#goetic magic

Before diving in I wanna mention the work of Rufus Opus that I encountered researching for this post. I think he does a better job explaining this concept and it's origins than I could. He also provides a method of making your own, which isn't something I'm going to be getting into much.

Some of his blog and youtube posts explaining goetic spirit pots:

"Working with spirit pots"

"More on spirit pots"

Goetic spirit pots

Spirit pots, witch bottles, and Brass vessels

I will be speaking from my own perspective having encountered the idea of spirit pots from a magical tradition I was invited to explore, with inspiration from the work of Jake Stratton-Kent's work with the Grimorium Verum (who has some of his pots now on display at the Museum of Witchcraft. One can be seen above. 1,2,3), with a focus on the rite I found in the Book of Oberon.

This idea has it's roots in ATRs, and has spread into the wider ceremonial magic community. As some ATRs utilize grimoire magic, spirits, and seals. These different branches of magic mixing lead to the creation of this way of working goetic spirits through a permanent brass vessel. As shown by grimoire magicians like Jake Stratton-Kent, Rufus Opus, and Aaron Leitch. To paraphrase someone I met who practices from a tradition where they make true spirit pots, "Anyone can make a pot and put a spirit in it. It just wouldn't be a traditional (insert tradition) spirit pot."

[Note: I also wanna give a word of caution to anyone looking to research these spirit vessels further. As traditional spirit pots can be beautiful and gruesome. Containing animal parts, blood, bones, blades of various kinds, and more. These images can be jarring to some, so go into any research you do knowing you might encounter these things.]

What is a goetic spirit pot/vessel:

So to quote Rufus "They Aren't Really "Spirit Pots"." These are spirits put in pots. And these pots are very comfortable spirit houses, or highly potent talismans. That is intended to be permanent or long lasting. So these spirit houses are made by including materia that aligns with the spirit you will hopefully be calling into the vessel. The vessel of choice should also be something that can seal, and if possible able to be marked with the desired spirit's seal.

Once a spirit is put into a pot, it becomes significantly more present in your life, as you are making them a permanent house here in your home. You can more easily access this spirit without grand rituals, and they can access you. There becomes less of a need for elaborate rites, as when someone has a spirit in a pot, they might just approach the vessel and speak to it when they're in need and give small offerings. Similar to the way someone might work with an enlivened statue.

What Goes into a spirit pot/vessel:

Its common to find dirt, herbs, stones, bones, and other objects in these pots (I've seen cards, knives, flowers, chains, matches, dice, and more). Oil, fat, and blood are also sometimes used. As well as the spirit's seal. It is also sometimes suggested to write out the purpose of the spirit you're calling and including that in the vessel.

I find that including blessed solomonic talismans is another potent option as well. Either using the whole charm, or by burning the talisman to ash and including that in the vessel. Putting in things like anti-witchcraft charms and such has also proven to be useful in a spirit pot for me. Once given to this spirit these worked objects becomes apart of them.

It's suggested to put grave dirt down first, then dirts that aligning with the realm the spirits operate in, and dirt from your local community or crossroads. Then a rock/stone over top. Followed by your other materia.

Making sure to awaken the spirit of each thing as you put it into the vessel, and having paid proper respects when gathering these things. As well as doing divination to make sure the spirit wants every object you intend you put in, this should be a clear Yes/No type of divination. This process of gathering materials during the proper planetary days and hours can take time, and it should. This is not a process to rush.

Making and Working a spirit pot:

The initial act of creation should be a grand one. Involving a full goetic rite. Rufus Opus gives a good praxis for this in the above videos. It's highly recommended to go through the act of casting a circle or hallowing your ritual space. I also suggest using a ritual knife during the rite, and wearing all white if possible (or another form of ceremonial garb).

When calling and approaching the spirit come with respect, respect for yourself as a magician and respect for the spirit giving you their time. This will run counter to some other traditional approached to goetic magic, but this will bring you the best results. When making the vessel for the fairy queen in the Book of Oberon you see this difference in tone when compared to other operations in the text.

