Physical Manifestations of Spirits

Unlike modern psychologically oriented ‘Jungian’ neo-esotericism and some more traditional schools (for example, Enochian), classical Western magic, both in its theurgic and goetic practices, has always been oriented toward physical contact between the operator and the summoned force. In other words, for the traditional Magus it is not enough that the summoned deity, spirit or demon ‘appear only in his mind’s eye’, be visualized or merely symbolized. What matters is that the spirit’s presence be ‘physically manifested’ as a distinct image in the Circle or Triangle, or — as a signature, sigil, voice, sound or smell — and that such a manifestation be as ‘objective’ as possible, is — stable, not dissolving when the magician’s attention shifts.

And it is not that the Magi believe in some ‘objective reality’, or that spirits must possess a fixed ‘independent image’; it is not even that such a physical manifestation allows for the greatest verifiability of the ritual’s outcome.

The point is that, as an embodied being, a Magus understands that he can control only what shares his nature, and moreover — full contact and information exchange can occur only within one plane of reality. As long as the Magus anchors his attention in the ‘physical’ world while the spirit remains in its empyreans, limbo or inferno, the spirit is the ‘master’ of the contact: it dictates (often covertly and manipulatively) the rules of that contact, it initiates, directs and terminates it. If, however, the spirit’s vortex can be ‘anchored’ in the ‘physical’ reality — where the Magus enjoys a great advantage in the form of a physical body — the balance of power shifts markedly in the operator’s favor.

It is precisely the neglect of this aim that helps explain why modern ‘Jungian’ magi are so often deceived by predatory psychocosmic entities, and why practitioners of Enochian methods become confused by their counterparts. In any case, for the latter the rule of ‘physical’ contact should, to some degree, be observed in principle — John Dee himself used specially selected crystals for that purpose.

Even a minimal ‘physical’ effect — such as a knock, a smell, etc. — indicating a crossing of the Threshold not only greatly increases the ritual’s control and the reliability of information obtained during it, but also makes the contact itself safer. If the Magus succeeds in ‘bringing’ his interlocutor onto the ‘physical’ plane, his chances of controlling it grow. Of course, this is true only when all necessary protective measures and checks are observed. It is clear that spirits, especially the predatory ones, are keenly interested in crossing the Threshold and do much to achieve such a transition themselves; however both the energy and the bridge are created by the magician, whose principal task is to prevent manipulation by the spirit.

Thus, a Magus who wishes to order his mind and tidy his surroundings — and who decides, for that purpose, to ‘rein in’ obstructing forces or to summon assisting ones — must not only find sources of energy and tools for contact; he must study the character and habits of the force he summons and try to avoid being deceived by it.

Nevertheless, each Magus chooses his ritual strategy — whether a competitive, exploratory, divinatory or purificatory interaction. And the question that one must answer for oneself is what is simpler and more effective for this Magus under these conditions — maintaining an imagined contact, controlling an evocation, withstanding the spirit’s manipulations or attacks. Then — according to one’s strength and capabilities — choose a ‘classic’ ritual, or prefer a symbolic interaction via the Enochian tablets, or a crystal, or even a meditative quasi-contact.