The Ten Spheres of the Qliphoth

Nahemoth is the first sphere and it corresponds to the Black Earth—the astral realm wherein fairies reside. Nahemoth overlaps with our planet, and any given gap between trees, moments between musical notes, or causal location can be or become a gateway to its mysteries. The name Nahemoth [the Whisperers] is also rendered Nehemoth and Nahemo and the Qlipha has the alternate names of Lilith [Night Spectre] and Reschaim [Elements]. It is ruled by Nahema/Na’amah, and to it are attributed new beginnings, curses or hexes, natural disasters, self-transformation, destruction and death, rebirth or redemption, revolution, psychic vampyrism, personal magnetism, witchcraft in general, sexual power, enchantment, rebellion, opulence, carnality, atavism, worldly power, death, ruthlessness or cruelty, and illusion or deception.

Nahemoth is the womb-gate to Hell. While the Qliphothic spheres from Thaumiel [Neptune & Pluto; Moloch & Satan] to Gamaliel (Black Moon; Lilith) are all considered to be emanations of the Adversary or Devil, Nahemoth is not an emanation of the Devil– it’s a creation of the Devil: a manifestation of the Diabolic whereby the Adversarial Divinity achieves fulfillment. Nahemoth is the point of entry for the Black Light, the creation of which Black Light (Aur Chashakh/Xul/Or She-Ein Bo Mashavah) is completed in Gamaliel.

Nehemoth/Reschaim is the abode of Behemoth. Behemoth is the Apocalyptic Beast of the Earth, just as Ziz/Renanin is the Apocalyptic Beast of the Air. Mythological narratives differ as to whether there are one or two Apocalyptic Beasts of the Water– namely Taninsam and Leviathan. It is the prerogative of the celebrant to determine, based on her own gnosis, whether these beasts truly symbolize the end of the world, or rather, signify the end of the world as we know it– a simple cycle of aeons.

The realm of Gamaliel/Gamalielim corresponds to the black reflection of the Earth’s moon and is ruled by Lilith. Its attributes are sexual alchemy, matters relating to the LGBTQ, dream work, lunar and nocturnal magick, seduction, astral magick, death, psychic vampyrism, personal magnetism, hidden wisdom, astral projection, protection, shapeshifting, necromancy, miscarriages and abortion, letting go of what is dead and past, night terrors, necromancy, self-deification, and sexual black-magickal practices. The witch is forced to face hidden and repressed aspects of her sexuality. Incubi and succubi dwell herein, and guide the witch to sabbatic orgies in the astral plane.

The Sephirothic Sphere of the Moon, known as Yesod, is considered to have been the Garden of Eden, which Sphere (Yesod/Eden) was held to be a perfect mirror of the Penultimate Sephira known as Kether. Ergo, Gamaliel is the Nightside of Eden, and therefore a perfect reflection of the Penultimate Qlipha called Thaumiel (Neptune & Pluto/ Moloch & Satan). The connection of Gamaliel to sabbatic orgies, then, is perfectly sensible: if Yesod was a Mirror of the Far-Removed Numinous wherein humans could frolick with God, then of course Gamaliel is where magickians can frolick with Devils.

Herein the Satanist becomes an embodiment of Promethean-Darwinian principles as the Samm (venom) of the demonic awakens hidden aspects of her Black Flame and spirituality. Adamelech rules the realm which corresponds to Mercury, wherein dwell dragons and dragon-winged angels who bear chalices filled with venom and massive keys. Its energies can stimulate spells previously cast, and it is known as the domain of the pursuit of godhood. Herein the witch dies and becomes reborn once again after trials that force her to question her own self-value and sanity. The witch is tested with pride in illusory achievements.

Samael is where the metamorphosis truly begins. The influence of this sphere can reveal the deceptions employed against the witch and elucidate hidden enemies. Herein the witch can refine her being through darksome alchemies and master the evil eye. One learns to see wisdom and insanity as she is forced to question every part of her worldview and purpose. The witch is often forced to confront failings of her behavior and admit herself to blame for fall-outs she’d always fancied herself innocent in– it’s a brutal epiphany, but she’s better off for it. Booze and tears are common here.

