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:
https://vkjehannum.wordpress.com/2018/02/22/words-of-power-for-draconian-qliphothic-sorcery/
And here’s a list of magickal chants useful for almost any rite of demon magick:
https://vkjehannum.wordpress.com/2018/02/22/magickal-chants-for-any-rite-of-demon-magick-goetic-qliphothic-etc/

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:
https://vkjehannum.wordpress.com/2018/04/19/the-black-rite-of-zobeteuma/
https://vkjehannum.wordpress.com/2018/04/19/the-goetic-rite-of-atozephos/

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

-V.K. Jehannum
Agios Octinomos-Drakosophia

The Ritual of Legion

{This ritual summons Lepaca, the Demon of Opening, and works with him to astrally presence a very large number of demons for the purpose of self-empowerment. The witch begins with the opening of the ritual, which opening creates a sacred space by raising Qliphothic energy, summons Lepaca, calls on multiple demons to strengthen the ritual, and then works with Lepaca to evoke multiple Qliphothic demons (in that order). Thereafter, the witch recites a hymn which entreats Chavajoth (the Azerate), the draconic meta-god composed of the 72 demons of the Goetia, the Nine Demonic Divinities of the Dukante Hierarchy, and the 22 archdemons of the Tunnels of Set to empower the witch. Five optional segments follow, and the witch may perform whichever and however many of these she will perform, if any. Lastly, a series of miscellanious and optional demon-summoning chants is provided for the witch to choose from. It is the prerogative of the witch to decide which materials, sigils, equipment, music, etc. she wants to incorporate into her performance of this ritual, if any. Phrases in italics are to be chanted. The name vibration formulas appear in bold with +’s separating each individual vibration. English translations appear in brackets and explanations appear in parentheses. This ritual incorporates magickal formulae and words of power from Modern Demonolatry by S. Conolly, the corpuses of Dragon Rouge, the Order of the Nine Angles, the 218 Current (including Liber Azerate and The Book of Sitra Ahra), The True Red Book of AppinThe Book of Mephisto by Asenath Mason, my original literature, and the literature of Daemon Barzai. This is an advanced ritual, so be prepared}

The Opening of the Rite
Agios Octinomos-Drakosophia!
[Numinous (is) the Current of the Adversary and its Alchemical Endeavors]

Melus De Quo Magma (x11)
[Reality Emanates from the Demonic]

Liftoach Pandemonium! Liftoach Hekel Lebanath ha-Adamas Ater! Zazas Zazas Nasatanada Zazas! Yehi Aur Chashakh! Liftoach Kliffot!
[(Magickal Formulae to Create a Sacred Space by Presencing Qliphothic Energy)]

Dongraph + Liftoach Kliffot + Zazas Zazas Nasatanada Zazas + Lepaca Radrab ha-Shamaim + Lepaca Adaphegor +  Lepaca Adargazer +  Lepaca Abiyr Qliphoth
[(Name Vibration Formula for the Summoning of Lepaca)]

Manifestos! Liftoach Pandemonium, et Germient Lepaca!
[(Word of Power for Summoning)! Open the Infernal Plane, and Bring Forth Lepaca)]

Agios Ischyros Lepaca! Mammon Liftoach Qliphoth! Liftoach Qliphoth, B’Shem ha-Mephistophilus! Athiel Liftoach Reshut ha-Rabbim! Io Tap Rex Pandemonium! Eurynomos Liftoach Sitra Ahra! Agios Ischyros Amducious Rex Kliffot! Qalilitu Venire et Germinet Xul! Salve Amaymon Pater Sitra Ahra! Ocat Liftoach Acharayim!
[Numinous and Mighty is Lepaca! Mammon, Open the Qliphoth! Open the Qliphoth, in the Name of Mephistophilus! Athiel, Open the Kingdom of Manifoldness! Hail unto Tap, King of the Infernal Plane! Eurynomos, Open Sitra Ahra! Numinous and Mighty is Amducious, the King of the Kliffot! Qalilitu, Come and Presence the Black Light! Hail unto Amaymon, the Father of Sitra Ahra! Ocat, Open the Infernal Plane]

Io Mephisto, Zodamran, Zodamran! Io Lepacha!
[Hail Mesphito, (Word of Power to Open the Qliphoth)! Hail Lepacha]

Lepaca Kohot ha-Reshut ha-Rabbim (x11)
[(Chant Calling Lepaca to Presence Multiple Qliphothic Spirits)]

