---
title: "Reviewing Jake Green’s “The Evocation Masterclass” by Andre Consciência"
url: https://staging13.perseusarcaneacademy.com/post/reviewing-jake-greens-the-evocation-masterclass-by-andre-consciencia/
date: 2025-05-23
modified: 2026-07-03
lang: en
author: "Perseus Arcane Academy"
description: "Introduction Thanks to Andre for contributing this post that was originally in The Silver Star Journal 2025 (A Journal of New Magick) which is now published and available via the..."
categories:
  - "Guest Post"
tags:
  - "Evocation"
  - "Franz Bardon"
  - "Invocation"
image: https://staging13.perseusarcaneacademy.com/wp-content/uploads/2025/05/Evocation_Masterclass_Review_Andre_Consciencia-1024x683.jpg
word_count: 5043
---

# Reviewing Jake Green’s “The Evocation Masterclass” by Andre Consciência

## Introduction

Thanks to Andre for contributing this post that was originally in The Silver Star Journal 2025 (A Journal of New Magick) which is now published and available via the following links :

##### Amazon

##### Free PDF (Google Drive)

---

##### The Evocation Masterclass:

##### Complete Universal Evocation and Invocation

##### A course by Jake Green

##### A Review by André Consciência

![](https://staging13.perseusarcaneacademy.com/wp-content/uploads/2023/04/Magical-Tools-18-1024x576.png)

Course available at:

[The Evocation Masterclass: Complete Universal Evocation and Invocation](https://courses.perseusarcaneacademy.com/b/eGXY2)

Eight months ago, Jake Green was so kind as to review one of my courses, connecting Franz Bardon’s methods to the Golden Dawn methods of addressing ceremonial magic (Ceremonial Magick and the Franz Bardon Tradition). This half-hour review can be found [here](https://youtu.be/j8H0P9UMywA?si=0NDpZkIqoZHTtN7C).

I was quite curious about his own work, which I had only met from the outside and through articles and interviews, and had a mind to return the favour. From out of his courses, I chose “The Evocation Masterclass”, although I was warned by Jake that this was truly a course more dedicated to invocation than evocation.

Now some may know that Jake comes from a particular branch of hermeticism called hermetics and, inside it, from again a particular successful branch initiated by [Sifu Mark Rasmus](https://markrasmus.org/), who joins his own methods and Tai Chi mastery with Franz Bardon’s methods. What I like about this lineage is that Mark Rasmus’ students seem to be creative teachers, each one with his or her own methods. Jake Green is the youngest I know and one of the brightest. His style links yet another methodology that, as a Shinpiden, I can identify: [Reiki](https://en.wikipedia.org/wiki/Reiki).

I think understanding Reiki could be a key to easily understand the work at The Evocation Masterclass. Now Mikao Usui, a Japanese Buddhist Monk, the father of the energy medicine and spiritual practice called Reiki, developed it to help those in need without having them go through all the discipline required of a monk, especially when people were not in the right condition even to consider it. After 21 days of meditation, fasting and retreat, Usui came down from Mount Kurama enlightened with a methodology of transmission that would accelerate enlightenment and healing. Jake brings this same kind of reductionist energetic quickness and easiness to hermetics.

Can Reiki substitute years of monastic life and its associated rules and practices, can it replace a Buddhist monk training and make one a Bhikkhu or Bhikkhuni? It cannot, nor is it intended to. A Buddhist monk, likewise, is not a Reiki healer. So for hermetic practitioners, this course cannot substitute Initiation Into Hermetics plus The Practice of Magical Evocation, by Franz Bardon, but it remains its own thing by right, and a good thing. Finish it, and you will have an easy time completing hermetic training in other venues. On the other hand, complete Franz Bardon’s training and you will already have the capacity to do all within this Masterclass easily, but these ideas and distillations are Jake’s, and I promise great fun and creative exploration to the mature magician who still commits.

Should we consider the Double Current, neither Crowley nor Nema came up with great systems of evocation (and neither does this Masterclass), but both had quite effective invocation practices. The advantage of this course is that more than a particular practice, it is indeed a whole system and is huge and effective enough. Can it replace Crowley’s “Liber Astarte” in all its depth? It makes no sense to me to speak in such terms. A work of art cannot replace another.

