Damgalnuna, Damkina, Davcina, Ninhursaga: Mistress of the Earth

(This is a rough draft of an essay for an upcoming text called Liber Davcina)

Davcina is the Empress of the Earth and she governs astronomical magick. She can teach the art of divination—especially via stones or crystals. She is apt for the tasks of ego-dissolution and individuation. She is both a warrioress and a protectress, and she presides over child-bearing, death, and reincarnation. She acts as a psychopomp and can guide the witch to hidden groves on the astral plane wherein nature spirits reside. Davcina’s primary elemental association is earth, obviously, but her secondary affiliation is unto the element of water. In my first vision of her, she held a pyramid of smoky quartz, and wore a hooded green robe. Her short brown hair was still drying from being dampened, and her eyes were black.

Davcina was worshipped in Mesopotamia under the name Damgalnuna and she was integrated into Akkkadian/Babylonian Paganism under the name of Damkina. In these civilizations, she was regarded as a goddess of the earth and destiny, and the Mesopotamians associated her with cows. Mesopotamian litanies to her called her the “great wild cow” and referred to her as both “exceptional in appearance” and “pre-eminent forever.” She was called Ninchursanga by the Sumerians, who regarded her as a mother goddess who presided over child-birth. She was the queen of the mountains and again the consort of Ea.

Damkina was one of Sumer’s seven primary deities, and she was often described as “valiant.” She was considered the tutelary matron of Sumerian leaders who purportedly nourished the kings in her healing milk. Damkina was worshipped in some of the same temples as her son, Marduk, who was the civilization’s main deity—comparable to Zeus. The class of Mesopotamian priests which was responsible for exorcisms would call out to Damkina alongside other divinities for the purpose of casting out spirit.

Damgalnunna, called the birth-giver of the great gods, was the Mother of Marduk/Merodach, the god of Babylon who killed Tiamat. Damgalnunna was first considered the bride of Enlil, and later that of Enki/Ea. Later on, Enlil was condemned to the underworld, and Damkina was condemned to fall alongside him, attaining a chthonic connotation thereupon. Prior to the tradition of the fall, Damkina and her spouse were celestial deities. Damkina was not ill-spoken of, mistrusted, or rejected as a result of this fall.

Damkina’s hair was sometimes portrayed in the shape of an omega, while other portrayals depicted an omega surmounted atop the weapon she carried—sometimes a mace, sometimes a baton. She appears in a tiered skirt with a horned headdress with bow cases often adorning her shoulders.

Besides being the name of a chthonian river and the deity who rules it, Apsu is also the name of a causal river which flowed through the Mesopotamian city variously referred to as Eridu, Eridug, and Eri-dugga, names which translate to mean “good city.” Prior to being reduced to what we call the mounds of Abu-Sharain, Eridu was one of Mesopotamia’s most sacred cities. It was purported to be the residence to Enki/Ea who was often referred to as Nudimmud.

Damkina is associated with lions, cows, calves, and the doe. Ninhursag, the aspect of her venerated in Akkad, was called “the Mistress of Serpents.” According to my Guiding Spirit, Davcina is also related to jaguars).

Davcina appears in Hebdomadry [the Sevenfold Way] as the Dark Goddess of Wisdom and Mistress of the Earth whose influence is auspicious in works of enchantment. She is a goddess of success, opulence, abundance, and harmony, and she is considered the guardian of nature’s generative forces. Anton Long related her as well as Baphomet to the sphere of Jupiter, which is intriguing as some considered Ninhursag to have been the consort of a Mesopotamian personification of Jupiter named Sulpae.

Hagur related her to the archetype of “the Wisdom/Sophia,” which is oddly insightful, as Sophia is the mother of Yahweh and Damgalnunna is the mother of Marduk, and is regarded as the mother of “the gods” in general. Elaborating on this, Hagur attributes her to the dark light of “creativity”, the dark action of “involvement,” and the motivation of “intrapsychic union,” which Hagur defines as “the experience of wholeness.”

