Notes on Invocation

This series of short notes about the method and practice of invocation were written by me
a few months ago. The first part, being a series of steps for invocation, was quickly jotted down
while waiting for a meal at a restaurant and was done for a student of mine to better understand
the basic procedure. The following explanations in the article were written a few weeks after
that when I decided that I might post it here, so that the actual details could be better understood
by the average reader.

This not intended to be an in-depth explanation of the practice of Invocation, as that

should be learned as an apprentice while working with a master Magician. There are dozens of
minute details all key to full success with invocation that can only be learned from practice
alongside a teacher. So why then would I bother posting this? Because I am sure that a number
of people who will come across this article have done invocations before, and will do them in the
future without proper guidance from a teacher. Thus, this short article can be viewed as a safety
precaution, so that even if you don't do it 100% right, at least you will do it safely and with a
measure of success. As always, if you have to do a ritual and need some help with a few minor
details you can always email me, but do so knowing that if you don't have proper training you
will get an ear full!
Notes on Invocation

Preparation:

1. The Magical bath or blessing in water

2. Robing

3. Putting on of magical regalia

4. Arranging of Temple

5. Lighting of Incense

Ritual:

1. Let the magician give an adoration to the deity of concern or if not to a specific deity, then to
the higher self or the Divine within.

2. Banish the energies of the room by suitable method according to magician’s inclination and
ability. Let him banish by; a) Prayer, b) ritual, c) Kabbalistic formulae, or d) magical
intonations, depending on his need. If he is particularly mature, then he can simply banish the
energies with Will alone and continue to the ritual.

3. Consecrate the room. He may use incense, circumambulations, prayer, magical formulae and
kabbalistical utterances according to his need and maturity.

4. Formulate the working space. This is best done by circumambulations and magically charging
the circle.

5. Should the magician feel the need, he may call upon the guardians of the quarters according to
his religious beliefs for protection during the ceremony from outside influences. He may also
offer up a prayer for protection, or resort to magical tools such as the Magic Mirror to ward of
foreign influence.

6. It is good to sit before invocation proper and either ritually cleanse self with the elements by
waving fire and sprinkling water, or directly with the accumulations depending on inclination
and need. This is not necessary, but helps if invocation is being done by itself as a stand-alone
magical operation.
Invocation:

1. The magician should give an initial adoration to start the invocation, and it should be short.

2. Give oration declaring the intent of the magical operation, namely to invoke the God desired.

3. The magician then continues to invoke the sphere of working of the deity according to
magical rule and natural law. Let him use circumambulations, magical formulae, god names and
kabbalistic utterances as he sees fit for this. The simplest method is that of giving a specific
oration focused on the sphere of working, and then proceeding with circumambulations
according to the sphere’s qualities to magnetically draw its vibrations into the working space.

4. Let the magician continue with the ritual in giving adorations and vibrating magical formulae
as if the deity is separate from himself. There should be much prayer and supplication combined
with intense devotional praise.

5. The magician should then spiritually draw the force of the divine Being into the working
space according to the above mentioned methods and start identifying the consciousness with
that of the invocation.

6. The Magician should ritually merge into the deity and formulate its God-Form about himself
in the aura as if it was truly he. He and the god are One.

7. Give a proclamation of divinity speaking as the deity and establishing the authority in the
Universe, namely the astral worlds and the four quarters.

8. Meditate upon the new state of exaltation, which should last at least 10 minutes, and
preferably 30 minutes or more.

9. Banish and close the ritual

10. Strive to maintain the exalted state for as long as possible.

Concerning the invocation of all deities other than the Higher Self:

The magician must strive to make the working space as complimentary an atmosphere as
possible to the God-Force which he intends to invoke. Regardless of religious disposition, the
deity should be invoked according to its own understood religious symbols and names. To do
otherwise may result in a degradation of the ritual or confusion. It is of course possible to work
in this manner by, for example, invoking the Greek God Zeus in name and image, but employing
all of the ritual methods and symbolism of the Jewish Kabbalistic paradigm under the
corresponding god name such as El and calling upon the force of Chesed. However this can
result in obvious confusion, for the greek God in some past-times may resemble the energies of
Chesed (Jupiter), in others of Netzach(Venus), in others as Chokmah(Heavenly Father) and in
others as Geburah(Mars). Rather, the magician would find much more success and coherency if
employed the traditional greek God Names and hierarchy to establish the exact force that is
desired for invocation. Still, this is only successful for those magicians who completely and
practically (not just theoretically) understand that the essential forces employed in the process of
any ritual are essentially the same regardless of the name the religion gave to them. However,
should the magician have a strong religious bias, which is not altogether a bad thing, so that it
would make him uncomfortable to employ names of other religious creeds, then he may continue
with an invocation that has not been specialized for the deity in question but rather employs the
forces of his personal religion, regardless of whether or not this will degrade the end result.

