Saksaksalim

Planet of Spirit: the Moon
Star of Spirit: Sirius
Element of Spirit: Fire; Earth
Direction of Spirit: West
Sacred Numbers of Spirit: 31, 13, 17
Colors of Spirit: Yellow, Blue, Orange, Grey, Indigo, Green
D/N: the Spirit is Equally Diurnal & Nocturnal
Direction of Spirit: East (Primary); Southwest; South
Planet of Spirit: Mercury (Primary); the Moon
Lesser Planetary Attributions of Spirit: Saturn; Mars
Tunnel of Set: Thagirion-Gamaliel
Tarot of Tunnel: Temperance
Color of Tunnel: Bright Yellow & Dark Blue
Hebrew Letter of Tunnel: Samech/Samekh
Zodiac of Tunnel: Sagittarius
Musical Key of Tunnel: G#
Superior: Tezrian; Yamatu
Gematria: 300; 418; 900
Trans-Sephirothic Veil: the Spirit is Attributed to Ain & Ain Soph
Substances & Ingredients of Spirit: Bones, Cremation Ashes, Yew, Willow

Above: Sigil of Saksaksalim from Liber 231

Saksaksalim is an archdemon of the Moon who is counted amongst the twenty-two spirits of Sitra Ahra who rule one of the Qliphoth’s many pathways. To be specific, Saksaksalim presides over the Qliphothic Pathway or “Tunnel of Set” which is attributed to Sagittarius. This tunnel is forever fixed between a pair of total opposites: it’s the link between Gamaliel (Black Moon/Lilith) and Thagirion (Black Sun/Belphegor). The name of the demon, Saksaksalim, translates into English as “the Great Serpentine One,” and I believe that my audience will find him to be uniquely and especially useful.

Saksaksalim rules the lunar mysteries and the powers of the night, and the crossroads is sacred to him. He presides over hydromancy, mirrormancy, geomancy, nature magick, crystal magick, warding, shielding, exorcism, defense against death curses, destruction curses, divination with bones, crystal balls, and tarot cards. He is able to increase a person’s bone density or heal bones which were damaged. He can help the witch direct and focus her magickal force, keep her magick working, and bring about the fruition of her yet unmanifested spells.

Saksaksalim can help the magickian face whatever she needs to face and teach her to let go of emotional pain. He rules over destiny and fatality as well as birth and rebirth. He can deflect magickal forces and send them right where the fuck they came from.

Saksaksalim very much specializes in chakra work. He can increase the open-ness of the witch’s chakras and proficiently empower all of her spinal chakras, her transpersonal chakras, her second heart chakra, the seven shadow chakras trailing from her crotch to her feet, as well as the minor chakras in her shoulders, head, hands, and feet.

Saksaklim specializes in astral espionage and dousing, and he can teach the witch to psychically find a given location. He can guide the witch throughout the acausal planes, even to such far-removed places that she would struggle if not fail to reach them alone. He begets horse familiars which the sorceress may ride atop in the acausal for the sake of quick and easy astral travel and which will draw her attention to opportunities she might have missed during her day to day life.

Saksaksalim can help the witch in what are referred to as the Non-Qliphothic Sphereworkings in my Qliphothic Self-Initiation Praxis. That is to say, Saksaksalim can help the witch self-initiate through Bapki [the Planetary Sphere of the Earth], Qamar [the Planetary Sphere of the Moon], Shams [the Planetary Sphere of the Sun], and Falak Al-Aflak [the Primary of the Spheres]. Saksaksalim can also help initiate the sorceress through the Trans-Sephirothic Labyrinth.

Saksaksalim can repair bruised muscles as well as bruises in general, and he rules over glamour magick, mind tricks, and the evil eye. He’s said to be able to alter anything, including reality itself. He can spiritually fortify a given location and place a magickal veil over a vehicle which will prevent any unscrupulous activities occurring inside it from being noticed by people looking.

Saksaksalim can hide evidence and bodies alike and he can help the witch plan a murder. He’s a deeply powerful psychopomp whose auspices are useful in any Qliphothic Sphereworkings and Pathworkings, and he can help the dead pass on. He can teach the witch to shapeshift her astral double into the form of a werewolf.

Saksaksalim appeared to me as a black-skinned warrior demon with red eyes. He wore the red armor of a knight and sat atop a mystical white horse with blue zebra-like stripes across his body. He carried a massive halberd.

Saksaksalim presides over inversion sorcery– that is, the use of the Right Hand Path’s spiritual techniques to manifest the Left-Handed intentions of the black magickian. Saksaksalim is a very unique intelligence– the nature of his being could be best described as the opposite of the Baphomet’s nature-of-being as the Goat of Mendes. Baphomet is an archetype composed of opposing traits which have been made to coexist and become balanced with one another: he’s a hermaphroditic combination of a human with an animal which simultaneously exhibits the physical characteristics of mammals and fish alike.

You see, the Goat of Mendes is interpreted as a glyph or representation of the spiritual adepthood attained in the completion of the Great Work of spiritual alchemy– that is, a reconciliation of opposites. Saksaksalim also exists in a state of being which lies at the pinnacle of alchemical attainment– his correspondences in Gematria connect him to both the magickal word (Abrahadabra) by which the Great Work is attained and to Khepri, Egypt’s deified archetype of self-made immortality. However, while the Goat of Mendes is comprised of opposites brought to harmony, the opposing traits which comprise Saksaksalim are not unified in a state of harmony. Rather, the opposites that Saksaksalim is comprised of strive against one another in a state of stalemate.

