Book Discussion Anyone read this book? JINN MAGICK: The Hidden Keys to Power, Wealth, and Desire with the Spirits of Fire and Shadow by Mosheh Ely

[Siddha]

@dzb10035 I sometimes encountered them, but only got results with two, Luham and Ushakil. I attribute that to the fact that the Jinn have different personalities, and I think those two liked me. Their powers are amazing; for example, with Luham, random people offered me sex in the street, and with Ushakil, everyone treated me like I was a model or a god

Where did you find both? In the above mentioned book I couldnt find them

 

[Lurker]

I was lurking and ran across this thread - excellent conversation, people. You got me excited enough to buy the book.

My question, for those of you who have read this far, and especially for @maguslyon since you've been working it, is how did you reconcile the picture of the Seal of Command on p. 180 with its description on p. 183? There seem to be a lot of discrepancies. Namely:

2. The Bound Circle:

It says the circle is broken at three points, although in the picture it is only broken at one point.

3. Directional Glyphs - I only recognized one of the characters in the picture.

4. The Mark of Presence - that seems to be absent from the picture.

I pushed the wrong button and I'm playing Beat the Clock to edit this post. TIA.

Post automatically merged: Jun 15, 2026

I should probably add that he said beginners could use the book, so I'm assuming the issues with the Seal of Command aren't a blind. Blinds seem to be a thing of the past, anyway, and rightfully so. Gatekeeping is a bore.

@dzb10035 I understand your concerns about AI. Early in the book it did start to seem a bit like word salad. I think that was because there was some repetitiveness, but repetition can be good pedagogy. As you pointed out, this book is very consistent, and IMO it's also very complex. After reading this far, I find it hard to believe that AI could manage this level of both consistency and complexity.

On the other hand, he published six books on 2025, and one in 2022, and none so far in 2026, at least not that I see on Amazon. So, I wonder if he might have used AI to assist in his personal 'gimoire dump' last year.

Just my thoughts to this point.

Post automatically merged: Jun 16, 2026

Where did you find both? In the above mentioned book I couldnt find them

Luham - p.400
Ushakil - p.402

The book definitely needs an index.

Post automatically merged: Jun 22, 2026

I downloaded the PDF for searching, since the book doesn't have an index. I noticed the pagination is way different. The book has almost exactly twice as many pages, so cut all those page references above in half and you'll be in the ballpark.

 

[Otaba]

Hello to all,,
Having gotten a copy of Moshe Elly's book, read it and tried it.This i can assure you do not fear anything the man is up to something and his magick and approach to jinn works too well to be true.Whether AI or not it works like charm and is full of surprises and so far it seems safe.The rites works and his approach suggests a deep understanding and experience of jinn magick....try it by following his directions and see for yourself.

 

[Lurker]

Hello to all,,
Having gotten a copy of Moshe Elly's book, read it and tried it.This i can assure you do not fear anything the man is up to something and his magick and approach to jinn works too well to be true.Whether AI or not it works like charm and is full of surprises and so far it seems safe.The rites works and his approach suggests a deep understanding and experience of jinn magick....try it by following his directions and see for yourself.

Good to know, thank you!

I've begun the preliminary exercises and built the altar. Whatever the provenance iof this book might be, the author has certainly created a compelling mythos. I'm excited to work it and I'm expecting great things.

 

[tiger's eye]

@dzb10035 Haha, there you are again! It seems you’re very interested in Middle Eastern magic and jinn magic, and you’ve studied them quite deeply!


@hussainsirat577 I’ve read some other “modern Western books of jinn magic” before, and to be honest, I didn’t have a very good impression of any of them… Perhaps a few that incorporate elements of ritual magic might be worth trying, but I don’t have high hopes for most of them.

This isn’t to say you can’t do it this way, or that doing so won’t produce results, but it’s important to remember that you’re dealing with ancient spirits that magicians in the Middle East have relied on for hundreds, or even over a thousand, years. Magicians in the Middle East have long possessed a deep understanding of these entities and have developed numerous methods and techniques for interacting with them. As far as I know, most of them do not use the kinds of “methods” found in the “modern magic books” you mentioned. Or to put it another way, it’s not just the method that matters—what’s far more important is “why you’re doing it” and how you interact with the jinn.

Indeed, even in the Middle East, there are many different ways to cast spells using jinn. There are large-scale, complex spells like sabaseb and berhatiah, as mentioned by others in this thread, as well as methods as simple as drawing a pattern at a specific time or reciting a small number of “names of power” a specific number of times… However, I don’t think this means that these “names of power” and the names of jinn are some sort of Western-style “formula” or “recipe” that can be arbitrarily inserted into other parts of a ritual or used within some generic framework.

