Astaroth is Undeniably Astarte

I have said before that the Qliphothic-Goetic deity Astarte, and that the Venus-attributed deities Inanna, Ishtar, Isis, and Athtar are aspects of the same deity. This postulation is a belief of S. Conolly which is supported by my coven gnosis. A pair of rituals I performed with a partner, performed within the context of Qliphothic demon magick, has engendered both male and female manifestation of Astaroth. My partner in this scenario channeled that 8 was the appropriate magickal number for Astaroth, this being during a working which manifested the male aspect, and this being before we became familiar with the 8-pointed star of Ishtar.

The above paragraph imparts the gnosis of four practitioners (one being a former practitioner), but I will now make a case for Astaroth being Astarte which is based solely on historical fact.

Family 4 of Richard Dukante’s hierarchy of demons includes three different Astaroth demons, being named Astarte, Ashtaroth, and Astarot. Two of these given demons are described as female, while Astarot is described as male. This would indicate that Astaroth is known to oscillate between genders based on authorities in Demonology just as Belphagore is recorded to do. The names Ashtaroth and Astarot are mild corruptions of the original Hebrew Ashtarot, which is the plural form of Ashtoret– I don’t know of any significance to that, as Hebrew plural nouns are often used as names of singular deities (e.g., Behemoth, Niantiel, Gargophias, Elohim), but it’s a fun fact.

The deity known as Athtar, being one of the deities whom Astaroth is either to be identified with or considered an aspect of the same metagod as, was venerated as both genders (some cults of Attar worshiped his masculine aspect, others his female aspect). The male deity Athtar was nothing more than Ishtar’s depiction in southern Arabia. Ishtar was an infamously androgynous goddess herself, often appearing as a bearded woman, and even being referred to as Asdartu (this would be an overtly male variant of the name) in Akkadian literature. Astarte/Asdartu’s sukkal (direct emissary, second-in-command) transitioned from female to male at a given point in the history of Akkadian religion, and the sukkal is always the same gender as the deity.

The name Astaroth comes from Astarte, which is the Greek variant of the name Ishtar (the Goetia is a Greek text, which is why it refers to the Egyptian deity Amen by his Greek name Amon). The cult of Ishtar came to refer to their goddess by the name Inanna.* If the other demons and deities which this article identifies as aspects of the same entity have, in truth, nothing to do with one another, Ishtar and Inanna are certainly still the same. Inanna had both a benevolent aspect and a destroying aspect, which destroying aspect was attributed to Sirius.

The physical description of angels known to most Christians are borrowed from Egypt’s depiction of the bewinged goddess Maat. Wings have a specific meaning in Egyptian theology, and Isis has wings. Athtar’s symbol was the spear point, and Inanna was often depicted grasping a staff made of serpents. According to The Red Goddess, Inanna’s aspect as the storm goddess depicts her riding a dragon. As the Ars Goetia and the modern Qliphothic grimoire Liber Sitra Ahra both depict the demon Astaroth as a “male angel” riding a dragon and carrying both serpent and spear.

It is not unsensible to doubt my claims that the demon Amon really is the same entity as the Egyptian Amen, but claiming that Astaroth and Astarte are not the same deity or aspects of the same deity is simply a step too far. No difference exists between them whatsoever. The Red Goddess makes an undeniable case for the fact that the depiction of Harlot of Revelations in the Bible was entirely based upon Ishtar-Inanna. Keep in mind, the storm spirit Lilitu was referred to as “the Hand of Inanna.”

*Wikipedia says that the cult of Inanna came to know Inanna as Ishtar. I don’t know whether or not this means that Wikipedia and The Red Goddess have contradicted one another.

Unrelated: I was talking with Asmodeus/Aeshma last night. He told me he doesn’t serve Ahriman, which might or might not mean that he never served Ahriman (I didn’t ask). The archangel Auriel (different from Uriel) told me that he used to serve Ahriman as well, stating that that was “a long time ago.” (Note: Auriel has no direct alliance to Jehovah).

Also Unrelated: I always assumed that whatever was signified by the Egyptian theological concept of Maat was inimical to the Satanist until the day I was actually given the definition of Maat during a ritual working to the Goetic demon Amon (I used both his Goetic sigil and his demonic enn for this rite).

Also Unrelated: The myth of Eden comes from Sumerian mythology. Chavvah (the Hebrew form of Eve) originated as a Pagan goddess named Hawwa (or something like that) and Lilith was the storm spirit Lilitu. I don’t know Hawwa, but I can sense that she is not to be slandered. I’m tired of seeing Satanists attempt to interpret the myth of Lilith leaving Eden, because I think it belittles Lilith, and probably Hawwa as well.

V.K. Jehannum
Agios Octinomos-Drakosophia


The Goetikon: Working with the Goetic Metagod

Update: Never summon the Goetikon for violent purposes other than self-defense. Even justified revenge is a huge no-no with this entity.

