Peter Kingsley has presented convincing evidence that it is better to view
him as an ancient Greek “Divine Man” (Theios
Anêr), that is, a Iatromantis (healer-seer,
“shaman”) and Magos (priest-magician). In his own
time he was viewed as a prophet, healer, magician and savior.
His beliefs and practices were built on ancient mystery
traditions, including the Orphic mysteries, the Pythagorean
philosophy, and the underworld mysteries of Hecate, Demeter,
Persephone and Dionysos. These were influenced by
near-Eastern traditions such as Zoroastrianism and Chaldean
theurgy. Empedocles, in his turn, was a source for the major
streams of Western mysticism and magic, including alchemy,
Graeco-Egyptian magic (such as found in the Greek magical
papyri),
Neo-Platonism, Hermeticism and Gnosticism. The
Tetrasomia, or Doctrine of the Four Elements,
provides a basic framework underlying these and other
spiritual traditions. (See Kingsley’s Ancient Philosophy,
Mystery and Magic: Empedocles and Pythagorean Tradition cited at the end of this article,
for more on the Empedoclean tradition; a review is also available.)
Empedocles used a variety of words for each of the Roots,
and from their range of meanings we can get some idea of his
conception of the Elments. (I capitalize words such as “Earth”
and “Element” to distinguish the magical or spiritual concepts
from the mundane ones.) For Earth he also used words meaning
land, soil and ground. For Water he also used words meaning
rain, sweat, moisture, sea water and open sea. For Air he also
used clear sky, heaven, firmament, brilliance, ray, beam, glance,
eye, splendor, mist and cloud. (This inconsistency between
bright clear sky – aithêr – and misty clouds –
aêr – will be explained when we discuss Air.)
For Fire he also used flame, blaze, lightning, sun, sunlight,
beaming and East.
(See Wright, p. 23, for a table of the Greek
terms.)
Now hear the fourfold Roots of everything:
Enlivening Hera, Hades, shining Zeus,
And Nestis, moistening mortal springs with tears.
As was common practice with Divine Men, Empedocles gave
his students knowledge in riddles to help develop their abilities,
and this seems to be one of those riddles (ainigmata).
Even in ancient times
there was debate and differing theories about the
correspondence between the Gods and Elements, but Kingsley (Part I) seems to have solved
the riddle, as will be explained later . To avoid undue suspense I will reveal the solution here:
Zeus is Air, Hera is Earth, Hades is Fire and Nestis (Persephone)
is Water.
Empedocles’ equation of the Roots with deities show that he
conceived of the Elements as more than material substances (or
states of matter). It is better to think of them as spiritual
essences (modes of spiritual being), which can manifest
themselves in many ways in the material and spiritual worlds
(they are form rather than content, structure rather than
image). Some of these manifestations will be explored when we
consider the individual Elements; here I will mention a few to
indicate the possibilities.
Most obviously there are the macrocosmic manifestations of
the Elements, for example, the land, the sea, the sky and the
sun. They are also connected with the sublunary spheres:
Heaven, Earth, Abyss (the subterranean water) and Tartaros
(the subterranean fire). There are also microcosmic
manifestations, for example, as components of the human
psyche (mental, astral, etheric and physical bodies), which will
be discussed later.
The Elements also represent the stages in various processes
of growth and transformation (embodied, for example, in the
alchemical Rotation of the Elements), such as the stages in the
Ascent of the Soul in Chaldean Theurgy (Divine Invocation), also discussed later.
Finally, from the standpoint of Jung’s psychology, the Elements (like the Gods) are archetypes; because they are
structures in the collective unconscious, they are universal
(present in all people). As archetypes, they are beyond
complete analysis; they can be “circumscribed but not
described”; ultimately they must be experienced to be
understood. Nevertheless Empedocles and his successors
(especially Aristotle) did much to illuminate the nature of the
Elements and their interrelationships (and I will be leaning on
their discoveries). Since much of the meaning of the Elements
inheres in their interrelationships, I’ll begin with the Elements
in general before turning to Earth specifically.
Aristotle in the century following Empedocles, who based his analysis
on the four Powers (Dunameis) or Qualities, which
were probably first enumerated by Empedocles. This double
pair of opponent Powers, Warm versus Cool and Dry versus
Moist, are the key to a deeper understanding of the Elements.
Like the Elements, they must be understood as spiritual forces
rather than material qualities (warm, cold, dry, moist).
