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Invocation

Invocation is the act of calling upon or summoning a deity, spirit, or supernatural entity for aid, protection, inspiration, or presence, typically through prayer, ritual, incantation, or formal appeal.^[1]^[2] The term derives from the Latin invocatio, meaning "a calling upon" or "summoning," rooted in the verb invocare ("to call on" or "appeal to"), and entered English in the late 14th century via Old French, with its earliest recorded use around 1384 in the works of Geoffrey Chaucer.^[3]^[4] Historically, invocation represents one of the most ancient forms of religious worship, appearing in textual records from the Old Kingdom of ancient Egypt (c. 2686–2181 BCE), where it involved appeals to gods during rituals for divine intervention.^[5] In Mesopotamian traditions, invocations formed a core element of prayers and hymns, serving to interpret and facilitate communication with deities through structured formulas and epithets.^[6] Similarly, in Hindu Purana texts, invocation rites (avahana) are prescribed procedures to summon and install deities in ritual spaces, ensuring their presence for worship and offerings.^[7] Across African religions, invocations manifest as physical appeals to higher powers, often through chants, dances, or sacrifices, emphasizing communal harmony and ancestral connections.^[5] In ceremonial magic, particularly within Western esoteric traditions emerging in the Renaissance and influenced by ancient grimoires, invocation distinguishes itself from evocation by seeking to draw spiritual entities into the practitioner's presence or self, rather than external manifestation, as seen in practices invoking figures like King Solomon for protective or revelatory purposes from late antiquity onward.^[8]^[9] These rituals, blending Judeo-Christian, Greco-Roman, and Hermetic elements, underscore invocation's role in learned magic as a disciplined art of conjuration using texts, symbols, and precise wording to harness supernatural forces.^[10] Beyond ritual contexts, invocations appear in literary and oratorical traditions, such as opening prayers in Christian services or epic poetry, where they invoke muses or divine aid to inspire creation.^[11]

Definition and Fundamentals

Etymology and Terminology

The term invocation entered English in the late 14th century from Old French invocacion, derived from Latin invocatio, the noun of action from invocare meaning "to call upon," "to appeal to," or "to summon," composed of the prefix in- ("upon") and vocare ("to call").^[3] The root vocare traces to the Proto-Indo-European *wekw-, signifying "to speak" or "to sound," which underlies many Indo-European terms related to voice and communication.^[12] In ancient Roman usage, invocare often connoted petitioning higher powers in religious or legal contexts, evolving into a broader sense of earnest appeal by the medieval period.^[1] Related English terms reflect similar evolutions from Indo-European roots emphasizing entreaty and summoning. The English word prayer originated around 1300 as preiere, from Old French preiere (12c.), derived from Medieval Latin precaria "prayer," from Latin precari "to entreat, pray," from prex (genitive precis) "prayer," rooted in Proto-Indo-European *prek- "to ask, entreat." This displaced the native Old English ġebed, from Proto-Germanic *bidō (from *bʰeh₂dʰ- "to beg").^[13] Supplication, appearing in the late 14th century, derives from Latin supplicatio via Old French, from supplicare "to kneel down" or "implore," combining sub- ("under") and plicare ("to fold"), evoking the image of folded hands in humble petition. Conjuration, initially denoting a "conspiracy" or "oath-binding" in the 14th century from Latin conjurationem (from conjurare "to swear together"), shifted by the 1380s to mean magical incantation or summoning, influenced by medieval grimoires. These terms parallel equivalents in other languages, such as Ancient Greek epiklesis (ἐπίκλησις), literally "calling upon" or "invocation," used for appealing to deities or epithets in religious rites.^[14] In Sanskrit, āhvāna (आह्वान) denotes a "call," "summons," or "invocation of a deity," as defined in classical texts like the Manusmṛti.^[15] During the 19th-century occult revival, invocation gained prominence in esoteric literature. Éliphas Lévi's Dogme et Rituel de la Haute Magie (1856) employed invocation to describe ceremonial summoning of spiritual entities, blending Christian prayer forms with kabbalistic and hermetic elements, influencing later groups such as the Hermetic Order of the Golden Dawn.^[16]^[17] This built on earlier magical uses while marking increased association with learned occult practices amid the era's esoteric movements. In non-Western traditions, analogous concepts include Islam's barakah (بركة), denoting divine blessing invoked through supplication (duʿāʾ), where earnest calls to Allah seek perpetual goodness and increase.^[18] In Hinduism, mantra functions as a sacred formula or invocation, chanted to summon divine presence and power, as elaborated in Vedic and Tantric texts for ritual efficacy.^[19]

Core Concepts and Methods

Invocation refers to the ritual act of calling upon a deity, spirit, or supernatural power through spoken words, gestures, symbols, or other performative elements to elicit aid, presence, or manifestation in the human realm.^[20] This practice is distinguished from evocation, which typically involves summoning entities into visible form, whereas invocation emphasizes communion or influence without necessarily requiring physical appearance.^[21] In comparative religious studies, invocation serves as a bridge between the mundane and sacred, often framed as an appeal to higher powers for guidance, protection, or intervention.^[20] The procedural framework of invocation generally comprises three core components: preparation, the invocation formula, and closure. Preparation involves purification rites to cleanse the practitioner and space of impurities, such as ritual bathing, smudging with smoke, or sprinkling consecrated water, ensuring a sanctified environment free from disruptive influences.^[20] Altar setup follows, arranging symbolic items like candles, incense, offerings, or icons representative of the invoked entity to focus intent and create a focal point for the ritual energy.^[22] The invocation formula constitutes the central act, employing chants, prayers, or incantations—often rhythmic and repetitive—to articulate the call, specifying the entity's attributes and the desired outcome.^[21] Closure entails banishing or expressions of gratitude, such as a dismissal rite to release summoned energies or a thanksgiving prayer to honor the entity's participation and restore equilibrium.^[23] These elements form a structured sequence that maintains ritual integrity and prevents unintended consequences.^[20] Invocations vary in approach, categorized as direct or indirect, and positive or coercive. Direct invocation involves a personal appeal by the practitioner to the entity, as seen in solitary meditative practices where the individual assumes primary agency.^[20] Indirect invocation, by contrast, proceeds through intermediaries, such as ancestral figures or lesser spirits, to facilitate access to more distant powers.^[20] Positive invocations invite collaboration and seek benevolent aid, emphasizing harmony and reciprocity with the invoked force.^[24] Coercive invocations, less common and often viewed as risky, employ commanding language or binding symbols to compel a response, drawing on perceived authority over the entity.^[25] Across diverse cultural traditions, several universal elements underpin effective invocation. The use of the entity's true name or titles is paramount, as uttering these is believed to activate inherent power and establish a direct link, granting the invoker influence over the force invoked.^[26] Repetition in chants or gestures amplifies the call, building intensity and reinforcing the ritual's focus through rhythmic persistence.^[20] Additionally, invocation often induces altered states of consciousness via sustained chanting, drumming, or visualization, shifting the practitioner's awareness to align with the spiritual realm and heighten receptivity.^[27] These shared features underscore invocation's role as a cross-cultural mechanism for transcending ordinary perception and engaging the divine.^[27]