Oreb Zaraq
Oreb Zaraq/A’areb Zaraq means “Ravens of Dispersion,” its guide is Baal and its planet is Venus. Its attributes are art, love magick, the incitement of envy, astral projection, death, war and combat, rites involving ecstatic states of mind, turning organization to disorder and vice versa, alchemical rites of draconic witchcraft, all manner of conflict, stealth and espionage, and eroto-mysticism. It is here where the witch’s magickal powers are greatly augmented and she learns exactly how to apply them. Self-initiation through the Sphere of Venus renders the magickian capable of a deep, Platonic love for trusted friends that is often new to her– I always said this Qlipha fixed me in ways I didn’t know I was broken. Alternately, the witch is made to question whether or not she was ever cut out for the alchemical pursuits of the Black Lodge, only to conclude with a new degree of conviction.

Thagirion, known also as Togaririm and Togarini, is the realm of the Black Sun under the leadership of Belphegor. Among the attributes of Thagirion are death, concealment and surreptition, awakening, vitality, aristocracy and offices of power, wealth, leadership, overcoming personal weakness, imagination, the will to power, Its influence can be called upon to destroy or create energies of any kind. Herein the witch can meet her Higher Self. Massive influxes of spiritual power stimulate the Kundalini and bedevil the witch with great concupiscence. The witch is often forced to foster an awareness of her physical surroundings.

The Black Sun has no relationship whatsoever with the mysteries of the Nazi spiritualists– the Hitlerian symbol often called “the Black Sun” was, in truth, called the “Sun Wheel.” The reference to their symbol as “the Black Sun” is an entirely modern misnomer for the icon; zero Nazis ever referred to that symbol as the Black Sun.

Golachab corresponds to sadistic sexual urges, military power, courage and aggression, masculinity, and slaughter. The energies of Golachab can serve to provoke combat, lust, bloodshed, assassination, warfare, punishment, and conflict. Golachab is the Martian sphere and its guide is Asmodeus. Herein dwell the most violent and powerful variants of incubi and succubi. By the sphere of Goleb/Golachab, the witch is divest of unnecessary characteristics.

Self-initiation through this sphere is often accompanied by a trial of conflict– but not necessarily combat. An apprentice of mine had to break up a dogfight by grabbing both participants by their mouths and swinging them away from one another. He fucked up his hand in the process– not only was everyone shocked he’d just sent two dogs yelping off, I’m told the fellow wasn’t the concerned in the least about the blood gushing out of his hand. One fellow I know spent hours in an armed stand-off he wound up in out of nowhere to defend a battered woman he’d befriended– no one got hurt and no one got in legal trouble. Self-initiation through the Sphere of Mars imparts an illumination of the mind which allows the black magickian to truly fulfill the role of the Adversary: a sharpening of the analytical faculties that helps her look through everyone.

The Jupiterian realm of Ashtoreth corresponds to wisdom, initiation, limitations and restrictions, dynamic change, continual motion, bloodlust, opening or awakening anything, wealth, seeking allies, honour, suicide, and the revelation of truth. The realm of Gha’agsheblah/Gashkalah imparts another distinct stage in the witch’s alchemical progression as her Black Flame is further illuminated. Gashkelah/Gamchicoth (which name means Devourers) is the realm of intellectual development wherein philosophy is studied and erudition is pursued. Its energies are apt for manipulation, propaganda, deception, and the refinement of the evil eye.

Satariel/Sathariel is the Saturnian sphere of Lucifuge Rofocale wherein the mysteries of higher esotericisms are recorded and imparted unto the witch. Its energies correspond to concealment, the propagation of darkness, overcoming oppression, fear, death, the darkening of one’s soul, lethal execration, and the attainment of cold-heartedness. Herein the witch is tested and forced to look beyond the absurdity of what confronts her and see the truth that lies within it. It was after self-initiation through this sphere that my True Will was revealed to me– the very self-initiation wherein Ereshkygal introduced herself to the other two celebrants and I as the Saturnian Manifestation of Mother Hecate. Within Sathariel sits the True Throne of Lilith, as hinted by her name Ama Lilith: Ama’s a common title for Binah.