The Powers manifest in as many ways as the Elements. The
Pythagoreans identified one of the most important of these, a
natural progression that can be called the Organic Cycle. The
first phase of growth is Moist: spring rains, pliant green shoots,
rapid growth. The second phase is Warm: summer sun,
flourishing individuality, mature vigor. The third is Dry:
autumn leaves, inflexible stems, stiffening joints. The fourth is
Cool: winter chills, loss of identity, death. This cycle is also the
basis for one form of the alchemical “rotation of the elements,”
from Earth to Water to Air to Fire and back to Earth. Although
the Organic Cycle can be found throughout nature, Aristotle
discovered the deeper essence of the Qualities, which reveals
their spiritual nature, as we’ll explore in detail when we
consider the individual Elements.
see figure).
(It is most common to place the Elements at the corners and
the Powers between them, but it is better to place the Powers at
the corners, since they are absolute, and the Elements between
them, since they are mixtures of the Powers.) The Square
shows that Earth is Dry and Cool, Water is Cool and Moist, Air is
Moist and Warm, Fire is Warm and Dry.
Aristotle further explains that in each Element one Power is
dominant. Therefore Earth is predominantly Dry, Water
predominantly Cool, Air predominantly Moist, and Fire
predominantly Warm. The dominant Power is the one in a
counterclockwise direction from the Element in the Square of
Opposition; thus the arrow by each Element points to its
dominant Power. The vertical axis represents the active
Qualities (Warm, Cool), the horizontal represents the passive
(Moist, Dry). The upper Elements (Air, Fire) are active, light and
ascending, the lower (Water, Earth) are passive, heavy and
descending. The Elements on the right are pure, extreme and
absolutely light (Fire) or heavy (Earth); those on the left are
mixed, intermediate and relatively light (Air) or heavy (Water).
The absolute Elements exhibit unidirectional motion (ascending
Fire, descending Earth), whereas the relative Elements (Air,
Water) can also expand horizontally. The Organic Cycle (the
cycle of the seasons) goes sunwise around the square.
Unlike the chemical elements, the spiritual Elements can be
transformed into each other, but only in accord with laws
discovered by Aristotle
(see Gill).
Understanding these laws is a prerequisite to transforming
and combining them in their various manifestations. In brief,
one Element can be transformed directly into another only if
they share a common Quality (and are thus adjacent, not
opposed on the Elemental Square). For example, Water is
transformed into Air when the Water is acted on by a larger
quantitiy of Air, since the Water’s Coolness is “overpowered” by
the Air’s Warmth; the common Moist quality is retained through
the transformation. This process is reversible, since Air can be
transformed back into Water by acting upon it with sufficient
Water.
Direct transformation between opposed Elements is
impossible. Thus Water cannot be transformed directly into
Fire, since they have no common Quality to give continuity to
the process, but the Water can be transformed indirectly by
changing it first into Air or Earth. This occurs when the Water
is acted upon by a larger quantity of Fire. We can move around
the Square, but not across it.
Raymon Llull
(c.1229-1315), known as “Doctor Illuminatus,” extended the
Aristotelian analysis by explaining how two Elements can act
upon each other. Whenever we have similar quantities of two
Elements with a common Quality, the Element in which it’s not
dominant is “overcome” or “conquered” by the one in which it is.
For example, when Water combines with Earth, the Earth is
overcome, because they are both Cool, but Coolness dominates
in Water. Therefore, the result will be predominantly Cool, with
an additional Quality of Moistness, which makes it Watery.
Llull’s analysis leads to a Cycle of Triumphs, which is shown by
the arrows on the Elemental Square. Thus Fire overcomes Air,
Air overcomes Water, Water overcomes Earth, and Earth
overcomes Fire. Notice that in each triumph (except the last),
the more subtle Element overcomes the grosser Element.
Aristotle
(see Gill)
also explained a process by which two opposed Elements can
be irreversibly transformed into a third. For example, if Fire
acts on a mixture of Earth and Air, these two opposed Elements
will be transformed into Fire, which takes its Dryness from the
Earth and its Warmth from the Air. The transformation is
irreversible, although some of the Fire could be transformed
back into Earth and, separately, some of the Fire back into Air.
This process cannot be used to transform two adjacent Elements
into a third, for example Fire and Air into Water or Earth. If we
kept the Fire’s Dryness and the Air’s Wetness, we would have
contradictory Qualities; if we kept the Fire’s Warmth and the
Air’s Warmth, the result would be neither Wet nor Dry. In both
cases the result is impossible (either by the law of
noncontradiction or by the law of the excluded middle). (The
other two possible combinations of Qualities yield Air and Fire,
in which case there is no transformation.)
Finally, whenever we have two opposed Elements acting
upon each other, they tend to neutralize, leading to a result that
is weakly one or the other. However, the essence of the
alchemical Great Work is a proper unification of opposed
Elements (especially Fire and Water), a Coniunctio
Oppositorum (Conjunction of Opposites) in which they
form a higher unity, rather than annihilating each other; this
will be discussed when we come to Water and Fire.
