To understand what “kind of destruction” a Magus is dealing with means either to accept that destruction as necessary (and perhaps even to facilitate it), or to oppose it.
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Ziminiar — the “Emperor of the North” who blocks the mind’s actualizing, creative activity, “freezing” and paralyzing its living flow.
“Ministering” spirits, in their opposition, ensure the dynamic equilibrium of a system, yet they also hinder the integration of its component dualities.
Azazel objectifies a destructive matrix of guilt—the “inner desert” of the mind into which it drives itself when caught in the snare of a “sense of sinfulness.”
Amaimon is firmly associated with trade, accumulation, cunning, and avarice.
A being is able to defend itself from demonic infiltration on its own only until the predator has actually crossed the Gates.
For the Magus the principal value is precisely the inner harmony, integrity and order of the mind, and, by striving for them, he can more or less effectively resist attempts to infiltrate his psychocosm.
The Magus must not merely become aware of unity, nor even simply see it; the Magus must also awaken his heart, find within himself a living source of love and compassion.
It can be said that any successful Magus is a goetic Magus, even if the Lemegeton is not his reference book.
The Magus does not identify himself with the personalities and subpersonalities that flow one into another, nor does he deny them; he watches the play, sinks into his undifferentiated depth and reappears on the surface, avoiding both absolutism and nihilism.
The Demon “breaks down walls”, erasing the boundary between “property”, that is—the actualized reality—of different beings.
It is vitally important to understand the difference between destruction as making room for fresh creation and destruction for its own sake.
Veelzevul’s influence on the mind consists in the dissolution of hierarchy, the mingling of feelings and emotions, and their interweaving with whims, caprices and passions.