What follows is my interpretation of this characteristic of Saksaksalim and I honestly don’t know if I’m right. I think that personifying a stalemate of opposing traits is an even greater feat than personifying a harmony of opposing traits. It sounds Saksaksalim has managed not only to manifest opposite traits in equal portion, but has managed to equally manifest these opposites so fully that they have maintained their opposing-ness. This is my interpretation: Typhonian Demonology describes the stalemate of opposites as an inversion of the harmony of opposites– that is to say, in the Typhonian Tradition, opposites-in-harmony represents a state of absolute mastery while opposites-in-stalemate is a state of absolute failure. However, it would appear to me that opposites-in-stalemate is a state of mastery which is beyond even what most Occultists define as absolute mastery. In short, Saksaksalim exemplifies a level of attainment that can only be achieved in the Left Hand Path.

Magickal Chants

Liftoach Pandemonium, Et Germinet Saksaksalim
[Open the Infernal Plane, and Bring Forth Saksaksalim]
Simultaneously calls on Saksaksalim and presences Qliphothic energy to build or strengthen a sacred space.

Rege, Veni, Saksaksalim Gloria
“Glory to Saksaksalim– Come and Reign”
Used to call on Saksaksalim. It’s good for invocation, evocation, and workings with spirits that don’t really amount to either.

Veni, Saksaksalim, Et Germinet Aur Chashakh!
“Come, Saksaksalim, and Bring Forth Infernal Light”
This chant calls on Saksaksalim to empower any initiatory working with the Qliphoth—sphereworkings and pathworkings alike.

Rege Aeternae Pater Saksaksalim
“Reign, Eternal Father Saksaksalim”
A Latin chant consisting of eleven syllables, with eleven being the number of all things demonic and magickal– eleven signifies the Great Work and the Qliphoth alike, This chant calls on Saksaksalim to enact one of two activities which he really specializes in. You determine which effect the chant will have by the intent you focus on when you recite it:
(i) It can reprogram or redirect the magickal energies the witch is focused on. Use this to course correct when you fucked up a spell. Use it to fuck up someone else’s spell.
(ii) It calls upon Saksaksalim to strengthen whichever ONE chakra you are focusing on

Saksaksalim Sattimgullor Ontallakkall Ontimgullor
“Come, Horseman Saksaksalim, and Guide my Endeavors”
This is a channeled chant used to summon Saksaksalim. It’s appropriate for both evocation and invocation. While I never ask the spirits to reveal the meaning of this type of channeled chant (because I do not care), but Saksaksalim just out and told me on the spot. To me, the fact that he translated the chant for me right after I finished writing it down is a good sign. It makes it look like he’s the type of fellow who’s inclined to explain shit in detail. Not all demons are like that.

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

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

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

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

-V.K. Jehannum
Agios Octinomos-Drakosophia

Marbas (Goetia #5)

Names: Marbas, Barbas, Marbuel, Barbuel, Barfael, Barbiel, Baruel
Planet: Mercury; Jupiter
Rank: President; Prince
Zodiac: Aries 20-24; Taurus 10-19
Date: April 9-14; April 30-May 10
Element: Fire; Air
Color: Yellow, Orange
Direction: East
Qlipha: Ghagiel (Uranus/Baelzebuth)
Tarot: 6 of Disks/Pentacles; 4 of Wands/Rods
D/N: Diurnal
Legions: 36
Lunar Mansion: Archaam (IX)
Gematria: 243
Lovers: Baratchial, Amducious
Inferiors: Lilith, Radahel, Abraxas, Tzuflifu
Superiors: Lucifage, A’athiel, Lucifer, Moloch, A’ano’nin, Astaroth
Attributions: Mercury, Tin, Cinquefoil, Anise, Thistle, Chickory, Storax

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

Marbas is a Demon of Mechanics and a Jupiterian-Mercurial President of the Goetia attributed to the Uranian Sphere of the Qliphoth. He’s the Chief Engineer of the Infernal Plane and the Superintendent of all its public buildings. Marbas rules over prescience, pendulums, glamour magick, mind tricks, tarot cards, mind reading, crystal balls, and the use of Norse runes in divination. He is capable of both inflicting and relieving illnesses, serious or otherwise, and he holds the secret of the Philosopher’s Stone.

Marbuel is known as the Revealer of Secrets and Master of Hidden Things, and he is infamous for manifesting results very quickly. He uncovers secreted truths and imparts wisdom and knowledge to the witch. A witch may come to know the truth of a matter by invoking the spirit and looking through his eyes—deducing through his discernment. Marbuel is renowned for his ability to confer hidden and secreted knowledge, as well as his honesty and accuracy in doing so. He can make the witch aware of hidden aspects of herself—both unawakened spiritual gifts and undiscovered traits of her personality. He can also engender lucid dreams.

In The Encyclopedia of Demons in World Religions and Cultures, Theresa Bane describes the spirit as follows:

Living in the bowels of the earth, Barbiel causes problems with harvest and travelers and creates discord between people. He is more powerful than any other demon in his cosmology. He moves against the stars, affects the economy, and causes earthquakes. 

Barbas can improve the witch’s astral hearing and magickal memory, and he can impart the ability to psychically detect unknown locations or missing objects. He rules over good luck and gambling alike. He can bestow honors upon the witch and produce monetary gain for her. Grimoiric demonology claims that Barbas can cause men to change shapes, but I honestly don’t know what to make of that shit.

Marbuel is one of the seven Phantoms of Flame as well as the Patron of Artisans.  He assists poor mechanics and architects, helping them carry out their contracts such that they produce accomplishments outside the range of ordinary human ability. He’s listed as one of the seven Chief Dukes of Hell alongside Azael, the Leader of the Watchers, and Mesphito, the Keeper of the Book of Death.

While some have postulated that Barbason, a demon from one of Shakespeare’s plays, is the same entity as Marbas, Mesphito (Mephistophiles) told me this wasn’t the case.

