations to be made
—colors to be chosen, Incense to be picked out, and Oils as well—and all
these preparations are specific to the result intended. Daemonic Magick is
more advanced than simple Thaumaturgy, or even conventional Ceremonial
Magick simply because there are two subjects for Visualization instead of
only one. For proper Concentration, they will be sequential, but both are
essential, and both depend upon your expectations of the final result. We are
going to Visualize our Daemon first. Perhaps there are, as Abramelin
remarks, “countless millions” of such critters Out There, and our
Visualization will call one of them who happens to meet the specifications of
our vision .. . perhaps we are doing as the Operator in the old Grimoire did,
and compelling our Daemon to appear “in comely guise” ... perhaps we are
building an Image which will engage our imagination and emotions and
enable our psychic powers to function more easily . Perhaps we are creating
a Being, “custom built to order”. IT DOESN’T MATTER! The results will
be the same, so long as, while the Ritual is in progress, we act and feel as if
we were dealing with an intelligent being! This Visualization is our first
step. We must “see” the Daemon in the form which elicits the right emotional
response in us. If the Daemon is to be a Guardian, it should look fierce and
formidable to the Operator. For this reason, while I may offer a suggestion or
two, I have left the specific Form up to the reader—you know what you react
to best, and the source doesn’t matter. If you get an idea from a comic book,
or one of Gary Gygax’s D & D Monster Manuals, or a horror movie—fine! If
your Daemon is to bring Good Luck, he/she/it should look friendly and
benign; if improving your sex life is the intent, the Daemon should look sexy.
It is well, most writers agree, to deal with only one Daemon at a time. You
don’t, however, have to use the same one each time. Whatever Form you
choose, get it clear in your mind. The more precise the detail, the more
clearly you can “see” it in your mind, the better.

Now, back to the intended result . . . you need to have a Visualization for this,
too. Develop one clear picture, or symbol, of the result only. Don’t visualize
some pattern of events which might lead up to the desired outcome, and, for
the love of sweet success, never "daydream” about all the good stuff which
might come afterwards. Keep it simple. Most of these Daemons are, as a
friend of mine once remarked, "pretty stupid. You gotta tell ’em exactly what
you want!”

One last word of caution, before we start getting into specific Ritual
practices here . . . STAY IN CONTROL! Always remember it’s your Ritual,
it’s your Circle, and its your Daemon. The anecdotal traditions of the Occult
are full of horror stories about Magicians who lost control of what they had
Called Up with various unpleasant consequences. Think: it may be that you
are indeed dealing with an independent Entity, and its motivations and
desires may not match yours. That’s dangerous. It is possible that all this is
merely projecting a hidden and unconscious facet of your own personality; if
so, permitting it to rebel is to yield up control over your own hidden
impulses and part of your own mind, and that’s dangerous. If it’s an
intelligent Creation of yours, you don’t want to put yourself into the position
of Ms. Shelley’s Dr. Frankenstein, having built a Monster you can’t deal with
—that’s dangerous, too! Anytime, if anything you deal with in the Circle
seems to become uncooperative—banish! Get rid of it, and don’t use that
particular form again.

It is, of course, quite possible to use Daemonic Magick without all the Ritual.
You can do all the Work in your mind—and this is true of quite a bit of
Magick. I believe, though, that it is far better—and safer—to do the Work by
Ritual—in a Circle—for a while, at least until you are sure of yourself. It is
also often a good idea to take the extra time and extra effort in preparation, as
it gives you more time to think over what you’re doing. "Second thoughts”
can frequently save your ass a lot of grief. Also, especially in the early stages
of your Magickal career, the Preparation is part of the Work (just like in the
Grimoires!) and adds to the Power in your Circle when you do cast it.

You will need an Altar, and the usual equipment for on it. I intend to list the
essentials shortly, but if you’re getting into Magickal Practice for the first
time, you really should pick up either my Applied Magick and Gods, Spirits
and Daemons or some other good beginning book(s) on Ceremonial Magick
to get some background. Those who already have that background knowledge
have a pretty good idea what will be needed.

Anyway, the Altar should be roughly square; large enough to hold all the
stuff, and small enough to fit in the area of Work and leave room to walk
around it. I suggest a black Altar Cover—any fabric will do—left plain and
unadorned. You will need at least two candleholders, and a supply of candles
for them; many Operators would also insist on four more, to go on the floor,
just outside the Circle, at each of the cardinal compass points (N, E, S, W).
The candles for the latter four are usually white, but they could be chosen to
‘‘go with” the intent of the Work. The Altar Candles will be of various
colors, depending upon what is being done, and the serious student will have
an assortment on hand. You will find many lists of colors and their
ascriptions, and these lists don’t always agree; in any case, your personal
feelings should govern—if I list Red for ‘‘lust”, for instance, but you feel
lustier with Pink—go with the Pink. Here’s my list:

lied..........Courage, Wrath, Leadership, Lust, Virility

Orange .... Commerce, Articulateness, Avoiding Problems

Yellow........Banishing Evil, Enlightenment, Protection

Green .... Receptive Sex, Fertility, Growth, Money, Health

Blue................Wisdom, Travel, Protection, Power

Purple.........Favor, Good Luck, Legal Matters, Career

Black ... Restriction, Discipline, Sickness, Death (careful!)