Magickal Hymn to the Infernal Divine
Invoco Pandemonium, In Nomine Drakosophia
Agios o Goetikon, Salve Draco Megiste
O Salve Havayoth– Hendekatheon Gloria
Agios es, Genitor Verraine, et Salve Pater Amducious
Agios o Domine Lucifer, Basileus Lumial
Agios Ischyros Eurynomous– Patrona Necromantia
Salve Flereous, Spiritus Aeternum, et Dominus Ustrina
Abbas Leviathan Gloria– Agios o Unsere
Ave Regem Beliar– Agios Belias Rex Bohu
Atta Sathanel Gloria– Agios o Satanas
Agios Ischyros Kliffoth– Salvete Kelippadaimones
[I Call to the Infernal Plane in the Name of the Current of the Adversary/ Numinous is the Draconic Unification of the 72 as a Metagod, Hail unto the Great Dragon/ Oh, Hail unto Havayoth, Glory to the Hendekatheon/ Numinous Art Thou, Father Verraine, and Hail unto Father Amducious/ Numinous is Lord Lucifer, King Lumial/ Numinous and Mighty is Eurynomous– Patron of Necromancy/ Hail unto Flereous, Great and Eternal Spirit, and to Lord Ustrina/ Glory unto Father Leviathan– Numinous is Unsere/ Hail King Beliar– Numinous (is) Belias the King of the Second Veil Before Samael/ Glory unto Father Sathanel– Numinous is Satanas/ Numinous and Mighty is the Qliphoth– Hail to the Twenty-Two Spirits of the Tunnels of Set]

The Opening of the Four Towers of Khaos (Optional Segment)
Silur Varepto Voker Veiscat Zenon Tuvaildaf Knox!
Agilleath Tiddehmos Tlyfos Belial (x9)
Dessurpur Kajp Giddup Leviathan (x9)
Vibarlal Dendas Tnasod Beelzebuth (x9)
Lylusay Tateros Volt Sids Lucifer (x9)
[(Words of Power for Demon Magick)/(Chant to Open the Northern Tower and Presence the Spirits of Belial)/(Chant to Open the Western Tower and Presence the Spirits of Leviathan)/(Chant to Open the Eastern Tower and Presence the Spirits of Beelzebuth)/(Chant to Open the Southern Tower and Presence the Spirits of Satan/Lucifer)]

The Evocation of Paymon and His Spirits (Optional Segment)
Lepaca Paimon! Lepaca Beball! Lepaca Abali!
Salve Paymon Rex Occidentalium!
Baruch ha-Paymon ha-Parashiym!
Linan Tasa Jedan Paimon!
Paymon Liftoach Ha-Ilan Ha-Izon (x11)
Paymon Labal Abalam (x7)
[(Formulae Calling Lepaca to Presence Paimon and his Two Attendant Kings)/ Hail Paymon King of the West/ Blessed is Paymon the Horseman/ (Paymon’s Demonic Enn)/(Chant to Presence Spirits in Service to Paymon)/ (Chant to Presence Paymon and his Two Attendant Kings)]

The Eovcation of Mephistophiles (Optional Segment)
Lepaca Mephistophiles! Io Mephisto, Zodamran, Zodamran!
Mesphito + Mephisto + Mephist + Hemostophile + Megastophiles + Memostophiles + Mephistophilis + Mephistophiel + Mephistophielis
Baruch ha-Mephist Mephir ha-Gadhol!
Veni, Veni Mephistophile!
Mesphito Ramec Viasa On Ca (x11)
[(Formula Calling Lepaca to Presence Mephistophiles)! Hail Mephistophiles, (Word of Power to Presence Qliphothic Energy)!/ (Name-Vibration Formula for the Summoning of Mephistophiles)/ Blessed is Mephistophiles the Great Destroyer/ Come, Come Mephistophiles/ (Demonic Enn of Mephistophiles)]

The Evocation of Leviathan (Optional Segment)
Agios Ischyros Leviathan (x7)
Vovin, Vovin, Lepaca Vovin, Leviatán, Tanin’iver, Liftoach Kliffoth 
(x7)
Rex Chaosifer, Veniat ad Me (x7)
Jedan Tasa Hoet Naca Leviathan (x11)
[Numinous and Mighty is Leviathan/ (Chant Calling Tanin’iver and Lepaca to Presence Leviathan)/ Chaos-Bearing Monarch, Come Unto Me/ (Demonic Enn of Leviathan)]

The Call for the Blessing of Satan (Optional Segment)
(this calls on Satan to empower the witch; it is not an evocation of him)
Tasa Reme Laris Satan– Ave Satanis
Aperiatur Acharayim, et Germinet Satanas
Athah Gibor Leohlam Satan
Agios o Satanas
Bagabi Lacha Bachabe
Lamac Cahi Achababe
Karrelyos Lamac Lamec Bachalyas
Cabahagy Sabalyos Baryolos
Lagoz Atha Cabyolas
Samahac Et Famyolas
Harrahya!
[(Satan’s Demonic Enn)/ Open the Infernal Plane, and Bring Forth Satanas/ Come, Eternal Omnipotent Diabolus/ Satan is Eternal and Mighty Forever/ (Magickal Formula for Rituals to Satan)]

