Names: Verrine, Verrain, Verrin, Verrain, Verin
Planet: Black Moon
Element: Air; Airy Part of Water
Qlipha: Gamaliel (Black Moon/Lilith)
Legions: 60
Color: White, Blue, Green, Yellow
Date: November; Late Autumn
Direction: West; Northwest
Attributions: Camphor; Bayberry; Mulberry; Dragon’s Blood

Above: Sigil of Verrine from the OFS Demonolatry Website

“Hail Verrine, full of green, the life is with thee, lively art thou amongst demons, and lively is the fruit of thy self, health. Happy Verrine, maker of health, dwell in your followers, now and each hour of our lives amen.” -A Healing Prayer by Catloving Demon, as recorded in Ater Votum

Verrine is a little-known demoness. While he/she is recorded in traditional demonography, very little is said of her other than that she is a “demon of health,” a “demon of impatience,” and a spirit of the wind. She is one of the nine primary infernal divinities of modern Demonolatry, which list of nine infernal divinities oringated from the Dukante Hierarchy of demonography. Said to have been from the order of thrones prior to her alleged fall/rebellion, she is a spirit of a “positive polarity” and said to be “good-natured.” She is held to be a “creation demon,” rather than a destructive one.

While traditional demonography records her as male, Verrain appeared to me as a woman made of foliage. She wore a revealing white dress and had buttefly-like wings, which wings displayed colors of blue, green, and yellow.

Verraine can increase the body’s ability to heal and recover—from sleep deprivation, for example. In addition to this, she can increase the body’s resistance to the side effects of sleep deprivation. She can empower your aura so that it converts incoming energy into blessings. Her auspices are useful for all workings intended to engender protection.

Verin represents the positive polarity of life. She can teach the witch to consecrate a garden to magnify its abundance. She can increase the witch’s ability to purify place’s spiritual atmosphere and otherwise raise sacred space. She can relieve a magickian of her impatience. She can also stir one to action. According to The Black Grimoire by T.J. Dawson, Verrain rules over “Health, Medicines, Invention” and “Herbs.”

Verrine can teach the witch to shapeshift her astral double into a bear, which is one of the harder atavisms to assume. The atavism of the bear is a very common one assumed by archangels and archdemons.

Sources: Demonolatry Basics by Infernus; The Complete Book of Demonolatry Magic by J. Thorp; Witchcraft by Jules Michelet; Drawing Down Belial by S. Conolly; The Black Grimoire of Satan by T.J. Dawson; Demons, the Gods of Hell by the Joy of Satan Ministries; Ater Votum by OFS Demonolatry

Magickal Chants

Io Verraine
“Hail Verraine!”

Elan Typan Verrine
Traditional Enn or ‘Summoning Chant’ for Verrine

Invoco Verrain In Nomine Qliphoth
“I Call Verrain in the Name of the Qliphoth!”
In addition to calling forth Verrain, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Verrain
“Open the Infernal Plane, and Bring Forth Verrain!”
In addition to calling forth Verrain, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Verrain
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Verrain!” In addition to calling forth Verrain, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Verrain
An enn from The Complete Book of Demonolatry Magic for invocations of Verrain

Aperiatur Qliphoth; Invoco Verrain
“Open the Qliphoth; I Call to Verrain!”
Invokes Verrain and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia


Amon (Goetia #7)

Names: Amon, Aamon, Ammon, Nahum
Alternate Pagan Names: Amem, Amen, Amun, Amani, Tanwetamani, Ammas, Arkamani, Amanitore, Amanishakheto, Nakatamani
Rank: Marquis
Color: Violet, Brown
Planet: Moon
Superior: Satanachia
D/N: Diurnal
Tarot: 8 of Swords
Zodiac: Gemini 0-10; Cancer 5-9
Magickal Holiday: Summer Solstice
Element: Water; Fire
Date: May 21-31; July 27-June 1
Gematria: 97; 747
Legions: 40
Primary Qlipha: Ghagiel (Uranus/Beelzebuth)
Lesser Qlipha: Golab (Mars/Asmodeus); Samael (Mercury/Adrammelech)
Attributions: Cinnamon, Jasmine, Black Cohosh, Galangal, Silver, Licorice Root, High John

amonAbove: Artistic Depiction of Aamon for Pathworking and an Altar Piece
(Picture Credit: G.A. Roseberg)

“I will always be your Best Friend. I will do what you have commanded.” -Amon’s words during the initial Goetic experiments of John R. King IV, which experiments were conducted in the traditional Judao-Christian fashion

Ammon is a Goetic Marquis whom Michael W. Ford describes as a “werewolf” and a “great initiatory force.” Rufus Opus describes Ammon as follows:

Amon is a watery spirit with a necromantic cast. He tells of things past and to come, procures love, reconciles controversies, and brings spirits of those who died within the sea to appear in bodies made of air, in which they will answer whatever questions you may have of them. If I were trying to find that fictional diamond from the movie Titanic, I’d use Amon to conjure Jack to reveal where it may have been.

According to S. Conolly, Amon can be called upon to help “bring emotions to a head so that they can be released as useful energy.” Amon can either start or reconcile interpersonal conflicts and aid the magickian in finding friends. He imparts wealth, luck, prosperity, familiars, and influence to the magickian.

Ammon gives aid in divination and helps the sorcerer get in touch with her True Will. His support is very desirable in workings regarding employment, monetary acquisition, and mundane pursuits in general. He gives assistance in shapeshifting, love spells, prophecy, execration, binding, love spells, pyromancy, Voudon, Voodoo, and dream work. J. Thorp calls him the “Demon of Domination.”

Amon originated as the Egyptian deity Amen/Amem, the hidden creator god called the “Invisible,” the god of wind, self-created king of gods, and god of mystery, known as the “Lord of the Silent.” He was later incorporated into Graeco-Roman Paganism under the name Amon. A tutelary god, he replaced Monthus as the patron deity of Thebes. He supported those who traveled in his name and was therefore deemed the “Protector of the Road.” Upholding justice for the poor, he was seen as a champion of the less fortunate. His followers were expected to confess their sins via prayer to him. The modern academic consensus regarding the origin of the Goetia attributes it to Greece, hence the deity’s name “Amon” in the Ars Goetia and its predecessor, the Pseudomonarchium Daemonum.

