It’s always an interesting journey to trace a spirit’s name from its earliest use to the one we know today. We’ve seen great examples of it, particularly when it comes to Moloch or Mother Lilith, whose personas changed drastically along with each transformation of their names..
The same can be said of Balam, whose name follows his transition from a prophet figure to a Goetic King.
Most scholars agree that the name Balam is a compound of two Hebrew root words: Bela (בֶּלַע), which means “to swallow” or “to devour” and Am (עַם), which means “nation” or “people”.
Combined, they form the word Bil’am which directly translates to “Swallower of the People” or “Destruction of the People”. In the Biblical narrative, Bil’am appears as a threat to the Israelites through spiritual warfare.
In the book of Numbers 22–24, Balaam is described as a non-Israelite prophet who was hired by King Balak of Moab to curse the Israelites. However, he goes against the king’s wishes, blessing them three times instead after an angel intervenes.
The story does not describe him with vivid physical attributes, but we are told that as a prophet, he also experienced spiritual visions.
“The oracle of Balaam son of Beor, the oracle of the man whose eye is clear, the oracle of one who hears the words of God, who sees the vision of the Almighty, who falls down, but with his eyes uncovered.” – Numbers 24:3–4 (NRSV)
While the Old Testament presents him as a complex seer who received divine visions, the New Testament shows us a shift in the narrative. We see him change from prophet to corrupt sorcerer; a man who “loved the wages of unrighteousness”.
This transformation, many scholars agree, provides the foundation for later Renaissance occultists to incorporate him into the demonic hierarchy.
There’s no clear transition of when Balaam (the prophet) became Balam (the Goetic King), but scholars agree that it happened through phonetic shifts in the Latin and Old French translations of the text.
It should be noted that Latin grimoires, such as the Pseudomonarchia Daemonum, often altered or shortened “foreign” names to better fit the conventions of the established Infernal Hierarchy. In this case, Balaam was shortened to Balam.
His name may have changed, but many aspects of Bil’am (Swallower) carried over to modern occult traditions. Balam is said to have the ability to give perfect answers regarding the past, present, and future because of his capacity to “consume” all time and information.
Another aspect of him worth mentioning is the sound of his voice, which practitioners have noted to be “hoarse” or “raucous” sounding. While this is commonly associated with infernal spirits, they say that Balam’s voice mirrors the sensation of having something stuck in one’s throat.
If this sounds intimidating, that’s because it is meant to be that way. The quality of Balam’s voice is often interpreted to be physically taxing, not just because of the effects it has on those who hear it, but also because it bears the “weight of truths”. Truths that may not always be easy to channel or receive.
An important thing to keep in mind when it comes to the infernal hierarchy in Western grimoires is that a spirit’s rank doesn’t just denote their social title, it also comes with a number of other correspondences. This includes astrology, ritual materials, and even the “weight” of their influence.
For Balam, he isn’t just a king; he also bears the epithet “Great and Terrible” which hints at his intensity, which can be overwhelming to the human senses.
Aside from the strength of his presence, he is also described as governing 40 Legions, which is a significant number. This tells us that he has a vast network of sub-spirits who will carry out his will and specific offices (divination, invisibility, and so on).
In some cases, you may also find Balam listed as a Duke. This is a variation often found in other versions of the Lemegeton and earlier French manuscripts. For most modern occultists, however, he is recognized as a King.
What does Balam look like? Tracing his appearances through various historical texts reveals how consistent his profile has remained from the late Renaissance through the 19th century.
Of course, many of these authors directly referenced one another’s work, so there will be some repetitive features present. Here are some great examples of Balam through the ages.
In this foundational text by Johann Weyer, we are introduced to Balam as the 51st spirit of the infernal hierarchy who is known as a “Great and Powerful King.”
Through Weyer’s writing, we are also given the striking image of Balam with three heads: the bull, the man, and the ram. His chimera form can be seen as a layered map of his sovereignty over different realms of existence.
Aside from his three heads, Balam is also described as riding a “furious” bear. This image isn’t just meant to intimidate; it is also an indicator of the type of energy he carries.
Lastly, we have his most unique identifier: the goshawk. It represents predatory precision, his power of divination (the ability to see everything across time), and also as a symbol of his status as king.
Despite his seemingly “monstrous” appearance, however, Weyer characterizes Balam as a reliable truth-teller, who is capable of gifting practitioners with both wit and invisibility.
The Ars Goetia further refines Weyer’s description of Balam. The grimoire retains much of the spirit’s physical descriptions and rank in the hierarchy, placing emphasis on the “terrible” nature of his kingship.
However, the text also introduces a few key details, especially when it comes to the ritual for invoking him. This includes the importance of choosing the right physical tools and constraints needed to work with a spirit of Balam’s magnitude.