Independent and Optional Summonings of Miscellaneous Demon Groups

Eko, Eko, Apsidotheoi (x7)
[(Chant to Summon the Guiding Spirits of the Draconian Current, Who May or May not be Demonic)]

Ornias Va-Layilel Liftoach Shaari Gamaliel (x11)
[(Calls Ornias & Laylilel to Send Spirits from the Black Moon’s Qlipha)]

Sitral Polanthan Thamaar Falaur Sitrami (x11)
[(Chant to Summon the Five Demonic Princes of the Northen Tower)]

Glassia-Labolis Va-Mesphito Liftoach Shaari Ha-Samael (x11)
[(Calls Glasyabolis & Mesphito to Send Spirits from Mercury’s Qlipha)]

Basmijael Va-Luluwa Liftoach Herab Serapel (x11)
[(Calls Luluwa & Basmijael to Send Spirits from Venus’s Qlipha)]

Lepaca Neshimiron (x7)
[(Chant Calling Lepaca to Presence the Neshimiron)]

Baruch Ha-Kelippa Ha-Reschaim– Liftoach Nahemoth– Phenex Va-Azael Liftoach Nahemo  (x9) [(Calls Phenex & Azael to Send Spirits from Nahemoth)]

Liftoach Chasek B’Shem ha-Gothiel (x7)
[(Chant Calling Gothiel/A’athiel to Presence the Spirits of the Third Veil Before Samael)]

Curiel Liftoach Qlipha ha-Thaumiel (x7)
[(Chant Calling Curiel to Presence the Spirits of Thaumiel)]

Tanin’iver, Ornias, Qalilitu, Liftoach Reshut Ha-Rabbim (x11)
[(Calls Tanin’iver, Ornias, & Qalilitu to Send Vampyric Spirits)]

Liftoach Tohu B’Shem Ha-Qemetiel (x11)
[(Calls Qemetiel to Send Spirits from Tohu)]

Tentatores, Infidiatores, Maymon, Liftoach Ha-Ilan Ha-Izon (x11)
[(Calls Mammon to Send the Ninth Order of Demons)]

Lepaca Shichiriron (x7)
[(Chant Calling Lepaca to Presence the Shichiriron)]

Shax-Amon-Ayperos Liftoach Reshut Ha-Aogiel (x11)
[(Calls Shax, Amon, & Ayperos to Send Spirits)]

Bitru-Guision-Edom Belial, Liftoach Satorial (x11)
[(Calls Bitru, Guision, & Edom Belial to Send Spirits from the Saturnian Qlipha)]

The Closing of the Rite
Io Lepacha!
Ho Drakon Ho Megas!
[Hail Lepacha/ The Great Dragon (Title for the Entire Universe)]

Meditations on Mephistophiles

This article serves to analyze Chief Duke Mephistophiles, best known in Demonolatry as Mesphito, the Keeper of the Book of Death, through the esotericisms of demonology, Qabbalah, and Greek magick. This is a very deep look into demonology which may not be suitable or helpful for beginners.
We know from grimoires modern and medieval alike that Mephistophiles (often called Mesphito) is a real demon, and a powerful one at that. Well, believe it or not, Doctor Faust was a real person. He was an infamous alchemist, blasphemer, astrologist, magickian, necromancer, and sodomite who once allegedly tricked a local chaplain into rubbing arsenic on his own face. Countless medieval grimoires are attributed to the teachings of Doctor Faust, just like many grimoires are attributed to the teachings of Solomon and Moses.
Faust lived around the time that the printing press was invented, so while we do have stories about his exploits, our sources aren’t entirely reliable, and the fictitious adaptations of his life, both in theater and literature, are abundant.
Faust was the quintessential Renaissance blasphemer. His name was adduced constantly during the religious debates of the time, and he ran into legal trouble rather frequently. He was a magickian who made of himself a sensation, sort of like Aleister Crowley and Anton LaVey. There are even several blatantly spurious legends recorded which purport to originate as anecdotes of the demonstrations of Faust’s power. The following two hyperlinks will take you to Faust’s wikipedia article and my first essay on Mesphito.
https://vkjehannum.wordpress.com/2017/01/27/mesphito-mephistophiles-is-real/
https://en.wikipedia.org/wiki/Johann_Georg_Faust#Historical_Faust
Mephistophiles in Qliphothic Qabbalah

Mesphito is attributed to two of the Qliphoth’s Spheres, namely the third and the fifth. Three multiplied by five gives us 15, the number of the fifteenth tarot card (the Devil).  The fifteenth tarot is attributed to the twenty-sixth pathway* of the Qliphoth, which just so happens to be the pathway which connects the two Qliphas that Mesphito is attributed to. 26 (2 + 6) gives us 8, as do the third and fifth spheres added together (3 + 5). 8 is a number attributed to the planet Mercury and the Philosopher’s Stone, and it’s the number of faces on an octahedron (the Platonic solid attributed to Mercury). An octahedron has eight faces, twelve edges, and six vertices: 8 + 12 + 6 = 26, which is again the number of the path between the Qliphothic spheres which Mesphito is attributed to.