Before proceeding to a detailed consideration of the
individual Elements, it will be worthwhile to consider some of
the meaning embodied in the familiar Elemental Signs (as
shown in the figure of the Elemental Square). The triangles
represent the active Power (Warm or Cool) in each Element.
The elemental signs of Earth and Water have in common the
pubic triangle, because these Elements are traditionally
feminine and more passive, since they have in common the
contracting, uniting Cool Power
(see below on Coolness); the
downward triangle also shows these elements are descending
(Water and Earth fall). Conversely Air and Fire have the phallic
triangle, because they are traditionally male and more active,
since they have in common the expanding, separating Warm
Power (discussed with Air); the upward triangle shows these
elements are ascending (Air and Fire rise). Thus the Stoics
associated the analytic, masculine Elements with Word
(Logos) and the synthetic, feminine Elements with
Matter (Hulê). Finally, in the elemental signs
for Air and Earth, the crossbar represents a denser or grosser
(less subtle) form of the Element, as Earth is of Water, and Air
of Fire.
Introduction)
that Earth is Dry and Cool, with Dryness dominating,
therefore I will begin the discussion of Earth with a more
detailed explanation of its Powers. (It will become apparent
that they have a much broader meaning than implied by the
names “dry” and “cool.”)
Aristotle
explains that the Dry power gives things their shape, their
rigid structure. Thus we may identify the Dry power with
form and say that it is formative, determining and
solid. In a psychological context Dryness is associated with
stubbornness, purpose, dependability, practicality and
authority. Because of its rigidity, the Dry Power is unreceptive,
inflexible, manipulative, commanding, arguing, domineering,
strict, and tends to oppose circumstances. In general, Dryness is
concrete and grounded.
The Warm power, according to Aristotle, separates things
(e.g. by evaporation or distillation), and therefore its opposite,
the Cool power has the effect of uniting them. In essence,
Coolness is mixing, joining, synthetic, and relating; in a
psychological context it is loving, undiscriminating, indecisive,
careless, nurturing, sympathetic, cooperative and creative.
Further, whereas the Warm power is expanding, the Cool power
is contracting, absorbed, and inward-directed; psychologically
it’s associated with concentration and quietude. Because of its
tendency to join together, Coolness is stable, steadfast and
enduring.
Earth represents essentially inert matter (because of the
dominance of Dryness); it is primarily fixed, whereas all the
other Elements have some mobility. Thus Earth corresponds to
the material body of living things, which must be animated by
the other Elements in order to be alive. Also, elemental Earth is
associated with the time from the Autumn Equinox (peak of
Dryness) to the Winter Solstice (peak of Coolness), i.e., our
Autumn, which is primarily Dry (the dominant quality of Earth).
The foregoing analysis shows that Earth is better pictured as
cold, dry ash or as hard crystal than as moist, warm loam. (The
latter image is more suited to the mixture of Water and Earth,
as will be explained when we come to Water.)
Hera the Earth Goddess
Peter Kingsley argues persuasively that Empedocles associated Earth with
Hera. One reason is that Empedocles calls Hera “enlivening”
(pheresbios, literally, “life-bringing”), which was a
traditional epithet of Earth Goddesses (including Gaia and
Demeter). One might expect Earth to be associated with Hades,
but in Greek the Earth (Gaia, Khthôn) is
mythically and grammatically feminine, which makes it more
likely to be associated with Hera. (When we discuss Water we’ll see why Earth isn’t associated with Nêstis, the other
Goddess mentioned by Empedocles.) The later, Stoic theory of
the Elements associates Earth with Hades, but this has little
mythological support, because the Greeks associate Hades with
the alien Underworld, not the familiar Earth. Furthermore, the
Stoic theory is based on a correspondence between Hera and
Air, which seems plausible (Hera is the wife of the Sky God), but
has other problems that we’ll see when we discuss Air. (In contrast, Diônê, sometimes called Zeus’s “first wife,”
is a Sky Goddess; indeed Her name is a feminine form of “Zeus.”)
As discussed above, one of the primary characteristics of
Earth is its stability. Therefore, Hera is the protectress of the
stable family and home, and the family in turn is the stabilizer
of the social order. Furthermore, Hera is a fertility Goddess
since She provides the stable foundation of procreation and of
the survival of the species, which differs from the less
predictable fertility of Aphrodite or Pan.
In this way She is responsible for the fertility of people, but
“enlivening Hera” is also responsible for the fertility of the
earth, and therefore is connected with Gaia, Demeter and other
Earth Mothers. Thus the marriage of Zeus and Hera corresponds
to the union of Heaven and Earth; they unify the opposed
elements Air and Earth. (Zeus and Hera are the Lord and Lady,
which is what Hêrôs and
Hêra mean in Greek.) Hera renews Her
virginity each year by bathing in the spring Kanathos at
Nauplia; so also, the Elemental Square
shows us that Water leads Earth around the (sunwise) cycle
of the seasons.