Historical Evolution

Ancient Origins

The earliest evidence of practices resembling invocation appears during the Upper Paleolithic period (c. 40,000–10,000 BCE), with examples from sites such as Chauvet Cave in France (c. 32,000–30,000 BCE), where parietal art depicting animals and hybrid figures has been interpreted as part of shamanic rituals, potentially invoking animal spirits or ancestors for hunting success or communal protection. Similarly, burials from around 34,000–30,000 BCE, such as those in Sungir, Russia, containing elaborate grave goods like ivory beads and ochre, indicate ceremonial acts that may have involved chants or gestures to summon otherworldly aid for the deceased's journey.^[28]^[29] In Mesopotamian civilization, invocation practices are documented through Sumerian hymns dating to approximately 2500 BCE, notably those dedicated to the goddess Inanna. The Exaltation of Inana, composed by the high priestess Enheduanna around 2300 BCE, exemplifies this tradition as a poetic invocation praising Inanna's powers of love, war, and transformation, recited in temple settings to elicit divine favor. These hymns employed rhythmic language and epithets to call upon the deity, reflecting a formalized method of spiritual summoning.^[30]^[31] Contemporaneous Egyptian texts from the Old Kingdom, such as the Pyramid Texts inscribed in royal pyramids around 2400 BCE, contain spells explicitly invoking gods like Osiris to ensure the pharaoh's resurrection and ascent to the afterlife. Utterances like those in the pyramid of Unas describe the king identifying with Osiris, calling upon the god's regenerative powers through ritual recitations to overcome death. These spells were carved on pyramid walls and performed during funerary rites, marking an early systematic use of invocation for posthumous protection.^[32]^[33] Greek and Roman traditions further illustrate invocation through literary and ceremonial means. The Homeric Hymns, composed between the 8th and 6th centuries BCE, serve as invocatory poems addressing deities such as Apollo and Demeter, often recited at festivals to invoke their presence and blessings. In Rome, augury rituals from the archaic period onward involved priests observing bird flights and lightning as signs from Jupiter, beginning with libations and prayers to summon the god's will for state decisions.^[34]^[35] Across these ancient practices, common motifs included appeals tied to seasonal cycles, such as harvest invocations for agricultural renewal; fertility rites invoking deities to promote human and crop reproduction; and oracular consultations seeking divine guidance on future events. These elements underscore invocation's role in harmonizing human needs with cosmic rhythms.

Medieval to Modern Developments

During the medieval period, Christian invocation practices were prominently integrated into liturgical rites, particularly the Mass, where the Kyrie eleison functioned as a repeated invocation pleading for divine mercy, often chanted up to eighteen times in elaborate papal ceremonies.^[36] The Collect prayer similarly invoked God the Father with formulas like "Deus, qui omnipoténtiam tuam," varying by feast day to seek specific blessings, reflecting a structured adaptation of earlier litanies into communal worship.^[36] Parallel to these orthodox developments, clandestine grimoire traditions emerged, exemplified by the Clavicula Salomonis or Key of Solomon, a pseudepigraphical text with roots in 14th- or 15th-century manuscripts that detailed invocations for summoning angels and planetary spirits through consecrated circles, pentacles, and orations blending Christian prayers with Solomonic lore.^[37] These grimoires emphasized ritual purity and textual fidelity, influencing underground magical practices amid the Church's dominance.^[37] The Renaissance marked an occult revival that syncretized invocation with philosophical and mystical traditions, notably through Giovanni Pico della Mirandola's 900 Theses of 1486, which harmonized Hermetic, Kabbalistic, and Christian elements to present invocation as a theurgic tool for mystical ascent and union with the divine.^[38] Pico's Kabbalistic theses, numbering 119, reinterpreted Jewish divine names and sefirot through a Christian lens, advocating "pious magic" where invocations facilitated hermeneutic revelation of Trinitarian truths, though his work faced papal condemnation for perceived heresy.^[38] This syncretism drew on Neoplatonic influences, positioning invocation not as superstition but as an intellectual path to spiritual elevation, influencing later esoteric thinkers like Marsilio Ficino.^[38] In the 19th century, invocation evolved within organized esoteric movements, as the Theosophical Society, founded in 1875 by Helena Blavatsky and Henry Steel Olcott, incorporated devotional practices akin to invocation through meditation on spiritual masters and universal divine principles, synthesizing Eastern bhakti yoga with Western occultism to foster inner communion.^[39] Complementing this, the Hermetic Order of the Golden Dawn, established in 1888, formalized invocation in Western esotericism via elaborate ceremonial rituals, such as the vibration of divine names and theurgic calls to deities, which aimed to draw cosmic forces into the practitioner through structured grades and Enochian adaptations.^[40] These practices, rooted in Renaissance grimoires and Kabbalah, emphasized psychological and spiritual transformation, marking a shift toward systematic, initiatory invocation that influenced modern occultism.^[40] The early 20th century witnessed a secular turn in understanding invocation, propelled by anthropological scholarship like James Frazer's The Golden Bough (first edition 1890), which framed invocations—such as prayers to spirits for rain or fertility across cultures—as sympathetic magical rites embedded in universal religious evolution from magic to religion.^[41] Frazer analyzed examples like Melanesian ceremonies invoking ancestral spirits or Lithuanian sacrifices to Perkunas for rain, portraying invocation as a cultural mechanism for influencing supernatural forces, thereby demystifying it as a comparative ethnographic phenomenon rather than divine mystery.^[41] This perspective, influential in modernist thought, redirected invocation from esoteric practice to academic study of human ritual behavior.^[42]

