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# William Mistele and Evocation

#### Message 01403 of 3835

- To: BardonPraxis@yahoogroups.com
- Subject: William Mistele and Evocation
- From: "peter_reist" <peter_reist@...>
- Date: Sat, 30 Aug 2003 13:32:59 -0000
- User-agent: eGroups-EW/0.82

    Due to the fact that the works of William Mistele have been coming up
    on a fairly regular basis upon the various Bardon e-zines, I feel
    compelled to voice my opinion on the matter. Particularly in relation
    to his work with the various spirits of the Eathzone and planetary
    spheres from the perspective of someone that is just starting the
    work of evocation. Read: Someone who is just starting to get in
    contact with various spirits via the method of mental wandering to
    establish a good rapport with a particular spirit before inviting it
    to manifest within the magical triangle. After all, you usually don't
    invite a friend over to your house the first time you meet them. The
    same holds true with the work of evocation and this misunderstanding
    seems to be one of the major failings of other systems of evocation
    such as the goeta and the sacred magic of Abra-Melin the Mage.

    First and foremost, let me state that I personally feel that William
    is performing the tasks that divine providence set out for him to do
    in this particular incarnation. As such, he is going about his work
    in his own unique way. If anyone else was given the same, or a
    similar task ? which would appear to be to put forth the teachings of
    various spirits of the earthzone and planetary spheres that are
    normally only accessible to the scholar that has progressed to step
    eight, out into the public ? would perform this task in a radically
    different way. This trend can be seen in how Rawn's rendition of a
    technique central to the working of the fourth tarot card, the
    Archeous, differs from what little of what we can see of Bardon's
    rendition of the fourth tarot card within Das Goldeng Buch der
    Weisheit. That is to say, whatever I, or anyone else have to say
    about William's work, be it positive or negative: he is still doing
    the work of divine providence. However, at the same time, the manner
    in which he presents his material lends itself to some clarification
    in some places. In a similar manner that Bardon's works sometimes
    need a certain amount of clarification due to the nature of his
    writing.

    William's commentaries about his workings with these various spirits
    is lush, vibrant and filled with his own personal experiences at a
    mental and astral level of density. This presentation puts forth the
    teachings of these spirits in a unique manner that is easily
    accessible to a scholar working at any stage in their progression.
    However, the fact that William presents his own personal experiences
    with these spirits can potentially lead the inexperienced scholar
    into a number of difficulties if they attempt to contact the various
    spirits that William talks about in his works. For, by presenting his
    own experiences with these spirits, the scholar reading about such a
    rendition will naturally start to form certain expectations: namely
    that if they are to contact a spirit that William has written about
    that they will be taught, and experience similar things to what he
    did. When the inexperienced scholar attempts contact with this
    spirit, they will be contacting this spirit through the veil of their
    own expectations, if not just connecting directly to their own
    expectations alone. On the other hand, the scholar that has started
    the work of step eight is able to set aside their expectations
    because of their understanding of how the human mind naturally
    creates larva, phantoms and phantasms of varying degrees upon a
    regular basis, in addition to having attained an astral as well as a
    mental equilibrium of the elements.

    In some respects, this sort of problem will manifest in almost any
    attempt to contact a spirit that another person has come in contact
    with and evoked. They will have recorded the nature and degree of
    influence that this spirit has in a similar manner than Bardon does
    within the Practice of Magical Evocation, potentially creating the
    same sort of expectations that can be developed by the reading of
    William's work.

    The obvious solution to this problem is simple: don't rely upon any
    grimore what so ever. Mentally wander to whatever sphere you wish to
    work within and ask divine providence to guide you to a teacher
    within this sphere that will teach you what you need to be taught.
    Which is exactly what I am doing at the present moment. It is due to
    this reason that I feel that Rawn writes within his commentary upon
    the Practice of Magical Evocation that if one really reads the theory
    section of that work, and understands it, one will come to the
    realization that the section putting for the hierarchy of spirits,
    their sigils and so forth, is essentially useless.

    Now, by mentally wandering to a particular sphere and asking divine
    providence for a teacher might potentially put you in contact with a
    spirit listed in the Practice of Magical Evocation, or another
    grimore, I personally feel that going about spirit contact in this
    manner to be more fruitful than working from another person's
    description of the spirit and it's seal. And, if after making such a
    correlation that the spirit you contacted and the experiences you had
    match up with another's then it does add more credence to both
    accounts given the fact that they developed independent of one
    another.

    Love and Live well,
    Peter Reist

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