“External” Goetia

We have discussed repeatedly, the “goetic” component of the Western path of mental development consists, above all, in liberation from destructive forces through identifying, externalizing, and transcending them.

The Traditional approach consists in the combination of “internal” work of self-analysis and self-organization of the mind with “external” Ritual activity. Namely, the Magus’s work on the mind proceeds in two broad ways:

1) from within the mind and

2) by externalizing the mind’s matrices in the form of apparently external phenomena.

And whereas the first approach is now widely developed and used, the second is at best mentioned as a “relic” of a dark past, and at worst branded as “superstition” or left to the sorcerers. Nevertheless, the notion that the ego can be “cleansed” or “defeated” by the ego itself greatly simplifies and distorts the picture. Indeed, the Traditional conception of the cosmos of the mind reasonably insists that the personality, the “day Me,” is only a small part of the psyche, and its claims to mastery or domination in the psychocosmos are no more than childish overconfidence.

That is, all the personality can do is form the proper intention for development, but for the actual ordering of the psychic cosmos it lacks both the proper authority and sufficient power. That is why activating Higher Matrices — theurgical practices — and the cleansing the mind — goetic methods — are necessary.

At the same time, “internal” practices most often allow one to perform only part of the Work, since working with matrices in that environment depends heavily on the available energy of the mind: the more firmly rooted matrix gains dominance in the psychocosmos, and, unfortunately, destructive structures often have a considerable advantage in that regard. To achieve Cleansing or Awakening by internal methods alone, the mind must possess extraordinary honesty, discipline, and large energy reserves — and it is clear that meeting even one of these conditions is rare (especially for those so eager to call themselves “Magi”).

At the same time, by achieving the externalization of an active matrix under controlled Ritual conditions, the practitioner gains

1) an “egalitarian” interaction between the “small” personality and a matrix far greater than it;

2) energization by connecting through analogical links between the matrix’s manifestation in a given mental stream and its “absolute” bearer — the corresponding deity, angel, demon, etc.;

3) a clearer view of the matrix’s connections with other components of the psychocosmos, the level of its “rootedness” within it, the scale of its influence, and so on.

The Magi of the new era, wary of traditional goetic operations, nevertheless emphasized theurgical methods, especially the Abramelin Ritual, which is now often considered virtually the key to all development.

Indeed, if carried out fully, this ritual allows:

1) externalizing one’s ideal matrix, one’s “higher archetype,” the individual Logos, in the form of the so-called “Holy Guardian Angel”;

2) creating for it a vortical “body,” that is — fixing its manifestation, which then allows one to use this “conversation” as a reliable guide on the Way of development;

3) establishing a connection between this individual Logos and the Absolute source of mind, thus guaranteeing the reliability of that guide.

And if the first step of this Quest can be conducted “from within” the mind, the second and third stages demand extraordinary honesty and clarity of mind almost unattainable for an ordinary person; therefore, when performed “internally,” the majority of “conversations” end either in the personality talking to itself (like Mister Fix in the old cartoon), with its complexes and projections, or in a dialogue with a predator or parasite.

In other words, it is not enough merely to attain the “feeling” of the Presence of the “Angel”; one must see it and gain physical proof of its manifestation and also be convinced of its purity and of a connection with the Divine primal source. Only in that case is the chance of not being deceived (or of deceiving oneself) greater than zero.

The same holds for Goetic Rituals: the demon must be seen and bound, and only then is there a chance that it is the operator who transcends the demon’s influence, rather than the demon leading the operator.

It is clear that the risk of deception exists even when the Ritual is conducted “externally”; however, this method provides a double safeguard:

first, such Rituals are usually technically complex enough, and therefore greatly reduce obstacles from mental laziness and laxity, and,

second, the requirement for physical manifestation of the summoned power introduces a major complication in the form of the need to accumulate large amounts of energy, along the path to which many weaknesses and whims naturally “fall away.” Indeed, grueling practices are not masochistic displays among Magi, but a means to discipline the mind and to establish in it a more or less correct hierarchy of values.

Unfortunately, the work of freeing the mind is not a “going from glory to glory”; it is heavy and exhausting labor, with setbacks, blows, and disappointments, and only by passing through it step by step does the mind surpass its limitations, move beyond a single path, and achieve the actual manifestation of its original unclouded potential — the Great Spirit.