Invocation in Major Religions

Abrahamic Traditions

In Judaism, invocation manifests through ritual blessings and mystical prayers that call upon God's protection and favor. The Priestly Blessing, prescribed in Numbers 6:24-26, is recited by kohanim (priests) during services to invoke divine benevolence on the congregation, emphasizing themes of safeguarding, grace, and peace.^[43] This threefold formula—"The Lord bless you and keep you; the Lord make his face shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace"—serves as a communal rite, historically performed with raised hands to channel spiritual energy. In Kabbalistic practice, the Ana Bekoach prayer, a medieval piyyut from the 11th-12th century attributed to Rabbi Nehunya ben HaKanah, functions as a profound invocation harnessing the 42-letter name of God (Shem Mem-Bet) to beseech divine strength against adversity and to elevate the soul.^[44] Its acrostic structure encodes mystical permutations, recited in sequences during Shabbat services or personal meditation to align the practitioner with cosmic forces of mercy.^[45] Christian invocation centers on direct address to God, modeled by scriptural prayers that prioritize filial trust and alignment with divine purpose. The Lord's Prayer, articulated by Jesus in Matthew 6:9-13, provides the archetypal form, beginning with "Our Father in heaven, hallowed be your name," and proceeding to petitions for daily provision, forgiveness, and deliverance from evil, all subordinated to "your kingdom come, your will be done." This prayer underscores invocation as a humble dialogue, taught to disciples as a counter to ostentatious piety.^[46] Within Catholicism, litanies extend this by invoking saintly intercession, as seen in the Litany of the Saints, an ancient procession of calls like "Saint Michael, pray for us" to solicit heavenly advocacy for mercy, protection, and ecclesiastical needs during baptisms, ordinations, or processions.^[47] These responsive petitions reinforce communal solidarity under God's sovereignty, avoiding direct worship of intermediaries. Islamic invocation integrates structured worship with spontaneous appeals, all directed solely to Allah in recognition of His absolute unity (tawhid). Salat, the five daily prayers, incorporates invocations such as the Fatiha recitation—"Praise be to Allah, Lord of the Worlds"—and the takbir "Allahu Akbar" to affirm divine transcendence and seek guidance, performed in cycles of bowing and prostration symbolizing submission.^[48] Du'a, personal supplications, follow salat or occur independently, allowing believers to invoke Allah's compassion for specific needs, as encouraged in Quranic verses like 40:60: "Call upon Me; I will respond to you."^[49] In Sufi traditions, dhikr elevates this through rhythmic chants of divine names or phrases like "La ilaha illallah" (There is no god but Allah), practiced in group sessions to invoke and sustain the divine presence (hudur), purifying the heart and fostering ecstatic union without intermediary veneration.^[50] Shared across these traditions is a monotheistic ethos that frames invocation as an act of humility and surrender to God's inscrutable will, eschewing coercive manipulation of the divine in favor of receptive alignment with eternal purposes.^[51] This approach, rooted in scriptural mandates, cultivates ethical dependence on the transcendent One, whether through priestly mediation, Christocentric petition, or tawhid-centered remembrance.

Eastern and Dharmic Religions

In Hinduism, invocation is a central practice through which devotees call upon deities to foster spiritual connection, protection, and divine grace, often emphasizing cyclical rebirth and ultimate liberation (moksha) rather than linear petitionary outcomes. A prominent example is the recitation of mantras, sacred phonetic formulas believed to embody divine power; the Gayatri Mantra, drawn from the Rigveda (c. 1500–1200 BCE), invokes the solar deity Savitr for illumination and wisdom, recited daily in rituals to align the practitioner with cosmic rhythms. Puja, a devotional worship ritual, further exemplifies invocation by summoning deities like Vishnu through offerings, chants, and visualizations, aiming to dissolve the ego and realize the interconnectedness of all existence within the Hindu cosmological cycle of samsara. Buddhist traditions integrate invocation as a meditative tool to cultivate compassion, insight, and progress toward enlightenment (bodhi), reflecting a worldview of interdependent arising and karmic cycles rather than supplicatory appeals. In Mahayana Buddhism, practitioners invoke bodhisattvas—enlightened beings who delay nirvana to aid others—through the chanting of sutras, such as the Heart Sutra (Prajñāpāramitā Hṛdaya Sūtra), which recites the mantra "gate gate pāragate pārasaṃgate bodhi svāhā" to realize emptiness (śūnyatā) and transcend dualistic perceptions. Tibetan Vajrayana practices extend this via deity yoga, where meditators visualize and invoke tantric deities like Tara or Chenrezig through elaborate rituals and seed-syllable mantras, merging the practitioner's mind with the deity's enlightened qualities to accelerate the path to buddhahood. Beyond Hinduism and Buddhism, invocation appears in other Eastern traditions, underscoring goals of harmony with cosmic forces and ancestral continuity over individualistic petitions. In Taoism, rituals invoke ancestral spirits and deities during ceremonies like the jiao offerings, where priests chant invocations to harmonize yin-yang energies and restore balance in the cyclical flow of the Tao, as seen in texts like the Daozang. Shinto practices in Japan feature norito, formal prayers that invoke kami (divine spirits) for purification and prosperity, recited in shrine rituals to align human actions with the natural, ever-renewing rhythms of the kami world, as exemplified in the Engishiki compilation (c. 927 CE). These Dharmic and Eastern approaches collectively prioritize transformative enlightenment and cyclical equilibrium, distinguishing them from more directive religious invocations elsewhere.