What I know is that this masterclass, if you have the spare money, will fill in a systematic gap concerning invocation that I find in most modern magicians. And because the Silver Star is called “A Journal of New Magick” I imagined it as a good place to review it, not only because it is entirely new magick, but because it is lacking in new magick.

Maatian magicians will find in the flesh methods of dancing the masks and literally rising on the levels in the face of any obstacle, as suggested by Nema in Maat Magick’s level 4. In terms of [Maat Magick](https://www.amazon.com/Maat-Magick-Guide-Self-Initiation-NEMA/dp/0877288275), this course covers subjects from level 10 to level 4, and avoids risking going any further.

## So what does this course teach exactly?

First, the lessons on the attitude with which to address the course itself are priceless and should be paid the utmost attention. No method works without the proper attitude, and Jake takes his time addressing the right attitude for the context of this work. On top of it, Jake deals with transmissions, meaning the teacher himself synchronizes the student with the necessary energies or reality tunnels, the same as in Reiki. Along with the teacher, the beings invoked themselves will deepen this synchronicity. Methods of mental transference are taught kinetically, which makes it quite easy for anyone to grasp, and from there on, we engage with the ritual tools.

Here, no ritual tool is taken as necessary, and all tools are optional. It is, however, necessary to develop what they symbolize. One’s clothes are isolation from outside interference, purity, and protect the body when we leave it. The crown, hat or headband is a barometer to measure one’s vibrational field and how high it remains. The wand is expansion, considered a conductive instrument, like the wand that conducts the orchestra, dynamically conducting the symphony of forces and spirits. The sword, symbolizing total victory, bears the feeling of complete fulfilment, and is attuned to Bardon’s cosmic letter U, the inflamed principle of the ether that modifies karma through the state of trance of the void. The lamp syncs one’s inner light with the light of the spheres. The censor infuses the experience with the quality of the aroma, which is pleasant and memorable. The mirror or crystal ball focuses the mind like a TV screen by relaxing peripheral vision. The magical journal makes all knowledge your own and distils it into perennial wisdom.

The circle is paramount to the whole work, and is attuned to the cosmic letter E (The Key to the True Quabbalah), the letter of universal consciousness, omnipresence, a sense of astral consciousness throughout all times with the power to materialize or dematerialize anything. It is drawn or rather invoked from the crown chakra to one’s feet. The triangle is used within the circle for invocation, and outside for evocation, it represents the three dimensions we need in any object of perception, and functions as a battery, being able to draw power from Nature and one’s surroundings into the operation.

The mission of the tools bearer? To birth new ideas for humanity. In line with it, I like Jake suggests as part of the preparation that one develops a cosmopolitan mind, travelling to know new cultures and dispose of cultural paradigms.

The psychological effects of the seals are briefly addressed, although Jake prefers addressing seemingly an intuitive light of the being directly. Pentacles are like seals that, instead of addressing beings, address our own capacities in order to enhance them.

Serving spirits given by “higher spirits” are said to listen to the magician’s subconscious constantly and to attune the magician according to function. These spirits are worked with, one for each element, so as to create magical equilibrium, that is, elemental equipoise.

Jake expresses, as well, the matter of accountability popular in the magic of evocation, that is, the more you ask or accept of a spirit, the more you owe the spirit and will have to serve it in this life or the afterlife. I disagree with this Western economic view and have always been more of an Eastern mind. One is accountable to one’s conscience alone, and to one’s servitude to ignorance. Projecting this responsibility into an exterior object, even if we call it a being, is not understanding our own inherent disembodied nature, nor the being’s. Karma means false belief, and it breeds under ignorance. That is all we need to know about our accountability. A being does what is in the nature of its light, and so do we. If we deviate into the light of a being and its center by obfuscation, we may take our time to return to our center, which is what the metaphor of contracts and so on means.

All the introductions having been given, we pass on to the practice, learning to separate in our thoughts the observer from the observed (further likely necessary techniques of mind control are mentioned but not engaged with), deepening mental transference and then pore breathing vital force. From this vital force we pass on to the astral energy by creating the sensation of slowing time up to a sense of timelessness and eternal now. Then, mental energy, extending the sphere around us up to a sense of spacelessness. One starts breathing in timelessness and breathing out spacelessness, concentrating on the pauses in between which lead to the so-called magical trance, or akashic trance, a timeless and spaceless mode of perception and existential condition. The akasha forms the circle and from there on we circulate between the akasha (minus) and non-dual light (plus), the pillar of light completing the magic circle.

