Most of The Ars Goetia readers, if not all, are much more interested in what they can get or do by using it than in its origins. But how did it arrive to our days? What, or who, are the subjects in the book? Why 72 and what do their classifications mean? What can their depictions say about them? A lot of questions remain, and it is the aim of LeMulgeton: Goetia and the Stellar Tradition to point towards where some of those answers can be found.

Throughout the pages of this work, the author attempts to relate both Lemegeton and Mul.Apin (a Babylonian compendium that deals with many diverse aspects of Babylonian astronomy and astrology), attributing the Goetics to the Sumerian Constellations (which include single stars and planets) neglecting the prose’s linear flow for the sake of mythic astronomical approach. For that, the author analyzes every possibility – similarity in names, coincidental depictions, mythological attributions and even Constellations’ modern names – following the order in which the demons are presented in Lemegeton. This associations are not to be taken dogmatically though, but rather serve as a pragmatic working table to stimulate contemporary magicians to further develop knowledge and practice on these matters. Mul.Apin and Lemegeton are apophenic (and pareidolic) maps whose sole intent is to serve as a medium for keeping alive a knowledge which is probably as old as human nature. Therefore, those associations are temporary, ever revolving, just like the stars they are about.

The aim of LeMulgeton: Goetia and the Stellar Tradition is to attend a call and to re-establish a long lost connection with the Elder Gods.


Table of Contents:

Foreword
The Rejected Gods
The Seventy-two fold Key
Godhunt
The Tarot
Later Middle Eastern Traditions and their Influences
The Fixed Behenian Stars
Crowley, Grant, Lovecraft and Others
The Stellar Kabbalah
Prospects
Afterword
Appendix (Planisphere)

 

You can read a sample chapter here, and check some pictures here.

 

Specifications: 106 pages, 135 g. paper. Octavo size, soft cover bound in faux crushed leather with black end papers (140 g.). Cover hot-stamped in grey with the LeMulgeton logo. Hand-sewed spine. 300 hand-numbered copies.
The first 59 copies are presented in a black rugged folder, sigilized in silver with the Orion constellation and wax-sealed with the Nox Sine Occasu seal. These 59 copies will also have a digital version of the book included in the price.
Regular edition €20 (plus shipping)
Folded edition €35
(plus shipping)

 

The author, Leo Holmes, has been studying and practicing magic for over fifteen years, dealing mainly with Chaos Magic and Thelema, but also being initiated in Umbanda, Candomble and Jurema cults. His studies and research made him realize that many Goetic spirits bear the names of ancient Middle Eastern gods and in past these gods had planets and stars attributed to them. LeMulgeton: Goetia and the Stellar Tradition is the result of six months of studying Mul.Apin and trying to reconnect each of its asterisms with the Goetic spirits.

 

Well, from what I can recall, my first contacts with the occult happened by means of books from Eliphas Levi, Franz Bardon and Papus, which (with all my respect for these authors) I felt quite boring for their complexity and somewhat dogmatic approach. In fact I used to like better the images in such books. I then decided, when I was about 15, to study ancient religions, believing this could take me somewhere and inevitably bumped into Neopagan movements, which was also somehow valuable. However, as I believe it happens to everybody else when initiating, I felt overloaded with theory, poetry and ceremony with little or no result whatsoever. By that time, I met a Gipsy Lady (of Caló clan) who I started visiting seasonally and who invigorated my magical path. She also introduced me to Afro-Brazilian magic and Gipsy Folklore. It was, however, in contact with Chaos Magick and with the works of Kenneth Grant and A. O. Spare that a great revolution happened within my magical life. Practice made a real difference and, contrary to what could be expected, produced in me a greater interest for theory.

I decided to write firstly for myself and then to help some friends with written records of successful practices and my own theories of magic, obviously borrowing from influential authors, and finally to leave some written material within the family for the upcoming talents to have a starting point. I recently discovered that my Grandfather had been in contact with pagan communities and practices while living in Africa in the 70s, but he died when I was too young for a fruitful contact on these matters. And this was suppressed by the rest of the family. I always reflected on the fact that, maybe, if he had left me a written record, I could have started from that point. My wife is the great responsible for my attempt to openly publish a work. I’m forever indebted for her love, support, dedication and patience. Lots of patience.


I think to live within a Laic State makes all the difference. Besides it, as Afro-Brazilian religions are very magical in the core, dealing with trance, spirits, multiple deities, healing and sorcery, I think my contact with these religions was decisive for me to understand in practice what theory was all about. Believe me, it is amazing how much of chaos magic theory one can find in a Candomble session, for instance. However, it is extremely important to keep in mind that these are religions and must be respected as such, in a field separated from magic. Still, it gives a glimpse on how magic works. In my opinion, spiritual connection is not limited by territory specifically but by the people living in that territory. I believe Brazil has a unique spiritual quality resulting of the convergence of people coming from many different places. We are lucky to have European, African and Indigenous traditions mingled to a point it cannot be split anymore.


Simply put, LeMulgeton is about trying to retrace the Babylonian origins of Lemegeton and aiming to fulfill its Stellar Gnosis, suggesting readers to experiment their own practice on the material provided. Despite it could be well read by beginners, it is mostly written for advanced magicians willing to expand their contact and experience with the Goetic spirits.