Plutarch (On Isis and Osiris)
says that Demeter is the same as Isis, who is called the
Recipient, Preserver, Distributor, Material Principle, Gentle
Nurse, All-receptive, Earth and Matter; She is the Seat and Place
of Generation, and Receptive of Every Form of Generation. Thus,
Isis and Osiris are the Preserver and the Creator, like Hera and
Zeus. They correspond to the soil of Egypt (Isis) and the Nile
(Osiris), which makes the land fertile. So also the opposites
Dryness and Moisture are the dominant Powers of the Elements
governed by Hera and Zeus (Earth and Air).
Air and Fire ascend, and Water descends, but Earth is fixed
at the bottom; it is secure, the solid foundation of being.
Therefore the Tarot suit of Pentacles (or Coins) is associated
with Earth, since the ground of stable being is Earth and, more
generally, substance (as in “a man of substance”). (The only
offspring of Hera and Zeus, the Scepter-bearer, were Ares the
Sword-bearer and Hebe the Cup-bearer.) In processes of
emanation, Earth is the material Effect of the Unification (Air) of
the creative Impulse (Fire) with its Object (Water), which is
summarized in four-letter name of Jove: IOUE. This emanation
is represented in the Tarot court cards, in which Earth
corresponds to the Pages (or Princesses).
(This is discussed further in the Pythagorean Tarot,
in the discussions of the suits
and the court cards.)
The contrast between the immobile Earth and the mobile
Elements Water, Air and Fire exhibits a 1+3 structure typical of
many spiritual and divine quaternities. Jung explains that “the
fourth represents an incommensurable other that is needed for
their mutual determination,” which is precisely the role played
by Earth among the Elements.
The special status of Earth is also apparent in the myth of
how the three brothers, Zeus, Poseidon and Hades, divided the
world among themselves after They defeated the Titans.
Poseidon rules the sea (Water), Zeus rules the sky (Air), and
Hades rules Tartaros (Fire), but the Earth is held in common
between them. All three recognize the sovereignty of Earth.
The main 4 western classic elements were first all brought together by a philosopher named Empedocles who identified earth, water, air, and fire as properties that were the building blocks of existence. This understanding eventually went on to influence Leucippus, and Democritus to construct an understanding of atomism, which identify these elements as the smallest parts of matter, and being. Later, Plato assigned these 4 elements to the platonic solids which he used in order to represent the elemental atoms in atomism, and he also gave the 5th platonic solid the element of Cosmo. When his student Aristotle brought forth his understanding of Aether this idea eventually became associated with the understanding of the cosmos of his teacher, eventually becoming the element of spirit that we know today.
It is these understandings which influence magick, and give us the understanding of the 5 classic western elements of fire, water, earth, air, and spirit as the five metaphysical building blocks of existence. Understanding these classic elements can help you build an understanding of the world through elemental means, so that you will be able to keep balance, and harmony. All of these elements have their own energies, and metaphysical associations that you will be able to bring into your working in order to empower your magick, and practice with the power of the elements.
Earth:
The element of earth is the first element. It’s astrological signs are Taurus, Virgo and Capricorn. The elementals of the earth are known as pygmy, or gnomes. The qualities of earth are cold, and dry, and it is also associated with a solid state of matter. It is associated to the cube platonic solid also sometimes referred to as the hexahedron, and its connected to the color green, and sometimes brown, and all of the shades of both of these colors. It is connected to the magickal tool of the pentacle, and it is connected to the direction of North. The element of Earth is feminine, and receptive, and it is connected to the season of winter. The contrary element of earth is air. The elements of earth can be connected with in low altitude areas, or places that are greatly filled with nature such as forests, or caves, and will be places where the earth element will be greatly present.
Metaphysical Correspondences Of Earth: Grounding, Centering, Balance, Harmony, Stability, Nurturing, Nature, Prosperity, Money, Wealth, Physicality, Ancestors, Structure, Abundance, Employment, Fertility, Strength, Growth, Death, Rebirth, Femininity, Yin, and much more…
The Bembine Tablet of Isis and Eliphas Levi’s Key to the Tablet.
The Bembine Tablet is a Key to the Ancient Book of Thoth. Although the scenes are Egyptianising, they do not depict Egyptian rites. Figures are shown with non-customary attributes, making it unclear which are divinities and which kings or queens. Egyptian motifs are used without rhyme or reason. However, the central figure is recognisable as Isis, suggesting that the Tablet originated in some Roman centre of her worship.