8 and 15 are the two numbers given to us by the two spheres that Mesphito is attributed to, and I have demonstrated that the path between these spheres relates to both of these numbers as well. Multiplied together, 8 & 15 give us 120. 120 is the mystic number of the star and the mystic quality of the number 5, giving us the pentagram, a sign of the Great Work (note: 8 also symbolizes the Great Work). 120 is also the numerical value of the Hebrew letter Samekh when it is spelled out as a Hebrew word (note: it is in Liber Samekh that Crowley delineates the Rite of the Bornless One, an adversary-oriented rite to invoke the Higher Self which was written to precede workings with the demons of the Goetia). Blood is sometimes esoterically interpreted as a sign of the Great Work, and 120 days is the life span of a red blood globule (note: one of Mesphito’s names in the grimoires is Hemostophile).

Now let’s talk about the spheres specifically. First, Mesphito is attributed to Samael and Glasyalabolas, Buer, Adrammelech, and Amon (lesser attribution). Secondly, Mesphito is attributed to Thagirion alongside Claunech, Sorath, Belphagore, Paimon (lesser attribution), Amy, and Merihim.

The light of the Black Sun of Thagirion is the guiding influence which orients the Black Moon of Gamaliel. This is why Mammon, the foremost emissary of Gamaliel, is believed to enact the agendas of Sorath, the true offspring of Thagirion. Samael, the Mercurious Qlipha, is the sphere which imparts the Black Sun’s guidance to Gamaliel.* So, Mesphito is attributed to both this guiding influence of the Black Moon and the medium of its provision.

*This is the same pathway that Marbas and A’ano’nin are attributed to.
**Within Gamaliel dwell Mammon, Lilith, Qalilitu, Verrine, Buer, and Orias.

The Initiatory Force of Mephistophiles

One of the leading authorities of Traditional Demonolatry, S. Conolly (the S. stands for “Stephany,” by the way) has recorded the esoteric meaning of the name Beelzebuth revealed to her by Beelzebuth itself. While the literal translation of the name is “Lord of the Flies,” its esoteric meaning is “Lord of All that Flies.” This is a reference to Beelzebuth’s patronage of aeronautical engineering, meterology, and aerospace engineering sky machines. Mesphito has more than nineteen name variations in the medieval grimories, and we’re going to attempt some esoteric name interpretation.

One of Mesphito’s names in the grimoires is Memostophiles, with Mem being the Hebrew word for water. Mem is the 23rd Hebrew letter, and 23 = 15 + 8 (these are the two numbers given by adding and multiplying the third and fifth Qliphothic spheres). Mem, as a word, means “water,” and the value of the Hebrew phrase “your water,” a phrase denoting god-given sustenance in the Bible, is 120, the number we got by multiplying 15 (3 x 5) and 8 (3 + 5). In the Golden Dawn,*** the stage of initiation attributed to the sphere of Mercury is called “the water grade” in reference to the “nurturing waters of [the Sephira of Mercury]” and the tarot card attributed to Mem is the Hanged Man.

The Hanged Man the card of self-sacrifice. It represents an accomplishment of the Great Work which is misconstrued by the uninitiated as martyrdom. The figure in the tarot card is depicted hanging from the Hebrew letter Tau, which Hebrew letter is considered to have been the Mark of Qayin (Qayin/Cain being the first Ascended Master of the Black Lodge) and is attributed to the thirty-second path of the Qliphoth, basically signifying the start of a new cycle of initiatory demon magick.

***Based on the consistent similarities between the recorded experiences of Niners working with the Tree of Wyrd, practitioners of demon magick working with the Qliphoth, and white magickians working with the Sephiroth, I have concluded that Hod, Samael, and Utarid are all just different approaches to working with the planetary sphere of Mercury

My attribution of Mesphito to the card of self-sacrifice via esoteric name-analysis is actually verified by a synchronicity in psychodynamic therapy. According to Wikipedia, “Psychodynamic therapy uses the idea of a Faustian bargain to explain defence mechanisms, usually rooted in childhood, that sacrifice elements of the self in favor of some form of psychical survival.” (Note: obviously psychodynamic theory uses the metaphor of Faust’s bargain in a negative light).