This was the hardest yet most rewarding part. As readers will realize, I had to research fields outside the occult sphere, like the works of Zechariah Sitchin and Hermann Hunger & David Pingree, and I am very satisfied with the outcome. Once the basis for the connections I suggest was already well founded by such scholars, most of my work focused rather in trying to establish who is who in Lemegeton and Mul.Apin.


I think people are realizing more and more that there are simpler and friendlier methods for approaching the Goetics other than old fashioned and frightful ceremonies that use words of command and calls for the help of spiritual opponents to compel the spirits to appear and submit to the will of the magician. Trade is the best approach. Some of the readers might be acquainted with other authors, past and contemporary, explaining the association of the spirits in the Grimorium Verum with the Eshus of the Afro-Brazilian traditions. I would say the same goes for Lemegeton and other Grimoires, and still other methods of approach should be attempted. I sincerely hope "LeMulgeton: Goetia and the Stellar Tradition” helps developing new methods for such contacts. I mean, the techniques I am suggesting in the book are not new, they probably exist from the time of the cavemen. It is the attitude that makes difference – I doubt a spirit will appear willingly to someone who is calling him with an offensive and aggressive posture, threatening him with the punishment of God and the Angels if he does not fulfill the will of the master; and I doubt even more that this spirit will ever help this person. I would rather try to entrap this person if I was the spirit. Besides it, I humbly believe the book can help in pointing out the origin of Lemegeton and similar Grimoires.

For me, the most engaging aspect of the book is that, while I believe to have succeeded in connecting Star Lore and Grimoire Tradition, Goetics and ancient Middle Eastern pagan Gods and Constellations, I avoid dogmatic approach in order to leave space for readers to establish their own connections. I want readers to interact with the book. I think it is Gnostic, in the sense of personal spiritual experience, and a theme for other people to talk about and to write further in future. It is not a path, but an open door.

Borrowing from Frater Xon, from IOT North America, “If you can’t create something new for me, then I’m not particular interested in you. I don’t care if you’ve memorized every book about magic on the planet. I don’t care if you’re sitting in your temple performing prefab rituals twelve hours a day. If you can’t come up with a single new thing to offer me, then what good are you? You’re just a computer saying the same old things that other people have said before you. But if you can create a single simple thing from pure creativity that works, even if it’s not the most amazing thing in the world, it still impresses me a great deal more than all the libraries of magic in the world. Can you believe something impossible and make it work? That’s the key to all this!”.


No matter what, I will always blame the fires for that. For worse or stupid or malefic a book can appear, it should never be destroyed. Books have been destroyed or hidden in the course of History whenever knowledge could threaten the maintenance of Power or, in turn, whenever one Culture wanted to assure the destruction of another. I honestly believe there were other books like Lemegeton which pointed to the skies more openly but were destroyed by whoever decided such books defied the flat Earth theory or could inspire others to inquiry about the origin of Angels and Demons. Ultimately, to use Peter Carroll’s words, I think lay people tend to feel more comfortable with simpler dogmas than with complex ideas. I’m totally in favor of tradition, but when tradition becomes limiting, I think breaking paradigms can help – and therefore a new tradition is born. I always felt that Lemegeton had something to do with the skies and Babylonian lore, but lacked evidence. It was through the records of modern historians and archaeologists that I could find evidence for the connections presented in the book, so I also think this is a factor. Not long ago, it was even not accepted that Troy was a factual city in Anatolia. It was necessary to believe there was an actual Troy to find her. People see what they believe more often than they believe what they see.


To be sincere, previous authors have already suggested connections between, for instance, the tenth trump of the Tarot (The Wheel of Fortune) and the constellations of Taurus, Leo, Scorpio and Aquarius. What I’ve done was to research further to try to establish which constellations were related to the other Arcana and I must confess the most astonishing revelation to me was the constellation related with the Fool. So obvious and so veiled.


As I briefly mention in the book, I assume the connection between the Tree of Life and Planets (Sephiroth) and Stars (Paths) is very clear to everyone familiar with Hermetic Kabbalah. Actually, the Zohar is more structured on pagan thought and mysticism than some would like, and most of the concepts it makes use of are from older sources. The influences from captivity in both Babylon and Egypt on Jewish Mysticism are undeniable and these cultures are replete with Stellar Gnosis. The planets employed by Kabbalah to refer to the Sephiroth were widely known by Egyptian and Babylonian priesthoods and the Hebrew letters’ meaning can be traced back to Sumero-Babylonian ideograms, most of what were used in Mul.Apin and which concepts can be identified with the imagery used to catalog ancient asterisms. Therefore, the Stellar roots of the Kabbalah can be established and evidenced.


Well, I’m not the father of the techniques I propose and I respectfully have a reservation that the authors from whom I borrow them created such practices. In LeMulgeton, they are recommended for the reader to attempt a subjective experience of the connections suggested in the book. Yet simple, empty handed and quite practical, they can result in authentic magical contacts and experiences.


Thank you very much. I’m very proud to inaugurate the Nox Sine Occasu seal and I hope the book opens very auspicious ways to readers, Fall of Man and its next authors. I believe LeMulgeton finally explains why the so-called dark mysteries were always somehow related with night and darkness: simply because of the stars, which cannot be observed during daytime.

Never Ending Night!

 

 

LeMulgeton