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OTHER TITLES FROM NEW FALCON PUBLICATIONS
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Ceremonial

&

Magic

The Power of Evocation
by
Joseph C .

L i s i e w s k i ,

P h . D .

N E W F A L C O N PUBLICATIONS

Please visit our website at http://www.newfalcon.

T E M P E , A R I Z O N A , U.S.A.

Copyright © 2004 by Joseph C. Lisiewski, Ph.D.
A l l rights reserved. No part of this book, in part or in whole, may be
reproduced, transmitted, or utilized, in any form or by any means,
electronic or mechanical, including photocopying, recording, or by any
information storage and retrieval system, without permission in writing
from the publisher, except for brief quotations in critical articles, books
and reviews.
International Standard Book Number: 1-56184-197-8
Library of Congress Catalog Card Number: 2004108844
First Edition 2004

This story is based on true events. Names and locations have been
changed when necessary to protect the identity of the participants.
Cover design and illustration Linda Joyce Franks
(illustration of the "Devil" from the artist's Tarot in progress)

The paper used in this publication meets the minimum requirements of
the American National Standard for Permanence of Paper for Printed
Library Materials Z39.48-1984

Address all inquiries to:
NEW FALCON PUBLICATIONS
1739 East Broadway Road #1-277
Tempe, AZ 85282 U.S.A.
(or)
320 East Charleston Blvd. #204-286
Las Vegas, NV 89104 U.S.A.
website: http://www.newfalcon.com
email: info@newfalcon.com

Dedication

T

his book is dedicated to Christopher S. Hyatt, P h . D .
as a token of my respect and gratitude for the friendship and personal instruction he has unselfishly
given me throughout so many years; and to my first mentor in M a g i c , D r . Francis Israel Regardie, w h o g u i d e d me
in the Secret W o r k throughout the last fourteen years of his
life. In the end, his greatest gift to me was his friendship.

Table of Contents
Introduction

by Christopher S. Hyatt, P h . D .
& S. Jason Black

11

Chapter One

The Purpose of this Book

25

Chapter T w o

History of the Grimoires for the
Practitioner
Magical Propositions and A x i o m s f o r
Success and Survival

Chapter Three
Chapter Four

31
72

The Fourth Book of Occult Philosophy
and the Heptameron—Their History,
Purpose, and Power

119

Chapter Five

The Heptameron Operation—Pulling It
A l l Together

130

Chapter Six

H a n d l i n g the Success and Dealing w i t h
the Slingshot Effect

192

Suggested Reading List

199

Illustrations
WARNING!
Figure 1

The Circle of A r t

160

Figure 2

The Pentacle of Protection and
Obedience

173

Figure 3

The Magical Sigils and Images of
The Lord's Day

198

Figure 4

The Magical Sigils and Images of
Monday

200

Figure 5

The Magical Sigils and Images of
Tuesday

202

Figure 6

The Magical Sigils and Images of
Wednesday

203

Figure 7

The Magical Sigils and Images of
Thursday

206

Figure 8

The Magical Sigils and Images of
Friday

208

Figure 9

The Magical Sigils and Images of
Saturday

210

P

L E A S E R E A D THIS C A R E F U L L Y ! This w a r n i n g i s
given in earnest. It is not like other gimmicks meant
to sell a book. Y o u n o w stand at the opening of a
portal that w i l l lead to personal power! If y o u decide to
undertake what is written herein, y o u begin an incredible
journey that can lead y o u to material fulfillment and magical power. It is a book that describes the evocation of long
forgotten spirits; beings w h o have as much objective reality as y o u do. But it contains much more than that. It w i l l
enable y o u to design your o w n occult system of personal
development w h i c h is the only k i n d that can truly w o r k
for the i n d i v i d u a l . Y o u are warned that by following these
instructions y o u will produce the magical phenomena described, and can most certainly succeed in obtaining your
heart's desire. In short, y o u , dear reader, may very w e l l
have your wishes fulfilled. But there is an o l d admonition
concerning wishes w h i c h y o u w i l l do w e l l to heed as y o u
read and work from this strange text: "Be careful what y o u
w i s h for, because y o u just may get it!" M a r k this charge
well!