Egyptian Paganism depicted Amen as a blue-skinned male, which blue skin to denoted his invisibility, and records that rams and geese were his sacred symbols. As Amon-Kematef, Amen was a snake-formed creator god. This epithet, alternately Kamutef, means “Bull of his Mother.” The conception of Amon-Kematef derives from Amen’s absorption of the deity known as Min, whereby he became Amun-Min, depicted as ithyphallic and bearing a scourge.

While Amon was eventually syncretized with Ra, the two are not the same entity. However, they do sometimes unite as an amalgamate consciousness—something known as a “composite deity.”

Above: Sigil of Amon from the OFS Demonolatry Website

Traditional demonography records Amon manifesting in the form of a wolf, sometimes with a serpent’s tail and the ability to vomit fire. When he takes on the shape of a man, he has the head of either an owl or raven, and either way, has the teeth of a canine.

The owl, canine, serpent, and raven are all chthonic animals. Since Goetic demonography imputes Aamon to the moon, it would appear that the demonic-infernal manifestation of Amen is a chthonic and lunar aspect of the deity.

Aamon’s correspondences in Gematria, such as the Hebrew word for “Architect/Master Workman,” clearly ratify my claim that Amen and Aamon are aspects of the same divine force. The numerical value of his name corresponds to both Archangel and Edomite Monarch alike, suggesting the dual-ness of his nature. A Hebrew word which variously translates to “Religious Awe” and “Dread/Fear” clearly harkens to Rudolf Otto’s conception of the Numinous, wherein an experience of the Numinous (the supramundane/divine) is described as both terrible and wondrous. David Myatt elaborated upon Rudolf Otto’s conception, defining the Numinous as a reconciliation of dark and light.

His correspondences in Gematria are as follows:

97: the atomic number of berkelium; Mehetabel (King of Edom); Haniel (Archangel); Yellow/Gleaming; Artificer/Architect/Master Workman; Ring/Nose Ring/Earring; Burden/Forced Labor/Compulsory Service; Dread/Fear/Awe/Religious Awe; Filthy/Filth; To Shine/To Gleam

747: Ophanim (the Angelic Choir of Chokmah); Artificer/Architect/Master Workman; The Priest’s Blessing; His Being Guilty; And You Shall Proclaim

Magickal Chants

Amun + Ammas + Amanitore + Amen + Amanishakheto + Arkamani
Name vibration formula for workings to Amon.

Salve Ammon Aethereus Divinus Necromantia
“Hail Ammon, Immortal Divinity of Necromancy!”

Invoco Ammon In Nomine Qliphoth
“I Call Ammon in the Name of the Qliphoth!”
In addition to calling forth Ammon, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Ammon
“Open the Infernal Plane, and Bring Forth Ammon!”
In addition to calling forth Ammon, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Ammon
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Ammon!” In addition to calling forth Ammon, this chant simultaneously focuses the mind of the celebrant.

Aperiatur Qliphoth; Invoco Ammon
“Open the Qliphoth; I Call to Ammon!”
Invokes Ammonand strengthens the alchemical effects of the invocation rite. Only useful for invocation.


  1. Conolly, S. The Daemonolater’s Guide to Daemonic Magic. DB Publishing, 2010.
  2. Mathers, S. L. MacGregor, and Aleister Crowley. The Lesser Key of Solomon: Goetia. Mockingbird Press, 2016.
  3. Infernus. Demonolatry Basics.
  4. Thorp, J. The Complete Book of Demonolatry Magic. DB Publishing/Darkerwood, 2018.
  5. King, John. Imperial Arts Volume One. 2008.
  6. Ford, Michael. Luciferian Goetia. 2007.
  7. Opus, Rufus. A Modern Goetic Grimoire.
  8. Mark, J. (2020, August 30). Amun. Retrieved August 31, 2020, from
  9. The Editors of Encyclopaedia Britannica. (2020, February 05). Amon. Retrieved August 31, 2020, from

-V.K. Jehannum
Agios Octinomos-Drakosophia


Names: Malkunofat
Tarot: The Hanged Man
Tunnel of Set: 13/23 (Samael-Golochab)
Letter of Tunnel: Mem
Color of Tunnel: Deep Blue, Sea Green
Musical Key: G#
Atavism of Tunnel: Leviathan
Associated With: Machaloth/Mahlat
Gematria: 68; 307; 530
Disease of Tunnel: Chills

Above: Sigil of Malkunofat from Liber 231

“Stop the chaos in your thoughts… Rise above the hostile waters of thought.” -Malkunofat

Malkunofat makes the witch into a subversive influence in her interpersonal relations and brings about ego dissolution. He brings about monetary gain and wealth. He reveals deception, brings about concealment, and grants the keys to toppling governments.

Malkunofat rules the Sorcery of Non-Time, which entails abandoning conventional time and granting memory of the future as well as of the present and past. Malkunofat rules over portals, astral energy, parallel universes, other dimensions, spirits and other entities, and fairies. He presides over sacrifice and brings about death. He imparts gnosis of the pre-incarnation lebensweg [life journey] of the sorcerer.

Malkunofat rules the physical world of Chaos where Algol works its will. He renews the magickal Will of the magickian and imparts great confidence in it. His auspices are deeply useful for the creation of anything, microscopic alchemy (personal evolution/self-transformation), magickal workings, skyring, meditation, dream work, the pursuit of psychic powers, chakra work, and astral magick.

Malkunofat gives the witch the ability of “dowsing,” i.e. the ability to divine the location of the earth’s treasures. He makes the witch into a powerful seer and teaches her to transcend space and time alike. He twists dreams and visions in accordance with the desires of the witch. He imparts the ability to leap from world to world as well as to manipulate the astral plane and facilitate its manifestation on the causal plane.