Ghagiel/Ogiel/Chaigidel is Baelzebuth’s realm which corresponds to Uranus. Herein the witch breaks down the causal constraints which the Cosmos has forced upon her and seeks the experience of freedom and lawlessness through the dissolution of her ego. This is the realm of the True Will/Personal Wyrd and it corresponds to criminality and insurrection. This sphere rises in opposition to the demiurge and propagates what is wrathful and evil. This sphere can be called upon for the attainment of true wisdom and the domination of the masses. It’s the sphere of the Magus.

Thaumiel is the realm wherein the witch becomes androgynous and immortal. Under the dominion of Molock and Satan, its influence causes creation and destruction on a macrocosmic scale and its energies are suited to death and everything related to it. The witch awakens the most hidden aspects of the Black Flame by imbibing the Black Light from the source. The energies of Thaumiel are acausal, pandimensional (flowing in every direction), and unhindered by time. The causal/Cosmic restrictions are truly released by this sphere, and the will to power becomes completely unfettered by personal weaknesses. This sphere pertains to warfare against the Demiurge and it illuminates the subconscious of the celebrant. Its planetary correspondences are Neptune and Pluto.

I will be continuously adding more information to these articles as time allows. Check back for updates – V.K.


Working with the Goetic Metagod

A metagod is a unified consciousness consisting of two or more independently extant deities. Amun-Ra, Lidagon, Hermaphrodite, Hermanubis, etc. are all examples of metagods, and a metagod really is two actual spirits merging together like Dragon Ball Z. The conjuration of metagods was a common magickal practice and is delineated all throughout the Graeco-Egyptian Papyri.

The most influential metagod in modern demon magick is Chavajoth– a metagod composed of the Qliphoth’s eleven reigning deities. While these eleven gods will manifest as eleven separate entities, they also occasionally manifest as a singular divinity which appears (to me) as an eleven-headed black dragon. Another prominent example of metagods in demon magick was provided by the author of Liber Sitra Ahra in his descriptions of the “demonic armies” of the Qliphoth. A “demonic army” is a collective of demons, which collective consists of members with uniform or appearingly uniform faculties and appearance, which is particular to a Tunnel of Set (a pathway between two Qliphothic spheres). Before Liber Sitra Ahra, every Demonologist to date had described the demonic armies as multitudes of demons. Whenever we called forth a demonic army, we’d get two or more identities that looked alike. But the author of Liber Sitra Ahra witnessed the Qliphothic armies appearing as singular deities– metagods in the forms of massive black dragons.

Adam Percipio recounted to me a time when the 72 demons of the Ars Goetia appeared to him as a single black dragon. You know the appearance of a demon is a metaphor for its faculties. In my experience, the only demons (or demonic metagods) who appear as quadruped black dragons (head number may vary) are the most transcendent infernal deities. Examples include Bune, Satan, Chavajoth, and of course, the metagod of the Goetia.

The existence of demonic metagods is of great practical use to magickians. Any time you interact with a given spirit, you strengthen your energetic rapport with them. Every time you pray to, summon, or give offerings to that spirit, you strengthen that energetic rapport. The stronger the rapport, the more easily you can summon, perceive, and channel the spirit. Now, the spirit’s ability to influence you does not increase or decrease as a result of this rapport being strengthened– their ability to do that is constant. If you want to increase a spirit’s ability to influence you, the act of praising the spirit will do so. Offerings of your own blood or sperm do this as well. We’ll talk more about increasing the Goetikon’s influence over us later.

I think you can imagine the usefulness of working with a metagod like Chavajoth. Every rite, prayer, and offering to Chavajoth strengthens your energetic rapport with Chavajoth. When you strengthen your rapport with Chavajoth, you also strengthen your rapport with all eleven of the deities of whom it’s comprised. While an offering to Chavajoth will not strengthen your rapport with Lilith as much as it would have if you’d offered it to her directly, it will still strengthen your rapport with her a bit. The majority of this article is going to discuss the mechanics of developing these energetic rapports, as revealed to my coven by the spirits of Hecate, so the reader can get the most out of interacting with the Goetikon. We’re going to be talking about offerings a lot too.

Now, on to the metagod of the Goetia. The only magickal name I’ve written and consecrated for reference to this metagod is “Goetikon.” It functions as a singular noun and it’s pronounced GO-ay-shih-CON (I capitalized the syllables which sound identical to English words). I’ve only written & consecrated three magickal chants to Chavajoth, but I have created a handful of “fill-in-the-blank” magickal chants which can be used to summon any demon. I will provide all the chants I know that are useful for conjuring the Goetikon at the end of this article with their uses and translations.

