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.

Deities You Probably Shouldn’t Work With

Ra – Ra hates psychic vampyres. He is inclined to select vampyric covens at random and attack its members, sometimes managing to pit them against one another. If you get to a certain level of attainment, it is quite possible that Ra will eventually beg you for forgiveness and seek to work with you. It’s pathetic.

Zeus – Zeus is a cunt. Really, just read any myth about him ever.

Lovecraftian Divinities – These entities are not logical in the harm and dismay they incite. Azathoth, for example, presses initiatory test after initiatory test upon his chosen ones, illogically, even when it’s overly unnecessary and sometimes unproductive to do so. It’s the more the merrier for him. Most of the people who work with Azathoth (e,g, Discordians, LaVeyan Satanists, Setians) do not acknowledge the objective existence of the entity, while those that do (e.g. Niners) often do so from the point of view that throwing away all regard for their own well-being is the way to cultivate strength, despite the fact that it’s predicated upon self-loathing. Some persons who work with Lovecraftian Divinities, such as S. ben Qayin, advise that these entities only be contacted when absolutely necessary, positing that Azathoth in particular should only be invoked when every other attempt at solving your problem as failed—explain to me how you’re going to fuck up badly enough for that to happen. What the fuck kind of problem are you going to have that none of the gods you work with are able to set it aright? Look at the founder of the Cult of Cthulhu, Venger As’Nas Satanis. His first writings were absolutely fucking brilliant, but then he lost his goddamn mind along the way. Niners consider Atazoth’s auspices useful for humanity’s advancement, but their idea of humanity’s advancement entails the obliteration of all modern religions (yours included) and the obsolescence of almost all of the deities we follow. The ONA’s agenda is overtly fascistic, just like Venger Satanis’s long-term agenda for a Lovecraftian theocracy. Tell me if that’s what you want.

Sekhmet – It’s surprising to me that anybody who has read the mythology of Sekhmet would want to work with her—she devours her own worshippers at random if they don’t sacrifice to her enough. She’s no different from Jehovah, save that she is weaker and more overtly malicious.

Odin – If you read the mythology about Odin, you will find that he is inclined to randomly turn against warriors whom he has previously worked with. He is inclined to lash out at people without justification, largely at random. Most Norse Pagans, meaning the ones who originated Norse Paganism, really didn’t like Odin much at all because of how dishonourable the fucker was, but nowadays, lots of left-handed magickians would like to ignore Odin’s constant dishonourable faggotry on the account that some parts of Odin’s story exhibit Feminist, Antinomian, and Faustian values. Look at the modern Astaru community—beta male central—and ask if that’s what you want to emulate.

-V.K. Jehannum
Agios Octinomos-Drakosophia

The Objective Existence of Demons: Against Skepticism in Magick

In one of his older Youtube videos, E.A. Koetting recounted the time he summoned Azazel to ask him whether or not he objectively exists. Azazel answered by saying that when Koetting evokes Azazel, he causes Azazel to exist, and that when Azazel answers Koetting, he causes Koetting to exist. If you boil this answer down to its simplest interpretation, Azazel said that he is just as real as Koetting.

Due to the things I have experienced and had related to me in my correspondence and collaboration with fellow magickians, I have come to reject the suppositions that (i) the existence of demons is subjective and (ii) the demons are parts of the operator’s mind or consciousness, and for the sake of the argument I am going to make, let’s assume I am wrong in doing so.

Whenever I write an article on a demon, I recount observations made by several modern authors. The authors whose texts I refer to include S. Conolly, John R. King IV, Michael W. Ford, the 218 Current, Asha’Shedim, T.B. Scott, the Joy of Satan Ministries, Rufus Opus, J. Thorp, E.A. Koetting, Cort Williams, T.J. Dawson, S. Aldarnay, Asenath Mason, Linda Falorio, Daemon Barzai, Kuriakos, and a handful of Demonolatry blogs.

These sources range widely in their usefulness, and they exhibit a clear pattern in doing so. Of the many black magickal weltanschauungen which my sources are divided amongst, the practitioners of Demonolatry, Khaos-Gnosticism, and Spiritual Satanism consistently provide the best insights into demons.