The descriptions of Marbas which appear in grimoires modern and old alike, right-handed and black magickal alike, give praise to his renowned honesty. The first time I spoke to him, he gave unrequested yet much appreciated advice for the composition of two rituals I had yet to finish writing and one I had yet to get started on. Once the conversation was, in my opinion, satisfactorily finished, he abruptly gave me his insights into a personal trouble of mine. A black magickal priestess by the name of Akelta has also attested to these characteristics of his, expressing amazement at how helpful he is in her rites to heal others, as well as at his honesty when she asks him to heal someone that he simply cannot.

Barbas can give aid in the Initiatory Sphereworkings of the Earth, the Moon, and the Sun without involving Sephirothic forces, and he can also help initiate the witch through the element of water. Capable of casting very effective maledictions, he absolutely loves children and has a knack for enacting violence against those that would molest them.

Barbuel specializes in astral combat. His auspices are useful in the endeavors of shielding, warding, banishing, and exorcism. He’s a master of all arts who can teach any handicraft or mechanical trade– in fact, it’s said that he can teach more in an instant than a group of masters could in twenty years. He can make the witch a better fighter and a better driver, and he can teach her the mechanics of the human body.

Marbas rules over the seas, all the waters, and all the lifeforms within them. He is attributed to the Qliphothic Sphere known as Ghagiel (Uranus/Beelzebuth) and the Qliphothic Tunnel ruled by A’ano’nin. This tunnel is related to the fifteenth tarot card known as the Devil and has a planetary attribution to Saturn. This pathway spans from Thagirion (Black Sun/Belfegore) to Samael (Mercury/Adrammelech) and is related to the Witch’s Sabbat. This stone of this path is the Black Diamond– the variate of the Philosopher’s Stone attainable through demonic alchemy.

According to grimoiric demonology, Marbas generally appears as a great lion or wild boar, to later adopt the form of a human male when coerced into so doing. His adoption of the form of a lion is more commonly recorded than his manifestation as a bore, and it is said that he will adopt specific forms in conformity with the black magickian’s desires. I made sure not to study his appearance prior to my first evocation of him so that I would have no presuppositions of his appearance for him to conform to, which makes it interesting that he appeared to have something resembling the head of a lion when he showed himself to me. Other demonographies depict him manifesting as a master workman wearing an apron.

Sources
The Dictionary of Demons; The Complete Book of Demonolatry Magic; Daemonolatry Goetia; the Blog That This Next Hyperlink Leads to:
http://demonsanddemonolatry.com/demonic-underworld-council-president-marbas/

Magickal Chants

Io Barbas-Marbuel
“Hail Barbas/Marbuel”
A simple exclamation of the celebrant’s veneration of Barbas to be used in rites which call upon him.

Agios o Marbas, Agente ex Ghagiel—Salve Barbuel
“Numinous is Marbas, Emissary of Ghagiel—Hail Unto Barbuel”
A Latin chant used to call upon Marbas.

Qodesh la-Barbuel Geber ha-Ghagiel Va-Tehom
“Holy to Barbuel, Warrior of Ghagiel and Tehom”
A Hebrew chant used to call upon Barbuel. Tehom is the layer of Sitra Ahra wherein Ghagiel is located.

Liftoach Pandemonium, et germinet Marbas
“Open the Infernal Plane, and Bring Forth Marbas”
This chants calls upon Marbas while simultaneously presencing Qliphothic energy to build or strengthen a sacred space.

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

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

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

Renich Tasa Uberaca Biasa Icar Marbas
This is Marbas’s ‘demonic enn’ or traditional summoning chant]

-V.K. Jehannum
Agios Octinomos-Drakosophia

Radahel

D/N: Diurnal
Direction: Southeast
Planet: Black Sun; Jupiter
Color: Blue, Yellow, Green
Qlipha: Satariel (Saturn/Lucifuge Rofocale)
Element: Water (Primary); Earth (Secondary); Fire (Tertiary)
Stellar Attributions: Aldebaran (Primary), Sirius (Primary); Ursa Minor (Secondary); Beta Persei (Tertiary)

IMG_0240

Radahel is a necromantic archdemon of the Saturnian Qlipha who specializes in lethal and non-lethal malediction alike and has aptitudes with multiple methods of divination. He rules the True Will and he can help initiate the witch through the Planetary Sphere of the Earth.* He can impart wisdom, intuition, diligence, and maturity to the magickian.

*The Planetary Sphere of the Earth is indeed quite different from Nahemoth. Yes, you can initiate yourself through the Sphere of the Earth without using the Sephiroth at all.

Radahel rules the cycle of reincarnation, and his auspices are useful in both necromancy and death magick. The Book of Sitra Ahra refers to him as “the Conquering and Dominating One of [Sathariel].” He can make you a better lay and a better flirt, and for some reason, he can enchant a chalice better than just about any other demon I’ve ever seen do it.

Radahel specializes in skrying, pyromancy, and divination by runes. He can modify the astral double of the witch by giving it either a retractable pair of large, ravenlike wings, or long, fetid-looking claws which really look like they could do some damage in a fight.

While Cimeries is the Patron Demon of Soldiers, Radahel holds the military in contempt. He told me he protects children and soldiers who were dishonorably discharged. While I know that demons are individuals, I’ve begun to wonder whether Cymeries likes the soldiers but not how the military treats them.

According to Radahel, graveyards and crossroads are powerful locations for rituals to him, and human corpses are very helpful in calling upon him. He teaches the witch to cleanse by water and he can help her build up her muscles.

Before I evoked Radahel for the first time, I took a second to feel his astral signature out. His energy was light blue. It felt playful, so I looked deeper, and it felt kind, and I looked a little deepter until I saw the latent viciousness inside him. I proceeded with the evocation, and he appeared visibly in front of me. He wore a red cloak with the hood drawn up. His face was covered by a shiny mask with horns—reminiscient of the masks rich people wear at parties in movies. He was nine feet tall. Just as I sensed playfulness and subtle kindness, and there was viciousness beneath, the mask had a jocular smile on it. I’m guessing I wouldn’t like what I’d see if he decided to take off the mask. He told me that the horns on the mask weren’t just decorative—he needed a mask with horns, or it wouldn’t have fit him. So the playful exterior wasn’t a ruse—he is legitimately funny and charistmatic, and the jokes he told were very light-hearted in nature. He has a capacity for viciousness to the point of sadism, but he really was a pleasant fellow.