I imagine you can see how it would be worthwhile to give offerings to Chavajoth and the Goetikon. I usually give libations of alcohol (beer is fine) or burn cigarettes like incense as offerings (note: you can also use actual incense as offerings). The demons have no problem with animal sacrifice– they’re fucking immortal, they don’t care about that. It’s up to you to decide whether you have an ethical objection to the practice of animal sacrifice. I’m not going to try to convince you whether or not to value animal life. However, I will say that if you ever have to kill animal, you can make it a sacrifice to your chosen divinity, even if you are required to kill the animal and set out to do it with no religious motive at all.

Whenever you kill an animal, even if it’s on a hunting trip, even if it’s a mercy kill, and even if it’s a snake that got into your house, all it takes is intent to make the animal a sacrificial offering for the kill to have the effects of sacrifice. If you’re going to step on an ant, all you have to do is mentally pray “spirit, please accept my offering” and stomp. Boom, you’ve sacrificed an ant to the Devil (yes, he really accepts ants. Go fuck up an ant hill for Satan). Hecate’s spirits told us that you can even burn your pet’s fur (cat, dog, whatever) as an effective offering.

Offerings do not have to be given in the context or chamber of magickal ritual to function as effective offerings. However, the act of giving an offering during a ritual will greatly strengthen the rite. If you’re casually drinking a beer, you can pour a little out on the grass for Lord Satan. It counts. Most demons won’t request or demand offerings in exchange for helping you, and they won’t think you’re some profound douchebag for not giving them any. However, I can’t see why you wouldn’t want to give some at least once in a while, and again, it does strengthen your energetic rapport. It’s worthwhile, meaning practically smart as well as just worth the effort,  to prioritize offerings to Chavajoth, the Goetikon, and your patron demon/matron demoness.

If you kill an animal for Satan, the only requirement for the killing to be an effective offering is that you do not eat the creature’s entire body. You can eat part of the body. In fact, you should eat part of the body. The practice of consuming  portions of foods and beverages given as offerings is a codified spiritual practice in many different religions. In doing this, you take the essence of the deity into yourself, and thereby elevate your physis (essence of self). Deities encourage this practice (Jehovah forbids it. Go figure).

Offerings of your own blood and sperm increase a spirit’s ability to influence you. Blood is far more sacred than semen, and menstrual blood is extra sacred. The blood of a virgin is a more appreciated offering, and the first offering of blood a male gives after losing his virginity is extra sacred. I don’t make these rules. I don’t understand these rules. If I made the rules, the rules would make sense. This is all coven gnosis, and we had enough highschoolers to actually witness the extra potency that virgin blood has been rumored to have.

Offerings of blood and sperm do more than strengthen an energetic rapport with a spirit– they permanently increase a demon’s ability to influence you. Just like a lock of your hair would make a spell to hex you more powerful, offerings of your sperm and blood strengthen the demon’s ability to heal you, improve your physical fitness, etc. Sperm is less effective than blood, and from what I understand, it’s basically fine to offer your sperm to just about any demon you like (I just rub it on a sigil). Blood, however, is very sacred, and should only be given to selectively chosen demons.

I never offer my own blood to an entity unless one of my spirit guides has specifically told me that that particular entity is one of the spirits I should be willing to give blood to. For me, my primary guides are Qalilitu and Mephistophiles. I’ve summoned more than a hundred specifically identified demons, and of all these demons, Mephistophiles gave me the green light for about fifteen of them. Now, this is where the Goetikon comes in. Mephistophiles has told me that the majority of the demons in the Ars Goetia should never receive an offering of my blood. Same goes for 11 gods of the Qliphoth. However, I’ve been told to offer my blood both to Chavajoth and the Goetikon. This is where things get interesting.

There’s an inherent mechanical difference in giving offerings to a metagod. Offering one drop of blood for each of the Qliphoth’s eleven deities is not the same as offering eleven drops of blood for Chavajoth. While bleeding for Chavajoth does strengthen the energetic rapports I have with each of the eleven deities, it does not create the same type of connection that I could create by offering it to one of the eleven personally.