When the vessel has been assembled it becomes time to ask the spirit to enter the pot. Offer the spirit gifts of liquor, fire, and favorable incense, and inform it you will continue to provide these things if the spirit enters the vessel and works for you. Unless you receive some horrific sign telling you "no" then assume the spirit has gone inside. Give the spirit an initial task to prove it's here in the vessel, then give it 2 weeks to work before returning the vessel. Let it rest and do it's task, and only call the spirit back to you if you're certain something went wrong in how the spirit was sent out. If the spirit is called back, it's task clarified, and it still doesn't work than you're vessel may be empty. Though if you just keep providing offerings eventually a spirit will call it home. Also, consider a form of passive divination to look for signs of spirit as well.

Working a pot might be different than working a typical talisman or goetic spirit seal too. Within Oberon there are a few taboos you're supposed to observe, such as not asking the spirit it's name or whether it's a woman or fairy. To work with this fairy you're also supposed to anoint your eyes with an oil special to her. So the spirit being bound might have specific expectations for how they are to be worked properly. Divination or knowing a skilled diviner is helpful in this when a text isn't clear on how to best work with a spirit.

Some pots might need to be continually fed to work their best, this should be done sparingly. Small offerings of candles, incense, and liquor are okay to give when putting the spirit to work. Save food offerings, animal offerings, ect.. for special occasions or when the spirit has done a lot of unpaid work for you. A fat spirit is a slow spirit, so keep them fed but not satiated.

Thoughts on the nature of goetic spirits in this context:

My personal experiences with working spirits this way has lead me to believe that these spirits inhabit the world around us and beyond us. Goetic spirits frequently being spirits of place or necromantic spirits called into these names. Rufus Opus will frequently refer to them as "nature spirits" and I've seen other goetic magicians call them "elemental" or "directional" spirits. Showing an alignment with place/location.

I compare this process of calling spirits by goetic titles to pinning a mask to a shadow. Spirits are happy to be known and receive offerings, and if someone is calling spirits under a certain name local spirits would be happy to fill that role. To no harm to the practitioner, in fact to their benefit. And maybe through this work the spirit will becomes more like the goetic name they're operating under.

If it did, it wouldn't be heavily influenced by fucking Greek magic, since Solomon supposedly lived thousands of years before that period.

Medieval monks, who really wrote the Ars Goetia, had a very well documented habit of assigning parentage of magical texts to apocryphal figures like Solomon to make them seem cooler or more powerful. Particularly to christian adjacent figures, since otherwise these books would be considered hersey.

Even the word Goetia itself derives from the Greek Goêteia, meaning sorcery, specifically sorcery utilizing chthonic powers, or the Underworld: Gods, Daemons, and the Dead.

Goêteia comes from the proto Indo-European word goos, meaning to mourn, cry, or to wail; it comes from ancient funeral laments and mourning practices.

Also, Solomon likely never existed, hate to burst your bubble, but there has been zero archeological evidence found to support his, or his "father" king David's existence. Unlike other real kings of roughly the same periods, like King Nebuchadnezzar II.

Even the fact that the magic circles within the Ars Goetia utilize the same coiled serpents and five-pointed stars that Greek goêteia uses, stemming from EGYPT and Egyptian practice, not some psudeo-biblical figure like Solomon.

But wait, there's more

Even the use of demons isn't Solomonic, nor is it Jewish or christian.

It's also fucking Greek.

The word demon itself derives from the Greek daemon, meaning earthly divinity (rather than heavenly/ouranic) or a messenger of the Gods.

It was taken and absorbed into early christian theology like many other concepts such as Tartarus due to early christianity rising in the same region.

Particularly the use of daemons in magic through evocation, or even invocation (calling them within yourself to become possessed, a hallmark of Daemonism and the Engastraitai) through ritual incantations of voces magicae and nomina barbara.