So, the initiatory influence of Memostophiles is that of an apotheosis misconstrued by outsiders as death. So, when the fictitious legend of Faust concludes with the (perceived) accidental death of the sorcerer, we can infer what really happened. The cause of Faust’s death, having been perceived as coming about due to an accidental result of the explosive gases used in alchemy, is simply the common man’s interpretation of Faust’s achievement of magickal immortality. After all, Memostophiles correlates to the initiatory stage of the Sphere of Mercury, and it just so happens that the alchemical substance attributed to Mercury is explosive gas.

Mephistophiles as a God of Mercury

In The Book of Mephisto, Asenath Mason forwards the notion that Mesphito is a an spirit of Mercury. While I adore Asenath Mason’s literature, I feel that she very much oversimplified Mesphito in more ways than by her mere avoidance of Mesphito’s other Qliphothic and other planetary attribution. She focused far more heavily on fictitious renditions of the story of Faust than the depictions of Mesphito within the grimoires, and when she did address the spirit’s description in grimoiric demonology she focused entirely on the medieval tradition, neglecting the wonderful yet admittedly sparse insights into Mesphito provided by modern black magickians such as J. Thorp.

Nonetheless, I am pressed to agree with Mason’s attribution to the Mercurial Qlipha and the planet of Mercury itself.

Two of the three animal forms which Mephistophiles takes in the grimoires I’ve read (modern and old alike), which forms include a toad, a bear, and a dog, are symbols of Ophiel, the Olympic Spirit of Mercury. A medieval grimoire’s description of Mesphito as a bald man in a black cape seemed, in my opinion, reminiscient of a recorded appearance of Ophiel as a man in a black cloak. The medieval-grimoiric description of Mesphito as an approachable, youthful man lines up with the appearance of the Greek God of Mercury. Moreover, the magickal powers of Mephistophiles provided in the medieval grimoires completely match the powers given to those two entities of Mercury.

One of the speculative etymologies of Megastophiles and Mephistophiel, two of Mesphito’s names in the grimoires, is “Megist Ophiel” or “the Great Ophiel.” This interpretation makes far more sense than the unfortunately more common comparison of the name Mephistophiles to “Mephitis,” the name of a goddess who rules over stench.

In conclusion, Mesphito is a divinity of Mercury both inside and outside of Qliphothic sorcery. In contrast, while Mesphito is attributed to Jupiter by a medieval grimoire unrelated to Qabbalah, he has no recorded attribution to the Qlipha of Jupiter in grimoires which incorporate Qabbalah.

A demon’s attribution to Qliphothic planetary spheres usually does not match their attribution to planets outside of Qabbalah. For example, while Amducious and Vassago are both attributed to Thaumiel (Neptune & Pluto/Moloch & Satan), neither of them are attributed to Pluto outside of the Qliphoth. The only two demons I can think of who are attributed to the Qliphothic spheres of planets that they are attributed to outside of the Qliphoth are Buer an Glasyalabolas. Interestingly enough, Buer and Glasyalabolas are both attributed to Samael (Mercury/Adrammelech). We might be building evidence of a trend.

Update: I decided to find out once and for all whether Ophiel and Mephistophiles were the same entity. I channeled the gnosis that the two spirits were indeed the same, and publicly requested that other black magickians seek their own gnosis regarding the matter and get back to me. My gnosis that Ophiel = Mesphito, being a confirmation of scholarly speculation, was confirmed by three other witches who didn’t know my opinion on the matter.

Mephistophiles and Jupiter

While it has been easy for me to draw much meaning from Mesphito’s attributions to the Qliphothic Spheres of Mercury and the Black Sun, I was at a loss as to what meaning I could draw from his non-Qliphothic planetary attribution to Jupiter, but the very first article I read about Jupiter easily reconciles Mesphito’s attribution to both it and the Sphere of the Black Sun. The article calls Jupiter “the elder king, giving way to the new solar king” and “a Sun that has never ignited” which “radiates not physical light, but the spiritual light of illumination.” Jupiter, like the Sphere of the Black Sun, is attributed to both the guru and the inner teacher. You may read that article here:
http://christopherpenczak.com/planetary-magic-6-jupiter-and-expansion/#.WfwBpmhSzIU

Since Mesphito usually described as one of the highest authorities of the Infernal Divine, and since he is renowned for being really fucking powerful and really fucking nice, it makes sense for him to be attributed to Jupiter, and as far as non-Qliphothic planetary attributions go, Jupiter is as good of an equivalent of the mixture of the influences of the Mercurial and Black-Solar Qliphas as I can think of.

Mephistophiles and Baphomet

In Path of Satan, Mesphito is attributed to the seventh letter of “the infernal alphabet,” being K. Apollo is attributed to the seventh Greek letter, Epsilon. Epsilon is attributed to Mercury, and K corresponds to the Hebrew letter Kaf, being the source of the K in magick– a symbol of the Great Work attributed to Mercury. K, as Mesphito is attributed to it, is both 7 and 8, lending 15 (the fifteenth tarot card, the Devil) and 56, a number of the Great Work.