Referred to as the Wyrd Goddess, Davcina is attributed to the nineteenth pathway which moves from Jupiter to Mars. Concerning this planetary affiliation, Hagur wrote as follows in Nythra Khthunae Atazoth:

“Davcina, the Mistress of Earth has the characteristic, and is an important link between the planet Mars and Jupiter. The Planet Mars, named after the Roman God of War, was referred to by the Ancients as the “Lesser Malefic ” (lesser magic). It governs desires, sexual energies, focussed energies, dynamic action, animal nature, force, power, strife, strain, adversity, work, achievement, competition, and death. Mars also rules weapons, war, accidents, violence, surgery, tools, iron, and steel. The action of this Planet is sudden, forceful, and disruptive. The energy of Mars can be used violently and destructively, but with valour and fortitude. The energy of Jupiter is backing as it were the energies of Mars as a more protective urge towards success, that every action may develop in a more orderly way for the benefit of the fighter towards his victim. Jupiter is the planet of expansion, aspiration, higher education, Satanic philosophical reasoning (Satanic because it is the only philosophy that is absolutely humanistic and esoteric at the same time), justice (tooth for tooth, and eye for eye), and sovereignty.”

Carrying on, Hagur wrote thus of Davkina’s relation unto her disciple:

“As a mother she shapes her children, but also sets them free in the fulfillment of their own experiences. In fact, the difficulty of her task increases the longer she remains tied to them and carries the burden of their destinies with her.”

Davkina is related to a tarot card called the Mistress of Earth which signifies “Empathic manipulation (such as ‘enchantment’) to create Change via causal structure – amoral acts that may conventionally be seen as ‘evil.’ Actions provoked by unfettered passions and a reveling in the physical pleasures and challenges of life. ‘Ruthless ambition.’ Creativity and Change via destruction – ie. War, culling.”

In Nythra Khtunae Atazoth, Hagur wrote the following:

“Davcina is an important detail, say part, of the Cosmic Tree of Wyrd, in the sphere Jupiter; and, works very accurately between the microcosm (man) and the macrocosm, the Cosmic Tree of Wyrd, our universal sinister scheme. This is a fact to be grasped, and to work out. As dark knowledge increases and individual progress is made through pathworkings or other techniques of dark meditation, and as the faculty of transmitting from the sinister spheres to the individual mind has began from the acausal to the causal, manifestation will and is taking place.

“…A man or a woman who resembles Davcina, the Wyrd Goddess, can be totally absorbed by her characteristics, as archetypes are pre-existent, or latent,  internally determined patterns of being and behaving, of perceiving and responding.”

In Sumerian theology, there were multiple different deities of the earth, and they were all considered to have been related to, descended from, or part of the earth itself, which was a goddess, named Ki. The Sumerian Ki would thus be equivalent to the Mistress of Blood.

 

Sources other than ONA literature:

Encyclopedia of Occultism and Parapsychology

Babylonian Magic and Sorcery by Leonard King

Temple of the Ancients (Guide to Ancient Paganism Part 1)

English-Sumerian Dictionary by Adapa

The Devils and Evil Spirits of Babylonia by Reginald Campbell Thompson

Temple of the Ancients (Guide to Ancient Paganism Part 1)

http://www.atkinslightquest.com/Documents/Religion/Legends-Folklore/Sumerian-and-Akkadian-Deities.htm

http://etcsl.orinst.ox.ac.uk/section4/tr4031.htm

The Dictionary of Mythology by J.A. Coleman

Animal Magick by D.J. Conway

Myth and Ritual in the Near East by E.O. James

http://www.musesrealm.net/deities/damkina.html

http://www.mesopotamiangods.com/a-sir-sag-%E1%B8%ABula-to-damgalnuna-damgalnuna-a/

http://www.digplanet.com

http://www.pantheon.org/articles/d/damkina.html

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Amprodias

Archdemon Correspondences

Gematria: 401
Color: Black
Element: Air
D/N: Nocturnal
Direction: Southeast (Primary), South
Planetary Attributions (In Order of Significance): Uranus, Jupiter, Neptune

Pathway Correspondences

Tunnel of Set: 11 (Thaumiel-Ghagiel)
Musical Key: E
Tarot: Atu 0 (the Fool)
Animals: Eagle; Man
Hebrew Letter: Aleph
Attributed Disease: Menstruation*
Element: Air
Color: Pale Yellow; Green Flecked w/ Gold

Amprodias is the Qliphothic archdemon that you go to when you wish to be transformed into a stone-cold vampyric warrior. His name translates to “Great Vampyric Sylph.” The gaping mouth in his original sigil, depicted above, symbolizes the uterus wherefrom aeons are given birth and the Black Light issues forth.