The diagram of Levi, by which he explains the mystery of the Tablet, shows the Upper Region divided into the four seasons of the year, each with three signs of the Zodiac, and he has added the four-lettered sacred name, the Tetragrammaton, assigning Jod to Aquarius, that is Canopus, He to Taurus, that is Apis, Vau to Leo, that is Momphta, and He final to Typhon. Note the Cherubic parallel – Man, Bull, Lion and Eagle. The fourth form is found either as Scorpion or Eagle depending upon the Occult good or evil intention: in the Demotic Zodiac, the Snake replaces the Scorpion. The Lower Region he ascribes to the twelve simple Hebrew letters, associating them with the four quarters of the horizon. The Central Region he ascribes to the Solar powers and the Planetary.
In the middle we see above, the Sun, marked Ops, and below it is a Solomon’s Seal, above a cross; a double triangle Hexapla, one light and one dark triangle superposed, the whole forming a sort of complex symbol of Venus. To the Ibimorphos he gives the three dark planets, Venus, Mercury, and Mars placed around a dark triangle erect, denoting Fire. To the Nephthæan triad he gives three light planets, Saturn, Luna, and Jupiter, around a light inverted triangle which denotes Water. There is a necessary connection between water, female power, passive principle, Binah, and Sephirotic Mother, and Bride.
Ancient signs for the planets were all composed of a Cross, Solar Disc and Crescent: Venus is a cross below a Sun disc, Mercury, a disc With a crescent above and cross below, Saturn is a Cross whose lowest point touches the apex of the crescent; Jupiter is a Crescent whose lowest point touches the left hand end of a cross: all these are deep mysteries. Levi in his original plate transposed Serapis and Hecate, but not the Apis noir and Apis blanc, perhaps because of the head of Bes being associated by him with Hecate. Note that having referred the 12 simple letters to the lower, the 7 double must correspond to the central region of the planets, and then the great triad A.M.S. the mother letters representing Air, Water, and Fire remain to be pictured, around S the Central Iynx, or Yod, by the Ophionian Triad the two Serpents and the Leonine Sphynx. Levi’s word OPS in the centre is the Latin Ops, Terra, genius of the Earth; and the Greek Ops, Rhea, or Kubele (Cybele) often drawn as a goddess seated in a chariot drawn by lions; she is crowned with turrets, and holds a Key.
I wrote this for my friends awhile ago and thought it may be of interest to some people. This is just a brief explanation on the subject of demonology, a topic of interest that I have been studying for quite some time now. It is in no way meant to convince or discourage anyone from studying demonology for themselves, and I encourage skepticism and constructive criticism where appropriate. I am simply publishing this article to shine some light upon what otherwise may be a rather confusing subject matter. This is just the tip of the iceberg, as there are a lot of other similar topics to consider – fallen angels, watchers, Jinn, there are so many different cultural interpretations of “demons” that you can look into. For this, I mainly focus on the Ars Goetia.
I study demons, I believe in actively trying to invoke and evoke them. The typical reaction to such a concept is fear or loathing, but this is because the common interpretation of demonology is one which lacks any insight into the realm of etymology – people fear the very word “demons” as though all of them are the same, as though they have no history, as though they are just utterly representative of evil incarnate. The general conception of demonology is therefore one which lacks insight into spirituality, the occult, and even linguistics.
Let’s begin with the issue of the very word demon. It is derived from the Greek word, Daimon, which simply means a spirit or divine power, much like the Latin words Genius (similar to a guardian angel) and Nurmen (divine will). Further, the Greek word Eudaimonia literally translates to “happiness” and “welfare” and “human flourishing,” and another Greek word, Agathodaemon, translates to “noble spirit.” Daemons in much of classical mythology are simply godlike or divine spirits; this is all to say that most demons are neutral or even positive in their essence.
So where does the idea that demons are innately evil beings come from? From linguistics and an understanding of antiquity, there are indeed spirits associated with what we could typically think of as modern day demons: A Cacodemon is for example is one such negative type of demon and it is once again a Greek concept. With the rise of Abrahamic faiths such as Judaism, Christianity, and Islam, many older entities deemed as Pagan idols were cast into a negative light. The Cannanite Baal (or Ba’al) was once a title meaning “Lord” and was associated with solar worship, but the more zealous Abrahamic faiths took over and erased culture from history, this title alone began to mean something more sinister, as the church demonized all Pagan deities.
A brief matter to consider before progressing: There is quite an interesting history to be found in the treatment of Pagan imagery and symbolism as it pertains to Christianity, as some of the themes, motifs, visuals, etc. they use even to this day actually originated with and/or have strong associations with Paganism and likewise, it is advised for those who would like to know more about such matters to look into early schools of Gnosticism, which shares some connections to Christianity but in a far more mystical sense (some people have made the argument that Gnosticism is the “true” Christianity" or at least that arrived prior to the more widely understood forms of Christianity).