The Baphomet of Eliphas Levi, being the model for the Devil as depicted in Atu XV, is also known as Octinomos insofar as (s)he is a symbol of the Great Work. The numbers of Atu XV and Octinomos add and multiply to give us 23 and 120 again, equating Mesphito to the Goat of Mendes in terms of alchemical signification. Despite Baphomet’s attribution to Mercury, it is believed that the state of adepthood illustrated by Baphomet is attained in the Sphere of the Sun, so it can be said that Mesphito represents the black magickal equivalent of this same attainment.

Mephistophiles, Lucifuge, and Lucifer

Lucifer, who is attributed to Venus and the Sun (he has no known attribution in the Qliphoth), is considered the counterpart of Mesphito. This makes a degree of sense, keeping in mind that Saturn is the quintessential Diabolic force of astrology. The nature of Saturn is reflected in Venus Inversus, the black aspect of Venus, and the Saturnian Qlipha is the top of the Qliphoth’s left column, of which collumn the Mercurial Qlipha forms the base. Lucifer’s other counterpart, Lucifuge, may be a counterpart to Mesphito as well.

Lucifuge and Mesphito are the two great grimoiric initiators. The Qliphothic hierarchy used by the modern Black Lodge attributes Lucifuge to the Saturnian Qlipha, but a lesser-known hierarchy exists which assigns Lucifuge to leadership over the Sphere of the Black Sun.**** Lucifuge, being attributed to leadership of the Qliphothic Spheres of Saturn and the Black Sun, represents a far more advanced initiation than Mesphito, being identified as an emissary of the Qliphothic Spheres of Mercury and the Black Sun. However, both of them are, in terms of Qliphothic influence, a mixture of the Black-Solar Qlipha with the Pillar of Severity, so the fact that they play identical roles to one another in many medieval grimories makes a lot of sense.

****The hierarchy which attributes Lucifuge to Thagirion attributes Eisheth Zenunim to the Saturnian Qlipha. A modern Demonolater by the name of T.B. Scott has attributed Eisheth Zennunim to Thagirion, intimating a great similarity between the two Qliphas. Since the Qliphas of the Black Earth and Black Moon are both related to Lilith, whose true throne is in the Saturnian Qlipha, it makes sense for Thagirion to have a connection to Saturn as well).

In case you want a black metal song about Mesphito for your magickal work, here’s the one I personally use:

-V.K. Jehannum
Agios Octinomos-Drakosophia

Invocation of Eurynomous

.This ritual was written using Enochian script, my own magickal chants, and channeled magickal phrases, some of which channeled phrases have been written such that they may be most easily sounded out. I broke a few of the words of power in the channeled chants down to their syllables, capitalizing syllables which equate to English words. Translations of the Latin and Enochian appear in brackets. The witch may incorporate however much or however little equipment & materials she deems appropriate into her performance of this ritual.


Onkonjurral Lonkarrathor On-POUR-uh-thall Onkonriggor Lonkarrathor
[Channeled Chant to Invoke Euronymous]

Aperiatur Qliphoth; Invoco Eurynomous
[Open the Qliphoth; I Call to Eurynomous]

Euronymous Lieza Nor Asar
[Channeled Chant to Invoke Euronymous]

Ol Zodameta Od Zacam Gohed Eurynomous
[I Conjure Thee and I Move Thee Everlasting Eurynomous]

Aperiatur Qliphoth; Invoco Eurynomos
[Open the Qliphoth; I Call to Eurynomos]

Ol Um Isli Eurynomos Gohed Tabaan Teloch
[I Call Thee, Eurynomos, Everlasting Governor of Death

Euronymous Lieza Nor Asar
[Channeled Chant to Invoke Euronymous]

Onkorratharra Larrin-TOUR-uh ON-CHORE-uh Lonkorra Onkarra
[Channeled Chant to Invoke Euronymous]

Euronymous Lieza Nor Asar
[Channeled Chant to Invoke Euronymous]

Onkorrathar Lankanrikkor ON-TOUR-ih-GAUL Lonkorrathor ON-POUR-uh-GAUL
[Channeled Chant to Invoke Euronymous]

Ol Trian Torzu Aziazor A Eurynomos
[I Shall Rise as Eurynomos]

Aperiatur Qliphoth; Invoco Euronymous
[Open the Qliphoth; I Call to Eurynomous]

Euronymous Lieza Nor Asar
[Channeled Chant to Invoke Euronymous]

Zirdo Eurynomos A Gohed Tabaan Teloch Sa Vonpha
[I am Eurynomos, the Everlasting Governor of Death and Wrath]

