This series of booklets is intended as an introduction to working with spirits, particularly those of the True Grimoire. This once famous grimoire, until recently much neglected and undervalued, is one of the few surviving links in the West to an all but lost tradition. Under a thin veneer of terminology borrowed from its enemies, the Inquisition and their ilk, lurks a potent and pre- Christian system of evocation.

Unlike the grimoires themselves, the type of magic encouraged here is thoroughly Spiritist, in common with modern African traditions and those of mixed African, Amerindian and European origin in the Americas. The view of the spirits is generally respectful, and the company of some of them is distinctly encouraged and welcomed. The existence of difficult, ‘hard’ or even hostile spirits is recognised; but others have simply been unjustly demonised in Western cultural contexts. The grimoire, while masking itself as a handbook for controlling the former, is in reality far broader in its scope and involves both, as did its ancient predecessors prior to the demonisation of magic and the entities with which it deals.

The supposed ‘demons’ of the True Grimoire consist in reality of a wide range of spirit types, principally Elementals and Nature spirits. Nor do these in fact accord with the stereotyped picture of later Western magic, particularly in relation to Elementals. Their nature is far more in accord with the view of the late pagan philosophers, and their interpretation of the gods and spirits of the traditions with which they were in contact. Accordingly many of these spirits will be found to possess considerable intelligence. Some among them will enhance the spiritual, moral, ethical and even physical development of those who approach them. This is almost the precise reverse of some modern views of spirits, which envisage the magician binding a ‘demon’ in order to liberate some potential previously inhibited by it. By contrast, some of these spirits will often encourage personal transformations the magician is resistant to and cannot achieve unaided.

In order to get the most out of this approach to magick the operator will need to be open to new ideas, though they are in fact extremely ancient in origin. In particular it must be realised that not all approaches to magick are compatible. Many modern Western systems have little in common with the approach involved here. While a Western grimoire underlies the family of spirits described in this series, great care should be taken in adapting grimoire materials for use with this approach.

On the other hand, this tradition has much common ground with many traditions outside the Western milieu. As well as the Living Traditions mentioned earlier, materials from ancient Greek and Egyptian sources will be found to be particularly compatible. The relationship of these materials with the later grimoires provides useful indications on how to adapt the latter for use with these spirits. The empathy this magick has with the late period in ancient Egypt involves another significant advantage. This period was that of the emergence of Christianity in many forms, and of Gnosticism which in some of its forms was also Christian while including philosophical, magical and astrological ideas from various sources. This magick similarly can be embraced by modern Gnostics of whatever religion, so long as the Spiritist approach is embraced in return.