Now, another matter pertaining to demonology: Are demons connected to Satan? People who are active in the occult tend to have different answers, but the short answer is no. For me personally, I will preface this matter by saying that the closest thing I have to an external “God” is Lucifer, and although many confuse him for Satan, this is due to major discrepancies and fallacies in translating ancient texts. His real nature is that of the “light bringer,” and he is associated with the planet Venus, with goddesses such as Sophia (in fact, Lucifer could just as well be a female or transcend sex/gender entirely – in Hermetic philosophy, one of the seven principles of wisdom is that everything has a gender to it. This is different from the cultural/socially constructed gender, however). Some schools of thought will consider Lucifer and Satan to be one side of the same being, with Lucifer representing the spiritual side and Satan representing the earthly side, in a similar manner to concepts such as the Trinity. Lucifer and Satan both share similarities and certainly have a number of connections, but whether you view them as the same or not depends on individual belief.
My point in bringing Lucifer up is to say that, in simplest terms, Lucifer is not a demon. He is traditionally considered a fallen angel, once the most glorious and favorite son of God prior to Christ (in fact, there are a number of connections you can look into comparing Lucifer and Christ, much like you can compare any number of figures to one another throughout the whole of religious history – just examine syncretism). Further, some accounts of Lucifer based in Gnostic tradition, which I follow more closely, put Lucifer as separate from being created by God. From here, it is important to understand that whether it be Lucifer or Satan, these figures are frequently associated with commanding demons but if you recall the former points I made about what exactly constitutes a demon, you’ll realize this does not mean that Lucifer and/or Satan are in charge of some sort of chaotic and bloodthirsty horde. Much like numerous archangels play a role in leading other angels/spirits, and much like there are fierce and powerful angels, there is a wide variety to be found in the legions of beings associated with demonology.
Another means of addressing the idea that demons are all just repugnant and frightening creatures is by studying grimoires and various occult works throughout history. If you are interested in learning about demons, the Ars Goetia, one of five books contained within the 17th century Lesser Key of Solomon, is perhaps the most major source of knowledge on the subject. The Lesser Key of Solomon, known either as Clavicula Salomonis Regis or Lemegeton contains 144 spells, and is separated into the Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, and Ars Notoria. The Goetia is heavily inspired by the 1577 Pseudomonarchia Daemonum, which was written by Johann Weyer. Weyer’s work was incredibly thorough and well researched, providing a hierarchy of various demons (e.g. their ranking, their roles, etc) but it was technically written as a means of suggesting that witchcraft does not exist and instead is within the mind, possibly even suggestive of mental illness. At the time of writing this, this was actually a very progressive concept because of course, the typical response to things like witches and spirits was to call blasphemy and devil posession. Other works such as those of earlier occultists like Heinrich Cornelius Agrippa were also considered.
The Lesser Key of Solomon is decidely an “extension” of sorts of The Greater Key of Solomon, dating back to the 14th or 15th century and serving as one of the most crucial texts of Renaissance magic. Whereas the Lesser Key could be considered black magick (at least from a rudimentary perspective), The Greater Key deals more with angels and astrological work. Both texts are representative of King Solomon’s work in constructing his temple in Jerusalem in about 587AD; it is believed that Solomon utilized the spirits to aid in construction (the temple itself has also been argued to be a metaphorical construct, and various connections can be made to psychology or the highly spiritual concepts of Boaz and Jachin, which are important pillars – literally – in numerous faiths). From the Lesser Key, from drawings made by artists like Collin de Plancy and Eliphas Levi, and from the work of writers such as Weyer, you can get a better feel for the incredibly diverse range of demons. In the Goetia, there are 72 major demons (72 being quite an important number). The demons range from tall dark and handsome to horrific. The point is, the Goetia and the whole of demonology is a diverse melting pot that deserves to be studied. In fact, one of the literal translations of Goetia is “jugglery,” which to me indicates that there is a lot of information for those who are interested to play with; there is something to learn from each glance at its text.
With regards to physical appearance of demons, numerous magicians tend to agree on certain characteristics of the major spirits. Each demon has their own unique aesthetic, and it is the work of Jacques Collin de Plancy in particular which shows us their most well-known and popular depictions. Technically speaking, demons are capable of altering their form. In many cases, if the magician performing an evocation commands them to appear or speak in a more human-like form, they will. Some accounts such as those of James Donahue have linked Goetic demons to extraterrestrial sources, even. In more modern forms of magick such as chaos magic, there are ways to manifest/evoke spirits in dramatically differenet ways as well, but all of this depends on preference, ability, and the will of the spirit itself as well.