Invocation in Indigenous and Folk Traditions

Shamanistic Practices

In shamanistic practices worldwide, invocation functions as a ritual mechanism for shamans to induce trance states and establish direct communication with spirit entities, enabling healing, prophecy, and social equilibrium within communities. These traditions position the shaman as a mediator who navigates the boundaries between the physical and spiritual realms, often through repetitive auditory and somatic techniques that alter consciousness. Central to this process is the cultivation of ecstatic experiences, where the shaman's soul is believed to journey or merge with supernatural forces to negotiate aid for the living.^[52] Core shamanistic methods rely on percussion and vocalization to invoke spirit guides, with drumming, rattling, and chanting serving as sonic bridges to the otherworld. Among the Siberian Tungus, shamans use a frame drum—symbolizing a cosmic steed—to propel the soul skyward during rituals, while rhythmic chants and rattles summon tutelary spirits for guidance and power. Mircea Eliade describes these techniques as archaic ecstasy inducers, essential for the shaman to form pacts with helping entities that assist in soul retrieval and communal rites. This practice exemplifies the shaman's initiatory mastery over trance, transforming invocation into a reciprocal exchange where spirits lend their potency in return for the shaman's devotion.^[52]^[53] In Amazonian contexts, invocation manifests through entheogenic ceremonies like those of the Shipibo-Conibo, where ayahuasca—a brew of Banisteriopsis caapi and Psychotria viridis—is consumed to summon plant spirits for visionary healing. The shaman, or meraya, leads the ritual by singing icaros, melodic invocations that call forth the spirits of the plants to reveal diagnostic visions and purge spiritual ailments. Scholarly accounts highlight how these sessions foster alliances with non-human intelligences, allowing participants to access therapeutic insights into physical and emotional imbalances, with the plant spirits acting as collaborative healers.^[54]^[55] African-influenced shamanistic traditions, such as Haitian Vodou, incorporate invocation via symbolic and kinetic elements to engage loa—intermediary spirits bridging the divine and human. Veves, intricate cornmeal or ash drawings on the temple floor, serve as sacred sigils to precisely summon a specific loa, channeling its presence during ceremonies. These are paired with possession dances fueled by polyrhythmic drumming, where devotees enter trance to allow the loa to "mount" them, manifesting through bodily movements and oracles for healing or justice. This process underscores the shamanic houngan's role in facilitating spirit-human reciprocity, as offerings and dances honor the loa in exchange for their intervention.^[56]^[57] A universal thread in these practices is the pursuit of ecstatic states through invocation, which cultivates enduring, mutual alliances between shamans and spirits—often framed as partnerships where humans provide ritual service, and spirits offer protection, knowledge, and restorative power to sustain ecological and social harmony. Eliade notes this dynamic as foundational to shamanism's endurance, with ecstasy enabling the shaman to embody these bonds for collective benefit.^[52]^[58]

Other Indigenous and Animistic Rites

In Australian Aboriginal traditions, songlines function as sacred pathways mapping the journeys of ancestral beings during the Dreamtime, which are invoked collectively through corroboree ceremonies involving song, dance, and storytelling to reenact creation narratives and maintain cultural continuity.^[59] These rites, performed in groups without specialized intermediaries, emphasize communal participation to honor the land's spiritual essence and ancestral laws embedded in the landscape.^[60] Among Native American peoples, the Lakota inipi ceremony, or sweat lodge rite, serves as a purification ritual where participants offer prayers to Wakan Tanka, the Great Spirit, within a dome-shaped structure symbolizing the universe and womb of renewal.^[61] Heated stones and steam from water invoke the powers of earth, air, fire, and water, facilitating spiritual cleansing and connection to ancestral wisdom and natural harmony, often conducted in community settings to seek health and balance.^[61] This practice underscores a collective animistic bond with the environment, where prayers rise through the sacred pipe to foster well-being without reliance on individual trance mediators.^[61] In Polynesian contexts, particularly among the Maori, haka chants form part of ritual performances that draw upon whakapapa (genealogy) and the mana (spiritual power) of atua (gods) and tipuna (ancestors) to affirm tribal unity and strength during ceremonies.^[62] These vigorous, accompanied dances and calls, used in welcoming or challenge rites, embody an animistic worldview by channeling collective ancestral and divine energies to connect participants with their natural and spiritual heritage.^[63] Across these indigenous animistic practices, invocation emphasizes communal harmony with the land, ancestors, and nature spirits, enacted through shared songs, dances, and prayers that reinforce ecological and kinship ties absent shamanic solo journeys.^[61]

Esoteric and Occult Applications

Mystical Invocation

Mystical invocation refers to contemplative practices within various spiritual traditions aimed at achieving direct, personal union with the divine, often through repetitive recitation, meditation, or ritualized movement that fosters an interior dissolution of the self. Unlike external rituals, these methods emphasize inner transformation and ecstatic experience, drawing on sacred names, phrases, or symbols to transcend ordinary consciousness and realize divine presence. This approach is central to mystical paths in Abrahamic faiths, where invocation serves as a bridge to the sacred, culminating in states of profound spiritual intimacy. In Sufism, an Islamic mystical tradition, invocation of divine love manifests through poetic recitation and the whirling dance of the dervishes, as exemplified in the 13th-century works of Jalaluddin Rumi. Rumi's Mathnawi employs verses that evoke longing for the divine beloved, guiding practitioners toward fana, or annihilation of the ego in God's essence, through rhythmic chanting and physical rotation that symbolizes cosmic unity. The Mevlevi order, founded by Rumi's followers, integrates this whirling as a form of dhikr (remembrance), where the body's spin mirrors the soul's orbit around the divine center, fostering ecstatic absorption in love. Scholarly analysis highlights how such practices, rooted in Rumi's poetry, cultivate an experiential monotheism, aligning the heart with tawhid (divine oneness). Christian mysticism, particularly in Eastern Orthodoxy, employs the Jesus Prayer—"Lord Jesus Christ, Son of God, have mercy on me, a sinner"—as a repetitive invocation central to hesychasm, a tradition dating to the 4th century. This unceasing prayer, practiced in solitude with controlled breathing, seeks inner stillness (hesychia) and direct communion with God's uncreated energies, leading to the vision of divine light. Hesychast texts, such as those by Gregory Palamas in the 14th century, describe it as a path to theosis, or deification, where the practitioner participates in God's nature without losing personal identity. This method, endorsed by the Philokalia compilation, underscores invocation's role in purifying the heart for mystical union. In Jewish Kabbalah, theurgic invocations utilize divine names associated with the Sefirot—the ten emanations of the divine structure—to facilitate ecstatic ascent of the soul through spiritual realms. Practitioners like Abraham Abulafia (13th century) combined permutation of sacred letters, such as the Tetragrammaton (YHWH), with meditative concentration to achieve devekut (cleaving) to the divine intellect, often experiencing prophetic visions or union with higher sefirot like Tiferet (beauty/harmony). This ecstatic Kabbalah, distinct from theosophical variants, employs names as vibrational keys to elevate consciousness, as detailed in Abulafia's manuals, enabling the mystic to transcend material bounds and encounter the infinite Ein Sof. The ultimate outcomes of these mystical invocations include theosis in Christian terms, denoting participation in divine life through grace, and fana in Sufism, the annihilation of self-awareness in the divine reality, often followed by baqa (subsistence in God). In Kabbalah, this manifests as yichud (unification), where the soul merges with the Sefirot in ecstatic harmony. These states prioritize interior experience over external manifestation, emphasizing transformative union that reshapes the practitioner's perception of existence.