Malkunofat rules the Qliphothic Tunnel connecting Samael (Mercury/Adramelech) and Golochab (Mars/Asmodai). This tunnel is known as the House of Scouts and symbolized by the Leviathan. According to Cort Williams:

This tunnel refers to the primordial abyss as a gateway for the understanding and attainment of the wrathful fires of Golachab. The transmutation of water into fire, the mercurial seed of Samael travels up the tree of death to unite with sulfur, the fiery dragon’s breath. The letters NVH appear on Crowley’s sigil for Malkunofat from Liber 231. The total value of these numbers in germatria is 61, the number of AIN- “The negative conceiving itself as a positive”- The abyssal no-thing of which this tunnel carries the essence.

In Nightside of Eden, Kenneth Grant connects the number 61 with the Qliphothic tunnel Malkunofat. 61 is also the number of AIN, the most remote of the Veils of Concealed Existence in the Kabbalistic schema. The Veil of Nothingness, the potential source of energy from which the divine consciousness is constructed.

Linda Falorio writes:

The letter “E” marks the entrance to the Tunnel of Malkunofat which is the devouring maw of the telluric Dragon—the Great Serpent, Leviathan-Thetis-Tiamat-Quetzalcoatl—dissolving us into Her silent, glittering darkness. For “E” indicates insight, voidness, the Feminine Principle. It is the secret place for teaching tantric doctrine, the Mother’s secret “bhaga” place, the moist kteis. “E” is also that letter which was suspended in the entrance to the Temple of Apollo, and depicted on the Delphic coins.

According to Linda Falorio:

The need to work with the energies of Malkunofat is suggested when we experience a fear of loss of ego-consciousness and control, which may manifest as fear of flying, fear of drowning, or the inability to let go into orgasmic bliss. There may be the inability to contact unconscious elements in ourselves, signaled as a lack of dreaming. The other side of the coin is experienced as lack of grounding, a lack of any sense of connection with the personal or collective past. There may also be a sense of being drawn into dream life and fantasy, of having wandered too far from the haunts of men ever to return.

When we have successfully channeled the power of Malkunofat, we gain ability to manipulate the astral world, and to precipitate its manifestation onto the earth-plane. We may also become adept at divining the earth’s treasures, as in dowsing, “water-witching”, and the like. Here too, we find our power to transcend space and time, to leap from world to world. And here is the power of ultimate surrender into orgasmic bliss.

Thus in surrender of the soul to the Beloved in the mystic vision of Malkunofat, in its union with the All which is Nirvana, in this our “death by drowning” in the ocean of the unconscious, we are pulled into transcosmic space, rising to the highest spiritual aspiration of which we can conceive, higher, higher, dissolved into the Void of Absolute.

Here lies also the acceptance of the universe as Thanatos and Eros, the ability to merge with Dark plutonian energies for transformation, and regeneration, yielding personal magnetism, inexhaustible energy, sexual power, exaltation, joy, and bliss.

Malkunofat’s name means “the Great Deep One.” He appeared to me as a night-black anthropoid. His only facial feature was the huge red eye on his forehead. He wore the robes of an archmagi, adorned with golden ornaments about his elbows, neck, wrists, and fingers.

Malkunofat’s correspondences in Gematria are as follows:

68: Wheat; Holiday; Life; Beauty/Grace; To Profane/To Pollute/To Defile/To Descerate/To Wound/To Begin; Wise Man; Appropriate/Suitable; To Tread Down/To Reject/To Trample Down; To Rest

307: Night Demon; Kore; Oriax/Ornias; A Seeking/A Care/A Concern; To Take Captive/To Return; An Approach/A Drawing Near; Semen; To Be Terrible; To Sow

530: And I Will Remember the Land; Mercenary/Hired Laborer; Flowing Honey/Honeycomb; Meadow-Saffron/Rose/Crocus; Maachathite; Synagogue; Venomous Serpent; Height; He Might Prove You

The chant I use to summon Malkunofat is “Liftoach Pandemonium, et germinet Malkunofat,” translating from Latin to “Open the Infernal Plane, and bring forth Malkunofat.”

Sources: Thelemic Qabalah Volume III; Gematria and the Tanakh; Liber Azerate; Liber Obsidian Obscura; The Tree of Death and Qlippoth; The ToS Experiments by Frater 414

Magickal Chants

Invoco Aethereus Malkunofat
“I Call the Eternal Malkunofat!”

Invoco Malkunofat In Nomine Qliphoth
“I Call Malkunofat in the Name of the Qliphoth!”
In addition to calling forth Malkunofat, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Malkunofat
“Open the Infernal Plane, and Bring Forth Malkunofat!”
In addition to calling forth Malkunofat, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Malkunofat
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Malkunofat!” In addition to calling forth Malkunofat, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Malkunofat
An enn from The Complete Book of Demonolatry Magic for invocations of Malkunofat

Aperiatur Qliphoth; Invoco Malkunofat
“Open the Qliphoth; I Call to Malkunofat!”
Invokes Malkunofat and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia

The Black Diamond

The formula of Qliphothic alchemical attainment is commonly abbreviated as A.A., meaning Adamas Ater.

The term “Adamas Ater” translates to “Black Diamond,” which black diamond is the Philosopher’s Stone constructed via demonic-infernal alchemy.

The number 11 is considered the numerological analog for the Adamas Ater. According to Kenneth Grant, 11 is the formula of all magick and all things demonic and infernal. Accoring to the Swedish Misantropisk Lucifer Orden, the formula/chant whereby the gates to the Qliphoth may be opened, Zazas Zazas Nasatanada Zazas, gets its power from its containment of 11 A’s. This relates to the magickal word Abrahadabra, the word of the attainment of the Great Work symbolized by the Philsopher’s Stone, which word consists of 11 letters.

It is not a coincidence, but rather, a result of providence that the Double A appears in the term “tard strength” when it is pronounced with a Southern drawl as “tard strangth.”  Tard strangth is the esoteric formula of the Qliphoth, signifying the attainment of power by liberation from normal consciousness.