Brown...............Restraining Evil, Harvesting Good

White..............Inspiration, Holiness—All Purpose*

*By which I mean that a White Candle is almost always appropriate and
can be used in most Rituals; if you haven't the appropriate color, or aren't
sure, white makes a good second choice, regardless of Intent.

GENERAL MATERIALS
You’ll need a Chalice—a Silver goblet is best.

Have a Thurible (a fancy name for an Incense Burner). Make it one which
you can pick up without burning yourself, which will rule out solid brass,
unless it has a chain or something; those suckers get hot!

You’ll need a Wand. A 3⁄4” dowel, about 18” long, and rounded at the ends,
or get a drumstick(!) from a music supply store. Or buy one ready-made at an
Occult supply store. It should be black.

A Sword would be nice. Swords are expensive; a Dagger will do. In either
case, the handle should be black.

You will need a supply of Incenses and Oils. I’ll devote a short chapter to
those later on.

Obtain a Pentacle, too. A small plate, about the size of a large saucer or
salad plate will do, although if you can find an arts and crafts store which
stocks copper enameling supplies, and get a 6” disk of copper, that would be
best.

You will need a Magickal Record. A blank book, even a diary is all right,
although most Occult stores and well-equipped stationers stock good quality
blank-page books.

You will either use a Ceremonial Robe, or you will do your Magickal Work
in the nude. Both techniques are traditional, both are correct; Working in your
street clothes, pajamas or in a robe you use for lounging around the house or
pool are not. Your Magickal garb, if you prefer to Work robed, should be
obtained or made for the purpose, and used for nothing else. This last, by the
way, is true for all your Magickal Equipment. If you buy something for
mundane purposes, use it for the mundane; if you buy it for Magick, reserve it
for Magick ... don’t mix the worlds!

Finally, and most important, you will need a time and a place to Do the Work
—a “when” and “where” you will not be disturbed, interrupted or observed.

Let’s assume you’ve got your materials and your place. You’ve scheduled a
time (in Daemonic Magick, I have found, timing by the day’s Planetary Ruler
and following the Table of Planetary Hours seems less essential than in other
Workings). You know the Intent of the Work; you know just what you want to
accomplish. You have chosen an appropriate Form for your Daemon. Based
upon this, you can now pick out the right colors for the Altar Candles, the
proper Incenses and—if needed—Oils. If you are dealing with a particular
Form for the first time, it is well to have some parchment paper, ink, a quill
pen, and in a small container, the white of an egg (there are a number of
points where I don’t agree with the late Mr. Waite; however, like him, I am
morally opposed to sacrificing living things for Magick, and the white of an
egg is symbolic of the same Vital Force as blood, and using it costs no living
creature its life). Time to begin!

If this is not your first encounter with the Art Magickal, you probably have
all or most of the materials listed in the preceding section; you have also
probably inscribed them and Charged them. Rather than take up time here
with the directions for Casting your Circle and preparing the Tools, the first-
timer will find that material in appendices in the back. I urge you, if this is
indeed your first Magickal Working to turn to them first. You should
definitely practice a few Circles before you begin the actual Daemonic
Magick section following, and your Tools should be properly prepared.

*************************************************

THE GUARDIAN DAEMON

The purpose of this Work is to Call a Daemon for protecting an area from
intrusion or vandalism. You remember, I promised you’d get an opportunity
to feel like a Magickal Badass? Well, now’s the time! Please note: at this
point, you are not harming anyone; if someone is forcing entry into your
property, or vandalizing things, that person is already doing something wrong
him- or her- self. A Guardian Daemon—even if I said Daemons are stupid—
has more sense than a watchdog. A protective dog will attack anyone
intruding upon what he considers his turf, even if that person intends no harm;
ask any mailman! The Daemon has judgement enough to differentiate between
the Avon Lady leaving a delivery, or a meter reader, and a thief or vandal.

You are going to Visualize the most monstrous Thing you can dream up—all
claws and fangs, blazing eyes, and a snarl like a grizzly bear with a
toothache. Keep clear in your mind that this monstrosity has one purpose in
its existence—protecting you and yours from theft, harm or damage. Give
free rein to the nastiest quirks of your imagination. Once you have the mental
picture firm and clear in your mind, give him a Name. Mine is a shambling
mass of matted black fur with cat-like claws, polished ivory fangs about the
size of small bananas, glowing, fiery red eyes, with small, pointed mobile
ears that are constantly questing like a cat’s do when it hears a strange sound.
He’s about seven feet tall, and I call him “Grock”.

Please don’t feel impelled to copy—your individual ideas will call up a

more intense emotional response, in all probability (han mine. You do have
to have at least that much detail, though.

For this Working you will need:

Two Altar Candles—one should be red, the other black.

Myrrh and Dittany of Crete for Incense; Protection Incense will do, as well.