And of course, praising any spirit increases the level of influence they are able to exert over you, just as blaspheming a spirit decreases the level of influence they can exert over you. Fabulously enough, when you praise Mammon, you don’t just increase his influence over you– you also increase the level of influence which every spirit in service to Mammon can exert over you. To be clear, blaspheming the Abrahamic deity will only limit his influence over you— not the room you’re in, not the people you’re around, etc. It is also worth noting that if you manage to channel one of a spirit’s secret names, praising or blaspheming this spirit by their secret name has a significantly stronger effect.

I’ve always felt slightly awkward praising a spirit in my own language the way that Christians do, regardless of the fact that I have no objection to the concept of worship– I don’t see worship as indicative of a “servile” personality, nor do I see worship as in some way self-effacing. The demons don’t really give a damn whether you worship them or not– they aren’t convinced by the pseudo-philosophical criticisms of worship provided by so many black magickians, nor is the act of worship reserved for either the Right Hand Path or the Left Hand Path.* The witch’s decision of whether or not she should worship her deities should not be determined by ideological pontifications– it’s a question of how the individual magickian prefers to relate to the Numinous.

However, I do feel awkward flattering a deity for the sake of flattering a deity, even though I know it’s both normal and practically advantageous to do so. I got around this by writing an Enochian phrase expressing veneration for the Goetic metagod, and it works perfectly well. You don’t have to be in a particular mindset or a special setting to praise a spirit effectively. You can just recite this phrase a few times with a casual level of “intent” behind your words and it will serve it’s purpose.

Ol Oecremi A Micalzo Goetikon A Gohed Vovin De Sitra-De Smola

This translates to “I Praise the Mighty Goetikon, the Everlasting Dragon of Hell.” “Sitra de-Smola” is a traditional Hebrew title for the infernal realm which literally translates to “Sinister Left Side.” You could use this phrase as a magickal chant in rituals to the Goetikon– it’s mostly Enochian, it includes a magickally consecrated name, and it includes a traditional title for Hell, so it does have intrinsic magickal power. It just won’t be as powerful as the chants I’ve actually consecrated.


Here’s a picture of the sigil I drew for the Goetikon (it was consecrated by Mephistophiles). While it’s a good sigil functionally speaking, I’m a little embarassed by my inability to design cool-looking symbols (or draw them well). While I fully advise the use of this sigil in rites to the Goetikon, I’d also be happy if one of you with experience creating sigils were to make one for the Goetikon and send it to me. I’d even add it to this article below my sigil to highlight my incompetence.

Above: Sigil of the Goetic Metagod
Sigil by Yuri M. & Design by G.A. Rosenberg

You can draw a sigil to the Goetikon and just keep it on the altar for all your rites to add the influence of the Goetikon to your magick. (Note: it’s not uncommon for spirits to tell you to keep their sigils present during rites they don’t even want you to call on them during so that they can empower your ritual). For better results with sigils, you can write a bunch of numbers with numerological relevance below or around the sigil. For the Goetikon, I use 7, 9, 11, 32, 37, 72, 87, 91, and 777 (those numbers are conducive to all demon magick).

*The dichotomy between a Right Hand Path and a Left Hand Path originated in heretical denominations of Hinduism, and the terminology came to be borrowed by magickal authorities in the West. Unfortunately, many modern black magickians have pontificated at length about which philosophies and spiritual practices are and are not LHP and polluted the concept of the LHP to an extent at which it’s basically a useless term. Many black magickians claim that worship is an RHP practice, but a brief look at where the LHP actually comes from will show that the LHP has, in truth, always been a path of religious devotion. In my opinion, the LHP-RHP dichotomy has no place in Western religion or magick and I only use the term LHP as a very general, loosely-defined title for black magickal religions in general (it’s basically a convenient slang term to me).

Magickal Chants to the Goetikon

Liftoach Pandemonium, Et Germinet Goetikon
This translates to “Open the Infernal Plane, and Bring Forth the Goetikon.” It has two simultaneous effects: (i) it calls forth the Goetikon and (ii) it presences Qliphothic energy to create or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Goetikon
This translates to “In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth the Goetikon.” The “Black Diamond” (Adamas Ater) is the version of the Philosopher’s Stone (i.e. the achievement of the “Great Work” of alchemy that many black magickians call self-deification) which can be achieved via demon magick. This chant has two effects: calling forth the Goetikon, and focusing the mind of the celebrant.