The Draconian Sacrament of Sitra Achara

{This is a very short ritual which calls upon the Azerate and the guiding spirits, to which spirits I have ascribed the invented magickal name Apsidotheoi, of Drakosophia– the undercurrent of Western black magick. Octinomos is a name for Baphomet, used here as a glyph for adepthood, and “the Numinous” is a synonym for “the Divine”  which incorporates both beautiful and terrible aspects. Azerate, Havayoth, El Acher, and Deus Alienus are names for the Elevenfold Divinity of the Qliphoth, and Belia’al, Qemetiel, and Gothiel are the Archdemonic Divinities which preside over the Three Veils Before Samael. Self-identification with the divine is a practice of Egyptian magick which was incorporated into Greek magick and has been incorporated here. “The Great Dragon” is a name for the entirety of the universe. The phrase in italics is meant to be chanted, and translations of foreign phrases appear in brackets}

Agios Octinomos-Drakosophia!
[Numinous (is) the Current of the Adversary and its Alchemical Endeavors]

Ave Deus Alienus
[Hail to the Foreign Divinity (of the Qliphoth)]

Zirdo Qemetiel
[I am Qemetiel]

Zirdo Belia’al
[I am Belia’al]

Zirdo Gothiel
[I am Gothiel]

Ili-Ilu El Acher
[ My God is the Other God]

Agios o Azerate
[Numinous are the Azerate]

Eko, Eko, Apsidotheoi (x11)
[(Chant to Summon the Guiding Spirits of the Draconian Current, Used Here in Pursuit of Magickal Empowerment)]

Ave Havayoth! Ho Drakon Ho Megas!
[Hail unto Havayoth! The Great Dragon]

The Thursic Mass of Muspell

{This ritual calls upon Surtr in Enochian to help the sorcerer evoke the fire giants of Muspellheim. The name vibration formula used to call forth the fire giants is composed partially of traditional titles for the fire giants and partially of channeled magickally-charged names for the same, which channeled names are spelled such that they may be most easily pronounced (just read it like a redneck would). It is up to the witch to determine which materials and equipment, if any, she will/can bring to the ritual}

Ol Um A Surtur A Tabaan De Eldthursar
[ I Call to Surtur the Governor of the Fire Giants]

Ol Zodameta Od Zacam Surtur
[I Conjure Thee and I Move Thee Surtur]

Gi Chismicaolz Sa Velucorsapax Ioiad
[You are Mighty and Enthroned Forever]

Zamran Odzamran Odzamran Caosgi Nonci Gah Vonpho
[Move and Appear and Appear on the Earth, Oh You Spirit of Wrath]

Iolcam Muspellmegir Nonci Gohed Hami O Malpirgi
[Bring Forth the Gire Giants, Oh You Creature of Fire]

Carma De Muspellheim Od Iolcam Muspellsynir
[Come Out of Muspellheim and Bring Forth the Fire Giants]

Eldjotnar Ol Drix Isli Od Zodameta Caosg
[Fire Giants, I Bring You Down and I Conjure You on the Earth]

Eldthursar + Muspellmegir + Eldjotnar + Onlikkorra + Onrekkarra + Onjekkalla + Muspellsynir + Onjekkorra + Onlekkarra

Magickal Hymn to the Infernal Divine

Magickal hymns can be used as spiritual exercises in and of themselves, being recited for either guidance or self-empowerment, or they can be incorporated into rituals. This hymn calls out to some of the most prominent among the Infernal Divine.

First, the term Drakosophia is a moniker for the black magickal current which underlies all paradigms of LHP demon magick– from Traditional Demonolatry to Luciferian Atheism. It’s inspired by the term Theosophia, being the concept of a single undercurrent beneath all religion. This is not dualism– I am certain that Drakosophia is just the aspect of Theosophia that we of the Black Lodge work with together, whether we know it or not.

72 Spirits of the Goetia are entreated. The 72 once appeared to my mentor as a single dragon, and “Goetikon” is one of the invented magickal names I have consecrated for reference to this entity.

Thereafter, the 11 Gods of the Qliphoth, known as Chavajoth/Havayoth and the Azerate or Hendekatheon is entreated.

Thereafter, the Nine Demonic Divinities adulated by most Traditional Demonolaters, which group of nine is derived from the Dukante Hierarchy of Demonology, is named and entreated one by one. The nine are as follows: Verraine/Verrine, Amducious, Lucifer/Lumial, Eurynomous, Flereous/Haures, Ustrina, Leviathan, Unsere, Beliar/Belias (normally Belial), and Satanas/Sathanel (normally Satanas).

The Qliphoth or Kliffoth as a whole is entreated, and lastly, the 22 Ruling Archdemons of the “Tunnels of Set,” being the pathways between the ten spheres of the Qliphoth, are entreated. I needed a catch-all moniker for the lot of them, so I came up with Kelippadaimones. It’s nowhere near etymologically sound, but it serves its purposes.
The hymn consists of 11 stanzas, it calls unto very many of the most prominent entities venerated in demon magick, so not only can it be used in many different ways, its use develops a rapport with the Infernal Divine. That is to say, using it in magick is a convenient and useful way for the witch to strengthen her connection to the entities entreated.