Alright, I’m kidding. Back to the facts.

Traditional Cabbalistic lore describes the fall of the Thaumiel [Two-Headed Divinities] from Grace out of desire for the attainment of power. They desired the addition of a second A to their name, whereby their power could be increased. The attainment of a second A harkens strongly to the Adamas Ater [Black Diamond].

Azerate, being the neologism used in reference to Havayoth, the 11 ruling divinities of the Qliphoth, when spelled in Hebrew letters, is transliterated as AZRAT. The use of two A’s in its spelling divorces from proper Hebrew grammar in specific reference to the Thaumiel’s attainment of the second A.

Barbatos (Goetia #8)

Names: Barbatos; Barbatas
Rank: (Great) Duke; Great Count; Earl
Operates Under: Satanachia; Astaroth
Directions: North; Southwest
Color: Black; Green; Purple
Element: Fire; Earth
Tarot: 5 of Pentacles/Disks; 9 of Swords
Legions: 30
Planet: Venus
D/N: Diurnal
Date: April 25-29; Nov 23-27; Feb 19-23; June 1-10
Zodiac: Taurus 5-9; Sagittarius 0-4; Pisces 0-4; Gemini 10-20
Gematria: 519
Attributions: Ground Ivy; Copper; Arnica; Goats Rue; Catnip; Sandalwood

barbatosAbove: Artistic Depiction of Barbatos for Pathworking and an Altar Piece
(Picture Credit: G.A. Roseberg)

My mentor told me that my doubts were inhibiting the manifestation of my magick—they were limiting my influence, extroversion, and social eccentricity. The demon he told me to summon to set my beliefs aright was Barbatos.

Barbatos is a Great Duke of the Goetia. He has been called “an Angelick ruler [of] Witchcraft,” “the Wild Archer,” and “the wood-demon.” He is said to know all occurrences of the past and future alike. The traditional lore states that he manifests alongside four great kings with their companies of troops.

According to the Coven of the Golden Sigil:

Barbatos teaches all of the sciences, He reveals treasure concealed by magic, and fortells the future, discerns the past reconciles friends, and will bring any two persons together in friendship. He secures the good will of those who are in positions of power. He smoothes out all misunderstandings and soothes hurt feelings. He gives the ability to communicate with and understand animals.


Barbatos gives aid in dream-walking and all manner of astral shapeshifting and atavism. His specialties are toads, serpents, and all manner of feline creatures. He teaches one to understand the voices of various animals. He breaks open the hidden treasures which magickians have concealed or sealed away via enchantment. Naturally, he can detect the locations of these treasures as well.

Barbatos divines by the singing of birds. I often divine by passing cars in the distance, letting the sounds of their passing form into astral whispers, so I can imagine what this might entail.

Barbatos reconciles friendships and brings about wealth. He helps one locate astral grimoires for the purpose of magickal self-initiation. He can see one’s house protected from hidden attacks and bring an end to ongoing conflicts between sorcerers.

Barbatos often manifests as a spirit of the forest or hunt. Pseudomonarchium Daemonum records his manifestation as a woodland archer. He has one of the most beautiful voices and elocutions of any demon you’ll ever summon. He deeply understands the sacred language of wordplay and he is very useful in divination. He imparts magickal memory and the recollection and understanding of dreams. He can impart prophesy and astral voyages via dreaming.

Barbatos teaches the power of song and the ability to tune into things. His auspices are apt for the enchantment of ouijja boards, pendulums, and tarot cards. He aids in the development of mindfulness and his support is useful in the facilitation of spirit communication, necromantic or otherwise. He can heal one of various forms of corruption and dissonance.

Barbatos grants musical skill and inspiration. He teaches one to ground themselves back into the mundane—alternately, he can just bring this about for you. He can grant the astral double horns which will help it control storms. These horns are also helpful for death magick, as is Barbatos himself.

Beliala Demonae Agaphsophia told me that Barbatos and ‘helps one channel the current of how to oscillate when one is associating and disassociating—think Neuro-Linguistic Programming.’ I don’t know what this means.

The traditional enn or summoning chant attributed to Barbatos is “Eveta Fubin Barbatos.” The chant I use to summon him while presencing Qliphothic energy is “Liftoach Pandemonium, et germinet Barbatos,” meaning “Open the Infernal Plane, and bring forth Barbatos.” Another chant I’ve made for Barbatos is “Veni, Veni, O Comitis Barbatos,” meaning “Come, Come Oh Count Barbatos.”

Sources: Demonology and Devil-Lore; Correspondence with Beliala Demonae Agaghosophia; Pseudomonarchium Daemonum; Ars Goetia; Luciferian Goetia; Demonolatry Basics; Godwin’s Cabalistic Encyclopedia; The Complete Book of Demonolatry Magic; Aleister Crowley’s Illustrated Goetia; Mark of Qayin; The Goetia Ritual Book; Daemonolatry Goetia

-V.K. Jehannum
Agios Octinomos-Drakosophia


Planet of Spirit: Mars; Moon
Tunnel of Set: 11/21 (Gashkalah-A’arab Zaraq)
Planet of Tunnel: Jupiter
Disease of Tunnel: Gout
Color of Tunnel: Bright Blue Rayed with Yellow
Musical Key: A#
Tarot of Tunnel: The Wheel of Fortune
Siddhi of Tunnel: Dream Feeding; Ascendancy (Political or Otherwise)
Letter of Tunnel: Kaph/Koph
Gematria: 315; 737; 1312

Above: Sigil of Kurgasiax from Liber 231

Kurgasiax is a being of much age and wisdom, and he grants the wizard great magickal power. His name means “the Great Smiter,” and he rules over bad luck and synchronicity. He dwells within the pathway between Gashkalah (Jupiter/Astaroth) and A’arab Zaraq (Venus/Bael), which is either the 11th or 21st pathway depending on whether or not you start counting with the ten primary Qliphothic spheres. According to Frater 414, he has a very fatherly and loving personality.