This shapes the basic principle behind the rituals of invocation that are to follow, and is to be completed by elemental postures and stances not unlike those of Tai Chi, where we breathe the four elements and understand the difference between the magnetic and the electric. These postures are differentiated via the sensations and colors being drawn in and out, and the direction of the stances, forward, inward, upward or downward.

At this point the most delightful introduction to invocation is given via masks. It is delightful to me, as an actor and plastic artist who uses enlivened masks in my performances, and, I believe, to all Maatian magicians who dance the masks in their daily lives. The mask is loaded from the crown, hands and eyes, much like in Reiki, but with the akasha and then the light of the being or deity we wish to animate it with. We give it depth and detail and aliveness by adding the four elements, one at a time, in completing layers.

The course at this point points to the first adventures of mental wandering (commonly known as astral projection with the subtle body and not the dense astral body or etheric body under its physical comatose requirements). We conjure the circle as mentioned before, leave again through the crown chakra and start visiting the elemental kingdoms. First we move invisibly, camouflaged by akashic substance or imagining that we are a tiny spark. It is recommended that we only engage with elemental beings and become visible after three months have passed of us immersing ourselves in the elemental kingdoms, so as not to pass as fishes out of water or to incur in any danger.

At this point, all is fine to the ones with natural talent, but I believe otherwise people will benefit from training elsewhere their imagination, such as fixing images, sounds, odours and so on, combining them, and making them clear and stabilized enough, unless visions become vague and faint. That we have, in this course, trained separating the observer from the observed several times and for several minutes will help us recall our journeys, and in this regard, we are well served. Be that as it may, repetition and insistence on mental wandering will make up for the previous lack of training.

Generally, in Egyptian Magick, Bardon’s hermetics, and most theosophical schools, we create the mental and astral bodies. One thing is to delve into mental states, astral states and etheric states, as in the three transformations taught within the masterclass; another is to give these states a body with its own mechanisms of operation and organism. To compensate, Jake leads us to take the shape of the elementals after saturating our bodies with the elements. As a matter of style, Jake does not specify the mechanics or shapes of these bodies, so as not to lead one to attachment to any particular shape and mode of functioning. I think this may be both beneficial and not, since we may again fall into a blurred experience, a lack of precision and definition.

On the same line, we are left lacking the development of extrasensory abilities and the ability to test them in the field. This makes it so that many of our journeys may take place only as guided meditations. But again, with repetition, via transpersonal psychology, one will inevitably and eventually fine-tune to the elemental realms in a metaphysical sense.

Since we haven’t yet started to work with the serving spirits, we begin our mental wanderings with a strong potential for imbalance, lacking magical equilibrium. The associated risks are avoided by making sure we leave through the crown chakra (always bound to self-transcendence), a focus on equanimity is enforced and we are reminded of an attitude of non-attachment.

We are also taught repeatedly to avoid aggressive beings altogether in our path of invocation and posterior evocation. This takes place because the course does not teach us a method by which to reach the state of the Godhead. This is later compensated by the integration of all the heads of the Sun Sphere, who are responsible for all original ideas. Jake uses the word negative for active aggressiveness and at the same time for the negative pole, but then ends up equating negative with bad. There are no bad entities in the eyes of the Godhead, no matter the sphere, kingdom or plane (Jake himself adopts this point of view as his own, initially, and I assume thus his later stance is a matter of responsibility towards the student’s wellbeing and safety, a sign you are still in good hands).

Jake finally leads us to a place between form and the formless, where he himself initiates us by direct transmission into the akasha and the principle of light. It could be said the student would have benefited from this earlier, however, this may as well be the perfect timing since the student already has a practical idea of both the light and the akasha, and will be able to tap into what is being given, empowering and calibrating skills already acquired. We cannot create anything in another via transmission, we can only add to what the other has cultivated.