Magical and Ceremonial Techniques

In ceremonial magic, structured invocations serve as operative techniques to summon and direct spiritual entities for tangible outcomes, such as acquiring knowledge or influencing events. These practices emphasize precision in ritual form, protective barriers, and symbolic correspondences to ensure the practitioner's safety and efficacy. Historical systems like the Enochian method exemplify this approach, where invocations are designed to interface with angelic hierarchies through formalized language and visionary tools. The Enochian system, developed by John Dee and Edward Kelley in the 1580s, represents a foundational framework for angelic invocation in Western esotericism. Through scrying sessions using obsidian mirrors or crystal balls, Dee and Kelley received a celestial language comprising 19 "Calls" or keys, which are poetic invocations recited to activate specific Enochian tablets and summon angels governing elemental and cosmic realms. These calls, documented in Dee's diaries such as the Five Books of Mystery (1582–1589), function as vibrational formulas to pierce the veil between worlds, enabling communication and the revelation of divine secrets.^[64]^[65] Goetic practices, outlined in the 17th-century grimoire The Lesser Key of Solomon (Lemegeton), focus on summoning infernal spirits for practical commands, such as revealing hidden treasures or imparting skills. Practitioners inscribe a nine-foot protective circle etched with divine names like Tetragrammaton and Adonai to shield against the summoned entities, while a separate triangular diagram constrains the spirit's manifestation. Each of the 72 spirits, ranked from kings to earls, is evoked using personalized sigils—geometric seals worn on a lamen or traced in the air—combined with conjurations that bind the entity through threats of divine torment if disobedient. These rituals, compiled from older Solomonic traditions around 1641, demand exact preparations including virgin parchment and specific incenses to compel obedience.^[66] In the early 20th century, Aleister Crowley's Thelemic rituals adapted these traditions for personal gnosis, particularly in Liber Samekh (published 1920), a rite for invoking the Holy Guardian Angel—the practitioner's divine self. Performed in solitude, the ritual involves eleven stages of invocation, drawing on ancient Egyptian and Greek sources like the Bornless Ritual, with the adept vibrating barbarous names (e.g., Aoth, Abaoth) to transcend the ego and achieve union. Crowley, who claimed this attainment in 1906, structured the ceremony with gestures, visualizations, and calls to elevate consciousness, emphasizing it as a pinnacle of magical discipline within his A∴A∴ order.^[67] Essential tools in these invocations include wands for directing energy, incenses for purifying the space, and timings aligned with planetary hours to harness astrological influences. Wands, often crafted from hazel or laurel and consecrated, symbolize the practitioner's will, as seen in Goetic evocations where a hazel rod compels spirits into the triangle. Incenses, selected by planetary correspondence—such as frankincense for the Sun or myrrh for Saturn—create sympathetic atmospheres, fumigated during rituals to attune the rite to celestial forces. Operations are scheduled during elected planetary hours, calculated from sunrise, when the ruling planet is exalted (e.g., Jupiter on Thursday mornings), ensuring maximal potency as per Renaissance astrological grimoires.^[68]

Psychological Interpretations

Historical Psychological Views

Early psychological interpretations of invocation, as a ritual act of calling upon supernatural entities, emerged in the late 19th and early 20th centuries, framing it within broader analyses of religious experience and primitive mentality. These views often positioned invocation not as a literal communion with the divine but as a manifestation of underlying human psychic processes, influenced by emerging fields like psychoanalysis, sociology, and anthropology. Pioneering thinkers sought to explain invocation's appeal through mechanisms of emotion, social bonding, and pre-rational cognition, laying groundwork for later depth psychology. William James, in his 1902 work The Varieties of Religious Experience, approached invocation through the lens of individual psychology, viewing it as part of mystical and prayerful states that provide subjective feelings of unity and consolation. James described religious experiences, including invocatory practices like prayer, as "processes of the sort that may be classed under conversion, repentance, or mystical experiences," emphasizing their role in alleviating existential distress without endorsing supernatural claims. He argued that such rituals tap into a subconscious reservoir of energy, fostering a sense of "cosmic emotion" that enhances personal well-being, based on empirical observations of diverse religious testimonies.^[69] Émile Durkheim, from a sociological perspective in The Elementary Forms of Religious Life (1912), interpreted invocation within collective rituals as generating "collective effervescence," an intense communal energy that reinforces social solidarity. During these heightened states, participants in invocatory rites experience a transcendence of individual boundaries, attributing the resulting vitality to sacred forces, which Durkheim saw as projections of group dynamics rather than external entities. This effervescence, he posited, binds society by creating shared totemic symbols and moral frameworks, with invocation serving as a key mechanism for periodic societal renewal.^[70] Lucien Lévy-Bruhl's concept of participation mystique, introduced in How Natives Think (1910, originally Les Fonctions mentales dans les sociétés inférieures), explained invocation as rooted in a prelogical mentality characteristic of "primitive" societies, where individuals mystically merge with invoked spirits without distinguishing subject from object. This mindset, indifferent to logical contradictions, allows for an immediate, affective participation in the supernatural, as seen in rituals where the invoker embodies or communes with the called-upon entity. Lévy-Bruhl contrasted this with "civilized" rational thought, suggesting invocation reflects a fundamental, non-causal orientation toward mystical causes in religious practice.^[71] Sigmund Freud extended psychoanalytic insights to invocation in Totem and Taboo (1913), portraying it as a neurotic regression to animistic thinking and wish-fulfillment amid human helplessness. Drawing parallels between primitive taboos and obsessive rituals, Freud viewed invocatory acts as symbolic reenactments of the Oedipus complex, where calling upon gods substitutes for forbidden parental figures, alleviating anxiety through illusory omnipotence. He linked this to broader religious neuroses, arguing that invocation perpetuates archaic illusions born from repressed instincts, as evidenced in totemistic practices where clan members invoke ancestral spirits to resolve intrapsychic conflicts.^[72]