This is something that requires particular attention, especially when it comes to magic involving jinn. For certain jinn that do not require specific methods, you can even achieve results simply by reciting their names during a candle magic ritual; however, for others—and indeed, for most jinn—there are often specific methods for invoking them due to particular reasons, such as their history, origin, characteristics, and so on… Those who understand these matters best are the magicians of the Middle East, whose knowledge has been passed down through generations, and from which these various methods have emerged.

Let me give an example: a well-known jinn king in the Middle East named Muiymun (this is my personal spelling), who is known in the West by the very famous name Maymon, the King of the Spirits/Demons of the South. Among the methods I know of, there are at least five forms of magic involving Muiymun: The first involves Muiymun as part of a rather extensive ritual—lasting seven days or more—to establish a pact with the Seven Jinn Kings. In this ritual, Muiymun himself is summoned in a manner similar to how, in the final days of The Book of Abramelin, the magician relies on the HGA to summon numerous demon lords before him.

The second method is aimed at the muiymun itself. It involves preparing special tools—typically rings, seals engraved on specific materials, or incense blends of specific ingredients—and then, just as in the first method, establishing a covenant with the muiymun and the jinn of its tribe through a ritual lasting several days.

The third method involves using scrying tools such as a water cup or a mirror. By simply drawing a specific seal and reciting a short incantation at a specific time, one can cause the “muiymun” to “manifest” within the tool. One can then ask various questions or make requests.

The fourth method involves reciting specific prayers that include “names of power” at specific times and casting spells for specific purposes, just like the spells—other than summoning spells—taught to us in The Key of Solomon.

The fifth method involves following strict Islamic religious rituals, reciting incantations a specific number of times after each daily ritual, and continuing this process for several days to complete the summoning.

This is not meant to show off, but rather to point out that even within the Arab world, the forms of jinn magic are diverse. Now a question arises: all these methods require the assistance of a muiymun, but does the muiymun manifest in the same way in each of them? Certainly not. Each has its own purpose and specific requirements; some are intended to gain broad authority, others to form a direct alliance with the muiymun itself, and still others simply require the muiymun to dispatch a suitable jinn to deliver a message or carry out a specific task.

You see, each of these methods has its own nuances. Although they’re all related to muiymun, they’re all different. What I’m trying to say is that if you want to use the methods found in these “modern grimoires,” you must carefully consider what they actually do, why they work, and how you can ensure they’ll actually be effective—and so on… Most importantly, you must not casually apply “general theories,” “general methods,” or “general formulas” from modern magic, chaotic magic, or similar traditions when dealing with jinn. These methods might work, but more often than not, even likely to offend the jinn.

 

[dzb10035]

@tiger's eye Thanks! It's actually quite an interesting area for me as of recent. I don't have a huge amount of time to practice it or even study it right now, but I have done some Jinn magick from both Corwin Hargrove's work and Nineveh's materials. In both cases, I got good results and with effectiveness + speed. I honestly only saw this type of effectiveness in Goetic magick with the demonic spirits, so it is an effective area for me to research further.

And thanks for explaining the different types of "ancient" approaches that exist in traditional Arabic magick. These correspond quite well with the approaches I have read about in the last few months. I am also a general fan of trying to leave things isolated to their authentic sources, but unfortunately the problem with these methods is that they are often long and unwieldy for the modern person. The modern grimoires often have the opposite problem of being too short and simple to be convincing to work for many. This can often be a reason why it does not work, but I digress. In my experiences, the truth is somewhere in between. A ritual should probably not be a 2-5 minute affair if you want any substantial result, but it also shouldn't take 7 days with several hours each day for a person with a modern lifestyle. A good 1-2 hours maximum for a substantial ritual, even repeated over X days, is probably decent especially for devotional purposes and building alliances with the spirits.

Regarding this book, I think it has its ups and downs. It is true that its work does not follow the traditional methods very well and we could even say that much of its content is potentially channeled by the author if it is not AI generated material. Others have clearly gotten results with it, so perhaps there is a grain of truth to it. It lacks a lot of the elements in the old methods such as names of power, hierarchical calling structures, and repetition based devotional practices, but it replaces it with short hand initiatory rituals. I cannot tell if these initiatory rituals are truly effective, but the book does emphasize an attitude of respect, which is sometimes absent in traditional Arabic magical methods. This goes a long way with any spiritual interaction and forms a good basis for practice. I have no doubt that the methods of old tradition could be adapted with the same techniques, but respectful attitudes in order to be in line with a modern attitude. The length of practice in this book are definitely more involved than the GoM style modern grimoires and it has a curriculum to it as well. So I think it has its merits vs the traditional methods. Still one should not doubt the knowledge of those experts who have worked with them for a long time through the centuries.

Ultimately, I think there is a balance between a modern channeled method like this and the older methods. Both elements have their points.