The light we are receiving is programmed for success in evocational magic (although we are dealing with invocation, successful evocation requires a successful invocation and includes it). Solar currents from solar heads are integrated in the transmission, and one may question why pick the Sun and not the Moon, since the Moon is the item of the Priestess, the card of evocation, and since the Moonsphere is the sphere of the astral planes and their manifestations by excellence. The sun is hermetically and alchemically marked by that dot in the center of the circle, and this dot is the center of the universe, the universal central candle that sheds the light of creation around it, the supreme deity, Hadit, the Godhead or, as known, the magician ready to evoke in the middle of the circle.

We pass to creating elementals. Some distinguish between elementals, as beings of a particular element among the four elements, and elementaries, automatic beings made of mental and astral substance meant for a certain end, kind of robots running on mental energy circuits. Which of the two is Jake working with? I’d say elementaries, according to context. I find it very interesting that the training Jake has us undergo starts by first becoming conscious of the elementaries (including egregores) that already surround us. There is a remark around these lessons that I find myself in the duty to debate. Jake, as an example, tells us to avoid any thoughtforms or egregores from Persia, since these do not understand our times and would be harmful. Although Persia is gone, the religion of Persia is very much alive, influential and organized, and as it was ahead of its time then, it still is now aligned with all European ideals of the future. This religion is called Zoroastrianism and it is far more relevant to the present needs than the religions of Islam or general Christianism, which have become somewhat outdated within cultural evolution. Within monotheism, it is matched only by progressive Judaism. In fact, any magician practicing, including the one formed by this very masterclass, is following the precepts given to us by Zoroastrianism, and the word magician is a progression of the Persian word magi. As a concept, it remains the same. One of the movies “Exorcist”, endorsed by the Catholic Church, is mentioned as a reference about what can happen if one engages with Persian thoughtforms, and it is not a great example since this is a distortion enforced by Catholicism.

Such distortion, be that as it may, was not really towards Zoroastrianism or Persia, but targeted at something else in the region and further back in time: Mesopotamia. We are referring to Pazuzu, a demonic deity that was already feared back then as a bringer of plagues, misfortune and an underworld power. Jake does tell us, in a way, to avoid any influences from outside our modern times, but the Sumerians could have taught a magician that Pazuzu was used even by the commoner in talismans to ward off negative influences and spirits, just as Set defended Ancient Egypt from Apep. There is something to learn about this, and if the magician cannot be a cosmopolitan in space as well as in time, he lacks the necessary material to be a scientist of what brings together the human and the universal. In fact, the magician cannot be a magician therefore, the expansion of consciousness blocked by the blindness of his mortal age, unable to bring forth the new ideas to the world that appear as the very mission of the magician in this great masterclass. As a final note, let us remember the deities of Sumer still have some minor following even today. I recently wrote a 30 pages article for Inannothology II (Eanna Press) on how Inanna might be one of the deities with a greater hold on our modern urban life, leading evolution from Eridu to Ur, and from Ur continuing to our industrial revolutions and technological eras. Let us not forget that it is the Forgotten Ones that most control us, not the surface objects, and although Nema brought this to plain mystical broad daylight, it still is fundamental Freudian psychology. Having it said, Jake’s advice is still wise and correct, and for this very reason, because the student is not yet equipped to handle the influence of the Forgotten Ones. After anchoring the students in the Sun Sphere, Jake will lead us on an excursion through time to the mystical abodes of Ancient Egypt.

Back to the elementals/elementaries, we give the elemental about to be created a name (Jake does not advise unique names but combinations of names of generic things, so as to later dissolve the elemental back easily), a timeline of existence for the elemental, an associated color, a purpose, and a shape (Jake suggests a white sphere – also covers color – to avoid attachment not only from the magician but from the being to its own self and self-perseverance). The timeline to use during our training is about 7 days, short enough to test real effectiveness and recalibrate our efforts with the next elementary. These elementals are created via non-dual light, and so vampiric phantoms are avoided: the result is that we, luckily enough, do not get what we want, but what we need.

Jake offers us a great idea on how to easily keep our elementals charged by loading crystals as their batteries with the four elements, light, the akasha and quabbalistic frequencies. We are instructed on this performance, only having to repeat once a week.

