Goetica and Development

We have repeatedly discussed that goetic practice is a general method of harmonizing and ordering the world and the mind, based on locating and neutralizing destructive matrices.

Ultimately, it does not matter how these “bugs” of the mind are discovered — in the Triangle of Art, in a crystal, in meditative concentration, or in formal psychoanalysis — what matters is that, by recognizing their reality and activity, we gain the ability to work with them.

However, unlike more superficial therapeutic methods, the goetic approach touches the very root of “infections of the mind,” confronting their energies and inner nature.

Two goals are pursued:

Firstly, the nature of these destructive entities is studied. The goetic tradition has developed a number of methods for identifying and formalizing this nature: each demon is described by a name, a sigil, and a field of correspondences (elemental and astrological) that give the most complete picture of its characteristics.

Secondly, mental preconditions that condition the implantation and activation of destructive matrices are examined. It is clear that any counterproductive behavior is tied to a set of agreements to which the “basic nature” of the mind consents, becoming entangled in its motives, inclinations, and strivings.

Recognizing the “hooks” to which destructors attach, uncovering their “pure” core, and returning energy to a constructive channel lie at the heart of the “Shemhamphorash” approach to the rectification of the mind.

In any case, the basis for goetic diagnosis and therapy is the contact of the “diurnal,” discerning layer of the mind with Qliphothic matrices. Two principal approaches to such contact have been developed: the “direct” and the “indirect“.

Direct contact is achieved through evocative operations carried out by calling the demon into the Triangle or by “contact” with it through a Crystal. Clearly, on the one hand this achieves the fullest contact and the most complete survey of the energies and manifestations of the destructor, but on the other hand it greatly increases the risks of energy loss or demonic invasions.

Indirect contact is achieved through interaction with the “representatives” of the demon’s energies — its names, sigils, squares, or symbolic images. This addresses particular manifestations of the destructive matrix, and the likelihood of its hyperactivation in the mind is correspondingly lower.

Ultimately, an “ideal” goetica is the combination of these approaches: a traditionally inclined Magus alternates evocative rituals with hermetic studies. However, purely indirect techniques are quite sufficient to develop effective diagnostic and therapeutic protocols.

The study, analysis, and practical working through of the “prints” of demon energies are an extremely productive method, allowing significant advances in the development of the mind.

As in ritual practice, it is very important to monitor both sides of the interaction: both structure and particularities of the destructive entities and the psychocosm’s reactions to signs of their activity. In other words, when a Magus reads (or analyzes) the names of demons, draws (or examines) their sigils, composes (or studies) squares, etc., they must record both the information that this study provides and the reactions of their own mind to contact with those energies.

We have repeatedly mentioned that, although every psychocosm contains all the Gates of the Horizon, the flow of energy through them varies greatly, and therefore the “active” Gates will respond more vividly to contact with energies related to them. Each such contact slightly opens those gates further, and so — if there is no readiness to resist them — it is better not to touch them.

Accordingly, the “study” of goetica is goetica itself; it is not merely reading, it is ritual magical activity with all the attendant consequences. And, as with any magical practice, great caution, attentiveness, and responsibility are required.

At the same time, like any practice, contact with demonic energies also offers invaluable opportunities for the development of the mind: by detecting increased activity of particular Gates in the mind, one can reallocate efforts and devote resources to the “repair” of that specific area.

It is clear that there is no risk-free progress, no achievement without effort, and no rise without a fall. Therefore, having decided even simply to “touch” an energetically charged domain such as Liminal Magic, one must, on the one hand, be prepared for blows and attacks, and, on the other, summon the resolve to overcome them.

However, perhaps one should not set out on any of the paths to genuine mental development without such readiness, without the insatiable hunger of the soul and an unconditional inner need for development.