Amprodias is a harsh teacher. He appeared to my newest apprentice as a massive bat without a face. While he is a hermaphrodite by nature, he often manifests as male. Archetypally speaking, he is the primeval ungendered vampyric adversary– the devouring force of the abyssic void wherefrom all of creation emerged.

Amprodias rules the power of suggestion and exerts control over the mind, memories, thoughts, and consciousness. He imparts the knowledge of psychic and sanguine vampyrism alike. He can instruct the magickian in the performance of ‘mind tricks.’ He specializes in the art of remote viewing and he teaches the sorcerer to peer behind the linear-causal composition of our universe. With the support and/or guidance of Amprodias, the magickian can perceive anything in the universe.

Amprodias gives gnosis about the transpersonal chakras and his auspices are useful in the creation of predatory vampyric egregores/thoughtforms. He imparts gnosis regarding the essential nature and magickal application of Qliphothic forces. He rules the forces of manifestation, chaos, and amplification and he presides over immortality.

Amprodias can increase the physical reflexes of the witch and and augment her slow-twitch muscle fibers. He can permanently modify the Satanist’s personality. He can make the witch courageous in conflict, quick-witted in terms of analysis, persuasive in conversation, and grant the interpersonal skills required for leadership and the arousal of dissent.

Amprodias can engender the distortion of perception and reality alike, and he can be called on to transport spiritual energies from one place to another. He can alter spiritual energies in accordance with a given intent and bring about the reversal of spells. He specializes in wind magick, divination, and the use of psychic vampyrism in psychometry.

Amprodias can remove addictions, inhibitions, phobias, delusions, and he can cause the witch to think more objectively. He is a fan of the “Fourth Way” philosophy instructed by G.I. Gurdjieff and P.D. Ouspensky. The first time I called on him to alter my personality, I asked him to give me the disposition of a warrior and the disposition of a predator in perfect harmony.

Amprodias presides over one of the Tunnels of Set– the trails between the realms of the Qliphoth. To be specific, Amprodias’s tunnel is located between Thaumiel (Satan & Molock/Pluto & Neptune) and Ghagiel (Baelzebuth/Uranus)– the very same tunnel which Kenneth Grant said the greatest magickians “traffic” with constatnly. We are referring here to the eleventh pathway: the Qliphothic equivalent of the Akashic records wherefrom all manner of knowledge can be accessed. Amprodias’s tunnel is the house of divination wherein trickster fairies dwell.

Regarding the eleventh Tunnel of Set, Linda Falorio writes:

A need to work with the energies of Amprodias may be signaled by our experience of sorrow at the cruelty of Nature, by our feeling of despair at its inherent meaninglessness, and by our lacking of perspective and humor when faced with grim reality. On the other end of the scale we may encounter in ourselves or others feelings of contempt for the unenlightened masses, a detachment from ordinary human sorrows, and aloofness from mundane concerns. Thus feeling bored, stuck, restless, and rootless, yet fearing change, we feel apprehension of the future which results in blind clinging to the security of mundane routine.

Too much unbalanced working here may ultimately result in fragmentation of the ego, in brain-fevered deliriums, perhaps addictions to hyped-up, hypertrophied manic states, which result in high blood pressure, burn out, and exhaustion, especially of the type associated with the effects of repeated extraterrestrial contacts upon the human nervous system.