It also introduced Balam’s sigil, emphasizing the fact that it isn’t merely just for aesthetics, and the need for a Lamen bearing this symbol whenever a practitioner seeks to make contact with him.
Moving to more modern times, we are reintroduced to Balam through S. Connolly’s demonolatry lens. In her writing, she moves away from the “monstrous” physical descriptions of him to a more elemental and functional interpretation.
What does this mean? Instead of depicting Balam as a three-headed “beast”, she describes him as a spirit of enlightenment and mental clarity. His powers and abilities also take on a more metaphorical meaning; instead of literal invisibility, he provides “social invisibility”.
His powers of invisibility can be interpreted in a number of different ways. For some, it means being able to blend in whenever needed. Others may see it from a strategic point of view, allowing them to make “moves” without anyone else noticing until they have managed to achieve their goal. It is for this reason that some also see Balam as a patron of undercover agents and corporate strategists.
For those who follow this tradition, Balam is also seen as a grounding force who assists practitioners in understanding the consequences of their actions across time (past, present, and future), making sure they take full accountability for its effects.
Ford interprets Balam through an Adversarial and Initiatory lens. In his writing, he views the spirit as a manifestation of the “Sorcerous Mind”. He also sees Balam’s three heads as a representation of his mastery over different animalistic and human instincts.
From this perspective, Balam doesn’t just provide truthful answers about the past, present, and future. He also teaches practitioners how to use their “Eye of the Soul” to perceive the threads of time, allowing them to manipulate their destiny through sheer will and a cunning and focused mind.
Note that while there may be similarities in power when it comes to different infernal spirits, each of them has their own specialty and unique mechanism through which this power is applied.
For example, it is known that he shares the same power of divination with other spirits such as Astaroth, Vassago, Gusion, and Eligos. However, Balam is unique in that he is noted for giving “true” and “perfect” answers with an unvarnished (blunt) delivery.
Goetic sigils are known for their flair and intricate nature. Balam’s sigil is no different, though many scholars note it for its architectural stability, a feature that is said to mirror his rank as King and his office.
By now, you already know that these sigils serve as a way of tuning into the spirit’s frequency. In some cases, such as with Balam, it can also serve as a spiritual badge.
What does this mean? The sigil is transcribed onto a Lamen, often a circular metal disk or pendant, which is worn over the heart during evocation. In modern practice, it shows a practitioner’s readiness to receive Balam’s wisdom and also protects them from his intense energy.
No, you’re not mistaken. Asmodeus and Balam do share a similar physical characteristic: having three heads represented by the bull, the man, and the ram. For scholars, this means that they share a symbolic lineage when it comes to mastery over the animal and human realms.
Both Balam and Beleth are Infernal Kings who require a high degree of respect along with specific ritual tools. Aside from the Lamen, most classical grimoires also advise practitioners to use a hazel wand when working with them.
The hazel wand is traditionally associated with the element of air and the discovery of hidden things, as seen in its use for dowsing. For both Balam and Beleth, it also symbolizes their connection to divination. Balam is known as the “finder” of perfect answers, while Beleth is known to reveal divine knowledge.
As with all high-ranking infernal spirits, casual curiosity will not cut it. In fact, they may find it offensive and refuse to work with you. This is why following established protocols is key to ensuring a stable and productive interaction, especially with a King of such gravitas as Balam.
Before you even attempt any communication with Balam, always clarify your intent. If you must, write down what your goals are and where you currently stand.
Keep in mind that Balam is a master of causality and strategic wit. As such, avoid approaching him for vague guidance or general “power”.
A good example is to turn your intent into a complex challenge for him. This could be a social situation where you must remain unnoticed, or a decision where you need to clearly understand the possible consequences of your choices.
Approaching him in such a way will not only make him more responsive, but it also shows you possess the same wit that he values.
This should be the standard manner of approach when it comes to any high-ranking infernal spirit. Treat your interaction with him with the same formality as any authority figure. Always use a formal posture and ensure that you always have the specific tools required for his ritual. Doing so signals intent and also showcases your personal discipline.
Balam speaks bluntly when asked, and he expects the same from practitioners who look for his mentorship. Avoid using flowery language and keep your speech precise.
Don’t beat around the bush, and ask him directly what it is you’re looking for. That said, maintain a polite tone and do not demand anything of him.
When putting together your altar for Balam, make sure that it has decorations and offerings corresponding to his status and element.
Make sure you always address Balam using his specific invocation: “Lirach Tasa Vefa Wehlc Balam.”
Lastly, don’t forget to wear his sigil as a Lamen. You do not need to engrave it in gold, especially if you’re still a beginner. Using a high-quality yellow or gold piece of parchment is enough, as long as you copy the sigil exactly as it is.
Approaching an intense and powerful figure such as Balam requires mental fortitude and discipline. Before you begin, always make sure you prepare yourself mentally and understand what asking for his help entails.
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