Dragon’s Blood Oil or Protection Oil

Myrrh Oil or Protection Oil

A piece of Parchment Paper

A pen—dip-type

Bat’s Blood Ink

The white of an egg (beaten to a light froth will be easier to handle) in a

small dish.

“Dress” the Altar Candles; the red one with the Dragon’s Blood Oil or
Protection Oil; the black one with Myrrh Oil or Compel Oil. Place them in
the “Lamps of Art” (Candleholders) and light them. Light the Incense. Cast
your Circle (appendix A). Meditate briefly on the reasons for your Work.
Your property and home are your own—you don’t want anyone fooling
around or messing it up, or ripping your stuff off! If you have ever in the past
(as have most of us at one time or another) suffered problems like these, try
to recall the anger you felt. Stoke it up! When you feel like a seething mass of
fury, think of the Name of your Daemon (which you have “made up” or
chosen, or sensed it should have), turn to the North, and Evoke:

"Creature of Rage, Creature of Ire, Born of the Flame or risen from the
sea, Guarding my portals be all thy desire, Who treads o ’er my threshold
must answer to thee!

Fear be thv dam, and horror thy sire, My Will be thy Will, and So Mote It
Be!”

In your mind’s eye, “see” the hideous Form of your Guardian congeal out of
the darkness outside your Circle in the Triangle at the North; it stands,
swaying slowly back and forth, baring its fangs/flexing its claws/ or
whatever—looking menacing and nasty. When you have its awful shape fixed
and clear in your mind, Charge it thus:

"My home is my Fortress, and thou art its shield, Patrolling its marches,
forth thou art sent;

Who evil would do, to thy visage must yield— Walk ye my borders. . .
perform my Intent!”
“See” the monster’s face light up with a flashing grin—it likes this work!—
as it turns, glides through the door, and stalks around the edge of your
property in a night-long patrol. If this is properly done, you will from time to
time sense its presence, making its rounds. Just before dawn (this part only
need be done once—you don’t have to get up before the sun every morning!)
Inscribe the parchment paper with the Name you have picked for your
Daemon, using the Bat's Blood Ink. Dipping the point of your dagger into the
egg white, trace a Pentagram (five-pointed star) on the parchment over it.
Begin at the top, and draw it with a single, continuous line following around
to the left, so:

Touch the dagger to the middle, and repeat the Daemon’s Name. Call it back
in. Take the Parchment paper, and say:

‘‘This be thy Call; it summons thee here, Come, when I read it, and harken
to me; Protect ye my home and all I hold dear, And guard us again, and So
Mote It Be!" Banish (in Appendix B you will find two formulas for
Banishing; one for when you dismiss the Daemon to Do the Work—remaining
on this Plane—and one to send it back to the Astral. Use the second at this
point).

Whenever you would have the Daemon serve you as Guardian, take out the
parchment and read its Name aloud.

It is well, when doing the above (or, indeed, any of the Workings in this text)
to memorize the three Incantations. They are not long, rhyming Incantations
are easy to commit to memory, and the Work will be more effective if you
can concentrate on the meaning, rather than stumbling through reading the
words by candlelight.
 THE LOVE-DAEMON

The purpose of this Working is essentially to improve your love life. There
are two directions this can take; we can consider sex as the principal object,
and lust the motivation—or we can take “love life” to mean exactly that, and
be thinking about a “relationship”. I don’t feel it’s my place to make a moral
judgement on that. However, there is a moral factor here which I shall
consider, as I still remain opposed to so-called Black or negative Magick,
and this sort of operation can quickly shade into that. To make one’s self
attractive, through mundane or magickal means is fine; arranging a meeting
with someone you find attractive is common practice. If your Daemon can
find a partner (potentially), get you together, and increase your attractiveness
to him or her, no problem! Many “Love Spells”, however, try to compel that
person to respond—and that’s wrong! In so interfering with another’s free
will and choice you are risking all of the dangers of using negative magick—
the Return Blow, Karma (or the Three-Fold Law), and assuring that
somewhere, somehow, you will find yourself in difficulty because of it. What
you will be doing in this Operation is Charging the Daemon to locate
someone who will probably be disposed to favor you, and to increase your
attractiveness to him/her. The person’s choice remains a free one!

There are minor variations in the form of the Ritual, depending upon whether
your primary objective is sex or love. As with the previous Working, the
Visualization comes first. You may choose to “see” your Daemon in a Form
you find sexually or romantically attractive, or, as your “targets” will be of
the opposite sex (unless you’re gay, in which the same gender is always
indicated), you may pick a Form which you feel would be attractive to them.
It’s your choice . . . Just remember that attractiveness is the key. The
Visualization of the result should again be simple—“see” your Desire
accomplished. Your new Lover is clasped in your arms, tenderly and
lovingly, or passionately, depending upon the Intent. Feel that warm body,
holding you close.

You will need:

Altar Candles—red, if just sex is the aim; green for a Love relationship; one
of each, if you really want both.