Yet if allowed to flow unimpeded by such destructive attitudes, the energy of this 11th Tunnel accelerates our vibratory vitality, enabling us to glimpse alien consciousnesses resident in parallel dimensions, operating at such velocities that we are normally unaware of their existence. Through such accelerated vibratory consciousness, we achieve greatly heightened powers of perception, giving insight into outré mathematics and alternative non-Euclidean geometries and transdimensional realities.

In the Tunnel of Amprodias we are able to mind-meld with transhuman entities, and to “speak in tongues. Here is true laughter, which is the safeguard of sanity; here is healthy release of tension through the bioenergetic circuit of excitation> tension> release> relaxation> JOY!Here is freedom of thought, energy, courage, and the independence to pursue one’s Will.

Falorio continues:

The trance of this tunnel is “The Universal Joke,” i.e.: There is no meaning in existence, the universe is pure caprice,  it is nothing more nor less than an immense practical joke played on its hapless victims. Here, the irrational, taken to the limits of absurdity results in perfect freedom. “Loosening the girders of the soul,” the normal chains of cause-effect that bind us to mundane reality, that bind us into the conscious life of the human species, no longer obtain. Thus we float airily above reality freed of prejudice, unclouded by illusion, and able to objectively perceive pure Essence.

propro

*The animals and disease(s) attributed to a given Qliphothic tunnel are symbolizations of the pathway’s nature, which symbolizations I list but did not pick. I am well aware that menstruation is not a disease– I worship hermaphrodite demons, do I sound misogynistic to you?

Magickal Chants

{The following chants, all of my own invention, are non-copyright and made be used anywhere for any reason with or without giving credit to yours truly}

Liftoach Pandemonium, et germinet Amprodias
“Open the Infernal Plane, and Bring Forth Amprodias!”
Serves to create or strengthen a sacred space by presencing Qliphothic energy while simultaneously calling forth Amprodias

Advoco Maticulosos Amprodias– Veni; Aur Chashakh Pandendam
“I Call the Fearsome Amprodias– Come; Spread the Infernal Light!”
A chant used to call upon Amprodias.

Qodesh la-Amprodias Geber ha-Sitra Ahra
“Holy to Amprodias, Warrior of the Other Side!”
Used to call Amprodias forth.

Invoco Amprodias In Nomine Qliphoth!
“I Call to Amprodias in the Name of the Qliphoth!”
Used to call forth Amprodias while simultaneously bringing the celebrant closer to a gnostic state.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Amprodias
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Amprodias!”
Calls forth Amprodias and focuses the celebrant’s mind.

Aperiatur Qliphoth; Invoco Amprodias
“Open the Qliphoth; I Call to Amprodias!”
This chant is used for invocations of Amprodias, and in addition to invoking the demon called upon, the chant has the effect of increasing the alchemical/transformative/self-deifying effects of the invocation being performed.

In Nomine Domine Amprodias, Aperiatur Kliffoth
“In the Name of Lord Amprodias, Open the Qliphoth!”
Used to call Amprodias forth in any rite calling up him, or used to call on Amprodias to empower any rite of self-transformation, self-empowerment, or self-initiation.

Sources

Liber Azerate
http://serpentaazothi.livejournal.com/734.html
Nightside of Eden
http://www.shadowtarot.net/sht11.asp
The Shadow Tarot