It is not a coincidence that the best promulgators of modern Demonography adopt the most spiritual viewpoints and approaches to demons, nor is it coincidental that skeptical authors, who reject the objective real-ness of demons, fall consistently short in comparison to their more religious contemporaries.

The argument I am trying to make, in hypothetically conceding the real-ness of demons, is that the approach which treats demons as objectively and autonomously extant creatures, is the most effective manner of relating to demons, even if they do not actually exist.

If demons are not demons in truth but are really parts of mind, and if the existence of demons is truly subjective, then they are, to an extent, imaginary. I do not state that skeptical magickians are entertaining the act of imagination to insult them, but rather to make a proposition.

If you are willing to entertain, to an extent, imagination, then I would propose that you commit to it. If you doubt the existence of demons yet call upon them nonetheless, leave your doubt behind and imagine that their existence is objective, because even if you are contacting hidden parts of the mind, the spiritual approach to doing so is very clearly best.

“The magician should treat the entities he calls upon as friends and companions, for even an ‘impersonal’ device will respond better to a conscientious and respectful user.” –The Satanic Rituals by Anton LaVey (1972)

-V.K. Jehannum
Agios Octinomos-Drakosophia

The Esoteric Signification of Lucifer

“Magic consists of pulling things from the Darkness into the Light.” -Don Webb

I have written previously in my article Lucifer is Never Sometimes Always Satan that the moniker of Light-Bearer is applicable to many different divinities and has been applied to many different divinities. The conclusion I drew from this is that it is completely appropriate to refer to Satan as Lucifer just as it is completely appropriate to speak of a Lucifer who is separate from Satan.

The entity or aspect of Satan known as Lucifer is related both to the Sun and Venus. Depending upon the time of day, Venus is either referred to as the Morning Star or the Evening Star. Lucifer Qui Mane Oriebaris [Lucifer Son of the Morning] is the planet Venus at Night– i.e. the Morning Star. That is to say, Lucifer is Venus as a portent (or harbinger) of the coming Sunrise (Enlightenment). Helel [Morning Star] has a numerical value of 75 in Gematria. Helel ben Shachar [Morning Star, Son of the Dawn] has numerical values of 635 and 1285.

Lucifer is referred to as the Angel of Light, or in Greek, Aggelos Phos. The Greek word Phos is a contraction of Phaos, which has connotations beyond physical illumination. In his translation of the Pymander Tractate, David Myatt defines Phaos thus: “[Phaos] implies the being, the life, ‘the spark’, of mortals, and, generally, either (i) the illumination, the light, that arises because of the Sun and distinguishes the day from the night, or (ii) any brightness that provides illumination and thus enables things to be seen.”

The Temple of the Black Light refers to Satan as Lucifer or the Light-Bearer in reference to Satan being a harbinger of the Black Light (known as Xul or Aur She-Yesh Bo Machshavah) of which the Black Flame is composed. The definition of Phaos as the life spark of mortals validates this conception.

The Black Flame is considered to be the operative mechanism of individual consciousness as well as the source of humankind’s spiritual/magickal/psychic potentiality. The Qliphoth or Hell is referred to as Reshut ha-Rabbim [Kingdom of Multiplicity] in reference to its facilitation of individual consciousness or self-hood through its construction of the Black Light. The most important component in the construction of the Black Light is the Black Sun, which resides in a sphere of Hell entitled Thagirion [the Disputers] in reference to its invention of conflict through its facilitation of self-hood.

The term Phaos can also signify liberation or victory.

Returning to our quotation of Myatt, Phaos “provides illumination and thus enables things to be seen.” This meaning is well-described in Alexander of Aphrodisias, which states that Phaos is the agent of the process of “coming-to-light” whereby things become “apprehensible to sight.” That is to say, Phaos is the principle and mechanism of manifestation.

-V.K. Jehannum

Fluctuations in Magickal Development

Suffering trauma, particularly in the formative stages of one’s lebensweg [life path or journey], sharply augments the spiritual potentiality of the afflicted. It wasn’t until I saw my behavior through the lenses of another person’s observations that I realized exactly how traumatized I had been.

But what I went through was nothing compared to the prior experiences of the persons I initiated, and I was confused as to why some of them appeared to surpass me from the moment of their inception into the Black Arts. I have learned not to mind this, as my covenmates and I take turns surpassing one another in various fields over the course of our ascents.