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, kinda like the characters in Dragon Ball Z, but hopefully without the dance. 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 do 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.

Someone I used to know recounted to me a time when the 72 demons of the Ars Goetia appeared to him as a single black dragon. You likely already know that 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 are the most transcendent infernal deities. Examples include Satan, Chavajoth, and of course, the metagod of the Goetia. At its core, the Goetikon is essentially formless, so the magickian approaching it should not limit it, by way of preconception, to any given form.

The experience of the person who told me about the Goetikon was backed up by my personal gnosis and experience as well as gnosis channeled by a third party from Sepheranz. I’m more than experienced enough not to need confirmation that this entity is not an egregore, but I say this for the audience.

The Nature of the Goetikon

The Goetikon is far more powerful than Chavajoth for obvious reasons. There are three demons which are obviously in both Chavajoth and the Goetikon– Astaroth, Asmodeus, and Bael. Since my gnosis and that of a former friend both confirm Mark Allan Smith’s gnosis that Belial and Baelzebuth are the entity, I would prefer to say that four demons that I know of are in both metagods.

Chavajoth, the Goetikon, and all 80 individual demons could appear on the same football field separately. In this scenario, Astaroth, for example, would be perceiving the field from all three perspectives and processing them with a single mind. I have evoked the Goetikon to the point of visible manifestation. I got it to manifest pretty clearly too– it was closer to physical than most of the demons I usually summon appear as (I worked with the Goetikon a lot before that). I’ve invoked it a few times, which was quite a trial– as many spirits you invoke will tell you how many more times you are to invoke them, I was instructed by the Goetikon to stop after the fourth invocation.

I have an idol to the Goetikon which does act the same way that my idols to demons usually do, but I think it’s pretty clear that the idol is less effective than my idols for demons usually are because of the size of the entity the idol contains. The ways that I have gotten the Goetikon to manifest would be very difficult for most, but for me, it was easy, if only for my preparations– save for the invocations.

Samael is the entity who rides upon the Goetikon, Samael being the Qabalistic name for the aspect of the metagod I call the Devil who resides beyond the Qliphoth alongside Ustrina and Hecate. The Goetikon is a violent, wrathful, destructive, and invincible creature. He collaborates and conspires at length with Chavajoth.

The Goetikon can help one self-initiate through all 10 Qliphothic spheres as well as Da’ath. When it comes to magickal violence, the Goetikon should only be called upon to cause harm for the purposes of immediate magickal self-defense and the protection of others from serious upcoming threats– but only call it for the second purpose with confirmation that it will work. The second purpose does not need to remove magickal threats specifically. Even calling the Goetikon for justified retaliation or some kind of vigilante-style execration is a horrible idea with bad consequences. It is unclear to me whether or not these consequences are caused deliberately by the Goetikon or whether they are the result of damage to the psyche, some combination of both, or neither. Either way, the least severe potential consequence which was listed was uncontrollable self-mutilation.

Working with the Goetikon for self-empowerment is wonderful. Vibrating the secret name of the universe for self-empowerment is wonderful. Doing both in one ritual will create an atmosphere you can’t stomach. A colleague of mine and I would both describe it as like having a physical tentacle move in your stomach.

Protecting people is one of the Goetikon’s primary functions, but it only does so when asked to. Below you will find two sigils. I created and consecrated the first sigil and, assuming that the Goetikon would accept any other sigil created for it, requested a better sigil be designed by my audience.  Until 4/26/18, the sigil my friends designed was only half as powerful as the one I drew, but the Goetikon has linked the three symbols (three including the artistic version of the second sigil) together, such that they are all, energetically speaking, the same sigil after I offered some incense sticks– dragon’s blood was the most appropriate.


IMG_0294Above: My Original Sigil for the Goetikon

The sacred numbers of the Goetikon are 97, 87, 94, 37, 68, 35, and 91.

*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

Goetikon + Khaosophoros + Goessabbim + Xulogos + Aeonifer + Semolshedim + Diabalachara + Ala-Mashavah + Rimkaggaggathal + Limkallaggor + Goetikon
This is a name-vibration paragraph which the magickian may vibrate to call forth the Goetikon. All of the names from Khaosophoros to Ala-Mashavah are invented magickal god-names which I have spiritually charged & consecrated such that they may be used as magickal god-names for any demon, any demonic metagod, and any selection of demons. After the last invented magickal name, “Ala-Mashavah,” two of the Goetikon’s secret names which I channeled appear. (Note: channeled secret names should only be used in ritual, never in mundane conversation, and are not to be revealed to the unitiated. These two, however, I have been given permission to post)

Io Khaosophoros-Goetikon
“Hail the Chaos-Bearing Metagod of the Goetia!” I usually recite this magickal phrase when I’m either strarting a robbery or started on, but the chant may be used at any part in the rite.