We move on to invoking the planetary oscillations. By equalizing with them, we gain immunity from their astral influences for once, and boost their inspiring influences and insights. We are advised to work with these oscillations only on the scale of elemental equilibrium, and at last we enter deep waters, invoking the native beings. In case we wish for a specific being not listed in any grimoire, Jake gives us a kind of hack to invoke directly from the Brotherhood of Light. This name comes from “Frabato The Magician”, a book inspired by the life and character of Franz Bardon, with some directives given by the author before imprisonment. I have developed my theories (and still have some to reveal) about the nature of this Brotherhood, but, roughly speaking, we are referring to what is commonly known as The Great White Brotherhood, from which also Aleister Crowley devised the A.´.A.´. Jake suggests we do not ask for the names or seals of these beings and keep non-attached to them. I find advantages and disadvantages to this, but it is a unique suggestion that I haven’t seen anywhere else, and since it has indeed its undeniable advantages, it is to me an original idea that inspires admiration.

We are then to attune ourselves by invocation with our particular master in each sphere, but Saturn and Mars keep being left out. This safeguard exists as well in Bardon’s “The Practice of Magical Evocation”, although what Franz Bardon does is omit the seals of these beings, since the mature magician will be able to get them in any case, thus preventing the abuse of curiosity. I suggest you leave indeed Mars and Saturn out at this point, if all you have to draw on for the time being is this Masterclass and you are not yet particularly advanced in its materials. I do not suggest you leave these spheres out permanently, since it leads to magical imbalance. For instance, Jake suggests we work with the masters of the spheres to eliminate karmic residues attached to the corresponding astrological influences (the release of any hooks by which the spheres control the magician), but how can you do it effectively if you don’t clean Mars and Saturn, Saturn being exactly the place for this? So, I would interpret Jake’s dismissal of these spheres as a precaution to the student, not as a precaution to the Adept. Jake likewise enforces the idea of ascension, but tells us to avoid Neptune, the sphere of ascension by excellence. The case has, in my view, the same motivations, and Jake mentions it could be okay to explore these spheres if well-centered in the sphere of the Sun. This solution speaks undoubtedly of his experience and earned wisdom.

At this point, we invoke the elementals (not our elementaries, the elementals that are the nature sprites of the four elements). After invoking the elementals, we can now work with their serving spirits and refine our magical equilibrium. Usually, this is done before working with the spheres, but in this case we have obtained an advantage over the swaying of the elements by gaining immunity to astrological influences. Included and central to it all is a “quadrapolar” exercise that reunites all four elements and connects them in their polarization ( fire + - water | fire + - air | air + - earth | water + - earth ), forming a magical current. This at once solves the problem of magical equilibrium, except for the lack of introspection potentially occurring in this system. I say potentially because if you are doing the work right, the beings will lead you to it eventually. But you cannot expect the serving spirits connected to your subconscious to do the conscious work of character refinement that is yours to do, and the astral equilibrium, that is, the energy work of balance, cannot substitute psychological healing and integral balance. In other words, energy work functions as treatment; it may restore function and null disharmony, but it does not always unroot the cause.

This quadrapolar volt can be used around us in invocation (in conjunction with the circle containing the triangle) or in evocation, the four elemental beings evoked placed around the exterior triangle and securing the evocation, which Jake suggests is only necessary when working with dangerous entities. So, although the course specializes in invocation, it does lead all the way to evocation that works.

Say you are invoking a salamander, you engage akashic breathing into the circle, the light fills all the way to the pineal gland and heart, and downwards the astral light flows to the dantian, and the vital force. Then you assume an electric posture, create fire inside, invoke down the light of the particular salamander, its mental body, then its astral body and, if necessary, a serving spirit. To dismiss the entity, you allow it to leave from where it entered, the crown chakra. During evocation, Jake gives the elementals the shape of elemental pillars.

Working in unison with us, Jake proceeds to send us directly the planetary lights, this time including up to Neptune and Pluto, and gives us a technique called The String of Pearls, in which you accumulate the planetary oscillations by invoking them from the crown chakra down one by one, via the casting of the circle/pillar technique that serves as a base to the artistry hereby given. We then mental wander to these spheres, and invoke specific monarchs and heads, in the Moon removing negative biorhythms; in Mercury cleansing our mind of intellectual constraints and visiting the akashic library; in Venus we become more impermeable to attraction and repulsion and visit a secret mirror; and the Sun sphere comes again quite central to the whole operation, connecting celestial (macrocosm) and terrestrial (microcosm) streams, having us gain universal consciousness and faculties and hyper-charging our circle from here on. The work of invoking the being stops in the Sun when it comes to the spheres, but concludes by working with Ancient Egyptian deities (Jake does work with ancient spirits, but asks us to be sure we have a firm foundation now).