9

Introduction

D

r. Joseph C. L i s i e w s k i first met w i t h D r . Francis
Israel Regardie d u r i n g the week of October 8-13,
1973. Joe flew from his home in Selinsgrove, PA to
Studio C i t y , CA to meet the w o r l d famous Occultist; this,
the result of a two-year correspondence that h a d passed
between them. They spent those days at Regardie's home
at 7332 C o l d w a t e r C a n y o n A v e n u e . A m o n g the m a n y
subjects discussed, Francis had confided in Joe (and in myself) that in all of his years in the occult, he never knew of
anyone w h o had attempted the A b r a m e l i n Operation as it
is given i n the Book of the Sacred Magic of Abramelin the
Mage. Regardie went on to say that those w h o d i d attempt
the operation always m o d i f i e d it in one w a y or another,
causing h i m to be extremely suspicious of their "results."
This idea of altering the magical operation left a marked
impression on Joe, w h o told me years later that it was this
one statement of Regardie's w h i c h later formed the basis of
his belief—and later experimental verification—that systems of magic must never be altered or m i x e d . Put quite
simply, this is the basis of this w o n d e r f u l book: f u l l and
completely unaltered Magic.
A l t h o u g h Joe and I began corresponding in A p r i l 1985,
a month after Regardie's death, our first face-to-face meeting d i d not occur until A p r i l of 1986, approximately 13
months after Francis' demise. He flew to Phoenix from the
East coast. I p i c k e d h i m u p , took h i m to my home in
Sedona, A Z , and our intense magical times began.
D u r i n g our early correspondence, Joe stated to me that
he was one of Regardie's students as w e l l as his alchemical
consultant. W h i l e I normally w o u l d have been cautious of
such claims from most people—even likely to reject them
77

12

Joseph C. Lisiewski, Ph.D.

outright)—I knew of Joe through Francis before he knew of
me, as Regardie had talked to me about h i m a number of
times. Indeed, I was present at Dr. Regardie's home d u r i n g
several of their marathon telephone discussions.
Privlately, Francis told me that Joe was one of the few
students of the occult w h o he respected. He " k n o w s his
stuff!" he said, "...particularly in the areas of alchemy and
evocation." He also confided in me that Joseph L i s i e w s k i
had attended Frater Albertus' school of alchemy, and was
one of the few students Frater Albertus respected greatly.
In fact, Joe had completed the entire seven year cycle of
alchemical instruction in six years (1975-1980).
T h u s , Joe became part of the inner alchemical circle
w h i c h included some of the Dallas people (such as Hans
N i t z e l ) , along w i t h D r . Regardie, and of course, Frater
A l b e r t u s himself. A l l of them communicated regularly
w i t h each other, sharing the results of their secret alchemical experiments.
As y o u m a y k n o w , D r . Regardie became a strong
supporter for physical alchemy. That is, he s i m p l y didn't
see it as Jung and others saw it—as a form of archetypal
p s y c h o l o g y — e v e n though Regardie's earlier book on
alchemy d i d originally support that view. Time and direct
experience changed Regardie's stand on the matter. L i k e
Joe, Francis also had his o w n alchemical laboratory, in
w h i c h he carried out a number of both basic and advanced
alchemical works. In fact, as Regardie personally told me
and a few others, it was actually an alchemical experiment
that put h i m into the hospital, and was the causative factor
behind his emphysema. Joe later criticized Regardie to his
face for doing this dangerous experiment in closed quarters without proper ventilation.
Beyond this, Regardie later confided to Joe what actually happened as a result of that experiment. This is what
Joe told me, as Regardie explained it to h i m :
Francis' lung condition was not due to his years of smoking, as he first told me and everyone else. The fact of the
matter is, he quit cigarette smoking in his 40's, and took
up a pipe throughout his 50's, which he then gave up.