Contemporary Theories and Effects

In contemporary Jungian psychology, invocation is conceptualized as a form of active imagination, a therapeutic technique that facilitates dialogue between the conscious ego and archetypal figures emerging from the collective unconscious. This process allows individuals to engage with universal psychic structures, such as the anima or shadow, to foster individuation and psychological integration. Carl Jung described active imagination as a method of introspection that observes and interacts with autonomous images from the unconscious, akin to invoking inner figures for symbolic resolution of complexes.^[73]^[74] Within positive psychology, invocatory practices like mantra chanting or ritualistic affirmations promote flow states—periods of optimal immersion and intrinsic motivation—and enhance emotional resilience by reducing anxiety and increasing a sense of interconnectedness. Studies from the 2000s onward have shown that rhythmic chanting across traditions correlates with elevated flow experiences, decreased mind-wandering, and improved quality of life metrics, such as greater mindfulness and reduced stress reactivity. These effects are attributed to the ritual's ability to shift attention from self-critical rumination to present-moment absorption, thereby building psychological buffers against adversity.^[75]^[27] Neuroscientific research from the 2010s onward has provided empirical evidence that invocation-like practices, including prayer and mantra meditation, alter brain activity in the default mode network (DMN), a system associated with self-referential thinking and mind-wandering. Functional MRI (fMRI) scans reveal that experienced meditators exhibit reduced DMN activation during mantra meditation and similar practices compared to rest or active tasks, suggesting decreased rumination and enhanced present-focused awareness.^[76]^[77] Similarly, prayer in structured settings, such as recovery programs, engages DMN regions while modulating craving-related circuits, indicating invocation's potential to regulate emotional and cognitive processes through neural plasticity.^[78] In therapeutic contexts, particularly for post-traumatic stress disorder (PTSD), guided imagery invocations—visualizing protective or restorative inner resources—have been integrated with eye movement desensitization and reprocessing (EMDR) to facilitate trauma reprocessing and emotional stabilization. Clinical trials from the 2020s demonstrate that these combined approaches reduce PTSD symptoms, such as intrusive memories and hyperarousal, by enhancing schema mode flexibility and promoting safer access to traumatic material. For instance, self-guided imagery practices among trauma survivors have yielded significant decreases in distress, with EMDR augmentations showing sustained improvements in guilt and avoidance behaviors.^[79]^[80]^[81]

Modern and Contemporary Uses

Neopagan and New Age Practices

In Neopagan and New Age movements of the 20th and 21st centuries, invocation serves as a core practice for connecting with divine or spiritual energies, often emphasizing personal empowerment, communal ritual, and harmony with the natural world. Emerging from mid-20th-century revivals, these traditions adapt invocation to foster embodiment of deities or entities, drawing on eclectic sources while prioritizing experiential spirituality over dogmatic structures.^[82] A prominent example is the Wiccan ritual of Drawing Down the Moon, introduced by Gerald Gardner in the 1950s as part of Gardnerian Wicca, where the High Priestess invokes the Triple Goddess to descend into her body, enabling direct communion and guidance for the coven. This invocation, performed during full moon esbats, symbolizes the embodiment of feminine divine power and has become a staple in many Wiccan lineages, facilitating trance states for prophecy and healing. Gardner's formulation, influenced by earlier occult traditions, underscores the ritual's role in affirming the Goddess's immanence within participants.^[83]^[84] In modern Druidry, particularly within the Order of Bards, Ovates, and Druids (OBOD) founded in the 1960s by Ross Nichols, invocation manifests in circle-casting through the calling of the quarters, where participants summon elemental guardians from the four cardinal directions to sanctify sacred space. This practice, adapted into Druidic groves from the 1960s onward, invokes spirits of earth, air, fire, and water—often personified as animals or mythic figures—to create protective boundaries and attune the group to natural cycles. OBOD rituals emphasize poetic invocations that honor ancestral and seasonal energies, reflecting a revivalist synthesis of Celtic-inspired lore.^[85]^[86] New Age channeling represents another invocation form, exemplified by Jane Roberts' sessions in the 1970s, where she invoked the non-physical entity Seth, described as an ascended master, to deliver teachings on consciousness and reality creation. Beginning in 1963 and continuing until Roberts' death in 1984, these trance-induced invocations produced over 20 books, influencing New Age thought by portraying invocation as a method for accessing multidimensional wisdom through mediums. Seth's messages emphasized self-realization and the invocation of inner guidance, positioning channeling as a democratized spiritual tool.^[87]^[88] Contemporary adaptations in these movements often blend invocation with environmentalism and feminism, creating eclectic rituals that invoke earth-based deities to address ecological crises and gender equity. For instance, Neopagan groups incorporate invocations of Gaia or feminist reinterpretations of lunar goddesses to promote activism, merging ritual embodiment with calls for planetary stewardship and women's empowerment. This synthesis, evident since the 1970s, reflects a broader trend toward inclusive, issue-oriented spirituality that integrates invocation into social and ecological advocacy.

