This is a self-refinement meditation of becoming likened unto the Azerate known as Havayoth. The meditation is opened with the phrase “Ave Deus Alienus” [Hail unto the Foreign Divinity] followed by eleven repetitions of the phrase “Agios o Havayoth” [Numinous is Havayoth (the Azerate)] used to raise sacred space. If sacred space has been raised in advance, one may skip the eleven repetitions. This should only be performed in darkness. Hereafter, silence your mind and visualize chthonic dark blue energy rising from the ground to surround and fill your body as you repeat “Ich bein Havashua” [I am an incarnation of Havayoth (the Azerate)] twenty-seven times. (Optional step: visualize any negative personality traits you would like to be rid of coalescing as brown spheres of energy in your head and being peacefully burned away by the blue energies.) Finish by repeating “Bohu, Tohu, Chasek” twenty-one times.
This is a a simple but effective meditative technique which comprises entirely of assembling and disassembling a magickal symbol which Maha Kali presented to D.M. Hutchins (N913/Interrogist). This is the single least popular aspect of the Interrogist’s work, but it is also the best. I believe that if I break this down in a simpler way than Hutchins has thus far, I can persuade a lot of readers into incorporating this into their magickal praxis.
This symbol, called the Queastellyeah (kway-est-stell-yeah), is a simple with many nuanced meanings and uses. For the purpose of this dissertation, we will provide one of the simplest alchemical definitions. The Queasthellyeah can be broken down into four components, each of which corresponds to one of the four alchemical elements.
Starting at the bottom, visualize the first component of the Queastellyeah (Earth), and then mentally add the second component (air) to it. Continue until you hold the entire staff in your mind’s eye. Then, imagine the fourth and final component (water) disappearing, and then visualize the disappearance of the third component (fire). Continue until the staff is absent. I would recommend either seven, nine, or eleven repetitions.
I generally append this exercise to the end of some other spiritual working. It improves my psychic powers holistically, including even the refinement of my astral hearing (clairaudience). It also noticeably empowers the magickal energy I have raised. It is possible that this atmospheric effects of this exercise are comparable to performing an LBRP followed by an LIRP, over and over again.
Neither this exercise nor the symbol itself is connected to any given spiritual entity, nor does it draw on their power. This symbol’s power is, from my experience, something all its own.
I haven’t read the original PDF delineating the Queastellyeah (kway-est-stell-yeah) in a while, so my current understanding of the symbol is limited to what I have presented here. I will be providing the original 12-page dissertation here, although it has appeared previously on my blog in the Cache (PDF) section. All credit for the symbol and artwork goes to D.M. Hutchins.
In Erica Frevel’s book the Deplorable Word, she writes of the way that spirits often guide the creation of her artwork. She sees faces manifest on the canvas through her subtle perception and she paints their likeness where it appears to eternize the vision, creating deeply powerful magickal artwork.
My friend G. A. Rosenberg does very much the same thing in his graphic design, which is generally Occult in nature, incorporating themes from both the Sevenfold Way’s denomination(s) of Satanism as well as more common Satanic traditions like the Goetia. He tells me that the entities which appear in his artwork appear in his subtle senses first and he uses his talent for graphic design to crystallize his gnosis of them. He tells me that the least spiritually influenced pieces of his art are usually the most popular. The reason for this is clear: when he is not focusing on crystallizing his visions, he creates something more artistically focused and thus more exoterically beautiful.
While I have featured G. A. Rosenberg’s art in the past, I had not actually attempted to pathwork through one of his Goetic pieces until recently. His Goetic pieces have a representation of the spirit they serve to bring one into contact with as well as the sigil of that entity worked into the piece. The pathworking process is simple, but it requires that you print out the picture. Stare at the sigil and let the image envelop you as you articulate names or chants of the entity. When you are ready, close your eyes, and interact with the spirit in a mental representation of whatever landscape is depicted in the artwork. Try to visualize and experience this landscape in as much detail as possible, and work all your senses into the equation. This is a highly efficacious way to develop one’s psychic senses as well as a very convenient methodology for the attainment of gnosis. Having some fresh water or lit candles present is also helpful, as are the preliminary construction of a sacred space.