Invoco Pandemonium, In Nomine Drakosophia
Agios o Goetikon, Salve Draco Megiste
O Salve Havayoth– Hendekatheon Gloria
Agios es, Genitor Verraine, et Salve Pater Amducious
Agios o Domine Lucifer, Basileus Lumial
Agios Ischyros Eurynomous– Patrona Necromantia
Salve Flereous, Spiritus Aeternum, et Dominus Ustrina
Abbas Leviathan Gloria– Agios o Unsere
Ave Regem Beliar– Agios Belias Rex Bohu
Atta Sathanel Gloria– Agios o Satanas
Agios Ischyros Kliffoth– Salvete Kelippadaimones
[I Call to the Infernal Plane in the Name of the Current of the Adversary/ Numinous is the Draconic Unification of the 72 as a Metagod, Hail unto the Great Dragon/ Oh, Hail unto Havayoth, Glory to the Hendekatheon/ Numinous Art Thou, Father Verraine, and Hail unto Father Amducious/ Numinous is Lord Lucifer, King Lumial/ Numinous and Mighty is Eurynomous– Patron of Necromancy/ Hail unto Flereous, Great and Eternal Spirit, and to Lord Ustrina/ Glory unto Father Leviathan– Numinous is Unsere/ Hail King Beliar– Numinous (is) Belias the King of the Second Veil Before Samael/ Glory unto Father Sathanel– Numinous is Satanas/ Numinous and Mighty is the Qliphoth– Hail to the Twenty-Two Spirits of the Tunnels of Set]

The Goetic Ritual of Caput Algol

This ritual fills the location of its performance with the energy of the Qliphoth and of Algol, the most sinister star in astrology. Algol and four demons attributed to it are called upon to empower the celebrant. It is the prerogative of the celebrant to decide which, if any, material equipment is to be incorporated into the ritual. Phrases in italics are meant to be chanted and names in bold are to be vibrated. Translations of foreign phrases appear in brackets.


Agios Octinomos-Drakosophia!
[Numinous is the Current of the Adversary and its Alchemical Endeavors]

Zortatar Iekhat Lia Norakhon (x11)
[(Channeled Chant to Presence Demonic Energy)]

Algol + Ra’s Al-Ghul + Rosch Hassatan + Caput Medusa + Caput Larvae

Liftoach Pandemonium! Yehi Aur Chashakh!
[Open the Infernal Plane! Let There Be Black Light]

Liftoach Pandemonium, et Germinet Radahel
[Open the Infernal Plane, and Bring Forth Radahel]

Liftoach Pandemonium, et Germinet Lepaca
[Open the Infernal Plane, and Bring Forth Radahel]

Salve Magoth; Agios o Magoa
[Hail Magoth; Numinous is Magoa]

Baruch ha-Amdusias Geber ha-Thaumiel
[Blessed is Amdusias the Warrior of Thaumiel]

Salve Aeternae Magoth
[Hail unto the Eternal Magoth]

Agios Ischyros Lepaca
[Numinous and Mighty is Lepaca]

Qodesh la-Amdusias Melech ha-Acharayim
[Holy to Amdusias King of the Backwards Tree]

Agios Ischyros Maguth – Io Magot
[Numinous and Mighty is Maguth– Hail Magot]

Agios Caput Algol (x4)
[Numinous (is) the Demon Star]

Agios o Caput Medusae
Subhan Ra’s Al-Ghul
Mirabilia Opera Tua– Caput Larvae Gloria
Beta Persei Xere Anados
Voco te Caput Lamiae
In Nomine Lepaca et Radahel
Invoco Amducious, Invoco Algol
Evoco Rex Magoa et Voco te
Radahel– Agente ex Harasiel
Io Lepacha! Aperiatur Stella
Caput Larvae Illuminateo Mea!
[Numinous is the Head of Medusa/ Glory to the Head of the Ghoul/ Wonderful Are Thy Works– Glory to the Specter’s Head/ Second Star of Perseus, Engender Magickal Ascent/ I Call to the Head of the Vampyre/ In the Name of Lepaca and Radahel/ I Call to Amducious, I Call to Algol/ I Call Up King Magoa and I Call to/ Radahel– Emissary of the Saturnian Qlipha/ Hail Lepacha! Open the Sky/ Enlighten Me, Specter’s Head]

Agios Caput Algol! Io Lepacha! Io Maguth!
[Numinous (is) the Demon Star! Hail Lepacha! Hail Maguth]

Ho Drakon Ho Megas!
[The Great Dragon (This is a Name for the Entire Universe)]

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