Incense—Musk, or Love Incense

Oil(s)—Musk or Love Incense for sex; Orange Blossom for Love

Parchment paper Dove’s Blood Ink An egg white, slightly beaten

“Dress” the Altar Candles—use Musk or Love Oil on the red, Orange
Blossom on the green. Light the candles and the incense. Cast the Circle.

Spend some time in meditation—get yourself downright horny for sex, really
tender and loving for a relationship. This is a good time to trot out your
favorite sexual fantasy ...

Evoke (for Love):

“A lonely heart I fain would ease,

A Lover draw to me,

As ships meet on the empty seas, And to port, together, flee.

A hope for Love from Fate ye'll seize For me; So Mote It Be!” (For sex):

“My body aches with passion’s need, Bring me my loins’ desire!

A (man) (maid) who longs to do the deed

Of love, and quench my fire—”

(Add, for both):

"Come forth, my fervor calls to thee!

Come forth to serve; So Mote It Be!”

“See” the daemonically (handsome) (beautiful), sexy Spirit form in a

shimmering, sparkly haze.

Charge him/her thus:

"Go forth and search and draw thee here. One who ’ll want to find me
dear. My need calls me; I call to thee, Perform my Intent—So Mote It Be!”

Inscribe the Daemon’s Name—“made up”, looked up or inspired—on the

parchment paper with the Dove’s Blood Ink, and trace the Pentagram on it
with the Dagger, dipped in the egg white. Place the parchment in a red (lust)
or green (love) fabric (one of the commercially made "Conjure Bags” will
do fine) and store in a safe place. No one except yourself should ever see or
touch it.

Banish (Formula 1, unless you achieve your Desire—then 2)

 THE LUCK-DAEMON

Often in our lives, “chance” or “luck” seems to be a big factor in whether our
lives are happy and fulfilled or miserable and empty. There are those who
say that some part of this is that “Karma” you hear about; if so, there’s not a
darn thing you can do about it. Change one situation for the better, and, if
Karma is the culprit, another hassle will take the place of whatever problem
you got rid of. If, however, pure chance is the cause which can bring you joy
or sorrow, your Luck Daemon may be able to help. It might be noted in
passing that many have found that, while a Working for necessary luck shows
considerable success, one for satisfying greed or an appetite for conspicuous
luxury is less likely to do well.

You will need:

Purple Altar Candles

Sandalwood or Patchouli Oil

Sandalwood or Patchouli Incense

(Brand names such as Lucky Dog, Lady Luck or Fast Luck will do, too).

Parchment Paper

Ink—purple, if you can get some, with a drop of Vanilla

Egg white, slightly beaten

Your Daemon’s Form should be friendly and benign—and prosperous-

looking. A noble in silken doublet, or a Dwarf or Gnome with a kindly gleam
in his eye, dressed in rich robes, possibly.

In your meditation, consider: “Luck” is essentially the right thing, happening

at the right time and place; think of your needs, and “see” yourself as
successful—choose a simple, easy-to-visualize scene, such as yourself
working at a good job, driving the car you need, wearing the decent clothes
you haven’t been able to afford, or whatever.
Light the candles and the incense. Cast the Circle.

Evoke:

Ill is my lot; I now would see The life of,freedom from care-Find Fortune;
find favor; find felicity; Find friends who their bounty would share— Let
the world call me Lucky, and So Mote It Be!

The Daemon rises, smiling benignly, out of the earth.

Charge:

"Seek Luck and the Favor of the blessed for me, Bring to my Circle thy
power.

Go, and bring blessings, and So Mote It Be, Let this be my fortunate hour.”

Inscribe the Daemon’s Name on the parchment; trace the Pentagram with the
Dagger and the egg white.

"Come when I need ye, come to my Call, Enrich my life with prosperity!

Bear me on high, nor e’er let me fall, But bide by my bidding, and So Mote
It Be!" Banish!
 THE BINDING-DAEMON

Here we’re getting into a very shady area. Using Magick for self-defense is
permissible ... if someone is, indeed, working against you without good
cause, on any level, you won’t risk bad “Karmic debts” by restraining them.
You are, in effect, an Instrument of Karma, yourself. You do, however, risk
The Return Blow, justified or not, so this procedure is necessarily risky. You
also need to be very sure of yourself. Are you indeed a victim? Are you dead
certain sure you don’t deserve to be? You must remember that about 90% of
the people who are convinced that they are under Psychic Attack are wrong!
Many folks who are absolutely sure their neighbors are spying on, interfering
with, or afflicting them are more the victims of their own paranoia than of the
malice of others; if you undertake this operation against someone who
doesn’t deserve it, you will only be adding to your problems, not solving
them.

You will need:

Black Altar Candles.

Juniper or Mandrake Oil

Myrrh, Compel or Command Incense

Parchment paper

Dragon's Blood Ink

Egg white, slightly beaten—add a pinch of Witches’ Salt

Most of the Daemonic Forms have been on a do-it-yourself basis; this one
will be specific, as it’s rather traditional. The Daemon is a figure, shrouded
in a black robe, face hidden by a cowl or hood; it (the sex is difficult to
determine) is stooped, as with extreme age. Each hand holds a twisted cane
of black wood.