Invoco Goetikon In Nomine Qliphoth
This translates to “I Call to the Goetikon in the Name of the Qliphoth.” It calls forth the Goetikon and drifts the celebrant closer to a trance/gnostic state.

Voco Te Goetikon
This translates to “I Call to the Goetikon.” It calls forth the Goetikon with no additional/simultaneous effect.

Tasa Reme Laris Goetikon
Here we have a demonic enn for the Goetikon. The demonic enns are a mystery to all of us, but I know just enough about them to be confident that this phrase adheres to the basic logical & grammatical rules of a demonic enn. However, while this chant is structurally (linguistically speaking) no different from any other given enn, it’s still not a traditional enn, so I had to have Mephistophiles consecrate it for me.

Liftoach Sitra De-Smola B’Shem Ha-Goetikon
This chant translates to “Open the Sinister Left Side, in the Name of the Goetikon.” This chant calls on the Goetikon to strengthen any rite. It can be simply exclaimed once at any point in the rite, but I would recommend that the witch chant it repeatedly nine times (it’s most effective to repeat your chant a number of times which is numerologically relevant to the spirit it calls. While 11 and 9 are both apt for any demonic entity, I’d recommend 9 because 7 + 2 = 9).

Above: Sigil of the Goetic Metagod (Artistic Rendering)
Sigil by Yuri M. & Design by G.A. Rosenberg

-V.K. Jehannum
Agios Octinomos-Drakosophia

A Demonolater’s Take on the Qliphoth

The Alignment of the Qliphoth
The term Qlipha, which is held to translate literally as “shell,” is esoterically interpreted as meaning “womb.” It’s significant that the Tree of Death is composed of Wombs and ruled primarily by solar fertility gods. It’s also significant that there are goddesses, gods, and gender-switching deities in dominion of the Qliphoth.

I don’t see the Qliphoth as some corruption, opposition, or perversion of the Sephiroth. In my opinion, there’s really only one tree– schemas like the Sephiroth, Tree of Wyrd, etc. are just different theological representations of it. The Qliphoth uniquely affords contact with the spheres of the Black Earth, Black Sun, and Black Moon– hidden facets of our universe with unique initiatory effects.

Any tree/schema can be used to reach adepthood. I prefer the Qliphoth for the demons who rule it. They’re (one of?) the optimal pantheon(s?) for black magick, and I think they most properly illustrate the balance intrinsic to the universe.

You can initiate yourself through the Sphere of Saturn as Binah (Sephiroth), Zuhal (Tree of Wyrd), or Sathariel (Qliphoth). I’ve studied the writings of Niners, Kabbalists, and practitioners of demon magick alike. While the initiatory evolutions imposed by the sphere are particular to the celebrant, the changes always conform to certain parameters, and there really is no difference, generally speaking, between self-initiating through Zuhal and self-initiating through Sathariel. The Sphere of Saturn, called Babalon in Thelema and Mactoron in the Sevenfold Way, is still the Sphere of Saturn however you care to approach it.

The Hidden Mother of Nahemoth
The Qliphothic Spheres from Thaumiel to Gamaliel are emanations of the Infernal Divine (and of the Numinous/Divine in general), while Nahemoth is a CREATION of the Infernal Divine. It’s the BRIDGE to the Infernal Plane, the GATE to Sitra Ahra.

The Sphere of Saturn is the High Mother (Babalon/Mactoron) and the Sphere of Earth (Gaia/Aktlal Maka) is the Low Mother, and as it is below, so it is above. The Black Earth of Nahemoth, the Hidden Mother, is named after Lilith, and Sathariel (Saturn/Lucifage) is where Lilith’s true throne resides.

Gaia the Low Mother is the manifestation and fulfillment of Babalon the High Mother, and Nahemoth the Hidden Mother empowers the Low Mother with the Black Light of the Other Side.

The Alchemy of the Pillars
The left pillar of the Qliphoth consists of the planetary spheres of Saturn, Mars, and Mercury. This pillar repels– it represents the Alternate Self and the analytic principle. It’s the scholar’s path to enlightenment.