Radahel told me he’d been observing me for a long time—albeit only once in a while. He told me he’d been present when I finally conquered my fear of heights for good– it was my first cliff diving trip.

His anecdote made a lot of sense. I was the only dude there who was afraid of heights, and yet somehow, neither of the dudes, one of whom was a Marine, and both of whom had already dived off that same cliff on a prior occasion, were willing to jump first. So I did, with no hesitation. Now I know who to thank for that.

Magickal Chants

Cio Radahel Patronus Nex
“I Call Radahel, the Patron of Death!”

Nobilitate Divinus Dominator Radahel
“Praise to the Prophetic Lord Radahel!”

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

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

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

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

-V.K. Jehannum
Agios Octinomos-Drakosophia

Invocation of Valefor

{This ritual uses name vibration, Enochian script, chants from Traditional Demonolatry, words of power from the Draconian Current and Luciferian Sorcery, and magickal chants of my own invention to bring the celebrant to union with Valefor/Malaphar. Names in bold are to be vibrated and phrases in italics are to be chanted. Translations appear in brackets. Don’t worry if you struggle with the pronunciation– just do your best. It’ll work. My rites are written for people who need to achieve strong results with magickal equipment, but it is perfectly fine (and advantageous) for the celebrant to incorporate whatever tools that she has– if she sees fit, at least. The two words of power which start with “Gisa” are the numerical values of Valefor’s name pronounced in Enochian}

Ol Zodameta A Gah Valefar! Solpeth A Omaoas:
[I Conjure the Spirit Valefar! Hearken Unto the Names]
Valefor + Gisa-Na-Hath-Graph + Malaphar + Valefor + Gisa-Na-Hath-Un

Baruch ha-Valephar Geber ha-Qliphoth (x9)
[Blessed is Valefor the Warrior of the Qliphoth]

Aperiatur Qliphoth, Invoco Malaphar (x11)
[Open the Qliphoth, I Call to Malaphar]

Zirdo Valefor A Micalzo Gah O Zuhrah! Ol Biah Ca Malephar A Micaelazodo Oheloka Od Gohed Hami Vonpho! Zir A Lixipsp O Sitra Achara! Zir Viruden Ca Ol Inoas Micalzo Sa Zirdo Ofekuha Saanir A Iadnamad De Valefor!
[I am Valefor, the Mighty Spirit of Venus! I stand as Malephar the Powerful Duke and Everlasting Creature of Wrath! I am the Warden of the Other Side! I am Beautified as I Become Strong and I am Elevated by the Divine Knowledge of Valefor]

Baruch ha-Valephar Geber ha-Qliphoth! Io Malephar!
[Blessed is Valephar, Warrior of the Qliphoth! Hail Unto Malephar]

Curiel

Rank: Prince; Chief Duke; Chief President
Superior: Aseliel; Symiel
Legions: 40
Element: Air
Direction: East; North
D/N: Nocturnal
Sacred Numbers: 25; 11
Colors: Blue, Yellow, White, Purple
Qlipha: Thaumiel (Neptune & Pluto/Moloch & Satan)
Planet: Saturn
Tunnel of Set: Gamaliel-A’arab Zaraq

IMG_0444
Above: My Original Sigil of Curiel

Curiel is an aerial demon and a predatory spirit with an infamously stubborn disposition. He presides over dark magick, sanguine vampyrism, ice magick, pyromancy, divination via pendulum, the mysteries of the moon, and nocturnal magick. His auspices are useful in shielding and the construction of wards.

Curiel is a predatory spirit of Saturn, an aerial demon, and a ruler of the night with an infamously stubborn disposition– at least amongst white magickians who would make of him a slave. He presides over dark magick, sanguine vampyrism, ice magick, pyromancy, divination via pendulum, the mysteries of the moon, and nocturnal magick. His auspices are useful in shielding and the construction of wards.

Curiel went entirely unacknowledged by the medieval grimoire tradition with the exception of a single text. Ars Theurgia relates Curiel’s appointment to the rank of Chief Duke under King Symiel and to the rank of Chief President under a Demonic Prince named Aseliel. This makes Curiel a Chief Duke of the North and a Chief President of the East.

Ten of the dukes in service to King Symiel are attributed to the day while the other ten beneath him (including Curiel) are attributed to the night. In his station as one duke among twenty, Curiel presides over forty demonic legions. In his other station as a Chief President under Aseliel, he presides over thirty principal spirits alongside twenty lesser spirits.

But of course, I was not aware of Curiel’s recorded positions in the infernal hierarchy when I first communed with him. As odd as it may seem, I prefer to know as little as possible about a demon before I summon them for the first time. That way, I can get a personal gnosis of the spirit, and it’s easier to attain insights into the spirit when you don’t have preconceptions which could make you doubt your gnosis or your channeling abilities.

Curiel introduced himself to me as a Prince of Demons. Since presidents are not often promoted to the rank of prince, this third rank of his suggests an involvement in an infernal hierarchy that went uncatalogued by the magickal demonology of the the Dark Age grimoires. (Note: it is my tentative opinion that an innumerable collective of spirits unbound by mortality and causality alike would be more likely to operate in conformity with multiple separate yet coexistent hierarchies than adhere to singular chain of command).