Kurgasiax teaches the witch to become a more dangerously subversive influence in the social circles he enters. He grants the witch the social skills needed to mislead, intimidate, attenuate, and exonerate. She teaches the magickian to discern perfidy behind the mask of influence. He can bring about rejection and worldly power.

Kurgasiax can give the witch’s astral double a pair of small horns which act as antennae, channeling psychic information as needed. He helps the witch recover atavisms and teaches her how to use them. He also teaches the magickian to shapeshift her astral double into a giant snake. He knows the secrets of succubi and incubi.

Kurgasiax awakens latent magickal spells. He presides over the fate and destiny of a given issue. He presides over change, evolution, and downward spirals. He rules over the past and the hand of fate. He records the past and teaches the magickian to learn from it. Ruling your potentials and weakness alike, he presides over the past and whatever you are capable of achieving in the future. He balances the actions of the past with the present to engender personal growth.


According to the Shadow Tarot by Linda Falorio:

[In] the Tunnel of Kurgasiax we find we are mercilessly bound to inexorable existence by the Three Fates, the Norns, the Moerae. On the Nightside of the Tree, the implacable Triple Goddess ties the yet-to-be-born human soul to the end of a carefully measured linen thread, which then she pays out yearly until comes the time for Her to cut it, thus relinquishing the soul to Death.

Cort Williams describes the tunnel as follows:

A’arab Zaraq, the Qliphah of Netzach, sphere of unbridled passion, ruled by Ba’al (the sturm-and-drang storm god, a sort of Qliphothic dying-and-resurrected god man). This sphere is acted upon by Gasheklah, the Qliphah of Chesed, sphere of unbalanced mercy. Passion, unchecked by the benevolent governance of Jupiter, leads to putrefaction. The Jupiterian dignity of the Self is sacrificed upon the altar of emotion. The Self becomes a burnt-offering, consumed upon the pyre of passion, given unto the Beloved.

Linda Falorio continues:

A need for work with the energies of Kurgasiax is suggested when we find ourselves feeling “special” compared to our fellow humans, believing that we are lucky, and blessed in the eyes of the gods, hold the optimistic view that one can escape fate and evade one’s karma. This may be coupled with belief in “coincidence,” and belief in an orderly, reasonable, sensible and fair Universe where “good” eventually wins out over “evil,” where “bad” things never happen to “good” people, where God is in his heaven and all is right with the world.

Powers of this tunnel are feelings of connectedness with the thread of life as carried by the human bloodlines, traced back via mitochondrial DNA far into a dim reptilian past of bright sunlight filtering above the hot and dusty plain. Here is satori of the revelation of Sangraal: the holy continuity of generations dwelling upon Earth, whose archetypal patterns of becoming have been created over eons by their action on the psychic ether. Here is a sense of the mythic that makes everyday life at once awesome, terrifying, and grand, that makes all life meaningful in that it has no necessary meaning beyond itself. Here is power to accept Fate, to take joy in the seasons of the year, and the turning of the Wheel, enjoying freedom to pursue one’s path knowing there is no right or wrong, but only raw necessity, that we are the way we are because we have no other choice, because it is decreed by culture acting upon the archaic pattern of our DNA.

Yet, “Every man and woman is a star,” every act the fiat of a god.

Frater Apollonius analyzes the sigil and tunnel of Kurgasiax as follows:

The sigil for the genii associated with Vau in the Mercurial house presents a flaming wheel, spinning widdershins with the Egyptian symbol for the right Eye of Ra at its center; symbolizing the Sun. The Egyptian symbol for the left is called the Eye of Thoth, symbolizing the Moon. Both eyes together are the Two Eyes of Horus; the eye being the sensory organ that is able to perceive light, and is the symbol for spiritual ability. It is also interesting to note that the paths of these two Hebrew letters form the right column on the Tree-of-Life.

The inner rim of the wheel in the sigil presents a series of numbers, letters and an infinity symbol. These are, starting from the top and moving in a counter-clockwise manner: V, O, V, 8, V, 10, V 3, V, . The numbers together equal 21; suggesting the Universe Atu, which is attributed to the Tav (Cross) as a complement to the nail (Vau) that is the feature of the Tiphareth Initiation. There are five V‘s (or nails), suggesting the motto the Master of the Temple. And finally, the infinity symbol, which is itself representative of Universal Conscoiusness and the Universal Mind. This represents the newfound spark; the Neophyte having forged a connection with the Agape current.

The sigil for the qliphotic genii associated with Kaph (Fortune Atu-The Wheel) presents what looks like a horned animal (the Beast) with three legs (suggesting the three path down from Tiphareth); drawn as a stick figure with squiggly lines for legs and x‘s at their ends for feet. A single vertical line connects to the head; itself a horned circle, containing an equilateral cross; symbol for the Earth. With the horns, it is a variation on the Mark of the Beast, also contained in the Seal of Babalon and reminiscent of the alchemical symbol for the Sun and the Moon conjoined.

The two sigils work together to generate the theme of the Solar-Phallic Beast in Thelemic philosophy. The eyes that can perceive light and hence show spiritual capacity come with the knowledge of human nature in terms of the Sun and the Moon. At this stage in the Aspirant‘s initiatory evolution, one gains clarity of the self and one‘s physical body as the chalice holding the Star of Force and Fire; a vision of Tiphareth.

The value of Kurgasiax’s names are as follows, listed with their myriad correspondences:

315: To Forget/To Deprive; Yetzirah; To Stand Out; The Phallus, The Secret Formula of Pluto; Her Precious Thing; Pearl/Crystal/Piece of Ice; Mincharai (Angel of 2nd Taurus); Army/Battle Line/Nakedness; Shrewdness/Craftiness/Prudence; City/Town; Smoke; Vibration/Quivering

737: Great Tree; Flame; Of His Wife

1312: You Shall Bring Them Back

Sources: Qliphothic Wor(L)ds; The Shadow Tarot; Liber Azerate; Frater Apollonius’s Analysis of Liber 231; and more

Magickal Chants

Agios Ischyros Kurgasiax– Aethereus Versipellis
“Numinous and Mighty is Kurgasiax– Everlasting Shapeshifter!”