In any case, it is also important to dispell the notion that all demons are ugly and terrifying creatures. To prove this, researh descriptions of demons such as Stolas (he teaches astronomy and the knowledge of poisonous plants, herbs and precious stones) who is frequently seen as an owl. Caim is another great example, as he appears as a rather silly looking black bird (he is a good disputer, gives men the understanding of the voices of birds, dogs, and other creatures, and of the noise of the waters too, and gives true answers concerning things to come. Truthfully, “terror” is something subjective, as are things such as disgust and repulsion. If someone did not know anything of Christ and saw his corpse nailed to a cross, without the context, they may think it is a demonic symbol itself! And likewise, how a spirit of any kind appears and acts can largely vary in accordance to your mind, to your emotional state, and any number of factors. Sometimes when people have unpleasant experiences with spirits, whether they be demons or angels or anything else, it is possible that their mental state was negatively impacting the relationship; this creates ugliness in the physical and mental world, and is a testament to the fact that if you are trying to do spirit work, you must try and remain calm, collected, and confident in yourself and of course, respectful of the spirit.
Notice how, in any case, that the abilities and physical appereances are not alll that “demonic” in the sense that people are typically used to understanding. And what’s more, the way people commonly view demons is through very distinctly Westernized sources – there are demons in Eastern religions but what I mean specifically is that, the typical portraits of major demons such as Bael, Astaroth, etc. could have possibly looked much less “malignant” had they been constructed in different cultural landscapes; Bael is often depicted as having three heads but they are always shown as rather disgusting. Meanwhile, in Hinduism for instance, certain entities may have multiple heads and yet they have historically been portrayed as looking non-intimidating and far more colorful and psychedelic than Western versions. So it could all be a matter of perspective, and that especially holds true when you consider the Christian church is far more content with letting demons be, well, demonized (to the point of fear mongering and inciting “the flames of damnation” more than any other religion. And to the point of Eastern versus Western aesthetics, it could be very possible that people were having experiences with deities of the opposite faith/geographic location and because they did not understand, therein lies the panic and demonization.
Also, as far as the looks and temperment of demons go, the generalized idea in popular culture is to compare them to angels, but herein lies a bizarre matter: Angelic beings in the traditional sense are not all winged and haloed humanoid beings. Some of their descriptions, straight from the Bible for instance, have portrayed them as rather terrifying creatures. Much like the stories of people who withered away upon seeing the true face of Zeus, Ra, Vishnu, and other ancient deities, angels are complex beings with dramatic features that in some ways, overshadow the “flare” of many demons. Samael for instance has a “height… so great, it would have taken five hundred years to cover a distance equal to it.” The traditional understandings of angels and God as being associated with beauty and lightness is made all the more bizarre to know if you research the Gnostic perspective of the demiurge and Yaldabaoth (essentially the idea that the “God” who created the universe created us inside of a prison system, or that the demiurge represents the illusory and entrapping nature of the physical world, which is cut off from divinity).
What you need to understand with angelic beings and with God, is that just like demons, there can still be a danger in working with these forces because as humans, we posses limited understanding of realms beyond our immediate comprehension: Perform a spell the wrong way, do something heinous, misunderstandings, they could yield negative effects. Likewise, one of the most universally accepted rituals for accessing your guardian angel is an arduous process that takes a whopping 18 months (Aleister Crowley advocates that those who wish to partake in demonology first purify themselves and connect to their holy guardian angels before then diving into the Bornless Ritual, which serves as a gateway to the Ars Goetia).
In any case, I should clarify that I enjoy communing with spirits of all types – demonic, angelic, natural, etc – but my personal preference lies in demons because they are often easier to get in touch with, at least due to my own personal spiritual path. Demons can be thought of as subconscious manifestations of inner wants, desires, knowledge, or even the divinity of the higher self – they don’t have to be external entities that slither into your ears and whisper darkness into your mind. It’s also interesting to forge relationships with demons because it represents the idea of literally confronting your demons – confronting your fears and your psyche. In Buddhism, in the transitional phase of life and death, there may be demons awaiting. If you run and cower, you may be reincarnated in a less than favorable position. Similarly, in Nordic Paganism, the warrior mentality is encouraged in order to enter Valhalla. Even Christ himself faced much torment and madness upon being crucified. It’s an integral part of understanding who we are, our roles, our true wills, but we must learn to overcome fear.