All of it is fucking Greek, no Solomon to be found.

I'll add a step further: even the use of Jewish aspects of magic within the Ars Goetia stems from Greek goêteia, as Greek goêteia was a syncretism of Greek, Jewish, Egyptian, and Mesopotamian magical and spiritual practices.

Fuck, just take a look at the Greek Magical Papyri sonetime if you don't believe it.

Hell, even take a look at the Coptic Magical Papyri, which was a syncretism of early christianity and what we would call "ancient Egyptian" religion and Magical practices:

See the similarities?

Solomon my ass.

☆ ☆ ☆

The Draconian Path has become known for its heavy-handed techniques, rooted in the Left-hand path tradition, imagery drawn from serpentine and Draconian mythologies around the world, and strong influence from the Typhonian tradition. When I first approached this path ten years ago, The Draconian Ritual Book was the first book I read on this subject. The focus of this review is to compare Asenath…

Solomonic Pentacles: Experiment 1:

✨💸💰 ROAD OPENER💰💸✨

Chalkboard Anatomy:

Pentacle, translated prayer, and biblical origin

Jupiter:

Using the pentacles and color of Jupiter (blue/purple), I used Jupiter energy to attract honor, glory and riches. (To attract/reach an audience that supports and respects my passions. “What is meant for me is mine.”)

Mercury:

Using the pentacles and color of Mercury (orange, mixed colors), I used Mercurial energy to open my roads and clear my paths so success, honor & glory can come into my life with ease. Also to make communicating easier (online or in person).

Process:

I worked this on the day of Jupiter (Thursday) in the hours of Mercury and Jupiter— alternately flipping the chalk board depending on the planet I was working with. Under the central burning candles I placed the paper pentacles of Mercury & spoke my intentions over the flame while visualizing the success I desired. I used stones/crystals and herbs connected to Jupiter, success, money, opportunity, mental clarity, focus, practicality and energy.

When I made my post about the types of spirits witches are likely to encounter, I got some comments saying that it was wrong of me to discourage baby witches from reaching out to demons. On the other hand, I’ve recently been getting a lot of hate comments on my YouTube channel accusing me of “leading vulnerable young people to the Devil.” Clearly, the subject of demons and their role in witchcraft needs some clarification.

As I’ve said before, witchcraft in and of itself has nothing to do with demons, and most witches don’t work with demons at all. If you don’t believe in demons, or if you do believe in them and don’t care to bring them into your practice, feel free to skip this post.

But, to be fair, some witches do include demonic forces in their practice, and find it to be deeply beneficial. If that sounds intriguing to you, read on.

First, let’s get some definitions out of the way. When I say “demon,” I am referring to dark spirits that are malevolent towards mankind and/or directly oppose the will of the gods. This concept is older than the Abrahamic religions, dating back to some of the oldest known religions. Working with demons does not mean working within an Abrahamic system.

With that said, it follows that not all demonic witchcraft is Satanic in nature. But in reality, contrary to popular belief, Satanists don’t work with demons at all.

The term “Satanism” was popularized by Anton Levay, the author of The Satanic Bible, who was an atheist. To this day, the Church of Satan is an atheist organization that denies the existence of both the Christian God and the Devil. For Levay and the Satanists who followed in his footsteps, Satan is an archetype or symbol that represents the parts of human nature demonized by Christianity, such as pride, individualism, and ambition. Satanists use this symbol in ritual, but do not actually believe in or worship Satan or any other higher power.

Anyone who calls on demons or devils in ritual, rather than simply using them as symbols, is not practicing Satanic magic. Devil worship is a Christian heresy, and has nothing to do with Satanism, paganism, or any other religion.

There have been historical cases of devil worship — allegedly. Most accusations of witchcraft during the European and American witch hunts included accusations of consorting with Satan, performing black masses, and other nefarious deeds. Most, if not all, of these accusations were fabricated, and the people accused were never involved in such practices.