Here is the hyperlink to his Goetic artwork.
Many of his other artistic creations, which can be found by browsing his WordPress, were made to be altar pieces, and he has several works which are made for use within the Sevenfold Way and the Drakon Covenant Current, the latter of which was made at my request when I was involved with DC. I really was shocked at how powerful his Goetic artwork (specifically the one of Flauros which I used) was, even though I had previously used a photo of him to sense his magickal ‘power level,’ a technique which I would highly recommend that the reader practice so that she can ascertain the level of an author’s mastery prior to purchasing their work.
The subpersonal chakras connect one to the energies of the Earth and nature, just as the transpersonal chakras connect us to higher/spiritual energies. They are five in number and the instructions for opening them follow.
The first subpersonal chakra is a few inches below the feet. It connects one to natural energies and helps him practically implement his personal Wyrd [Destiny]. It is a dark, brownish grey, and its inner cortex is a light brownish grey. The names Belial or Hekate can be used as the words of power for this chakra.
The second subpersonal chakra is slightly below the first. It connects one with their personal community and tribe. It is transparent, except for its inner cortex which is white. The names Nahema (name for Na’amah) or Basileia (name for Hecate) can be used for this chakra.
The third subpersonal chakra connects one with feminine energies. It is transparent, except for its inner cortex which is white. The words Lilith Savta [Lilith the Elder] or Trevia [name for Hekate] can be used for this chakra.
The fourth subpersonal chakra links one to ancient telluric energies. It is transparent, except for its inner cortex which is white. The names Belial or Enodia (Name for Hekate) are useful.
The fifth subpersonal chakra connects one to the Earth Goddess. It is a goldish bronze with an inner cortex of goldish yellow. The names Nahema or Enodia are useful here.
If one intends to meditate on all five chakras at once, the names Nahema or Hekate Enodia should be used as the word of power.
My essay on opening the transpersonal chakras can be found in the “Meditation” category of my blog.
-V. K. Jehannum 2016 Anno Maleficarum
The transpersonal chakras, of which there are three, levitate above the magickian’s head and provide a method of strengthening contact with the Higher Self, the Qlippoth, and the Black Light. To open any chakra, simply visualize it and vibrate an appropriate mantra until you feel it open. Thereafter, continue to meditate upon it for a few minutes– stop if pain ensues. If you have not opened the seven chakras of the body, do so. To do what follows is easy, and it grants much power.
The first of these is the Soul Star Chakra, which is white and roughly six inches above the head. This chakra is your link to your Higher Self and a powerhouse of spiritual ability– think of it like the crown chakra on steriods. Visualize it becoming brilliant white and vibrate “Octinimos,” which is a name for Baphomet. The Baphomet is symbolic of, among other things, the union of the magickian with his Higher Self. The number 8 corresponds to the Great Work.
The next is the Spirit Chakra, and it is slightly above the Soul Star Chakra. Visualize it as pale violet, and imagine it turning into a rainbow of colors. This chakra has been said to be the magickian’s connection to Kether, which black magickians are not very fond of. Vibrate “Thaumiel” until it is opened.
The third, which is above the second, is brilliant gold. It is said that the entirety of humanity shares one third transpersonal chakra, and this turned out to be true. Vibrate the phrase “Or She-in bo Mashavah,” which is a name for the Black Light from the Black Sun of Sitra Ahra.
So it is done.
-V.K. Uridimmus Jehannum
What follows is a list of ways in which you can make your chakra meditations more effective.
One: Perform Them in Nature.
You will find that nature has an expansive effect on spiritual endeavors.
Two: Cast a Circle
Sacred space of any kind will augment the efficacy of meditations performed within it.
Three: Bring a Friend
If you meditate on one particular chakra within the vicinity of another person meditating on the same chakra, both participants reap increased rewards.
Four: Visualize the Chakra(s) as Clearly and Consistently as Possible
Not only does this make the meditation more effective and improve concentration, continuous visualization is a powerful method of strengthening your astral sight.
Five: Use the Sowilo Rune
The Sowilo rune is useful for the empowerment of any chakra. Draw this on yourself, focusing on the intent of increasing the effects of the meditation which follows. Visualize the symbol shining brilliantly as you do this.