-V.K. Jehannum
Agios Octinomos-Drakosophia

Tips for Theism

  • If a stone is left exposed to the light of day or dark of night, it will accumulate energy from the sunlight and/or moonlight, and within about a week, it will be completely full (i.e. it will be carrying as much energy as it can hold). The witch may hold up a charged stone and ask a spirit to accept all the energy charged within it as an offering.
  • As you become increasingly powerful, more and more spirits will take an interest in you. Some deities are so spiteful and self-centered that they will attack a powerful magickian for choosing not to follow them. Odin is one such entity. One of my first spirit guides warned me to avoid interacting with Odin whatsoever, and I gravely regretted ignoring his warning  when Odin moved against me.
  • If a sigil for a deity cannot be procured, a printed out picture of that deity will suffice. Venerating an image of the spirit is a common practice for Hindus and was a common practice for Egyptians.
  • Once a sigil has been obtained, or a suitable picture has been printed out, the being’s many names (and/or magickal numbers) can be written around the image or sigil to strengthen the connection.
  • Fire, fresh water, and blood are three greatest presencing agents for spirits. Fresh water is optimal for necromancy– it is more effective for ghosts than flame and is less likely to bring the necromancer into an experience that he is not prepared for.
  • Leaving the accumulated energies of ritual unbanished can gradually render your ritual space more and more energetically conducive to the manifestation of spirits. You will be surprised how quick and easy evocations can become.
  • Objects of any kind can be enchanted to make evocation, invocation, or both much easier when they are present. You can ask just about any spirit to enchant an object to this effect on your behalf.
  •  While a Nazi swastika is a powerful tool for presencing infernal energies, Hindu deities will interpret it as blasphemous against them. I have experienced this. I have also seen Dionysus take offense to an inverted cross, as he was part of the inspiration for the Christ myth.
  • Making a HHHHHSSSSSSS sound can be used to raise large amounts of energy very quickly. It generates white noise and pink noise, and it is useful to help you summon any form of spirit you’d like to summon. SSSSSHHHHHH does the opposite. (Source: Typhonian Terratomas and the demon Niantiel)

 

-V.K. Jehannum, 2016 Anno Maleficarum

Names of Davcina/Damkina

JA Coleman on Damkina-Davcina

The picture is a screenshot of an excerpt of J.A. Coleman’s book the Dictionary of Mythology. The purpose of this article is provide a list of all the names which Davcina was known as in Sumerian, Mesopotamian, Akkadian, and Babylonian mythology, as well as their varied etymological translations. The name Nin-ki/Ninki is translated to mean “Mistress of Earth.”

Ninhursag, Ninhursaga, Ninchursanga, Ninkharsag: “Lady of the Sacred Mountain,” “Lady Stone Head,” and “Lady Mountain”

Ninmah: “Great Queen” or “Lady Exalted” (This was Ninhursag’s name before she took the name Ninhursag)

Ninmena/Ninmenna: Sumerian mother goddess who was syncretized with Ninhursag

Mami, Mamma: “Mother” (another title for Ninhursag)

Mammitum/Mammetun: “Mother/Maker of Fate” (another title for Mami/Ninhursag)

Aruru:

Nin-ki, Ninki: “Lady of that which is Below” or “Mistress of the Earth”

Nintu, Nintur, Nintud: “Lady of Birth” (title of Ninhursag)

Damkina; Dam-Kinu; Damku; Danke; Dav-kina; Daukina/Dawkina; : “Faithful Wife”

Dauce: Greek variate of the name above, pronounced “Daw-KEY”

Belet-ili, Nin-ili, Belet-Dingirmes: Mistress of the Gods

Damgulanna, Damgalnunna, Damgalnuna, Damgalminna: “Great Wife of Heaven,” “Wife of the Great Prince,” and “Big Lady of the Waters”

Shassuru: Womb Goddess

Gashan-ki: Lady of the Earth

Tabsut ili: Midwife of the Gods

Uriash Damkina: “Lady of That Which is Below”

Dannina: “Stronghold” (term for the underworld)

Ninella

The Proper Mindset for Evocation (Summoning)

It was originally an archangel by the name of Michael who helped me hammer out the kinks in my method of evocation. He taught me to focus on feeling two emotions within myself and to concentrate both on feeling those emotions and on the ritual effort at hand.

I don’t know whether it was a lesson in humility or an attempt at breaking down my ego [causal illusion of self-understanding], but the method he went about this was Biblical scripture. The seventh verse of the first chapter of Second Timothy is forever present in my ritual chamber/bedroom because of this:
“For God has not given us a spirit of fear but of power, love, and self-discipline.”

The first emotion which I concentrate on experiencing is a feeling of love for whichever divinity I intend to evoke. If love is not conducive to the working at hand (or is merely embarrassing to the sorcerer), it may be replaced with feelings of respect, admiration, trust (and/or feelings of safety in the entity’s presence), or with concentrating on how badass the spirit you’re summoning is.