Ceremonial Magic

13

As time passed, and we became closer in our alchemical and magical work, he finally explained that his lung
condition—and the need for an oxygen tank—was not
due to his years of smoking. He told this to people as a
dodge: he didn't want to have to explain the real reason.
He further told me that he did not have emphysema at
all. Instead, his lung condition was caused by an alchemical experiment gone bad. Specifically, he was calcining
Antimony Trisulfide ore. This ore, coming directly from
a mine, contains naturally-occurring arsenic compounds
that must be removed through a special calcination process. He did this same experiment many times before in
his small shed; but this time, instead of leaving during
the lengthy purification process and only checking on it
intermittently, he remained inside. The arsenic vapors
caused him to nearly pass out. He was unable to breathe
as well. He made his way the few feet back to his house,
and called for medical attention.
In the hospital, his lungs were determined as having
been "burned" badly by "some caustic agent," as he explained to me. The condition deteriorated as he got
older. Not only was he adamant about not explaining
this to others but, for some reason I could never fathom,
he would not publicly admit to his involvement in physical laboratory alchemy either. Hence he made up the
story of having emphysema as a result of smoking.
Returning to Jung's w o r k and physical reality: W h i l e
Regardie respected Jung's work, insights, and metaphorical model, in the end he abandoned Jung's methodology as
being extremely flawed, and chose Reich's psychotherapy
methods instead. Here, again, we see Regardie accepting
the physical over the metaphysical—and this is one reason
he admired Joe. For not only was Joe performing magical
evocation and d o i n g real alchemical experiments, he was
also being educated as a physicist at university while yet
carrying on his o w n scientific w o r k : a p p l y i n g what he
learned to his o w n ideas in physics.
Both Dr. Regardie and Dr. L i s i e w s k i d i d agree on the
fundamental issues underlying the practice of magic. One
point that was extremely important to both was that there
is no such thing as " M a g i c k Without Tears." To them,

14

Joseph C. Lisiewski, Ph.D.

Magic is serious business; and considering h o w difficult it
is to perform a genuine ritual, and h o w exact results of
even serious ritual and ceremonial w o r k are in large measure unpredictable, both Regardie and Joe felt that what
most people called a "magical r i t u a l " is, in fact, nothing
more than an exercise in futility and ego gratification. Joe,
Regardie, and I w o u l d often smile at what most people
called " M a g i c , " and that included Crowley's Gnostic Mass
and adorations. In our v i e w , these performances are not
true magic but, rather, mysticism interlaced w i t h religion,
and placed w i t h i n a framework meant to elicit a scandalous reaction from the general public. Regardie, Joe, and
I felt—and Joe and I still do—that this is particularly true
of those i n d i v i d u a l s w h o identify themselves w i t h the
N e w Aeon—where magic is nothing more than a wateredd o w n form of Christianity. In fact, neither C r o w l e y nor the
so-called " N e w A e o n " provide m u c h credence for hardcore M a g i c . D r . Regardie w o u l d often say to me that the
N e w A e o n a n d the N e w A g e were co-extensive, and
referred to it as "Cosmic Foo Foo."
This v i e w d i d not make D r . Regardie p o p u l a r w i t h
m a n y of the Wicca people nor w i t h the O T O , w h i c h
Regardie supported, nonetheless, out of his commitment to
his memory of his G u r u , C r o w l e y . In fact, to this day,
while it was Regardie w h o helped bring C r o w l e y and his
w o r k into the public eye, most high-ranking members of
the O T O despise Regardie for h a v i n g p s y c h o l o g i z e d
C r o w l e y , as he d i d in his biography, The Eye in the Triangle.
W h i l e it is true that Joe practiced G o l d e n D a w n Magic
for many years under Regardie's direct tutelage, and was
both a member and officer of Crowley's A . \ A . \ , he found
both systems of magic to be utterly lacking in accomplishi n g what he wanted: reliable results. This is where D r .
Regardie and Joe disagreed, as Regardie was highly supportive of the Golden D a w n . Yet their disagreement only
strengthened their friendship. It d i d not end it, as the history of Magic has shown is almost always the case.
My v i e w is that whatever disagreement there was
between them was due to a confusion between initiation
ritual and the techniques of practical magic. Joe is not

Ceremonial Magic

15

given over to the p o m p and pageantry that underlies
G o l d e n D a w n initiations. Francis was. It is important to
remember, however, that both Regardie and Joe agreed
completely that the o l d grimoires were the key to functional, practical, and verifiable magic.
Regardie w o u l d always tell me h o w beautiful he found
the rituals of the Golden D a w n , both the initiations and the
religious-type rituals such as Corpus Christi. (Joe couldn't
have cared less. H i s position was, and is, intensely practical, always looking for the underlying principles—just as a
physicist should!) H o w e v e r , w h e n it came to practical
magic and the accomplishment of a given end, Regardie
always fell back on the older, more complete systems as
represented by the older Grimoires.
There existed yet another basic disagreement between
Regardie and Joe, and that was the nature of the beings
evoked to physical manifestation through the act of evocation. Regardie felt the nature of the demon being evoked to
manifestation was psychological, thus favoring Crowley's
view as given in the Goetia. He also preferred the use of the
f u l l Qabalistic theory in an evocation, once again, as
C r o w l e y gave in the Goetia. For example: that the number
of candles, the color of the candles, etc., must correspond
to the planet the d e m o n is under. Joe, however, never
favored this, arguing that the O l d System—the grimoires
themselves—very rarely call for any such significance. In
fact, Joe argued that the Grimores have their o w n requirements, and very few of them are Qabalistically-based. An
example of this can be found once again in the same Goetia
concerning the times for evoking a demon of a given rank.
In this scheme, Qabalistic Planetary H o u r s are not used.
Instead, a different set of times for evoking a being of a
given rank are presented. In both my o p i n i o n and Joe's,
Francis' stance here again was a reflection of his dedication
to Crowley.
At other times, however, Regardie told Joe and me that
he was actually uncertain as to the nature of the evoked
beings; and yet still there were other times w h e n he felt
they were objective beings. Put simply, Joe d i d — a n d s t i l l —
views the beings manifested through evocation as being