Curiel is attributed to the Qlipha of Thaumiel (Neptune & Pluto/Moloch & Satan) as well as to the Qliphothic Pathway of Aquarius. Like almost all of the demons I’ve written about, Curiel’s planetary attribution outside of the Qliphoth doesn’t match the planetary influence of the Qlipha he is attributed to (for example, Asmodeus rules the Qlipha of Mars, and yet the Goetia attributes him to the Sun). Nonetheless, a pattern emerges when his Qliphothic attribution to the Nethermost Sphere is connected to his Planetary affiliation with the most adversarial planet in our astrology.

The Qliphothic Pathway or “Tunnel of Set” that Curiel is attributed to stretches between the Qliphothic Spheres of Gamaliel (Black Moon/Lilith) and Oreb Mavet (Venus/Ba’al). The tarot attribution for the Tunnel of Set that he’s assigned to is the Star (Atu XVII) and the archfiend presiding over the tunnel is known as Tzuflifu. The demonic species native to the Pathway of Aquarius is called the Behemiron or “the Bestial Ones.”

When I communed with Curiel, he manifested in the form of a black-robed sorcerer with dark brown skin and a pair of short horns adorning his bald head. His eyes were red entirely– no pupils, no irises (you get the idea).

Keep in mind, demons appear differently to everyone who summons them unless the witch has presuppositions for the spirit to conform its appearance to. Now as far as I’m aware, there are no recordings of Curiel’s appearance outside of this very article, so of course, I had no presuppositions. Ergo, Curiel did what demons do– he adopted an appearance particular to me, and the appearance he chose served to symbolize his nature in a way that I could understand.

I didn’t think about it until a week after I saw him: the dude looks just like Cain looked when Cain appeared to my prior apprentices and I. Dark skin, entirely red eyes, and a horned face. Some mythological lore purports that the Mark of Cain was a pair of horns. Curiel appeared with a pair of horns– significantly shorter horns than Cain had. Curiel even put on black wizard robes just to make it more obvious.

I think that Curiel used to be a human. He completed the Great Work via black magick (the hint was in the robes) and became an Ascended Master in death, freed from the cycle of reincarnation. And just like Cain (also known as Caym or Camio), Curiel became a demon as a product of his alchemical pursuits.*

*Loosely speaking, demons are a particular species of spirit, and so are, for comparison, ghosts. What makes a ghost a ghost is the type of energy which it’s composed of– a ghost is a ghost because it’s comprised of a type of energy we call the Death Essence. A demon is a spirit comprised of a type of energy we can describe as Qliphothic or infernal. The soul of a human witch will become increasingly demonic the more she practices Goetic and Qliphothic sorcery– mages become likened unto the spirits that they surround themselves with. When I say that Curiel became a demon via the alchemy of black magick, this transition most likely occurred a while after his attainment of immortality in death.

Magickal Chants

Liftoach Pandemonium, et germinet Curiel
“Open the Infernal Plane, and Bring Forth Curiel”
This chant serves to call upon Curiel and raise or strengthen a sacred space by presencing Qliphothic energy simultaneously.

Agios Ischyros Curiel Dux Qliphoth
“Numinous and Mighty is Duke Curiel of the Qliphoth”
Simply a chant for calling on Curiel.

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

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

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

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

Curiel Liftoach Qlipha ha-Thaumiel
“Curiel, Open the Sphere of Thaumiel”
This chant has three purposes:
(i) to presence the forces and/or spirits of Thaumiel
(ii) to strengthen a rite which calls unto Thaumiel
(iii) to call on Curiel and the forces of Thaumiel to strengthen any ritual

-V.K. Jehannum
Agios Octinomos-Drakosophia

 

Original Hymns and Magickal Chants to Thor

Despite my disagreements with Odin, I have found Thor to be a very helpful entity. He’s comparable to the Egyptian deity named Khepri (the name of which deity is connected to the word of power Xeper) in that all he really seems to want is to help you get the most out of yourself– become the best person you can be. Like Khepri and Hecate, Thor is a deity useful for white and black magick alike– Left and Right Hand Path alike. Thor helps make us strong, courageous, powerful, confident, disciplined, etc. He was often called upon for the consecration of things and what seems like the empowerment of witchcraft spells. He has no problem working with a practitioner of Thursatru (Giant Worship).

I’ve written four original chants for magickally calling upon Thor along with a Latin hymn I wrote to him for the same purpose. The meanings of the chants are rendered in English in the brackets.

I’ll post a link to the Wikipedia article on him as well as an article about him from my favorite Norse mythology website:
https://en.wikipedia.org/wiki/Thor
https://norse-mythology.org/gods-and-creatures/the-aesir-gods-and-goddesses/thor/
Lastly, since my chants use a total of eleven of Thor’s fourteen names, I’ll link the Wikipedia article which defines those names:
https://en.wikipedia.org/wiki/List_of_names_of_Thor

Io Rym-Ennilag-Sonnung-Oku-Thor
[Hail (Four Names of Thor)]

Hailaz Donar
[Hail Donar/Thor]

Salve Pater Oku-Thor
[Hail Unto Father Thor of the Cart]

Heil Ennilag-Asa-Thor-Hardveur
[Hail (Three Names of Thor)]

Salve, salve, agios es
Agios ischyros Oku-Thor
Venire aeternae Atli Asa-Thor
Veni, Vethorm, Donar, et Sonnung
Ennilag, Einridi, Biorn, Gloria
Ave Pater et rex thunraz
Et agios o Mjolnir
This seven-stanza hymn to Thor includes several of his names: Oku-Thor, Atli, Asa-Thor, Vethorm, Donar, Sonnung, Ennilag, Einridi, and Biorn, and expresses admiration of his magickal hammer, Mjolnir. I will translate it non-literally so as to best convey its meaning and poetry. The term “numinous” is a synonym for “divine” which conveys a balance of traits– dark and light alike, for Thor is both Aesir and giant. The Numinous, as coined by Rudolf Otto, is transcendental or supramundane, and inspires, by its nature, both terror and wonder in those who behold it.
[Hail, hail, numinous art thou/ Mighty and numinous is Thor of the cart/ Come, terrible and eternal Thor of the Aesier/ Come, Thor, bear and protector of the shrine/ Glory to the one who rides alone, true spirit, one with a forehead wide/ Hail to the father and king over thunder/ And his hammer is numinous]