Dress the candles with the Oil. Light them and the incense. Cast your Circle
with special care.

Evoke:

"Thrice hath sought my foe to strike. By Will and Thought and Hand, I Call
thee, hold him thrice alike. And Bind him ’round, like an iron band!

He cannot move, or think, or see. To harm me now; So Mote It Be!"

The dark Form of (he hooded Daemon hobbles forward out of the shadows,
and stands, steady as a pillar of stone, listening.

Charge:

“Seek ye one who wishes me ill.

And Hind him ’round for me. He shall not work his evil Will, By thy power,
So Mote It Be!"

(If you are sure a Magickal Attack is in the works, especially if you have
received some link or object to “carry the spell”, like a poppet, some
feathers tied in a bunch, an animal heart pierced with thorns, or some such, it
should be placed in the triangle outside the Circle to the North; this object
is also a link to the would-be spell-caster. Your Daemon can use it to track
down your attacker).

As with the other Workings, inscribe the Daemon’s Name with your ink on
the parchment paper, and trace the Pentagram on it with the egg white. The
parchment should be kept in a black bag, safe from prying eyes. By all the
Gods, don’t forget to Banish this one!

The Call below is an option, to be used before the Banishing. I consider it an

option because, unless you are very unpopular, and have a lot of enemies,
you shouldn’t be needing this one’s services too often.

“Come at my bidding, to bind my foe,

My peril doth call thee to me,

No ill-will can come, no malice can go. To harm me, and So Mote It Be! ”

Note: in the Evocation and Charge, I have used “he" and “him"; if you are
sure that your opponent is female, you will of course substitute “she" and
"her" instead. Or even "they" and “them", with appropriate plurals where
the text is singular.

OTHERS
By now, you should be getting the idea. The preceding four Rituals are not
intended to be all-inclusive; you may well find yourself needing quite
different services from your Pet Daemons. Don’t hesitate to improvise, but if
you follow the general format, including the Banishings, and avoid needless
negative Workings, you should do well. Daemons may be Evoked, for
instance, for safety during travel; for healing minor afflictions; for acquiring
information; finding lost items...

Decide on your Intent. Based on its general nature, refer to the chapter
following on Incenses and Oils, and choose appropriate ones. “Design” your
Daemon, and pick a Name. You’ll have to make up your own Evocation,
Charge and Call. If possible, they should rhyme—although they need not be
high poetry— and they should clearly indicate what sort of aid you want.
Your Visualization of the desired result is what you wind up your meditation
with.

One last point: it has been said that your attitude in the Circle, whenever you
are dealing with non-physical entities (or things perceived as such) should be
as a firm but courteous Master. You expect obedience as your due; but you
respect the power and individuality of those with whom you deal as you
would respect the rights of a valuable servant. In this work, I have not
assumed—as the writers of the Grimoires seemed to— that the summoned
Daemons are Evil and malignant in nature and intent. If they are, as I believe,
products of our own creation, any Evil in them comes from us; however,
Ceremonial Magick is an ancient Art indeed, and there is no question that
Evil people have used it. It is not impossible that some of their Evil was
reflected in their Creations; and such things might easily survive their
creators. There may well be Nasties Out There, and that’s why we cast
Circles, and that’s one reason we’re careful to Banish.
 OILS AND INCENSES

Oils and Incenses are often composed of the same essences; the Oil is just
that—an oil derived from some fragrant plant or resin. In making Incense, an
oil or oils will be compounded with charcoal or some other inflammable,
and some potassium nitrate will often be added to keep the material burning.
In most cases, if I list a “brand name”, it can be obtained as either a pure oil
(or mixture of various oils) or as an incense. I shall list the areas of Intent on
the left, and on the right side the Oils/Incenses appropriate to that kind of
Working. My list is not all-inclusive; you will find, if you read books
specializing in Occult Herbalism, literally pages and pages of ascriptions.
These will do for openers. Where appropriate, I have used regular type—
like this—for natural, unblended oils. Where one is a pre-mixed blend, I
have used italics—like this. Usually the name alone would tell you . . .

Great good fortune, Enlightenment, Frankincense, Saffron,

(Sun)
Banishing Evil Altar, Horned God

Musk, Orange Blossom, (Venus)

Isis, Earth Love,

Love, Sex Friendship, Social Life Fire of Love, Luv-Luv

Intelligence, Communication, Commerce,

"Wheeling (Mercury)

and Dealing" Cinnamon, Nutmeg, Hermes

Camphor, White

Inspiration, Finding Out Things, (Moon) Sandalwood, White

Psychic Sensitivity Goddess, Jasmine
Restriction, Discipline Dittany, Mummy, Bayberry,
Black Arts, Mullein
Compulsion, Scholarship (Saturn)

Communication with the Dead

Clove, Patchouli, Red

Success, Luck, Advancement or (Jupiter) Sandalwood, John the
Favor Generosity, Legal Matters Conqueror,

Wrath, Vengeance, Virility, Pine, Dragon’s Blood, Mars

(Mars)
Courage, Leadership Water, Command, Compel

In this text, the principal use for oils has been to anoint or “dress” the
candles for a Ritual. They can be used on many other things, too—but if it’s
something you’re going to carry around with you, be careful—and sparing!
Remember, commercial perfumes are blended and compounded from oils just
such as these—and then diluted with alcohol. The scent of the pure oils can
be quite overpowering.