Ironically, it’s not in witchcraft and folk magic (the magic of poor people), but in ceremonial magic (the magic of the wealthy elite) that demons have historically been called upon.

Ceremonial magic, which gets its name from its elaborate rituals, is the magic practiced by Aleister Crowley, the Hermetic Order of the Golden Dawn, and other prominent figures in Western occultism. Ceremonial magic is very heavily based on (appropriated) Jewish theology and practice, and most of the people who popularized it were culturally Christian. A major feature of ceremonial magic is the invocation and evocation of spiritual entities, including both angels and demons from Jewish and Christian lore.

For example, Goetic magic is a form of ceremonial magic that revolves around the conjuration of demons. Modern Goetic magic is mostly based on The Lesser Key of Solomon, a 17th-century grimoire that contains information on demonology. Like all forms of ceremonial magic, Goetic magic uses highly structured rituals with multiple sources of protection for the magician, including sacred geometry and the use of sigils. The idea here is that the magician is calling forth these demons into a controlled environment, where they have the upper hand. This allows them to deal with demons without putting themselves at risk. Even so, Goetic magicians would do well to remember the first rule of conjuration: never summon what you cannot banish!

Goetic magic is complex, dense, and not at all beginner-friendly. If you have an interest in this type of magic, I encourage you to begin by researching ceremonial magic in general. (Keep in mind that, if you are not Jewish, you will need to take care to avoid using appropriated Jewish theology in your practice.) Familiarize yourself with these concepts and perform a few evocations for more benevolent figures before you delve into the world of Goetia.

But surely deals with demons don’t only happen in ceremonial magic, right? After all, what about all those legends about people meeting the Devil at the crossroads and making a deal?

The story of the crossroad spirit who makes deals with humans is much older than Christianity, and this spirit is not always identified at the Devil, or even a demon. Several Greek deities hold this role in various myths, including Hecate, Hermes, and Pan. In several African Diaspora Religions, the Orisha Elegua is associated with crossroads. In Haitian Vodou, this role goes to the lwa Papa Legba. None of these spirits are evil, and in fact some of them are seen as protective figures.

American folk tales about meeting the Devil at the crossroads reflect a much older myth that has been adapted to fit a Christian worldview. The “Devil” in these myths behaves very differently from the Christian Satan, and witches who wish to work with this figure may find it useful to think of him as a separate entity. Author Aaron Oberon simply calls this entity “The Witch Father,” which seems like an appropriate title for someone who haunts crossroads and other liminal spaces and gives witches the gift of magic.

And that’s the thing. When it comes to working with demons and other “dark” entities, it all comes down to your intention. If you are setting out to summon the embodiment of evil, you’re setting yourself up for some serious spiritual mischief at best, and genuine harm at worst. But if you seek hidden knowledge, defiance of social order, and the healing power of darkness, you may well have a very positive experience — even if you call that entity by a name like “Satan.”

Resources:

The Satanic Bible by Anton Szandor Lavey

Southern Cunning by Aaron Oberon

New World Witchery Podcast, “Episode 102 — Evil” and “Episode 118 — The Satanic Panic”

Probably the Goetia, right?I’m not a Goetic witch though I’ve crossed patches with a few. I think it’s interesting and all, but I’m pretty stuck in how I run my magic.

Here’s a quote from a website“The Goetia, the primary source of goetic magic, is the book one of the Lemegeton, a collection of five books devoted entirely to the summoning of entities. The other four books the Theurgia Goetia, the Art Pauline, the Art Almadel, and the Artem Novem all describe various goetic magic operations, and provide a complete system of spirit communication.”

And just from my 2% of knowledge about goetic magic, I feel like a bible would be good? Or at least the book of psalms. That’s been used by…well, a fair amount of people, especially those dealing with angels and demons.

Maybe someone else with experience could comment in the notes and just check this post in a day or two…usually someone will chime in with a helpful addition!