Remind yourself that the being you are working with is an incredibly ancient, wise, and powerful entity, and take care to respect them as such.

The second emotion which I concentrate on experiencing is power. This is a feeling of self-assurance, of aplomb, and/or of absolute safety in the act of witchcraft, is another important step, which should follow the first. Focus on love and power simultaneously, starting with love.

The aspect of the proper mindset for evocation is self-discipline: the act of concentrating completely as possible on the ritual task at hand. I concentrate completely on my feelings of love for the entity, and upon the rapture of my own self-assurance, and on the ritual tasks, chants, and visualizations at hand. This is the proper mindset whether you summon Archangels, Mahavidyas, the Undead Gods, the Nekalah, the Azerate, Goetic Demons, and all of the other kinds of beings I’ve summoned.

-V.K. Jehannum, 2016 Anno Maleficarum

Thammuz

Thammuz is a solar god who presides over the creative powers of Spring. He is called “the Wise One” as well as “the Lord of Knowledge.” He is described as heroic and said to speak with a sonorous voice. His various names and their meanings are as follows:

Tammuz/Tamuz/Thamuz/Thammuz/Tammuzi: “Faithful Son/Flawless Young”

Dumuzi/Damuzi/Dimmuzi/Dumuzid/Damuzid/Dumuzida (Sumerian equivalent)

Duzu (Akkadian equivalent)

Damu: “the Child”

Gishzida: unknown

Ama-Ushumgal-Anna: “Power in the Date Palm”

Dumu-Zi-Ama-Ushum-Galana: “Quickener of the Date Bud”

Dumu-Zi-Abzu: “Tammuz of the Abyss”

Dumuzi

Thammuz was a Syriac Shepherd God who ruled over vegetation. He was purported to be the son of Enki and Duttur (a personification of the ewe as a Goddess). He is purported to impart stability, strength, and renewed power after death. Moreover, he is a dying and resurrecting god, who is purported to bring about the reawakening of the dead upon his recrudescence.

He is said to preside over torture and artillery, and his influence is blamed for the Inquisition. He is a god of death and the underworld who presides over agriculture and farming. While he is said to be the god of vegetation and foodstuffs in general, Dumuzid is most strongly associated with date palms and rising sap. He is sometimes considered to be a guardian of Heaven’s gates.

Thammuz can be called on for the purpose of recreating one’s personality, fortifying your body of light, improving the enchantments placed on objects (just vibrate his name for this), summoning spirits that can make you more powerful/dangerous, and relieving oneself of negative spiritual influences (such as a curse or some astrological influence).

Dumuzi is recorded as being the son, brother, and/or lover of Inanna, and there are multiple stories depicting their interactions. In one, Inanna gave him a death-imparting glare and trapped him in the underworld thereby. In another, Inanna was trapped in the underworld, and Dumuzi exchanged himself for her. A third depicts Inanna rescuing him from the underworld, and thereupon sending the dead to feed upon the living out of rage for his imprisonment (these dead were called Akhkharu).

Thammuz is a god of sheep who can give aid and teachings in necromancy. His devotees would regularly mourn his annual death and celebrate his annual marriage to Ishtar/Inanna. Praises to him depicted him as fair-spoken and with kind eyes. He was described both as a guardian and a healer. He was called “the Pre-Eminent Steer of Heaven.”

In Gematria, the name Tammuz has a numerical value of 453, equivalent to the Hebrew words denoting “glass/crystal,” “life/living creature/the Animal Soul in its fullness,” “destruction/ruin/terror,” “Gittaim” (a town of refuge), “Behemoth/beasts,” and “fire pan.”

The numerical connection to “crystal” makes sense, as myth depicts Thammuz adorning Ishtar with various jeweled trinkets. The “fire pan” is likely a reference to the underworld. “Beasts” is sensible because he is a shepherd god. The rest are self-explanatory, excluding Gittaim, which I do not understand.

Tammuz is also the name of the tenth month (the fourth month of the religious/ecclesiastic year) on the Hebrew calendar which takes place between our June and July. Oddly enough, Tammuz the demon is still related to the month of September.