Many practitioners studied the Craft in their past lives and/or consorted with forces of infernality betwixt incarnations, and therefor incarnated with augmented potential. I wonder if mundanes sense their gifts and last out at them subconsciously. Those who do not pursue anodos, or magickal ascent, are destined to try and impede it. A time will come when the persons around you will lash out and try to drag you down to their level– a homeostatic impulse on the part of both the Cosmos and its inhabitants. Positivity, optimism, and aplomb are everything in these stages.

A person afflicted with illness or fatigue will want to neglect the Craft pending recovery, but it is these times when spiritual endeavor is truly needed the most. And it is natural, when encountering adversity, to drift away from one’s guiding spirits and loved ones, but to indulge in antisocial moping is the wort thing that one can do. Let your allies be your comfort and the Black Arts be your therapy, and you will find yourself all the better off for your commitment.

-V.K. Jehannum

Lilith’s Esoteric Saturnian Aspect

In Qabbalah, Qliphoth, and Goetic Magic, Thomas Karlsson posits that Lilith’s true throne is within the Qlipha known as Satorial (Lucifuge/Saturn). This postulation has been disputed by various authors– after all, it can be seen as counterintuitive. This article serves to defend Karlsson’s postulation.

According to Dion Fortune, the nature of Lilith is comparable to an inversion of the Sephira known as Binah. Binah is attributed to the planet Saturn and is considered to be a feminine manifestation of Jehovah’s power. Obviously, Satorial is the infernal equivalent of Binah. Binah is the third emanation of Lilith, and the number three relates to the moon. There were three angels summoned to battle Lilith (Senoy, Sansenoy, and Semangelof). Moreover, there are three primary astrological bodies to which Lilith is attributed: the asteroid name after her, the Black Moon, and the dark moon, the last of which might or might not exist (seek your own gnosis). Her three lesser/minor astrological attributions, Earth, the Moon, and Saturn, also relate. This makes a total of six astrological attributions.

Myself and my fellow witches always felt that the number six was relevant to Lilith. The demons “influenced” us to use it, but we never knew why. As it turns out, six is the mystic number of Binah.

The value of Lilith’s name in Gematria is 480, which is the value of Qilleshown [Hebrew: Three-Pronged Pitchfork] and Jeduthun (one of the three servants of song). 480 is also the value of “ayeth”, the last three letters of the 42-letter (4 + 2 = 6) name of Jehovah attributed to Malkuth (the Telluric Sephira which Nahemo/Lilith mirrors). 480 is also the value of “attuwd” [Hebrew: He-Goat/Ram/Chief One], “shaquf” [Hebrew: frame/window casing], “poth” [opening], “sheqef” [Hebrew: framing/door]

Binah is often referred to in Judao-Mysticism by the Hebrew word Ama, meaning “Mother.” The word Binah has a decisively dark connotation, whereas the word Aima, meaning “Mother” in Hebrew as well, has a lighter connotation, and is a title for another Sephira.

Above: Artwork for Lilith Pathworkings by G.A. Rosenberg

Countless LHP authors have began referring to the Matron of Temple Prostitution by the title Ama Lilith, which moniker originated as a reference (and clue) to the Saturnian aspect of Mother Lilith.

The title “Ama Lilith” has a numerical value of 522. 5 + 2 + 2 = 9, and there are nine boxes in the Kamia square of Saturn. Gamaliel is either the ninth or second Qlipha depending upon where one starts to count. 522 is also the numerical value of the phrase “va-Avadtem” [Hebrew: You shall serve]. Lilith’s violation of such a decree is the most common mythological narrative about her.

Scholem also attributes Lilith to the planet Saturn, writing “In the Kabbalah, influenced by astrology, Lilith is related to the planet Saturn, and all those of a melancholy disposition-of a ‘black humor’-are her sons.”

The North is attributed to the planet Saturn, and Lilith is known as Tzafoni, or “the Northerner.” The numerical value of Tzafoni is 236. 2 + 3 + 6 = 11, the number of all things magickal, demonic, and infernal. 1 + 1 = 2, and Lilith is the second sex who rules over the second Qlipha. 236 is also the value of the name of one of the aforementioned three angels invoked against Lilith.

-V.K. Jehannum
Agios Octinomos-Drakosophia