The right pillar of the Qliphoth consists of the planetary spheres of Uranus, Jupiter, and Venus. This pillar attracts– it represents the True Self and the unifying principle. It’s the artist’s path to enlightenment.

The central pillar consists of the planetary spheres of Pluto-Neptune, the Black Sun, the Black Moon, and the Black Earth. It represents the wholeness of the True Self unified with the Alternate Self. It’s a path to enlightenment walked by sages with both scholarly knowledge and creative ingenuity.

-V.K. Jehannum
Agios Octinomos-Drakosophia

A Story About a Haunted House and Algol

The first coven we formed was called the Coven of the Second Torch, and it originally consisted of three members brought together by Hecate. Of all the Lunar deities, whose torches symbolized the moonlight, Hecate was the only one who carried two. The Second Torch was a reference to the path of black magick commonly called the LHP, as well as a reference to Algol, the most sinister star in astrology: an eclipsing binary star connected to Hecate, the Undead Gods, the demons, and more.

23231780_751251285074647_1006981263_n(above: fan meme)

Our first rituals were mischievous dabbling– breaking into a haunted house and filling it with the energy of Algol to basically fuck around. To this day, the house is filled with black magickal energy, and has become a place of respite for spirits of darkness. The entire road the house is on is always colder than the rest of the city, and is usually or often covered in a thick fog. We didn’t know it at the time, but these endeavours were guided by the daimones (spirits) of Hecate.

The ghost haunting the house– the spirit of a woman who’d burned to death nearby in her car– became magickally empowered and, for lack of a better word, “daimonized.”

One night, one of Hecate’s spirits told me to call upon the necromantic archdemon Niantiel to take me out of my body in my sleep and take me to a ghost so I could fuck it. We’d been told that we needed to work with the dead, the daimones (Greek spirits), and demons to achieve our apotheosis (post-mortem immortality). I didn’t remember what happened on the astral planes that night, but I felt better, and my ability to communicate with the dead had improved significantly.

When my coven went back to the haunted house to do another rite to Algol, the spirits dwelling therein had covered the walls in moss, which moss unmistakably depicted the magickal numbers of Algol. I found out that it was the woman’s ghost I had slept with, and she became my familiar.

Under the advice of an archdemon, I helped the spirit pass on– into the nocturnal cavalcade of Hecate.

-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.

The Nature of the Qliphoth

The Qliphoth is an esoteric intimation of the Infernal Plane composed of ten spheres and twenty-two tunnels. I call it the Nightside Palace of Deathful Wombs. Every Qliphothic pathway and sphere is a gateway to self-transformation which, all together, entirely rewrites the personhood of the sorcerer.
The true nature of Infernality is balance– the harmonious union of darkness with light, the optimal juxtaposition of insight and ruthlessness, and the reconciliation of deserved compassion with justified eradication.
The Qliphoth is known variously as the Tree of Knowledge and the Tree of Death. The word Qliphoth means “Husks” or Shells” but esoterically translates to mean WOMBS. And the Tree of Death is indeed composed of wombs– the nature of Infernality is balance.
The Qliphoth is ruled by eleven Infernal Gods– the demonic aspects of the deities which humankind has trusted with their well-being since the dawn of time– and every pathway and sphere is an astral biosphere of local species of demonic and deathful divinities.
The Tree of Knowledge and Death is presided over by male, female, and androgynous divinities alike, and the adept molded by its emanations is balanced between masculine and feminine like the Demonic Gods she aspires to emulate. Unlike systems like white magickal Kabbalah which degrade the feminine and the Sevenfold Way which autistically restricts it, the Qliphoth fully embraces, employs, and exhibits the true range of the Divine Feminine through its Infernal Manifestation.
The black magickal avenue of self-transformation and self-deification made possible by the Qliphoth is of a most powerful and painful kind.
The first three spheres will brutalize you, mutilating your fallacious conceptions of who you are at a person, brutalizing your heart and your ego alike. The second two spheres will make you WHOLE AGAIN, and the last three will elevate you in ways I cannot convey.
It has been written that those of us who have learned from personal adversity attain the favor of wisdom. Every sphere elevates your consciousness, and then fulfills its transformation of you via correlated mundane ordeals. Embrace the suffering, become whole, and thereby, become divine. Hail Satan.