Nearing the end of the course, we are introduced to a level which seems to me of the utmost importance, but that isn’t given a lot of time, and that has been inserted as a bonus. It is called “Using Light to Work with Initiation Into Hermetics”. The exercises cover one of the first practices by Franz Bardon, thought observation, and suggest we invoke planetary light oscillations, observe our thoughts for a period of time, and then write it all down, comparing notes. It follows on to concentration and vacuity, and puts on the table we can use all kinds of light, be it elemental, planetary, quabbalistic frequencies, and so on. This level, which has only one thirty-minute lesson, could become a work of genius. Just like I reworked Initiation Into Hermetics through the lens of the soul mirror technique, Jake suggests a picture in which the whole system is worked through the light. Also, it is mentioned that since the magician is now an Adept firm in the Sun, the initiation books have all opened their secrets. I do agree with Jake. And this idea of using light, this light of an idea, can be shed on books like Book Four by Crowley, Maat Magick by Nema, and not be limited to IIH.

> All this having been said I give my congratulations and admiration to the teacher, and vividly recommend the materials.

After being gifted with some “combos”, meaning combined fast invocations that work like formulas for certain ends, we finish with another bonus course: “Automatic Writing”. This is the stuff of books like Liber Al vel Legis, Liber Pennae Praenumbra, The Wisdom of S'lba, and so forth. Now, thanks to Jake, we can freely and easily birth these new ideas onto the face of the Earth.

All this having been said I give my congratulations and admiration to the teacher, and vividly recommend the materials. The Masterclass towers high above the average and might be the best course I’ve seen on Invocation. I stress that it could help having some natural talent or inspiration, or at least some minor magical training or holistic activity (Reiki can be an example), and you should practice everything Jake presents: this is no spiritual safari tourism, face it like that, and you will be looking to the face of man meditating with closed eyes and breathing deeply. Guess what? This person should be you.

In case you are in a learning spree and wish to complement this course, picking from other Perseus Arcane Academy courses I know, I’d recommend my “[Magic & Mystical Introspection](https://courses.perseusarcaneacademy.com/b/pJtvd)” to help with lacking magical introspection techniques, my “[Elemental Magic Course](https://courses.perseusarcaneacademy.com/b/elemental-magic)” to complement the lack of structured elemental bodies and organs as understood on the different planes (both courses form a bundle) or the [Neoshamanism course level 1](https://courses.perseusarcaneacademy.com/b/journey-to-the-spirit-world-exploring-neo-shamanism) to quickly and easily create your own mental body. I’d also recommend “[Attaining Your Guardian Angel](https://courses.perseusarcaneacademy.com/b/N15Jd)” by Denny Sargent. Jake tells you to use your guardian genius if you have known yours, and although we do get to invoke our Higher Self during the Masterclass, no practical or theoretical instruction is given about the Guardian Angel as an in-between term. It is quite handy to have one around when you are parading like Dante in paradise, and Denny Sargent can, in simple terms and comprehensively, bring about your own Virgil. For specialization in evocation you can follow to Nenad Talerman’s “First Step to Divine Providence - 310 days of one-on-one supervised training”, and to sediment that Godhead state, I’d dare say my “[Ceremonial Magic and the Franz Bardon Tradition](https://courses.perseusarcaneacademy.com/b/ceremonial-magic-and-the-bardon-tradition-levels-1-to-3) level 3 – The Grand Ritual of Invocation”, but since it requires, even for a simple understanding of what is going on, that you complete the previous two levels, I recommend instead that you do not give up Initiation Into Hermetics level 10.

Whatever system you are coming from, if you engage in this awesome “[The Evocation Masterclass](https://courses.perseusarcaneacademy.com/b/eGXY2)” to the end, I am wishing you apply those lights to great grimoires and holy books, or scientific books and mathematical puzzles, and hope that you, now so well equipped, may come to write your own celestial gifts.

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