Invoco Kurgasiax In Nomine Qliphoth
“I Call Kurgasiax in the Name of the Qliphoth!”
In addition to calling forth Kurgasiax, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Kurgasiax
“Open the Infernal Plane, and Bring Forth Kurgasiax!”
In addition to calling forth Kurgasiax, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Kurgasiax
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Kurgasiax!” In addition to calling forth Kurgasiax, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Kurgasiax
An enn from The Complete Book of Demonolatry Magic for invocations of Kurgasiax

Aperiatur Qliphoth; Invoco Kurgasiax
“Open the Qliphoth; I Call to Kurgasiax!”
Invokes Kurgasiax and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia


Names: Adramelech; Adrammelech; Adramelek; Adar-Malik; Adramaleck
Rank: High/Grand Chancellor; Chief of Samael; Chancellor of the Order of the Fly; Superintendent of the King Demon’s Wardrobe; President of the High Council of Devils
Gematria: 284; 295; 775
Earth; Saturn (Lesser)
Element: Fire (Primary); Air
D/N: Equally Diurnal & Nocturnal
Direction: Northwest
Colors: Black, White, Purple, Blue
Qlipha Under His Dominion: Samael (the Qlipha of Mercury)
Other Qliphothic Attributions: Thagirion (Black Sun/Belphegor); Aogiel (Uranus/Baelzebuth)
Attributed Planets & Black Planets: the Black Sun; Uranus; Mars; the Sun; the Black Moon; the Black Earth
Primary Attributed Behenian Stars: Arcturus; Sirius; Vega; Pleiades
Lesser Attributed Behenian Stars: Algol; Procyon
Channeled Magickal Numbers: 32, 47, 95, 62, 34, 58, 96, 81, 43, 56, 97, 84

Above: Original Sigil of Adramaleck

Adramelech was a Samarian fertility god, the solar deity of an Assyrian city called Sepharvaim where he was worshipped alongside his brother, Moloch. In the Qliphoth, Adramelech enacts the same agendas as Moloch, but while Moloch pursues these agendas via causal developments, Adramelech pursues them via acausal routes. Moloch is not very much more powerful than Adramelech, and where Moloch rules sanguine vampyrism, Adramelech rules over psychic vampyrism.

According to The Book of Sitra Ahra, Adra-Malik is the “Master of the Baneful Glance” and “Opener of the Gates to Liberation of the Soul and Mind.” He imparts aptitude for prophecy and mind control and grants assistance in astral projection. The manuscripts of the Temple of the Black Light refer to Adramelech as “the awakener of the Black Flame within” and The Way of Ahriman records that his attributes are “leadership, glamor, and misdirection.”

Adrammelech rules over the Qliphothic Sphere of Mercury, known as Samael [Poisonous Divinity], in opposition to the Sephira known as Hod. The Sphere of Samael is the dwelling-place of such demons as Glasya-Labolas.

Adrammelech’s name means “King of Fire.” The Book of Sitra Ahra calls him “the Poisoner,” “the Venom Drinker,” and “the Lord of Death’s Gate.” He removes internal obstacles within the magickian and imparts physical fitness, vitality, longevity, and strength. The Book of Sitra Ahra calls him “the Chalice-Bearer of the Fiery Sam of El Acher,” where Sam is the Hebrew word for “poison” and El Acher is a title for Havayoth, known as the Azerate.

Adramelech teaches the magickian to look beyond appearances and forsake illusory pride—meaning that he aids in the dissolution of the ego. His specialties lie in dream work and personal magnetism. His alchemical powers awaken aspects of the witch’s soul previously untapped, as well as her various spiritual gifts.

According to the writings of T.J. Dawson, the attributes of Adramelech are death, disease, plague, destruction, and discord. The History of Magic by Eliphas Levi refers to Adramelech as the “god of murder,” and Liber Azerate proclaims him the ruler of all beauty. He is a psychopomp—able to guide the witch through the astral planes to dark and forbidden locales and modify the astral double in many ways, including granting it ability to travel into those dark places unguided. He can help the magickian silence gossip and grant her the ability to direct conversation away from incriminating affairs.

According to Maxine Dietrich, “Adramelech is very tall with jet black hair. His hair is styled with bangs and to the shoulders like in many paintings in Egyptian temples and the pyramids. He has very piercing black eyes and an intense stare. He has fair skin.”

Traditional demonography records Adrammelech to appear as either a mule or peacock. While The Book of Sitra Ahra records that Adrammelech appears as an anthropoid peacock with a tail adorned in “all-seeing and unblinking eyes,” Baron and Baronessa Araignee record Adrammelech to appear in an undescribed form which diverges from tradition. To me, Adramelech appeared as a bald man in black street clothes with pitch black eyes and long, curved white horns, whose sleeveless raiment revealed his imposing musculature.

Magickal Chants

Aperiatur Acharayim, Et Germinet Adramelech
“Open the Backwards Tree, and Bring Forth Adramelech!”

Agios Adramelech Rex Venenum
“Numinous (is) King Adramelech of Poison!”

Baruch Ha-Adrammelech, Melech Ha-Qlipha Ha-Kokab
“Blessed is Adrammelech, King of the Qlipha of Mercury!”

Concalo Ignipotens– Voco Te Adrammelech
“I Call the God of Fire– I Call You, Adrammelech!”

Veni, Interveni, Adramelek, Deus Tenebris
“Come, Come, Adramelek, Dark God!”

Salve Adramaleck Terrore Flammae
“Hail Adramaleck, Bearer of Fire!”