Invocation of Mephistophiles or Mesphito

{This ritual uses Enochian script alongside a series of magickal chants to invoke Mesphito/Mephistophiles and refers to the spirit by his various names. Translations of foreign phrases appear in brackets while explanations of magickal words or chants appear in parenthesis where no translation exists. The names of Mephistophiles/Mesphito which appear in bold are to be vibrated one by one. If the witch does not know how to vibrate names, she may simply recite them. While no material equipment or sigil is necessary for success in this rite, the witch who has such things available to her should incorporate them at her own discretion. The ‘demonic enn’ or magickal calling-chant which is used to invoke any demon (the witch fills the blank with the name of the spirit) originates from The Complete Book of Demonolatry Magic by J. Thorp. The chant ‘Liftoach Kliffot’ is from Liber Azerate and the word of power ‘Zodamran’ is from the Dragon Rouge curriculum. The Latin phrase telling Mephistophile to ‘Come, Come’ is from The Book of Mephisto by Asenath Mason. If you struggle with the pronunciation of any part of this ritual, simply do your best to sound it out and know that your recitation is sufficient whether or not you get it right}

Ol Um A Hemostophile A Gohed Oheloka. Solpeth A Omaoas:
[I Call to Hemostophile the Everlasting Duke. Hearken Unto the Names:]

Mesphito + Mephisto + Mephist + Hemostophile + Megastophiles + Memostophiles + Mephistophilis + Mephistophiel + Mephistophielis

Liftoach Pandemonium! Liftoach Hekel Lebanath Ha-Adamas Ater!
[Open the Infernal Plane! Open the Palace of the Pavement of the Black Diamond]

Zazas Zazas Nasatanada Zazas! Liftoach Kliffot! Yehi Aur Chashakh!
[(Chant to Raise Qliphothic Energy)! Open the Qliphoth! Let There Be Infernal Light]

Mesphito Ramec Viasa On Ca
(Mesphito’s Demonic Enn)

Reayha Bacana Lyan Reme Quim Mephistophiles
(Demonic Enn to Invoke Any Demon)

Ol Zodameta A Micalzo Od Gohed Gah Methosophiles
[I Conjure Thee, the Mighty and Everlasting Spirit Methosophiles]

Baruch Ha-Mephist Mephir Ha-Gadhol
[Blessed is Mephist the Great Destroyer]

Veni, Veni Mephistophile
[Come, Come, Mephistophile]

Niiso Arphe Sa Zacare Mephistophiel
[Come Forth, Descend, and Move Mephistophiel]

Ol Oecremi Mephist-Hemostophile-Mesphito
[I Prase (Three Names of Mesphito)]

Reayha Bacana Lyan Reme Quim Megastophiles
(Demonic Enn to Invoke Any Demon)

Io Mephisto, Zodamran, Zodamran
[Hail Mephisto, (Word of Power to Presence Qliphothic Energy)]

Niis Od Caosgon Memostophiles Odzamran Pambt
[Come and Be to the Earth, Memostophiles, and Appear Unto Me]

Veni, Veni Mephistophile
[Come, Come, Mephistophile]

Mesphito Ramec Viasa On Ca
(Mesphito’s Demonic Enn)

Reayha Bacana Lyan Reme Quim Mephistophielis
(Demonic Enn to Invoke Any Demon)

Salve Mephitophiles, Salve Mephistophiles, Salve Mephistophiles.
[Hail Mephistophiles, Hail Mephistophiles, Hail Mephistophiles]

Sorath

Direction: North
Greek Vowel: Iota
D/N: Diurnal
Shape: Hexagon
Gematria: 666
Sacred Numbers: 8, 15, 20, 21, 31
Ingredients & Substances: Frankincense, Gold, Quartz, Sunstone, Juniper, Lavendar
Color: Yellow, Gold, Black, Indigo, Orange, White
Planets (From Greatest to Lesser Attributions: Earth; Uranus; Sun
Primary Qlipha: Thagirion (Black Sun/Belphagore)
Secondary Qlipha: Golachab (Mars/Asmodeus)
Trans-Qliphothic Attributions: Tohu; the Trans-Qliphothic Labyrinth
Sephirothic Attribution: Kether
Trans-Sephirothic Attributions: Ain Soph Aur; the Trans-Sephirothic Labyrinth

For a long time, I had been convinced by a simpleton that it was a bad idea to work with Sorath, and I was legitimately under the impression that the entirety of the Infernal Divine was just wonderful except Sorath. Worse, I actually publicly spread that misinformation. My experiences with Sorath had been positive thus far, and I knew a couple adepts who worked closely with Sorath, but I bought into the bullshit anyway. While Sorath is among the demons which black magickians describe as being risky to work with (for reasons unknown to me), there’s a (stupid) reason people are so quick to think the worst of the spirit– I’ll explain and refute it later.

Sorath is renowned for the quickness of the results he attains for the practitioner. It is my suspicion that he originates from Voudon due to the similarity of his energetic “vibe” to other Voudon-related demons (Amiahzatan, Claunech, Bael). He’s one of the foremost emissaries of Belphagore and the Qlipha of Thagirion (Black Sun/Belphegor), and he’s largely considered to be “the Anti-Christ” because the numerical value of his name is 666.

(i) Numerical correspondences are not that literal. Since the correspondences which arise from the other numerical values of Sorath’s name are never referenced or even held to be pertinent, let us agree that the significance of this synchronicity has been very, very greatly overemphasized.

