A Ritual to Qalilitu

{This is my ritual to Qalilitu, a high-ranking archdemoness of the Qliphothic Sphere of Gamaliel (Black Moon/Lilith). Qalilitu, whom I have elected as my Matron Demoness, was originally recorded by Daemon Barzai in an anthology called Qliphoth Opus III by Black Tower Publishing. Since Qalilitu is my Matron Demoness, I owe incredible thanks to Daemon Barzai, with whom I have no affiliation. Persons unacquainted with this demoness may Google “V.K. Jehannum Qalilitu” to find my article about her, which article includes original magickal chants and a sigil.

This rite to Qalilitu is perfect for a curse, exorcism, empowerment of the psychic senses, or object consecration. The witch is required to specify her own requests. One may use this ritual, for example, to satisfy the three of the following requests: (i) strengthening the psychic senses, (ii) improving the astral double’s ability to shapeshift or teaching it to shapeshift into a specific form Qalilitu specializes in, (iii) strengthening the astral double for astral combat, (iv) strengthening the evil eye and/or the aptitude for glamour magick, (v) to strengthen the aptitude for psychic vampyrism (this includes the ability to take other people’s energy, personal magnetism, and the ability to digest/break down foreign prana/chi), (vi) holistically increasing magickal powers, (vii) increasing the aptitude for death magick and/or necromancy, and (viii) strengthening divinatory abilities.

Like many of my rituals, my rite to Qalilitu is composed entirely of voces magicae or barbarous tongues. This includes the vibration of magickal names, consecrated Latin chants, and the use of Enochian script. Like the rest of my rituals, this rite is designed to generate significant power without the use of magickal equipment, candles, sigils, incense, etc. While such material accompaniments are wonderful and may/should be implemented at the prerogative of the celebrant, this ritual can be performed without them. Phrases in italics are to be chanted and names in bold are to be vibrated. Translations of foreign phrases appear in brackets and explanations appear in parentheses. If you struggle with the pronunciation, simply pronounce your best guest and know that this is entirely sufficient. It is far more important to be confident in your performance of the rite than it is to pronounce every word correctly}

Agios Octinomos-Drakosophia! Io Qalilitu! Ya Namosh Panachasragoth Exat!
[Numinous is the Adversarial Current and the Path of Demonic Alchemy! Hail Qalilitu! In the Name of the Infernal Divine, Let it Be So]

Venire Mater Qalilitu! Liftoach Kliffot! Liftoach Pandemonium! Liftoach Hekel Lebanath Ha-Adamas Ater! Yehi Aur Chashakh! Agios Ischyros Qalilitu, Filia Luna Nigrantis! Solpeth De G Omaoas Qalilitu Od Niiso Pugo Caosgi!
[Come, Mother Qalilitu! Open the Qliphoth! Open the Infernal Plane! Open the Palace of the Pavement of the Black Diamond! Let There Be Black Light! Numinous and Mighty is Qalilitu, the Daughter of the Black Moon! Hearken Unto Your Names Qalilitu and Come Forth unto the Earth]

Qalilitu + Madogiel + Aeonifer + Khaosophoros + Xulogos + Ala-Mashavah + Diabalachara Semolshedim + Goessabim + Madogiel + Qalilitu
[(This Eleven-Name Vibration Formula Contains Qalilitu’s Alternate Name Madogiel Along with Seven Invented Magickal Names which are Useful in the Calling-Forth of Any Demon, Demonic Metagod, or Group of Demons)]

(Specify Requests)

Ol Zodameta Ds Gohed Gmicalzoma Cicale De Gamaliel O Sitra Ahra
[I Conjure You Who Are Everlasting with a Power Understanding the Mysteries of the Qliphothic Sphere of Gamaliel]

Qalilitu Arphe Ozamran Pambt Bagle Zirdo Hoath O Il Odlonshin A Iadanah
[Qalilitu, Descend and Appear Unto Me, for I am a True Worshiper of Your Powers and Numinous Teachings]

Solpeth Bien Sa Zorge Micalzo Qalilitu
[Hearken Unto My Voice and Be Friendly Unto Me, Mighty Qalilitu]

Ol Oecremi Isli Ol Um Isli Sa Ol Zodameta Qalilitu
[I Praise You, I Call You, and I Conjure You, Qalilitu]

Agios Ischyros Qalilitu, Filia Luna Nigrantis! Venire Mater Qalilitu! Qalilitu, Venire. Madogiel, Venire. Aperiatur Acharayim Et Germinet Qalilitu! Qalilitu Venire Et Germinet Xul! Venire Mater Qalilitu! In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Qalilitu! Invoco Qalilitu In Nomine Qliphoth! Agios Ischyros Qalilitu, Filia Luna Nigrantis! Liftoach Pandemonium, Et Germinet Qalilitu! Qalilitu, Venire. Madogiel, Venire. Aperiatur Acharayim Et Germinet Qalilitu! In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Qalilitu! Artorzozam! Manifestos!
[Numinous and Mighty is Qalilitu, Daughter of the Black Moon! Come, Mother Qalilitu! Qalilitu, Come. Madogiel, Come. Open the Infernal Plane, and Bring Forth Qalilitu! Qalilitu, Come and Manifest the Black Light! Come, Mother Qalilitu! In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Qalilitu! I Call to Qalilitu in the Name of the Qliphoth! Numinous and Mighty is Qalilitu, Daughter of the Black Moon! Open the Infernal Plane, and Bring Forth Qalilitu! Qalilitu, Come. Madogiel, Come. Open the Infernal Plane, and Bring Forth Qalilitu! In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Qalilitu! (Word of Power for Summoning or Calling-Forth)! (WoP For Summoning or Calling Forth)]

