SUMMONING SPIRITS
INTRODUCTION

In general, demons are merely spirits which are perceived as having an antagonistic relationship with the magician. reputations of particular demons are sometimes skewed by the religious whose interests may be vested in portraying any particular spirit as of malevolent or obstreporous in character. evocation is typically defined as calling on a spirit to enter into a magical containment area, often with the intention of having them manifest some kind of physical form or apparition. usually there are specific magical diagrams drawn on the ground or, in some cases, even in the air, which are supposed to have specific magical effects on the area surrounding the magician, the sigils, or a target of this effect. sometimes magical tools or "weapons" will be constructed, stolen, purchased, or procured through a traditional or symbolic means and used within the ceremony of evocation. sometimes these weapons or tools will be given magical names, develop personalities, or generally assist the magician in the ceremonial event. again, some great extent of the particulars here depends upon one's relation to the spirit being called. if one is an enemy of the spirit, then guardian spirits, gods, and allies of other sorts are sometimes enlisted (e.g. through enscription of their names and/or sigils surrounding one). if the spirit is friendly to the mage, then some kind of reception may be arranged, perhaps with eventual INvocation should preliminary acquaintance lead to a pact or agreement of coincident motives. Preparations there are many prescriptions for the development of magical ability and the construction or obtaining of magical tools for the summoning of spirits. there are even entire systems of magic dedicated to such exploits (e.g. Enochian, Goetic, Satanist). often the initial disciplines recommended for ceremonial mages are MYSTICAL in character. meditation, visualization, chanting, studies of classic works from the tradition of one's choosing, strengthening of will-power and communications abilities, and the development of some tentative presumptions on the nature of the cosmos and how one ought best interact with its participants are examples of such disciplines. at some point rudimentary magical activities are also studied, and experiments with divinatory devices such as astrology, tarot, mirror-gazing, crystal-skrying, runes, i ching, geomancy, or a general familiarity with signs and symbols is valuable to undertake. not only does this strengthen one's connection with *activity* in nonphysical realms, it also assists the development of scrutiny, careful observation, insight, the symbolic patterns and conceptual commonalities of the occult history of your heritage or tradition if any, and a personal system of symbolic significance (however complex) through which the denizens of the spiritual world (gods, spirits, demons, djinn, elementals, etc.) may approach you (either through the influence on the physical world or in a direct communication of imagery to the mind of the mage). the thorough magician will develop and empower or discover the power of hir magical tools. these may be ritual wands, amulets, necklaces, spheres, statues, books, boxes, or almost any other kind of device which is able to be put to use in symbolic or physical action. some traditions of magic provide names to these magical 'weapons' (they are called weapons amongst the most insecure ceremonialists who tend to think of everything in terms of armed struggle -- it fits with the modern video-arcade mentality, it seems), and some magicians engage interactions with the ritual tools themselves as a part of the ritual. discovery of one's tutelary divinity or divinities (in some tradition called the Holy Guardian Angel) may also be a valuable precursor to any kind of serious or dangerous magical activity. the fostering of any kind of magical allies, servitors, imps, or totemic mascots of the World Between may be of extreme value later on. Summoning eventually you or your sources of authority may deem it advisable to contact spirits whose unfamiliarity will inspire you to choose evocation as a method of summoning rather than the invocation (this latter is usually reserved for those intimate spirits or divinities with whose energy you are quite comfortable and welcoming). at this point it would probably be best to start with a spirit somewhat neutral unless you are a participant in the Satanist tradition of conjuring up the biggest, most powerful and dark spirit imaginable and seeing what happens (I can recommend this as a phenomenal experience, but I'm a thrill-seeker). if you are prone to feeling a need of defense in the presence of spirits, then your appearance and mode of behaviour, how you have prepared your consciousness, the time and place of your contact, the manner in which you summon them, and of course the way in which you address them once they HAVE arrived will necessarily vary. the most insecure will be decked out in their most precious robes, covered in symbols of protection (such as the names and identifying sigils, colours, numbers, etc., of their tutelary spirits and gods). the ritual area may also be so carefully prepared, either as a battle-ground in which one prepares for a hostile adversary (like in traditional Solomonic Goetic evocations), or as a sumptuous reception area for a visiting dignitary from another dimension of the spiritual world. traditionally, knowledge about that being one is intending to summon is thought to provide a buffer of defense against any antagonism they may bring to bear. especially their name and/or weaknesses (if any) will be of significant use within a magical confrontation. knowing the name of an adversary as a form of defensive potency is popular in many magical traditions. it is presumed to afford a certain amount of influence upon the being whose name is known, sometimes so much so that the proper vocal vibration of a name can instil caution or fear in open adversaries. having some sort of plan in mind for the ritual is always of benefit, and a good number of magical instructors may recommend from the beginning constructing some sort of a diary or journal for the purposes of reflection and the recording of the detailed results for future reference and posterity. these "magical records" or "books of shadows" have a rather more exalted status within the ceremonial community (by virtue of their association with scientific logs) than is probably deserved. some find it valuable to include more than just themselves and the summoned spirit in the ritual enterprise. whether functioning as a scryer into the spiritual world (especially if the magician themself is not prone to such skill) or as a ritual associate and assistant in case of problems, sometimes a great number of others are present during the summoning of particularly honoured or feared spirits.

PS THIS IS NOT MY WORK, BUT I CAN’T RECALL THE SOURCE RIGHT NOW.
PEACE, ROMANA