Secular and Therapeutic Adaptations

In secular contexts, invocation manifests through affirmation techniques designed to foster mindset shifts and personal empowerment without religious connotations. One prominent example is Louise Hay's mirror work, introduced in her 1984 book You Can Heal Your Life, where individuals stand before a mirror, maintain eye contact with their reflection, and recite positive affirmations such as "I love and approve of myself" to reprogram negative self-beliefs and cultivate self-esteem.^[89] This daily practice, popularized in the 1980s self-help movement, emphasizes repetition to embed empowering statements into the subconscious, promoting emotional resilience and behavioral change through consistent invocation of self-worth.^[90] Hypnotherapy has adapted invocation principles into self-suggestion scripts that enable individuals to access the subconscious for therapeutic purposes, drawing heavily from Milton Erickson's indirect hypnosis methods developed in the mid-20th century and refined in the 1970s. Erickson's approach, which avoids authoritarian commands in favor of permissive language and metaphors, influenced self-hypnosis techniques like the "Betty Erickson Special," a three-step process involving fixation on an object, mental counting, and integration of positive suggestions to induce trance and facilitate inner dialogue.^[91] These scripts function as secular invocations, guiding users to "call upon" internal resources for pain management, anxiety reduction, or habit alteration, with practitioners tailoring phrases to evoke subconscious compliance and self-directed healing.^[92] In performance arts, invocation appears in theatrical and musical practices as ritualistic preparations to summon focus, emotional depth, or ensemble cohesion, often through performative chants or vocal exercises in secular settings. For instance, contemporary theater ensembles employ chant-based warm-ups—repetitive vocalizations or rhythmic calls—to invoke a shared performative state, enhancing presence and synchronization without spiritual intent, as explored in ritualistic approaches to devised theater.^[93] In music, performers integrate similar techniques, such as pre-show affirmations or chant-like improvisations, to access creative flow, exemplified in experimental vocal works where artists "invoke" sonic identities through layered repetitions.^[94] Scientific research in the 2020s has validated the efficacy of such ritualistic affirmations by linking them to placebo mechanisms, demonstrating measurable psychological and physiological benefits. A 2023 meta-analysis of self-affirmation interventions found positive effects on stress reduction and academic performance.^[95] Similarly, a 2023 study on open-label placebos highlighted how ritual elements, including repetitive affirmations, amplify well-being by engaging contextual cues and conditioning, yielding improvements in mental health metrics comparable to traditional therapies.^[96] These findings underscore invocations' role in harnessing neuroplasticity for secular therapeutic gains, without reliance on belief in supernatural forces.^[97]

Invocation vs. Evocation

In esoteric traditions, invocation and evocation represent distinct yet related practices for engaging spiritual entities. Invocation involves inviting the presence or influence of a deity, spirit, or archetypal force into the practitioner's inner self or immediate environment, often fostering an internalized communion or empowerment.^[98] Evocation, by contrast, entails calling forth the entity to manifest externally, separate from the practitioner, typically for observable interaction or command.^[99] This distinction is rooted in classical grimoires, where invocation emphasizes subjective union—such as the spirit appearing "within" the magician—while evocation prioritizes objective appearance, like a visible form outside a protective circle. Historical texts from the Renaissance era further delineate these practices. In Heinrich Cornelius Agrippa's Three Books of Occult Philosophy (1533), evocation is outlined as a method to summon spirits for tangible, external apparitions through rituals involving seals, names, and celestial alignments, as detailed in Book III, Chapter XXIV (pp. 532–533).^[100] Agrippa contrasts this with invocatory prayer, which draws spiritual aid internally via divine names and mental conformity, without necessitating physical manifestation (Book III, Chapter LXIV, pp. 689–695).^[100] Similarly, later grimoires like Franz Bardon's The Practice of Magical Evocation (1956) reinforce evocation as the external loading of a spirit-being into a condensed fluidic form for visible interaction, distinct from invocation's prayer-like appeal for internal guidance.^[99] In modern contexts, particularly within chaos magic, invocation draws energies inward. Phil Hine, in Condensed Chaos (1995), describes this through rituals like the Discordian Opening and spiral pentagrams (pp. 26–29).^[101] Despite these differences, overlaps exist, and improper execution carries risks. Invocatory rites may inadvertently externalize the entity if protections lapse, leading to uncontrolled manifestations akin to evocation's perils, as cautioned in traditional sources where unbalanced elemental gates could summon unintended forces (Agrippa, Book III, Chapter XXXIX).^[100] Bardon emphasizes ethical preparation to mitigate such dangers, ensuring the practitioner's akasha (universal consciousness) aligns correctly to avoid psychological or spiritual backlash.^[99]

Invocation and Spiritual Possession

In various cultural and religious traditions, invocation serves as a deliberate mechanism to induce spiritual possession, where a supernatural entity temporarily inhabits the body of a human participant, often manifesting through altered behavior, speech, or physical actions. This process is typically initiated through rhythmic drumming, chanting, or ritual appeals that call upon the entity to enter the host, facilitating communication, healing, or divine insight. In the Zar cults of Sudan, for instance, 20th-century ethnographies describe how invocations during communal ceremonies summon zar spirits, leading to trance states where the possessed individual embodies the spirit's characteristics, such as adopting its voice or demanding specific offerings to resolve afflictions.^[102]^[103] Cultural examples illustrate the diversity of these possession states triggered by invocation. In Haitian Vodou, rituals invoke loa (spirits) through songs, dances, and sacrifices, culminating in "mounting" where the loa possesses a devotee, known as the cheval (horse), who then conveys the spirit's messages or performs actions on its behalf during ceremonies.^[104] Similarly, in Pentecostal Christianity, glossolalia—speaking in unknown tongues—accompanies invocation of the Holy Spirit, interpreted as a form of possession where the believer is filled with divine presence, often leading to ecstatic worship and prophecy in congregational settings.^[105]^[106] Such practices carry inherent risks, including uncontrolled or harmful manifestations, prompting the use of safeguards to manage the possession. In ceremonial traditions, protective circles—drawn with salt, chalk, or symbolic boundaries—encircle the ritual space to contain the entity and shield participants from unintended influences.^[107] In Zar and Vodou contexts, leaders like the sheikha or houngan exert control through ritual protocols, such as sequencing invocations or using music to guide the spirit's entry and exit, balancing supernatural engagement with communal safety. Interpretations of these events diverge: supernatural views attribute possession to genuine entity inhabitation, while psychological perspectives frame it as a culturally sanctioned dissociative response to stress or social pressures.^[103]^[104] Modern anthropological analyses often conceptualize invocation-induced possession as dissociative states that serve adaptive functions within societies, such as providing outlets for marginalized individuals or reinforcing community bonds. I.M. Lewis's seminal work, Ecstatic Religion (1971), examines these phenomena cross-culturally, arguing that possession cults enable peripheral social groups to access power through ecstatic experiences, blending psychological dissociation with ritual ecstasy.^[108] This framework highlights how invocation not only triggers temporary inhabitation but also integrates supernatural beliefs with observable human psychology.^[109]