Some equate Thammuz with Adonis.

-V.K. Jehannum

Sources:

The Equinox & Solstice Ceremonies of the Golden Dawn by Pat & Chris Zalewski
Gematria and the Tanakh by Brian Pivit
The Encyclopedia of Vampire Mythology by Theresa Bane
Demon List compiled by Terry Thayer
English-Sumerian Dictionary by Adapa
http://www.atkinslightquest.com/Documents/Religion/Legends-Folklore/Sumerian-and-Akkadian-Deities.htm
http://www.lizaphoenix.com/demons/month.shtml
Temple of the Ancients [Guide to Ancient Paganism Part 1] (That’s where the sigil is from)
http://www.greatdreams.com/anunnaki/grandma-nammu.htm#TAMMUZ
Wikipedia
http://www.sacred-texts.com/ane/mba/mba11.htm

Budsturga

IMG_5583Above: My Sigil of Budsturga

Budsturga is described in the tradition of Hebdomadry as “a blue, aetherial entity” and as “a Dark God, of female aspect, trapped in the vortex between the causal and acausal spaces.” She described as representative of “hidden wisdom,” but as simultaneously dangerous to sanity. She occasionally appears as androgynous.

Budsturga’s influence is helpful in the act of dissolving the ego and achieving individuation. She can bring about astral projection with ease, but in a most unpredictable way. She can be called upon, within a lucid dream, to skry into and control another person’s dreams. She can help the witch break down astral barriers and auric defenses. She can be called upon to break down bad habits or personal inhibitions, but doing so with her auspices is risky.

Budsturga’s presence and influence is thoroughly disorienting. Visual hallucinations are a hallmark of her presence, and when she was around, I could not count to ten reliably when counting chants and stones). She also deeply impeded my short-term memory.

When Budsturga is summoned in an area where one has previously raised magickal energy, her presence acts as a catalyst, highly raising the spiritual polarity. A series of strong and easily perceptible manifestations will occur once Budsturga is dismissed. I was warned before doing this that I would want to perform a banishing ritual the next morning, and a tree spirit asked me to promise not to “curse the area” by calling forth Budsturga again. I agreed.

Budsturga relates to the elements of fire and water. Her magickal numbers are 45, 54, 96, 68, 42, 79, 64, and 87.

If I took anything she said to me at face value, I would be misled. I had to contemplate the deeper meaning behind her words. For example, “I am not your mother” was really “I am Naught, your mother.”

According to Ungon Epavucell, Budsturga appears as a blue light. She is a nuclear blue, the tint of a sickly man’s flesh. She is like a cancerous atom which infects whichever other atoms she comes into contact with. A witch that Ungon worked with asked Budsturga her name, and Budsturga responded with laughter.

Budsturga transcends duality, such that she can create and organize as easily as she can destroy and disorganize. She has great wisdom to direct and teach. One witch recorded Budsturga as appearing as a dark, faceless shape of greyish-blue light.

Her laughter was a very honest response, not a mockery of the questioner. She is a reveler laughing along with Azathoth. She is comparable to a magickian who has invoked Choronzon and allowed it to completely saturate her being. If the dweller of the Abyss is 333, then the laughing blue goddess is 27 and nine. If Da’ath is Death, then Budsturga is the psychopomp, the keeper of the gate, and the ferryman.

Budsturga corresponds to the 13th pathway on the Tree of Wyrd. 13 has long been understood to be a number relating to femininity and Khaos. In Kabbalah, the 13th path is where Da’ath is found.

A pair of Goetic demons named Ronwe and Stolas once told me to summon Budsturga and coerce her in their names. This went fine, until Gaubni showed up unexpectedly and released Budsturga from Ronwe and Stolas’s grasp. After the demons and I got control of the situation once again, I stepped into the shower water, holding a pair of magickal gemstones, to renew myself. I offered cigarettes as offerings to Budsturga and Gaubni alike after the ritual.

ODE Sigil of Budsturga:
http://templeofazoth.webs.com/photos/Sigils/Budsturga.jpg

-V.K. Jehannum