-V.K. Jehannum
Agios Octinomos-Drakosophia


Tunnel: 29 (A’arab Zaraq-Nehemoth)
Gematria: 266
Force of Tunnel: Evil as the Power of Non-Being
Atavism of Tunnel: Frog
Element: Fire; Water
Ordeal of Tunnel: Malignant Women Haunt this Tunnel
Letter of Tunnel: Qoph
Tarot: The Moon – The Ruler of Flux and Reflux
Musical Key: B Sharp

Above: Sigil of Qulielfi from Liber 231

Qulielfi is an archdemoness, Lunar in nature, of the nature of Chaos, who presides over psychic vampyrism. One appearance of her glimpsed through a channeled vision suggested that she was a being of darkness and light in perfect harmony. Another revealed a red-haired and black-eyed woman in tattered clothes, covered in burn marks. Her fingernails are long and read, and blood streams from her eyes and ears. A chain drags behind her, and she carries the decapitated head of a man. Screams are audible in the distance, and she stands surrounded by flames.

Qulielfi can be called upon to send an incubus or succubus to torment a victim or to perform magickal defense on the witch’s behalf. She assists in the casting of illusions and bewitchments and assists in meditation and the development of visualization skills.

Qulielfi presides over prophetic dreams, bewitchment, visualization, destructive and vampyric sex magick, dream walking, dark rituals, psychic abilities, the discovery of what is hidden, the discovery of what is hidden, and the mysteries of life. She teaches the witch to track and hunt entities on both the astral and causal planes.

According to Alexander Winfield Dray, Qulielfi assists the black magickian in “Developing the Ability to Travel to any physical location within the shadow self and retain memories of the events, eventually leading to the physical manifestation of the Shadow Self.”

Qulielfi awakens the magickian’s thought process and assists her in controlling her destiny. She assists in the construction of new forms and imparts harmony and joy as rewards unto her chosen. She assists the magickian in the discernment of good and evil and establishes a balance between the twin extremes. She magnifies the effort the magickian puts towards her goals and grants assistance in astral projection.

Qulielfi can transmute the third eye of the astral double and bring deception to light. She imparts the ability to detect subtle flirtations and manipulations and grants the sorcerer the ability to psychically sense it when people are observing or performing divination about her. She awakens the magickian’s third eye.

Qulielfi teaches the witch to fashion strange and unique weapons on the astral planes. She assists the magickian in deprogramming and reprogramming thoughtforms/egregores, and she can program spirits of lower power levels to act as the servitors of her summoner—rendering them no different from a thoughtform/egregore of the magickian’s creation. In addition to this, she presides over the fulfillment of the Earth’s renewal.

Qulielfi presides over the Qliphothic pathway or “Tunnel of Set” to which the casting of bewitchments and illusions in general are attributed. This Qliphothic pathway, being the twenty-ninth tunnel of Set, leads from Herab Serapel/A’arab Zaraq (Venus/Bael) to Lilith/Nehemoth (Black Earth/Nahema). According to Linda Falorio:

The need to work with the energies of Qulielfi may be signaled when for no reason we find we are requiring little sleep, or, we may find instead a simple lack of dreams. There may be discomfort with uncertainty and shadow, coupled with lack of imagination; there may be an excess of superstition, of nightmares, and of fear; there may be an abject horror of the preternatural, as expressed in the writing of Lovecraft, et al; and even an irrational dislike of everyday domestic cats.

On the other side, the powers of this tunnel include enhanced imagination, the ability to astral travel, as well as power to affect subtle levels, as in casting spells, and bewitchment. Here is affinity with the Moon, with water, crystals, and natural tides. Here resides prophetic dreams, clairvoyance, and artistic vision which see magick as neither white nor black, but colorful.

Here too, we access the dark body sorceries of ancient Egypt, Khem, the Black Land, here is access to the fertile radiations of the dark goddess, Black Isis, Nu-Isis, and the forbidden power-zone of Amenta. Here we are given power to enter the “storehouse of dreams,” the akashic records, the storehouse of racial and genetic memory, recapitulating the evolutionary past via the cerebellum, the back brain, Qoph, the back of the head. Thus falling backward out of time from Universe A into the dreamtime of Universe B everything is possible. Austin Osman Spare suggests gazing at one’s thumb illumined by the Moon until the eyes go out of focus, when the thumb becomes an opalescent, fantastic reflection of Oneself.

The danger is addiction to practices and substances that keep one perpetually glamoured by the Mauve Zone’s sinister delights.

According to Kenneth Grant, “Qulielfi represents the termination of the Qliphoth of the 12 zodiacal signs.” Her pathway is under the sign of the frog, a liminal being in its between-ness linking the amphibious to the terrestrial, signifying a step in (pre)human evolution, signifying the formula of the Voltigeurs.

Cort Williams describes the tunnel as follows in Qliphothic Wor(L)ds:

The tunnel connecting the Qliphoth A’arab Zaraq and Nahemoth. Venus acting upon the Earth via the influence of Pisces. Corresponds to the Tarot trump The Moon. The unholy passions of A’arab Zaraq and its ruling archdaemon, Ba’al, stirring the terrestrial bestial passions of man through the influences of the lunar orb.

The siddhis associated with this tunnel are bewitchment, illusion and the manipulation of lunar energies to befuddle and manipulate the fancies of man. The chthonic powers of the black earth animated by the nocturnal sorceries of AUB. A Qliphothic tunnel associated with transformation, bewitchment and flux. Connected with the frog and other amphibian creatures as representing the interplay of the terrestrial (Nahemoth) and the aquatic (Pisces, the ruling sign of Qulielfi). The frog/toad also as a traditional familiar of the witch and of the lunar goddess Hecate.

According to Kenneth Grant, “The 29th Tunnel is the haunt of the witch typified by Hekt, the frog-headed goddess and Lady of Transformation.” Linda Falorio writes:

The reification of the tunnel of Qulielfi exists in twilight at the borderland of sleep and waking, at the threshold of the astral world where elementals, lurkers at the threshold of the personal subconscious, lie in wait. Terrifying, alternately seducing, fantastic dreams and visions arise according to the dreamer’s temperament. The solitary witch-priestess indulging manual magick during the dark phase of her moon spins hypnagogic phantoms as a spider throwing silk from spinnerets, condensing her illusions into materiality upon the surface of the magick mirror. This, her moon magick has brought forth an astral werewolf, a type of Goetic demon with gryphon’s wings and serpent’s tail, a demon-lover, shadow-self, climbing into space-time to partner her thence to go forth at her bidding.