The Temple should be decorated, should religious bias not interfere, with the according
decorations to make the mind remember the deity. It is particularly good if the magician can
work out a way in the ritual to interact with any such objects for the sake of the invocation. Thus
for an invocation of Shiva it is good to have properly placed in the circle (always in balance with
each other) the 10 weapons which he carries in his 10 arms, and should he be brave enough to
even employ snakes in his ritual (sacred to Shiva) he may find some very interesting reactions
among them and their effect in the ritual itself!

Some observances to be followed:

The Magician should not jump from one deity to another invoking many different forces in a
short period of time. Such a person has little discipline and does not understand the purpose of
an invocation. It does not serve as a temporary “magical high”, but is a powerful tool of self-
mastery in which the magician masters a certain sphere of the Universe by invoking the being
which embodies it. The magician should pick one deity to work with and invoke over the
process of several months observing at least monthly invocations if not weekly. He should be
concerned with studying all the appropriate literature and scripture relating to the deity, and
should he have no religious bias he may devote himself to that deity in prayer and supplication
during the period of invocation. The invocation is always going on in subtle ways, but climaxes
in the rituals.

Should the magician be adept at the science of the stars, he can arrange his magical invocations
accordingly. If he is only invoking for a month, then he can arrange the entire time of the
invocation around the profitable star, for example if in the month of June there is very fortunate
and powerful Jupiter in the sky, he may work the entire month of June with this force for
particularly good results. If he is to work for several months with one force, then it is profitable
to time it so that the last week or two of invocations occur during an exaltation of the
corresponding astrological figure so that there is a definite climax. It is good in such a case to
stand facing the direction in which the star is during the ritual. This all helps, but is not
necessary for success. In general, any magical ritual will also be more effective if done during a
full moon, due to the intensity of the ethers.

It is good to have an overall diversity in your invocations. For example, do not spend an entire
year invoking one deity, but rather invoke 3 or 4 deities throughout the year that all balance each
other out. This is not the case with a particularly religious person who is only concerned with
the union of the personal God. Such a person may never invoke anything other than his personal
God or his Holy guardian angel, or his Higher Self.

Notes on the general invocation:

The general invocation is the operation traditionally done before a formal magical
operation such as evocation or magically working upon the universe. This can be either the
invocation of your personal God, or of your Higher Self. This is an invocation of your essential
concept of God, which should be universal for the sake of practicality. This is a general
exaltation of the mind, which is necessary for any in-depth magical operations unless the
magician can enter into a state of God Union at will. A magical operation should always be done
from an exalted state of identity with the Divine. The general invocation can be done by itself or
in conjunction with other acts. Its essential purpose is to raise the consciousness and call down
an intense amount of astral light into the soul.

Signs of success:
After the months spent in invocation, the magician will be able to conclude his success if
he can, at anytime according to his own Will, call upon the consciousness and power of the deity
at Will. He can even communicate directly with this being through intuition if he desires. In
astral projection, he will be able to enter into the sphere at Will and will be recognized as a God
Therein.

During the invocation period, the magician may have Darshana (visions) of the deity in dreams
and in meditation. Most of the time, the Deity will give specific directions for its invocations,
which should be followed to the letter. Miraculous phenomena may occur in the temple or
working space both during and outside of rituals. Spiritual messengers may come and go, saints
and prophets of the deity may appear, other initiates may come and give further instruction, and
in some cases the God itself may manifest physically and grant his Darshana to the magician.
The physical Darshana is easier achieved by years of devotion and yogic practice, but
nonetheless may occur during the comparatively short invocation period.

In the words of the Chaldean Oracles, “INVOKE OFTEN!”

~H.Frater Veos

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