(ii) Revelations is bullshit. That’s why it’s in the Bible. The events which it prophesied should’ve happened a very, very long time ago. It has no bearing whatsoever on the coming future.

(iii) Sorath is not in the Book of Revelations. Don’t even read that shit. Take my word for it. Well, on second thought, if you are going to base your conception of Sorath on bullshit apocalypse faggotry, I would rather you went with the Bible than Rudolf Steiner.

Despite his traditional codification as the cardinal demon of the Sun, the Sun is actually the lesser of his actual planetary attributions– depending on what exactly goes into being the cardinal demon of a planet (planet by the medieval definition), this may or may not refute the codification.

Sorath is often worked with in pursuit of motivation and control over one’s life. He can bring the magickian into Daath and immerse her in Saturnalian rites (I don’t know for sure that those two things were being described as going hand-in-hand). He can empower one’s subtle body, psychic senses, and astral double, and he can augment one’s attunement to the alchemical elements of fire, air, and water. He can strengthen one’s clairsentience and improve her ability to receive visions.

The auspices of Sorath are useful in shielding, and he can help the magickian astrally project to far-away regions of the acausal/spirit plane(s). According to The Book of Agares, he can bring about success and fame. He’s related to the atavisms of the cheetah, leopard, gecko, bear, and the black-maned lion. He’ll uproot your life so you can build something new.

Sorath always spoke to me in ebonics. Despite the JoS’s allegation that he’s of “Nordic” disposition, he definitely had the voice of a black male when he communicated with me. According to Practical Planetary Magick, “Sorath has a large and full body or great stature. His skin is reddish with a gold tinge. He moves swiftly, as lightning. The sign of his appearance is a tendency for the magician to start sweating.”

The most common sigil of Sorath is has two horns which are believed to represent the two primary servants of Sorath: Ahriman and Lucifer.

Now, if the idea that Ahriman and Lucifer are both servants of Sorath (and both in the same paradigm) makes no sense to you, good job, you aren’t retarded. But you know who was retarded? Rudolf Steiner.

Rudolf Steiner was the one who brought about the mainstream conception of Sorath by way of his strange mythological narrative. In creating this narrative, he appears to have selected random mythological fiends which vaguely fit the description of the forces he was trying to describe, incorporated them into his myths like nothing was weird about it, and thereafter forever tainted the demonological conception of Sorath.

Now, here’s the sigil of Sorath I was talking about. Rudolf Steiner didn’t make it, he just made up an interpretation of it. Welp, here’s another interpretation. The two horns represent the Sun and the Black Sun. See how coherent that is?

If it seems like I’m being a dick to Steiner, I’m still being pretty forgiving compared to what Mephistophiles said about Rudolf: “I wanna stab him.” This statement was made while I was reading about Rudolf Steiner’s claims about the Akashic Records. When I started looking into the fellow that Mesphito wanted to stab, I found out that it was Steiner who created the modern conception of Sorath– that is to say, Steiner’s pontifications are basically to blame for me being misinformed about and spreading misinformation about Sorath. Fuck that guy.

In Steiner’s effusions, Sorath is positioned as the Antichrist, which does not exist. There is no Antichrist in the Book of Revelations: there are two beasts in the Book of Revelations. Furthermore, the Book of Revelations happened a very long time ago– this was the consensus and motivation of the folk who put Revelations in the Bible: it happened.

Now, Rudolf Steiner believes that the infernal force of Sorath inflicts “Sorathic possession” upon people sometimes. One person he believes represented a particularly strong instance of Sorathic possession is Adolf Hitler.

Despite the claims made by Steiner, Hitler had no allegiance to or help from the Infernal Divine. The Infernal Divine do not fuck with Hitler. Ask them yourselves– they’ll say he was and is inconsequential. Savitri Devi thought Hitler came to pave the way for the final incarnation of Krishna. Jung thought Hitler was possessed by the Aryan subconscious. Whatever it fucking was, it definitely wasn’t Sorath, and frankly, I’d be more than happy to blame it on Krishna.

And as for Hitler being an ascended master? Not in demon magick he isn’t. The Order of the Nine Angles indulges in Esoteric Hitlerism, but they also worship H.P. Lovecraft’s deities and thought it was worth their while to plagiarize Kenneth Grant.* It was a Hindu who first advocated for the deification and worship of Hitler, and in the Satanic community, only groups involved with egregious fraud and plagiariam humor this idea (JoS Ministries & O9A). Practitioners of demon magick have pretty high standards for ascended masters.

Believe it or not, I actually evoked Hitler a little over a couple years ago. Hecate’s spirits were right about him: he’s not powerful. And, he’s a dick.

*All information about the ONA’s Atazoth is taken from the Typhonian Trilogies (i.e., attribution to the Sphere of the Sun, attribution to Azoth, identification as a reflex of the abyss). To this day, the ONA pretends to not have plagiarized the Typhonian take on Azathoth and that Azathoth has nothing to do with H.P. Lovecraft (unrelated: read the old ONA article reproduced in Nox & Liber Koth to learn the mystical significance of Yog-Sothoth in the beliefs of the ONA).

Magickal Chants

Surraggat Maggattor Lorriggal Harrraggor Aggathorriggal
Channeled Chant Which Calls Forth Sorath

Baruch Ha-Sorath Geber Ha-Golohab Va-Thagirion
“Blessed is Sorath, Warrior of Golohab and Thagrion!”

Sorath Liftoach Sitra De-Smola
“Sorath, Open the Sinister Left Side!”

Concalo Sorath, Divinitus Terrae, Et Divus Ex Mavethol
“I Call Sorath, Deity of Earth, and Spirit of the Qliphoth!”