I suppose I should say a word or two about that “dressing” of candles. You
use your powers of Visualization here, too! When you apply the oil to the
candle, it is stroked on, from the middle out toward the ends. As you do so,
“see” in your mind’s eye, the oil glowing with a mystical blue fire. As you
stroke the oil onto the candle, “see” that blue fire of Power transferring to the
candle. You will have already, by your choice and the Intent of your work,
Charged the Oil with your purpose—and the Oil gives that purpose to the
Candle.
 CONCLUSION

Although there is additional material for the beginner in the Appendices

following, this effectively ends our little treatise on dealing with Daemons. It
was perhaps not quite what you expected—but I think, based upon my own
experience, that you will find it effective, if you are willing to put in the time
and effort. It may have crossed your mind to wonder just how these Daemons
are controlled; after all, the Grimoires make a big to-do over marshalling
hosts of Angels, Invoking God Almighty, preparing Magickal Tools of Power
with great care, and still seem worried about their Demons getting out of
hand. I often wonder if the intransigence of Those they summoned might have
been fueled by their obvious fear... or if their necessary Visualization of the
monsters they called as Evil incarnate might have “carried over” and tainted
the Will of the Summoned ... I think that in Magick, it’s less a case of “what
you see is what you get”, and more “what you expect is what you get”. In any
event, if you ‘see’ the Daemon you Summon as your valuable Servant, you
should have no trouble. That way, if you are Calling Something which
already exists as an objective reality Out There, That which answers your
summons will be amenable; if you are constructing a subjective reality
through which your unconscious psychic power can work, you give your
mind no chance to run away with you—as with Poe’s “Imp of the Perverse”;
if you are building something which will be an objective reality when you’re
done, you build it to Serve, not to Command!

As with any true Magick—as opposed to stage magic, or fiction—results do

not appear to be miraculous. Don’t look for money to materialize out of thin
air, or a new car to suddenly appear in the driveway. Things don’t work quite
like that. Magick in general, and Daemonic Magick in particular, seem to
manipulate the laws of chance. Results appear to be normal coincidences,
and may take a little while to come about.
 APPENDIX A
This section is for the beginner; I assume you’ve got a place to Work, and
have accumulated a Dagger (or Sword), a Chalice, a Thurible, a Pentacle, a
Wand, and something you can use as an Altar. You will also need some clear,
pure water; a pinch of salt; a fine-tip brush (like hobby shops sell to paint
small models) and a small quantity of white paint. We don’t need any Oils for
this Operation, although you will require some Incense for the Thurible.
Frankincense, Frankincense and Myrrh or Altar Incense are all fine. Avoid
stuff like coconut, frangipani or strawberry! Measure out a Circle, using
string and chalk (anchor the string at the center of what will be your Circle,
measure out a convenient length of string, wrap it around the chalk at the end,
and draw the circle as you’d use a compass). Seven or nine feet in diameter
(3.5-4.5' of string for the radius) is standard. You may vary the dimensions if
the space you’ve got won’t accomodate a Circle that big; you must have room
enough to walk around the Altar, while remaining within the Circle, though.
The Circle drawn, place your Altar in the center, facing East (or North;
another option). If you’re going whole hog, place a candle just outside the
Circle, at each of the cardinal compass points—East, South, West and North.
For the later Work, you’ll want to put a triangle just outside the Circle,
slightly beyond the North “Quarter Candle”, called the “Triangle of
Manifestation”. For this particular Circle you won’t need it.

Here’s some general protocol. You will be frequently moving around the
Circle. In any Positive Operation, and in Casting the Circle, you always
move clockwise—to your left as you face the center. In a negative or
destructive Operation (and you shouldn’t be doing many of those!) you would
move counter-clockwise. If you want to sound impressive and technical, the
normal, clockwise circling is called “deosil”; the counter-clockwise
movement is “Widdershins”. Most Magicians prefer their Altar set-ups to be
symmetrical, and the Lamps of Art (candlesticks) toward the back, away
from you, for the very practical reason that they’re harder to upset. Here’s a
typical arrangement:

The following material is pretty much duplicated from Applied Magick and
Gods, Spirits and Daemons—when I copy, I like to tell people, and I only try
to copy my own stuff!

Invoking and Banishing Pentagrams

You’ll use these a lot, so it’s well to practice a bit before you need ’em.
Holding the Dagger at arm’s length in front of you, trace a five-pointed star in
one continuous line (just like the little star-shapes you’ve probably doodled
on scrap paper since you were a child). In your mind’s eye, “see” a line of
blue flame hanging in the air like an after-image and forming, when you’re
through, a Pentagram of glowing blue light, hanging in the air in front of you
... don’t actually start casting Circles until you can, indeed, “see” the effect.