I do not necessarily agree with Kenneth Grant’s postulation that the magic mirror should be the only piece of ritual equipment employed (or present) when Qulielfi is evoked—I have had fabulous results in summoning her despite the fact that I don’t employ magic mirrors and prefer to employ other tools.

Here follows a hyperlink to a unique sigil designed for Qulielfi by one Daemon Barzai:

The number 266 corresponds to certain Hebrew words denoting the vulva in its passive phase, as well as to the demon Leraikhe.

Sources: Liber Azerate, Liber Obsidian Obscura, Nightside of Eden, the Shadow Tarot, Qliphothic Wor(L)ds, Gematria and the Tanakh, and more.

Magickal Chants

Agios Es, Ambrosia Qulielfi
“Numinous Art Thou, Everlasting Qulielfi!”

Invoco Qulielfi In Nomine Qliphoth
“I Call Qulielfi in the Name of the Qliphoth!”
In addition to calling forth Qulielfi, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Arcesso Praevalidum Agenti Smola– Invito Qulielfi
This chant translates to “I Summon the Mighty Emissary of the Left Hand– I Call Qulielfi!” It’s only useful for evocation.

Liftoach Pandemonium, Et Germinet Qulielfi
“Open the Infernal Plane, and Bring Forth Qulielfi!”
In addition to calling forth Qulielfi, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Qulielfi
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Qulielfi!” In addition to calling forth Qulielfi, this chant simultaneously focuses the mind of the celebrant.

Wattaggathal Lorraggal LAW-taw-GORE-uh-CALL MAY-gah-LAW-CALL Orriggoth
This is a chant to summon Qulielfi which I channled. I wrote it the way that it sounds– read it the way a hillbilly would and you have the right pronunciation. The third and fourth words of this chant are broken into their separate syllables: if one of the syllables is written in all caps like the LAW in LAW-taw-GORE-uh-CALL, this means that that particular syllable (LAW) is pronounced just like a known English word, so GORE is pronounced like the word GORE. The syllables with no capitalization are to be read the way that a hillybilly would sound them out. Just pronounce it the best that you can and know that is sufficient. All the people I know who’ve tried my channeled chants find them incredibly powerful, regardless of how weird they sound.

Aperiatur Qliphoth; Invoco Qulielfi
“Open the Qliphoth; I Call to Qulielfi!”
Invokes Qulielfi and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia

Magickal Chants for Sinistral Witchcraft

Zuhalma, Dagdagiel, Bakshorilon
Chant calling upon Dagdagiel by invented names for her. Pronounced: “ZOO-HALL-muh, Dagdagiel, BACK-SHORE-ILL-ON.”
Source: V.K. Jehannum

Val-Ceph-Ged, Drun-Orth, Dagdagiel
“193, 55, Dagdagiel.” A chant calling upon Dagdagiel by the values of her name in Gematria in the Enochian language.
Source: V.K. Jehannum

Agios Ischyros Qalilitu, Filia Luna Nigrantis
“Numinous (Divine) and Mighty is Qalilitu, Daughter of the Dark Moon.” Chant for rituals to Qalilitu.
Source: V.K. Jehannum

Aperiatur Dudael, Et Germinet Azazel
“Open up the Desert, and Bring Forth Azazel!”
Source: V.K. Jehannum

Pursan, Purson, Curson
Chant to Purson comprised of his various names.
Source: V.K. Jehannum

Don-Graph, Avnas, Drun-Graph, Amy
Chant composed of two names for Amy and the Enochian pronunciation of the numbers 87 and 57, where the number 57 specifically relates to Amy, and 87 is a number which is powerful in all rituals of black magick, purportedly signifying a concept beyond human comprehension. Used in rituals to Amy.
Source: V.K. Jehannum

Gisa-Drun-Veh, Zodamran, Lafcursiax, Lafoursiax
Chant composed of the numerical value of Lafcursiax’s name in Gematria pronounced in Enochian, followed by a word of power for presencing Qliphothic energy, and the two alternate names of Lafcursiax. Useful in rituals to Lafcursiax.
Source: V.K. Jehannum

Artri, Bitru, Sitri, Andareth
Chant to Sitri composed of her two traditional Goetic monikers and two invented and magickally empowered names. Useful in rituals to Sitri.
Source: V.K Jehannum

Voco te Meris, Venire o Merihim
“I call to Meris, Come oh Merihim.” Useful for any rite which calls upon Merihim.
Source: V.K. Jehannum

Meris, Merasin, Metiris, Mererim
Chant to Merihim composed of his various names.
Source: V.K. Jehannum

Qayin, Tubal-Qayin, Camio
Used to call forth the three manifestations of Qayin.
Source: V.K. Jehannum

Eisheth Koheneth ha-Arsiel
In English, “Eisheth, High Priestess of the Black Sun.” Used to call on Eisheth Zenunnim.
Source: V.K. Jehannum

Agrath, Orgath, Igirit, Aggerath
Chant to Aggereth (Agrat bat Mahlat) composed of her various names.
Source: V.K. Jehannum

Liftoach Pandemonium, Et Germinet Aggerath
“Open the Infernal Plane, and Bring Forth Aggerath.” Calls upon Aggerath while presencing demonic-infernal (Qliphothic) energy within the arena of ritual to create a sacred space.
Source: V.K. Jehannum

Name Vibration Formula of Aggereth (Agrat bat Mahlat)

Iggereth + Igarat Malka ha-Pandemonium + Akakheghag + Orgath Regina Succubi + Agrath +  Psychompoiaps + Suvuta + Liftoach Pandemonium

V.K. Jehannum
Agios Octinomos-Drakosophia