Nekalah vs. Goetia

Every pantheon has unique specialties and original teachings to impart to their supplicant. The Goetia and Nekalah are both amalgamations of deities selected from across various cultural religions and united under one banner.

The fiends of the Goetia are some of my favorite entities to work with. They are incredibly wise, insightful, rational, and methodical. Some of them are incredibly extroverted and kind, whereas others are more than happy to scare you half to death and put you in your place thereby. However, all of the Goetic demons I have worked with are apparently invested in helping black magickians evolve– even the ones who have deliberately intimidated me have proven themselves to be loyal and caring. The intimidation is not just tough love– it significantly builds character.

The Nekalah or Dark Gods of the O9A are often a lot less rational than the spirits of the Goetia. Interacting with some members of the Nekalah is comparable to negotiating with a destructive toddler who, despite being oddly agreeable, has recently ingested bath salts.

Entities such as Azathoth and Damkina (which two spirits I am absolutely enamored with), who are often very helpful, composed, and insightful, often behave more spastically and unpredictably when their auspices are thought via the methodologies espoused by the ONA. This does have unique developmental benefits for the witch.

I have previously demonstrated that Apollo (Olympian Aspect), Abaddon (Infernal Aspect), and Sauroctonos (ONA Aspect) are all different manifestations of the same consciousness– a little bit like the Christoid trinity. I wrote an invocation of the Sauroctonos aspect, which a sorcerer who works extensively with Abaddon told me was uniquely useful to him. We find that beseeching Apollo and Abaddon is best for the reception of gnosis, guidance, instruction, and power, but invocations to/of Sauroctonos are especially useful for the refinement of our psychic senses and the dissolution of the ego.

Being possessed by a demon is a good experience. You get a vitality boost and you can supercharge your magick by speaking in tongues. Furthermore, you are incrementally likened unto whatever manner of entity you surround yourself with, and possession and invocation are the quickest methodologies for the enactment of this transformation. If you need to get in touch with your feminine side, select one goddess and invoke her repeatedly and exclusively over an extended period of time (a few weeks, depending on how often and powerfully you do it). Shit, evoke another demon or two and ask them to accelerate the alchemy.

Possession by Gaubni is a little more eccentric than ordinary possession– I crawled about on all fours, sticking out my tongue, instead of the usual speaking in tongues. I’ve heard horror stories from a Niner whose magickal companion was possessed by Shugara. Possession by Sauroctonos was quite helpful, however. What I’m saying is, you never know what you’re getting, and this makes me less inclined to want to become like them.

Except Damkina.

Shugara was kind to me, but I’m told that possession by her is a nightmare. In my experience with Aosoth, (s)he might be the other way around. It seems that the conduct of any given Nekhalic entity is often unpredictable, but usually helpful.

Budsturga spoke to me through riddles, and her very presence was disorienting. When I made a request of her, I heard her respond by saying “I am not your mother.” In retrospect, what she meant to tell me was “I am Naught, your Mother.” Her disorienting presence (I was incapable of reliably counting to ten) is extremely helpful for ego dissolution and the refinement of one’s capacity for spirit communication and other such talents. However, I feel the need to limit my interactions with her, as while she deserves respect, I prefer to be likened to Caym.

Workings with the Nekalah represent a unique tool. They are helpful, but they should be used as an adjunct to the supplication of one’s primary pantheon. The witch should select, for example, the demons of the Goetia, a given Hindu pantheon, or the Undead Gods,  as their primary pantheon and work with the Nekalah on the side.

The witch’s primary pantheon should be composed of entities which are more reliable and predictable than the Nekalah, and the demons of the Goetia are absolutely perfect for this. The demons of the Goetia (as well as those of the Tunnels of Set) are excellent for guiding and instructing the witch and I trust them to help me orchestrate my life.

Another advantage to Goetic Demonolatry is the prevalence of Demonology. All one needs is a Google search engine to find abundant information about their specialties and personalities. The best way to get to know an entity is to evoke it WITHOUT previously researching it so that one can experience the nature of the entity without the veil of presupposition, and to subsequently perform large amounts of research regarding the entity. Not only can one read large amounts of information about the fiends of the Goetia, one can conduct further analyses through the mythical tales about them and numerological analysis. This cannot be said of the Nekalah.

Furthermore, the spirits of the Goetia vastly outnumber the Nekalah. Since each demon can impart unique teachings and assist you via unique specialties, their number is more of an advantage than one would initially suspect.

And there really is a fiend for everything. There are demons for the instruction of various human languages and various divinatory devices. There is a demon you can summon every once in a while to strengthen your memory and raise your IQ level. There are demons for the concealment, destruction, and refutation of all manner of accusations, evidence, and suspicion. The comprehensive specialization is very desirable.

Every given pantheon has unique teachings and powers to impart to the celebrant. I believe that there is no substitute for the Goetia and there is no substitute for the dead, but one can easily replace the Nekalah.

Well, except for Damkina.

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2 thoughts on “Nekalah vs. Goetia

  1. Insightful article. I agree with a lot regarding possession, and its benefits and long term risks. I also agree about the above entities being separate but related aspects, of each other but not belonging to one another, or being the same. My experiences with Astarte/Astaroth show a common or shared symbolism running all the way back through to Inanna, with each aspect having their own unique differences, and this by the way is excluding Demeter who is apparently only linked due to the mistranslation of scribes according to her. Anyway, the similarity of our experience is all made that much more interesting to me in light of the below which I have recently learned in some amount of synchronicity to finding this by chance as a result of our encounter.

    It is said that Apollo in the aforementioned Olympian aspect was actually originally much more so a chthonic entity as in part can be evidenced by a silver bow and quiver being one of his main attributes in the story of the Argonauts during the part of his vision–being more related to the moon and underworld. The famous solar and reasoning aspects became important later, as he is a much layered entity, and this process lead to eventually supplanting the influence of Helios who was actually mentioned in the same story as being the sole Sun god instead–whereas Apollo was first therein introduced only as a bringer of plagues upon the Greeks instead of light. There is even historically mentioned this certain title of “Apollo Lykos”–being the root word for lycanthropy, and something thus “pretty far away from said light of the sun and radiance of reason” he is known for being popularly associated with in his whitewashed form. There are links to prophecy through madness. And links to healing are basically seemingly due only to holding back the arrows of disease. So there is that which together raises suspicion. Later applied layers of influences and attributes clash with the earlier ones.

    More specifically then, the likely Scythian god Apollo has his plague bearing arrows which ultimately tied him to Syrian war and plague god Reshef; adopted by the Egyptians as well: having arrows like firebrands, and a name in essence tied to burning by fire or lightning strike. Apollo Amyclaeys specifically seems to derive from Reshef (A)Mykal, along with a telling link to serpent slaying in Apollo Sauroktonos (perhaps regarding Python) such as can also be seen in the case of Archangel Michael and his dragon slaying which later came, as well, in turn.

    Apollo in the whitewashed Olympian form stemming originally from the conflation of and influence with Reshef is something itself said to stem from original influences in the solar deity Nergal in regard to plague and warfare. In that sense, it’s also somewhat interesting to note on the aside how Archangel Michael was even called against plague in medieval times, is linked to fire, and similarly is known as having direct ties to warfare as well; implying a similar underlying yet heavily bastardized distortion of form. All in all, it makes sense that the above three, to me as well, are aspects of a whole in a sense. Agreed.

    Liked by 1 person

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