An Invoking Pentagram (which you use for Evoking, too; think of it as a kind
of Call) starts at the top. Go down to the lower left point, across to the right
extreme, across to the left, down to the lower right, then back up to the top ...
like so:
A Banishing Pentagram is a Dismissal. It gets rid of Those who have
answered your Call. It starts at the bottom left, goes up to the top, down to the
bottom right, across to the extreme left point, over to the right point, then
back to the bottom. Like this:

On the Altar, as shown on the diagram, you have placed: the Lamps of Art;
the Chalice (with a little water in it); your Magickal Record; your Pentacle,
with a little salt on it; your Thurible, with some Incense in it; your Wand; and
your Dagger. The paint and brush are also there.

At the selected hour; get out of your street clothes. If you have chosen to
Work in a Robe, put it on. Bolt, lock and bar the door! Take the phone off the
hook. Light the Lamps of Art and

the Incense. With the hilt of your Dagger, rap three times on the Altar surface.
This first Circle is for the purpose of “Charging” your Magickal Tools...
actually you will need to Cast Circles at two different times to complete the
job. Most of the things should be charged at full moon or when the moon is
waxing; the Dagger—or Sword—is properly charged at new moon or when
the moon is waning.

Stand in front of the Altar, facing East. Lift the Chalice to a point near your
lips and repeat the Exorcism Incantation, Charging the Water (with each
“Charge” throughout the Ritual, “see” the object glowing with a blue flame of
Power).

Water of the World, dipped from the Eternal Sea, Springing from the deeps
of Earth, Or falling from the skies.

To cleanse and wash and bear all stain and ill from me, I Charge and
Change thee now to be Water of the Wise.

Now take up the Dagger. Touch it to the salt on the Pentacle, and Charge it
thus:

Oh, Salt, be the Earth, and forever endure, Grave of the Gods and Cradle
of the Seed, Our bonds to the stains of life sever, Lend your Throne to the
Kingdom Ever, My Soul from baseness J reed.

Dump all of the salt into the Chalice, and stir with the Dagger. Repeat this
Incantation:

Water and Earth of the Wise, combine in the Sea of Life, From whose
depths all come; to whose waves all return—

Cleanse all and hold all; to soothe and quell our strife;

First face the Mystery in the waves that roll, then the Flame that doth
Burn.

Take up the Dagger again, and, starting at the East, trace the boundary of the
Circle. Visualize a blast of flickering blue light jetting from the point of the
Dagger, and leaving in its wake a trail of shimmering light, bounding the
Circle.

Hold up the Chalice, and carry it around the inside perimeter of your Circle,
sprinkling a few drops at each of the cardinal compass points—starting,
again, with the East.

Take up the Thurible and Charge it with:

Now to that Fire that blazeth away, And to the Air that sweepeth the sky—
All Sprites and Demons Banish or slay, So all who oppose me must fall or
fly!

Holding the Thurible, again walk the Bounds, again beginning in the East,
raising the Thurible high at each Quarter— E, S, W, N.

Take one of the Lamps of Art and proceed silently likewise, again elevating
it in salute at each Quarter.

When you arrive back at the front of the Altar the West side, facing East—
take the Dagger, point it at the center of the Circle, and Conjure it with this
Incantation:

Oh, Circle 1 draw, now live and heed—

Thy Fiery Wall be a Barrier indeed,

That guardeth and keepeth all harm from me, Distilling my Power; and So
Mote It Be!

Face the East. Draw the Invoking Pentagram (from this point on I shall
indicate the Invoking and Banishing Pentagrams with little stars—don't
forget to use them!) and say:

☆ Hail, Karnac! Rouse ye and attend! By the Powers that blast, and the
Graces that bless, I Charge thee to approach, and Guard my Circle from
the perils in the East!

☆ (to the South) Hail, Borendyse! Rouse thee and attend! By the powers
that blast and the Graces that bless, I Charge thee to approach and Guard
my Circle from the perils in the South!

☆ (to the West) Hail, Boter! Rouse thee and attend! By the powers that
blast and the graces that bless, I Charge thee to approach and Guard my
Circle from the perils in the West.
☆ (to the North) Hail, Abac! Rouse thee and attend! By the powers that
blast and the graces that bless, I Charge thee to approach and Guard my
Circle from the perils in the North!

You should now be back in position in front of the Altar, again facing the
East. Again point the Dagger at the center of the Circle, and say:

Be perfect, and Blessed, Circle, for me;

No danger may threaten, no Summoned may flee;

My Beacon, my Fortress, my Battlement round;

My Gateway to Power, my own Hallowed Ground;

My Temple and Refuge, and So Mote It Be!

Up to this point, Casting the Circle is done the same way every time. It seems
like quite a bit, but once you learn the Incantations, it goes rather quickly.
Practice!!!

We are going to use this particular Circle for the Charging of some Tools. If
you are using this appendix as a reference for Casting Circles in general,
here is where the “business” of the particular Circle is done; skip ahead to
the part about Banishing the Watchtower Guardians and the Circle itself,
when you’ve done whatever you cast the Circle to do.