16

Joseph C. Lisiewski, Ph.D.

purely objective in nature, and refutes their psychological
basis completely.
Regarding alchemy, Joe explained to me that Francis
was responsible for getting h i m into the in-residence,
seven-year cycle of alchemical instruction at the Paracelsus
Research Society. As Joe explained,
It was in October 1974 that Regardie and I discussed the
issue of alchemy, and my interest in it. I told him of the
basic experiments in alchemy that I had already conducted at that time—which came from Rosicrucian
Order A M O R C instructions. Francis insisted that as I
was a physicist in the making, it was vital that alchemy
be brought under the aegis of the Hard Sciences, and
strongly lamented the fact that he had not gone this
route himself (he was very interested in chemistry, and I
sense he would have liked to have become a chemist instead of pursuing the career he chose.) As a result, he informed me of Frater Albertus and PRS, and asked me if I
would be willing to enter the seven-year cycle of instruction. I immediately agreed. Regardie then contacted his
very good friend Frater Albertus, and made the arrangements for me to begin with the Prima Class (first year
class) in February 1975.1 completed the seven-year cycle
in October 1980 after 6 years, having taken two, twoweek classes back-to-back in 1978 (the Quarta and
Qunita classes.)
There is much, much more that I can say and reveal, as
Joe was—and is—part and parcel of the modern history of
magic. At the time of this w r i t i n g , he is 55 years o l d ; and
like myself, has been involved w i t h serious magic for w e l l
over forty years now. H o w e v e r , as I have stated, he is
absolutely unlike most practitioners. He is for real. He
knows his material, and practices what he writes in this,
the first of his many books to come from his publisher
N e w Falcon Publications. I w i l l n o w pass the ball to my
associate S. Jason Black.
— Christopher S. Hyatt, Ph.D.,
June 2004

Ceremonial Magic

17

If T h e r e A r e Spirits In Y o u r H e a d ,
I H a v e A Bridge In B r o o k l y n For Sale, C h e a p

" A n y sufficiently advanced technology
is indistinguishable from magic."
— A r t h u r C. Clarke
One of the most recurrently frustrating features of my
involvement in esoteric groups for the past thirty years is
the irritating, and seemingly inevitable, tendency of people
to simplify esoteric practice to the point of eviscerating it.
In largely Protestant A m e r i c a , even C h r i s t i a n i t y — a
religion already simple w e l l past the boundary of stupidity—has been reduced from the elegant ceremony of
Catholicism and the Episcopal church, to congregations
w h i c h merely sit in pews to be yammered at or, at most,
driven into (often fake) hysterical fits in a Pentacostalist
hall.
In a culture already used to lazy superstitious religious
traditions, and almost completely alienated from ancient
esoteric practice, it is no surprise that even the most serious occult streams have suffered from this tendency.
Since I began by studying alone in the M i d w e s t , f i n d i n g classic sources o n l y w i t h great d i f f i c u l t y , I was
shielded from the m o r a l i z i n g and "blandizing" that was
already taking place in movements like Wicca by the late
1970's.
One of my first encounters with this phenomena came
early in my involvement w i t h an occult order after my
move to Southern California in 1978. A man was in conversation w i t h another about the Goetia (the Lesser Key of Solomon) and I overheard h i m explaining that "the magic circle
can be anything y o u want it to be. Pretend you've laid out
the circle while putting on your belt if y o u want to."
A n d this was in a Crowley group, at that time, about as
hard-edged as y o u could get short of one of the Satanist
orders. This same group, however, for some considerable
time, met twice a week to experiment w i t h John Dee's
Enochian system, so there was still serious practice occur-


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