Io Goetikon Io Ho
Really not very different from the above.

Zobeteuma, Goetikon, Atozephos, Aeonifer
This chant conists of my three invented magickal names for the Goetic metagod and an invented magickal name which can be used to refer to and call upon any demon, group of demons, or demonic metagod.

Salve Zobeteuma-Goetikon
This means “Hail Zobeteuma-Goetikon.” It serves to call upon the Goetikon for any given purpose or working.

Salve Megist Atozephos
“Hail to the Great Atozephos!” Simply calls up/on the Goetikon.

Agios Ischyros Zobeteuma
“Numinous and Mighty is Zobeteuma!”

Amplus Goetikon, Veni
“Mighty Goetikon, Come!”

Salve Aeviternitas Dominator Atozephos
“Hail to the Everlasting Lord Atozephos!”

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.

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

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.

Goetikon Liftoach Shaari Ha-Qliphoth– Ia Ia Zobeteuma-Atozephos
“Goetikon, Open the Gate to the Qliphoth– Hail, Hail Zobeteuma-Atozephos!” This chant serves to presence Qliphothic energy to build or strengthen a sacred space and program the sacred space to help the celebrant(s) look beyond thepsychic filter, irrational doubt, and normalcy bias– these things will be deteriorated permanatently, albeit not to the extent that they are escaped within the sacred space.

If you are reciting magickal chants to the Goetikon, you will have the best result if you recite the chant a number of times relevant to the Goetikon. Specifically, I would recommend that the above chants be recited 6, 21, 27, 16, or 22 times each– these being sacred numbers of the Goetikon not provided in the list above.
In case this massive lists of chants has not made it easy enough for you to design your own rite to the Goetikon for whatever purpose you like, here is a list of magickal words of power which are useful for demon magick in general:
And here’s a list of magickal chants useful for almost any rite of demon magick:

Here you’ll find two rites to the Goetikon. The first is the long (advanced) version, and the second is shorter and more appropriate for novices who are almost intermediate:

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

-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.

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.

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

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

The Algorithm

I have seen this topic broached in the literature of my Satanic brethren, but only in passing. It seems that a complete and candid dissertation on the subject does not exist, and I can imagine why. Perceiving what I’m about to delineate takes more than just acute psychic perception: it takes blatant fucking luck. That’s why I never perceived it on my own: I had to have it described to me by a fellow witch. Until that happened, I did not understand or believe what I was seeing described in the literature of the Cult of Cthulhu and the 218 Current (two completely unrelated groups). Worse, people will see this dissertation as a legitimization of the desire which some Satanists hold to obliterate the Cosmos. Well, as I’ve said before, “Someone has to write this.”

The universe is inherently predisposed to resist the ascent of black magickians, albeit it in subtle ways. Once you make a certain amount of headway, you will be attacked. The universe will pit persons and gods against you to hinder your personal ascent.

While these entities are indeed responsible for their own reactions, they are still acting on behalf of the cosmic impulse that I refer to as the Algorithm. One of the most common tools of the algorithm is addiction, and the deployment of gods and men to lure you into and keep you in addiction.

Dante, who penned the introduction to The Book of Azazel by E.A. Koetting, mentioned that most black magickians who accrue genuine power succumb to addiction at some point. This was a third black magickal authority perceiving what my teacher described to me, and it meant a lot.

I call it the Algorithm because it is an impersonal reflex of the Cosmos. It’s completely mechanical.

The Algorithm has a dual function. It has the RHP function of opposing black magickal self-deification and the LHP function of refining the character of LHP magickians.

The existence of the Algorithm is only one of the many reasons that there can never be any such thing as “safe Satanism.” Anyone who adduces such a term to describe their fellow black magickian is either not an experienced practitioner or simply unaware.

Perhaps, dear reader, you think I’m just externalizing the internal barriers to my ascent. Like I said, I never sensed this shit. I had it explained to me, and I saw it in the literature of multiple other groups previously.

In the same way that you can perform a ritual to decrease Jehovah’s influence over you without curing or even blaspheming Jehovah, you can diminish the Algorithm’s ability to influence your person. This ritual should only be pursued under direct gnostic guidance, and in my opinion, it should not be attempted without a partner. My ritual called on Lucifer and Arachnid Lilith. Arachnid Lilith rules over binding magick, and the Algorithm seems to be a great binding spell.

It is also worth mentioning that three of my four sources on this subject are not Anti-Cosmic. Do not work to destroy a universe you do not understand, dumbass.

This is one of the many reasons that black magick is inherently dangerous. Anyone who believes that some denominations of Satanism are “safe” is simply not an experienced practitioner (or just stupid or misguided).

I am interested to hear second opinions on this subject, so please comment, anonymously or otherwise.

-V.K. Jehannum