Your first Circle now properly cast, it’s time to Charge the Tools. With the
paint, apply the Runes to each in turn. As an option, also paint your Magickal
Name (if you have chosen one), or your mundane first name on the other side
of each. There are some rather elaborate traditional Runes; you may find
them in any good text on Ceremonial Magick. Crowley, speaking as Outer
Head of the A:.A:, suggests that the Student devise his or her own, bearing in
mind the Elemental significance of each (Chalice—Water; Wand—Fire;
Thurible—Air and Fire; Pentacle—earth; Dagger—Will). Following this
paragraph, I have shown some simpler ones of my own, which you may use if
you wish. Whatever Runes you select, Visualize those Runes glowing with
that by now familiar Magickal blue glow as you paint. As you complete each,
lightly asperge it thrice with some of the Charged Water from the Chalice
(with the exception of the Dagger or Sword—no Water on it!) “Asperge”, by
the way, simply means sprinkle a little water from your fingertips. Then
Fume (pass through the rising smoke from the incense in the Thurible) each,
also three times.

You have Cast a Circle, and Evoked the Watchtower Guardians. You must
now Banish them.

☆ (To the East) Farewell, oh Karnac, Lord of Air! I thank thee for
thy wardship, and now bid thee depart, in Peace and Joy! So Mote It
Be!

☆ (To the South) Farewell, oh Borendyse, Lord of Fire! I thank thee

for thy wardship, and now bid thee depart, in Peace and Joy! So Mote
It Be!

☆ (To the West) Farewell, oh Boter, Lord of Water! I thank thee for
thy wardship, and now bid thee depart, in Peace and Joy! So Mote It
Be!

☆ (To the North) Farewell, oh Abac, Lord of Earth! I thank thee for
thy wardship, and now bid thee depart, in Peace and Joy! So Mote It
Be!

Pointing the Dagger at the Circle’s center, intone:

Oh, Circle, begone—thy Power return to me! (“See” the blue flame of the
boundary flow back into the Dagger). So Mote It Be! (Four raps with the hilt
of the Dagger on the Altar).

APPENDIX B

Major and Minor Banishings

There is a brief reference to this in the text. To enlarge a bit on that, let me
say that a Banishing or License to Depart is an essential part of any Magickal
Working which deals—or seems to deal— with Intelligences other than your
own. The invariable principle, “If you Call something, Banish it!’’ is one of
the hallmarks of the careful and successful Magician. Get into the practice,
even if the Power with which you are dealing is friendly and benign. We
have two formulas here to consider. Both remove the Daemon—or whatever
— from your immediate presence. One, the Minor Banishing, is to send it
about the business to which you have assigned it; commonly on this, the
Material Plane. The second, the Major Banishing, is to remove it back to the
Non-Material or Astral Plane. The general rule is to use the Minor Banishing
until the Work is done, and you have your Desire. Use the Major when the
Daemon’s Work is done. Both use the Banishing Pentagram previously
described, indicated by a small star (☆) in the text.

Minor Banishing

I thank thee, oh (Daemon’s Name), for thy presence and aid;

Now go thee forth—find what thou mast find, do what thou must do, Work
as thou must Work and Perform my Intent! ☆ Go, with my thanks!

Major Banishing

Oh (Daemon’s Name), Hail and Farewell! I thank thee truly for thy
attendance and aid; and now do I license thee to depart, in Peace and Joy,
to thine own proper place. ☆ By the Powers that Blast and the Graces that
Bless, So Mote It Be!
********************************************************

In the unlikely event that you find yourself needing to Banish Something you
haven’t Invited ... a Force you perceive as possibly hostile or dangerous,
here’s another Banishing. This one is not designed to be used for anything
perceived as friendly; certainly not for your Daemons!

Cast your Circle, in the usual manner. From within the Circle, repeat the
following four times, once to each Quarter:

Restless One, begone from me;

Thy place is not here, my abode is not thine— From the Powers I Call, thy
essence must flee, And trouble me not, nor that which is mine! By the Air,
by the Water, by Flame that I see, By the Earth that I tread on, So Mote It
Be!

Banish the Guardians, and the Circle. Carry the Chalice through your house,
sprinkling a few drops from it in the four corners. Then take up the Thurible,
and retrace your steps, Fuming the four corners as well. For additional
Power, you should use Sandalwood and Frankincense or Protection Incense.
A Prayer, in whatever Faith you believe in before the Ritual will do no harm.

This last is a rather extreme measure; to give you an idea of when it might be
needed, let me add a personal note. I will not celebrate my fiftieth birthday
again, and for a good part of my life I have been more or less involved with
the so-called Occult, in one form or another. I have felt the need for a Ritual
such as this one exactly once in my life. It does work, and it works well—but
if you find yourself resorting to something like this often, examine your
situation carefully! In all probability, you are either letting your imagination
run riot, perceiving dangers where none exist (carried to extremes, that’s
called paranoia) or you are doing something dangerously wrong in your
Work. In either case, you’re courting serious trouble.