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EMDR is an effective therapy for the treatment of post-traumatic and obsessive symptoms that acts through the promotion of improvement of the emotions of guilt ...<|control11|><|separator|>
[82]
Is Neo-Paganism a Nature Religion? | Harvard Divinity Bulletin
Paganism has an unparalleled opportunity to evolve spiritual ceremonies compatible with ecological knowledge; to create a new sense of sacredness to set against ...
[83]
Gerald Gardner and the Creation of Wicca
Oct 10, 2025 · Gerald Gardner (1884–1964) provided the central inspiration for Wicca, as a modern, revived, form of Pagan witchcraft.
[84]
https://brill.com/display/book/9789004466005/BP000010.xml
[85]
[PDF] Digital Druidry - Journal for the Study of Religious Experience
A participant standing in each of the cardinal directions then 'called the Quarters', invoking the characteristics traditionally associated with each direction ...
[86]
[PDF] Temples in the Backyard: - OBOD
Druidry, Druidism, Neo-Druidry, and Modern Druidry are all terms that can describe the neopagan spiritual path of today. It is a path of reverence for.
[87]
[PDF] A Case Study of the Trance-Possession Mediumship of Jane Roberts
Abstract. Jane Roberts channeled the purported discarnate entity called "Seth" from 1963 through 1984. The purposes of this paper are to (a) discuss the ...
[88]
Channeling Delight and Destiny: The Coming of Seth and Abraham
This chapter explores the work of Jane Roberts (1929-1984) and Esther Hicks (1948-). Both functioned as trance channels in a revised and transformed version ...
[89]
What is Mirror Work? - Louise Hay
Positive affirmations plant healing thoughts and ideas that support you in developing self-confidence and self esteem, and creating peace of mind and inner joy.
[90]
https://www.hayhouse.com/mirror-work-paperback
[91]
Therapeutic Scripts - Ericksonian Info
Self Hypnosis “THE BETTY ERICKSON SPECIAL” Sit in a comfortable chair with your feet flat on the floor. Find a spot above eye level upon which to rest your eyes ...
[92]
https://www.moderndayhypnosis.com/everything-you-need-to-know-about-the-eriksonian-approach-to-hypnosis/
[93]
The Religious Nature of Theatre, the Theatrical Nature of Religion
Oct 15, 2016 · Religion sometimes has iconoclastic tendencies or distaste for so-called “secular” rituals. Likewise, the theatre world often limits its ...Missing: invocation | Show results with:invocation
[94]
Singing songs for a secular society? The elusive politics of cultural ...
Oct 11, 2024 · This article explores the ethical struggles that emerge from this position to illuminate what it means to act politically while trying to avoid politics.
[95]
Effectiveness of Self-Affirmation Interventions in Educational Settings
Dec 19, 2023 · Studies with small sample sizes (<500) showed a positive effect on the effectiveness of self-affirmation, whereas those with large sample sizes ...
[96]
The Role of Rituals in Open-Label Placebo Effects - ResearchGate
Aug 28, 2025 · Placebos have been shown to generate beneficial effects on mental health and well-being even when they are administered openly, ...Missing: 2020s | Show results with:2020s
[97]
The science of affirmations - David R Hamilton PHD
Jan 27, 2022 · University of Pennsylvania researchers showed that repeating self-affirmations produces physical changes in brain regions associated with self- ...
[98]
Proper Ritual Terminology - The Digital Ambler
May 18, 2013 · On the other hand, we have the words “summoning“, “invocation“, and “evocation” to refer to rituals that introduce or call up spirits in a ...Missing: shift | Show results with:shift
[99]
[PDF] THE PRACTICE OF MAGICAL EVOCATION
FRANZ BARDON. THE PRACTICE OF. MAGICAL EVOCATION. Instructions for Invoking Spirit Beings from the Spheres surrounding us. Provided to you by Sacred-Magick ...
[100]
None
Below is a merged summary of evocation, invocation, and summoning spirits in *Three Books of Occult Philosophy* by Henry Cornelius Agrippa (Donald Tyson Edition), consolidating all information from the provided segments into a comprehensive response. To maximize detail and clarity, I will use a table in CSV format for key sections, definitions, distinctions, and page references, followed by additional narrative details and useful URLs. This approach ensures all information is retained while maintaining readability and density.
[101]
[PDF] CONDENSED C H A O S Phil Hine - Amazon S3
Chaos Magic is one of the many ways of 'doing magick', and this booklet is a concise introduction to the Chaos approach. Page 7. 7. Condensed Chaos. What is ...
[102]
Spirit Possession and Healing: The ZAR among the Shaygiyya of ...
The analysis of the zar as a healing cult occurring among women and ex-slaves in particular, contributes to an understanding of Northern Sudanese beliefs ...
[103]
[PDF] The Sudanese Concept of Beauty, Spirit Possession, and Power
fieldwork suggests that the Zar cult is pre-Islamic; evidently, the rituals them- selves accommodate traditions and customs contrary to Islam. Nonetheless ...
[104]
Ritual Performance and Religious Experience
Possession is in many ways the most important (and certainly the most striking) feature of voodoo ceremonial. As Bourguignon (1965) has pointed out, the concept ...
[105]
[PDF] the practice of holy spirit possession: experiencing god in three
And, the event of Holy. Spirit possession for Jamaican Pentecostals is accompanied by glossolalia as the prime indicator of its authenticity, though other ...
[106]
Divine Speech or man-made language? A psychological analysis of ...
Glossolalia is a very important element in the life of Pentecostal Churches and is at the centre of their spirituality. This paper examines the gift of speaking ...
[107]
ZĀR - Encyclopaedia Iranica
Jul 20, 2009 · Special ceremonies are held to pacify the zār and alleviate the patient's symptoms. These ceremonies, called by a leader, bring together the ...
[108]
Ecstatic Religion | A Study of Shamanism and Spirit Possession | I.M.
Dec 12, 2002 · Lewis's wide-ranging comparative study looks at the psychological, medical, aesthetic, religious and cultural aspects of possession, and covers ...<|control11|><|separator|>
[109]
[PDF] Ecstatic Religion An Anthropological study of Spirit Possession and ...
1971. Prof. Lewis~recentbook is an ambitious functionalist-comparative study of an aspect of religion which he claims has been neglected by social anthro.