You may be the judge of your own experiences, but I wrote this to help clear up some of the bad air circulating around this topic, and to help instill the idea that we should work in tandem with various cosmic forces, not just limit ourselves to “good” ones, because morality is a blurred line when dealing with matters that extend far beyond human existence and materialism. If you are interested in trying a quick exercise in demonology, my advice is to research demons and find one you like, then look up their demonic enn. A demonic enn is essentially an invitation, request, call, admiration, protection chant for a demon (their origins and their language is largely unknown but major sources include Alexander Willit in the 16th century). For me, if I am looking to get in touch with Lucifer, I will say “RENICH TASA UBERACA BIASA ICAR LUCIFER” which roughly is a protection and cleansing spell on the air around me, and is a means to further invoke Lucifer. You may try saying an enn a few times and see how it makes you feel, if you notice anything; meditate and say it aloud or in your mind (you may call forth a demon but more than anything, enns are meant to establish a rapport rather than necessarily being full scaled invocation or evocations).
Do not fear spirits, they are all around us, chances are they may be around you: Perhaps literally, perhaps figuratively. Awhile ago, I discovered that the word “alcohol” derives from the Arabic “Al-khul,” which translates into “body eating spirit” and is the origin of the term “ghoul.” Notice how when hard liquor is around, it is referred to as “spirits.” The point here is that by consuming alcohol, as a creation of industrialization and commercialization in mankind’s capitalistic state, you are willingly invoking spirits into yourself; the more you drink, the more they overtake your personality and behavior. This is why natural mind altering substances such as cannabis, LSA, San Pedro mescaline, and mushrooms are among the most healing and restorative mind-altering substances (because it can be argued they all possess direct linkage with nature, and more benevolent spirits); compared to alcohol which makes us experience zombie states of consciousness.
My point there is not to stay no to alcohol or non-naturally occurring substances, but to be aware of how they affect you and to make sure that you maintain a strong mind through studying, developing your spirituality and philosophy, honing your critical thinking abilities; make it so that if any dark forces try to contact you, you hang up the phone immediately; retain a strong will, a sense of knowledge and balance, and even if you’re attempting to summon the likes of Lucifuge Rofocale, you will then have the mental fortitude to handle the situation properly.
Magick is no joke. Beyond the nonsensical and cliche imagery of arrogant teenagers who go and draw blood and make circles and light sigils in the woods to dark forces, “just for fun,” there is also the fact that magick can be used to help us better understand our wills, our desires, our hearts, our chakras, our minds, the nature of the universe, who we are, etc. And again, magick is not purely supernatural, it has developed connections to modern science in numerous ways (for instance, the occult has played a role in the development of NASA, quantum physics connects deeply into the realm of metaphysics, it is reflected in psychology and neurology, and so forth). Crowley stated “magick is the Science of understanding oneself and one’s conditions. It is the Art of applying that understanding in action.” Everything is connected; as above, so below, the microcosm and the macrocosm, notice the similarities between all systems of philosophical, science, and spiritual thought and conjoin them to truly harness the will and beyond.
Addendum: I believe in the right for all those who are interested in the occult, in magick, in witchery, in Paganism, esoteric mysticism, etc. to be free to pursue whichever avenues of magick they deem appropriate for themselves, whether that means chaos magick, Enochian magick, or anything else out there. This also includes the right for practitioners to perform black magick as they see fit. In accordance to left-hand-path principles, black magick is a valid option to consider so long as you know what you are doing and can use it carefully.
In the first aeon, I was the Great Spirit.
In the second aeon, men knew me as the Horned God, Pangenitor Panphage.
In the third aeon, I was the Dark One, the Devil.
In the fourth aeon, Men knew me not for I Am the Hidden One.
In this new aeon, I appear before you as Baphomet.
The God before all gods who shall endure to the ends of the earth.
“According to some magicians, Lucifer rules over the East and commands the Europeans and the Asians. He is often referred to as the king of hell, and is superior to Satan according to some demonologists. He was evoked on Monday in the middle of a circle which contained his name and remained content when a mouse or venison-bit was offered to him. One says he is facetious, and that he often pulls witches off brooms on their journey to the Sabbath and gives them a ride on his shoulders. The witches of Moira in Sweden attested this in 1672. They also describe Lucifer as gray with blue arms and red culottes decorated with ribbons. Lucifer has the face of a beautiful young child, which changes to monstrous and inflamed when he is angry. According to some demonologists, he is a lover of justice in hell. He is also the first to be invoked in litanies of the Sabbath.”
Goat pentagram —— “La Clef de la Magie Noire” by Stanislas de Guaita, 1897. Later to become associated with Baphomet, and the Sabbatic Goat. Samael —— and then Lilith, a demon in mythology. The Hebrew letters in the circle spell out Leviathan. This symbol was later accepted by the Church of Satan, 1969 and officially named it —— Sigil of Baphomet
Occult Aspects 