 

[tiger's eye]

@tiger's eye Thanks! It's actually quite an interesting area for me as of recent. I don't have a huge amount of time to practice it or even study it right now, but I have done some Jinn magick from both Corwin Hargrove's work and Nineveh's materials. In both cases, I got good results and with effectiveness + speed. I honestly only saw this type of effectiveness in Goetic magick with the demonic spirits, so it is an effective area for me to research further.

And thanks for explaining the different types of "ancient" approaches that exist in traditional Arabic magick. These correspond quite well with the approaches I have read about in the last few months. I am also a general fan of trying to leave things isolated to their authentic sources, but unfortunately the problem with these methods is that they are often long and unwieldy for the modern person. The modern grimoires often have the opposite problem of being too short and simple to be convincing to work for many. This can often be a reason why it does not work, but I digress. In my experiences, the truth is somewhere in between. A ritual should probably not be a 2-5 minute affair if you want any substantial result, but it also shouldn't take 7 days with several hours each day for a person with a modern lifestyle. A good 1-2 hours maximum for a substantial ritual, even repeated over X days, is probably decent especially for devotional purposes and building alliances with the spirits.

Regarding this book, I think it has its ups and downs. It is true that its work does not follow the traditional methods very well and we could even say that much of its content is potentially channeled by the author if it is not AI generated material. Others have clearly gotten results with it, so perhaps there is a grain of truth to it. It lacks a lot of the elements in the old methods such as names of power, hierarchical calling structures, and repetition based devotional practices, but it replaces it with short hand initiatory rituals. I cannot tell if these initiatory rituals are truly effective, but the book does emphasize an attitude of respect, which is sometimes absent in traditional Arabic magical methods. This goes a long way with any spiritual interaction and forms a good basis for practice. I have no doubt that the methods of old tradition could be adapted with the same techniques, but respectful attitudes in order to be in line with a modern attitude. The length of practice in this book are definitely more involved than the GoM style modern grimoires and it has a curriculum to it as well. So I think it has its merits vs the traditional methods. Still one should not doubt the knowledge of those experts who have worked with them for a long time through the centuries.

Ultimately, I think there is a balance between a modern channeled method like this and the older methods. Both elements have their points.

Yes, you have a point. Many of the methods described there are no longer suitable for the modern world, so I, along with others, make appropriate modifications to them. Rather than simply copying them verbatim—or even calling it “learning”—it’s more accurate to say we incorporate their core principles into our own methods. The resulting methods are not identical to the original content, but they certainly share a significant degree of alignment.
I’d like to say a bit more about the idea of following these manuscripts to the letter. To be honest, although there has been significant progress in the excavation, research, and practice of ancient manuscripts in recent years, many people—including the authors of these “modern grimoires”—continue to hold a misconception. They believe that these “magical practices” exist in isolation—defined by the book itself or the specific rituals it contains—and are categorized and practiced separately, much like distinct “academic disciplines,” to the point that practitioners interpret them in exactly this way. While new approaches to research are certainly valuable, they can sometimes misinterpret the original intent of these manuscripts and their authors, or lead to erroneous understandings of magic.
The situation in Europe may be somewhat unique, but in the Arab world, where magic was more widespread, it is not entirely appropriate to interpret these magical texts as individual “magical systems.” Just like the well-known PGM, these texts are better understood as a magician’s “notes” rather than as independent “magical systems.” In other words, they serve merely as “records”; the magic they contain is embedded within larger, non-textual “local traditions,” constituting an indispensable—though not exhaustive—part of that local heritage.
In other words, many modern magicians’ understanding of ancient manuscripts is “pieced together.” This is certainly acceptable, provided one is well-read and capable of fully comprehending these “fragmented” elements. In many magical texts—especially those from the Middle East—the parts of magic that today may appear “incomplete,” “fragmented,” or “unprotected”—those not recorded in books—are instead “recorded” within the larger, “non-book” local traditions, some of which cannot even be transmitted through books. The authors of these manuscripts merely documented the “magic” they practiced, but did not—or could not—document the “traditions” and “knowledge” upon which that “magic” was based. If possible, these unrecorded “traditions” represent the best path of study for those seeking to understand and ultimately apply these “fragmented” forms of magic—one that cannot rely solely on the manuscripts themselves.
I am not trying to condemn or criticize all modern practices. As I’ve said, I am also actively absorbing the important elements from them and incorporating them into my own practice. But in any case, you must be cautious! Gain as detailed an understanding as possible of the history, concepts, and reasoning behind these magical practices, and only attempt them when you have reliable safeguards and contingency plans in place!
Finally, please forgive me for rambling on so much. These modern, popular “simplified explanations” and readily available “modern grimoires” undoubtedly make the practice seem “simple”—as effortless as it is for the authors to create these methods—thereby casually overlooking their adverse consequences. However, I believe you are not that kind of person; I can clearly sense this from your reply!