Agios Es, Amplus Sorath, Divinitus Sol Et Atricolor Solis
“Numinous Art Thou, Deity of the Sun and the Black Sun!”
(Note: Technically, Sorath is Attributed to the Qlipha of the Black Sun. I Do Not Know that He is Attributed to the Black Sun Itself)

Adlaudate Sorath, Amplus Rector Thagirion
“I Praise Sorath, Great Ruler of Thagirion!”

Potens Imperator Sorath Gloria
“Glory unto the Mighty Lord Sorath!”

V.K. Jehannum
Agios Octinomos-Drakosophia

The Averse Pentagram: A Personal Insight

The pentagram is held to signify the four causal (physical) elements of water, earth, fire, and air as united with or by the fifth acausal (non-physical) element of spirit. All archaeological evidence points to the reality that the original pentagrams all pointed downwards. If memory serves, that goes back to Sumerian architecture. As Aquino has observed, it is most sensible that the entire pentagram should balance upon the fifth point if that fifth point symbolizes azoth/spirit.

In this article, we will be analyzing the various significations of the averse or point-downward pentagram within the context of demon magick. Different symbols do have different significations in different spiritual paradigms and all or most of these significations are, at least functionally, quite valid.

For example, the Hindu (right-facing) swastika represents Mjollnir, Thor’s hammer, when used in the paradigm of Norse Paganism, and represents the letters of the four-letter name of the Abrahamic divinity when used in the paradigm of Judao-Mysticism.

Personally, I was confused as fuck when I became conscious between bouts of ritualistic (consensual) possession to find my limbs sprawled out in the shape of an unmistakable leftward-facing swastika. My guiding demons had told me Nazism held no true aeonic or black magickal significance, so I wondered why I was using that shape in my magick.

Little did I know that three different LHP lodges of demon magick practitioners employed the leftward-facing swastika in their rituals despite the fact that none of them had Nationalistic elements to their weltanschauungen [worldviews]. The leftward-facing swastika, in the paradigm of demon magick, hearkens to the four-letter name (HVHI: transliterated as Havayoth or Chavajoth) of the eleven gods of the Qliphoth.

So, how is the averse pentagram used in demon magick? Anton LaVey interpreted the averse pentagram as exhibiting “two horns” raised upwards in defiance of the Abrahamic divinity– a characteristic inference. LaVey was good at identifying symbols but had a nasty habit of interpreting the symbols he identified in a very shallow way.

If the two upward-facing points of the averse pentagram signify horns, then these horns should be something more than a middle finger to a different spiritual paradigm. The horns of the pentagram should represent the same thing that the horns of Ashtoreth and Moloch represent– fertility, or the power to create.

Let us attribute the upper-two points of the averse pentagram to the horns of Qayin (Cain), the first witch, who was said to be born of the Devil himself. Traditions exist wherein the Mark of Cain was a pair of horns. The horns of the pentagram, then, within demon magick, represent our power to create which is the heritage of the Witch-Father.

Within Judao-Mysticism, the ten angles of the pentagram are attributed to the ten realms of the celestial dwelling of the Abrahamic divinity. In this case, the ten angles of the averse pentagram, in demon magick, relate to the ten spheres of the Qliphoth. And if we are endeavoring a Qliphothic interpretation of the averse pentagram, the two horns should also be two figures– the Twin Rulers of Thaumiel, the Penultimate Sphere of the Qliphoth. In this interpretation, the inner pentagon would be Thaumiel, and the three other points would be the pathways which stretch out from Thaumiel to form the three pillars of the Qliphoth. By putting the averse pentagram’s depiction of Thaumiel’s creation of the Qliphothic Tree within the context of its ten qlipha-signifying-angles, we can conclude that the pentagram symbolizes the pattern-of-flow of the infernality which emanates from Thaumiel.

But there is another signification within the averse pentagram, and this signification draws from the identification of the pentagram with the human body. In this interpretation of the upwards-pointing pentagram, the uppermost point of the symbol is the head of a man, with the two mid-line bars being the arms and the lower two points being the legs. The averse pentagram, drawing from this, would symbolize a human suspended upside down, which has two mythological significations relevant to demon magick.

The first is Lucifer’s purported fall from grace. While we do not accept the myth that Lucifer was an angel once upon a time, the gnostic interpretation of this myth as a metaphor is relevant to demon magick. Lucifer’s fall is said to symbolize the impregnation of the causal plane with the acausal fifth element of azoth/spirit. Gnostically speaking, the removal of the serpent’s legs is an identical metaphor– the binding of spirit to matter. This is the embedding of the Black Flame within the flesh and the embedding of the Kundalini within the base chakra.

The other myth is that of the Grigori (this name means “Grey Ones”) or Watchers– the angels who rebelled to fornicate with women in the Book of Genesis. Two main versions of this myth exist in non-biblical Hebrew mythology. In one, the Watchers are led by Azazel, and in the other, the Watchers are led by Azael and Semyaza (also called Aza). It is the latter myth which is relevant to this signification of the averse pentagram in demon magick.

Semyaza and Azael led the Grigori/Watchers to mate with humankind, giving birth to demigods called the Nephilim, and to teach humankind the various methods of witchcraft and divination. At the end of the myth, Semyaza suspends himself, of his own deliberation, within the sky face-downwards, between our world and the celestial plane.

There averse pentagram, then, has four mythological symbolizations within it:

  • The establishment of the tradition of magick by the Devil’s son Qayin or Cain the Witch-Father, i.e. the origin of the human race’s power to create
  • The emanation of the Black Light of the Qliphoth by Moloch and Satan of Thaumiel into our world, whereby the Black Flame is crafted
  • The impregnation of the causal realm with azoth symbolized by the fall of Lucifer
  • The establishment of the tradition of magick by the auspices of the Grigori

Just as the four causal elements have one unifying and animating force, these four mythological significations have one esoteric meaning: the establishment of humankind’s capacity for magickal ascent at the hands of the Infernal Divine.