Qalilitu Venire Et Germinet Xul (x11)
[Qalilitu, Come and Manifest the Black Light]

Ya Namosh Sitra De-Smola Alogos Drakosophia Exat!
[In the Names of the Sinister Left Side, the Unwritten Gnosis, and the Underlying Force(s) of All Demon Magick, It Is So]

Parfaxitas

Atavism: Owl & Wolf
Tunnel: Samael-Arab Zaraq
Color: Red, Yellow, Purple, Green
Planet of Tunnel: Mars
Planet of Spirit: Black Moon; Jupiter; Uranus
Tarot: Tower (15 Atu)
Element: Water, Earth (Secondary)
Letter of Tunnel: Peh
Tunnel Ordeal: Wrath and Vengeance
Gematria: 361; 450; 937
Disease: Fevers, Inflamations, Wounds
Siddhi: Masturbatory Techniques of Atavism Assumption

Parfaxitas is a Black-Lunar archdemon who rules over astral thunderstorms. He has been attributed to the element of water and he presides over a Qliphothic pathway inhabited by werewolves, chimaeras, and furies. Frater 414 records Parfaxitas appearing as follows: “Elderly, with Double Crown, scarlet robe and armor, and a white beard.”

Parfaxitas is the spirit who resides in the pathway between the Qliphothic realms of Samael (Mercury/Adrammelech) and Arab Zaraq (Venus/Bael). While the tunnel itself has a planetary affiliation with Mars, His tunnel is filled with chimaeras (lion + snake + goat), furies, and wolves and/or werewolves.

Parfaxitas can teach or help the magickian cloak herself from mind readers and regress unto lycanthropic atavisms by way of autoeroticism. He can detect and identify forces undermining your magickal efforts and engender the acceleration of any given stagnated affair and/or the quickening of all manner of affairs.

Parfaxitas rules wrath, wounds, fevers, dark matter, vengeance, inflammation, peculiarity, shapeshifting, and atavism. He can be called upon to bring about snow, rain, sleet, or hail. He can engender chaos, destruction, and death through his acts of sorcery and undermine targeted persons. Parfaxitas can transmogrify the human personality with the forces of the Nightside and guide and/or assist the magickian in the channeling of energies of aggression and lustfulness in accordance with her True Will and tailored towards the furtherance of the fulfillment of it. He can subject targeted persons to astonishment and shock and instruct the witch in the ways whereby the clouds can be observed to predict the weather.

Parfaxitas has been called “the demon who haunts the ruined tower” and he is affiliated with Uriens. The name Parfaxitas literally translates to “the Arsonists.” However, since Hebrew often uses plural nouns to refer to singular entities should they be of significant stature (e.g. Elohim, Behemoth), we can deduce that the correct translation is “the (Great) Arsonist.”

Parfaxitas engenders the revelation of secrets and facilitates the ascertainment of the truth. He initiates the sorcerer into the mysteries of blood magick and lycanthropy alike and he can magnify her psychic perceptions. He presides over the connection of psyche and soma and permits the sorcerer to become unbound by the consensus reality.

Parfaxitas can incite magickal empowerment and alter the very psychological foundation of the witch. He can impart strength of mind, aggression, and dominance to the sorcerer and strengthen her magickal memory as well as her recollection of dreams. He can strengthen and/or open gateways to the spirit world.

The letters around Parfaxitas’s original sigil spell out “mundus deus,” likely in reference to the atavistic shapeshifting associated with the spirit and his tunnel. Linda Falorio writes on the subject:

The sigil of Parfaxitas evokes dark/shadow forces of explosive intensity. The yantra provides a means of integrating these into the personality without shattering its fragile vessel. The tide is high. The energy is rising all around us, its force falling like a comet shower from the stars.

Upon altars of flame, with knives like crystals, the neuronaut himself is blasted, spiraling yab-yum DNA mutation into atavisms of far future selves. Twin Turrets of Silence, yoni-eyes yet mute and closed balance upon the Towers of Shaitan. Eyes of the Infinite, Negative source of all Positivity, we tremble at their terrible openings to come upon LAM’s bidding—that inscrutable Guardian, angelic archetype, humanity’s Higher Self pulling us forward into what we, the human species, might become.

The portal of this tunnel is the Death Posture, Self-Love, Eroto-comatose Lucidity. The formula = Thanatos + Eros: Love and Death played against the night black of Saturn, primeval goddess in the heavens in whose moist womb the resultant entity materializes. Cats howling, threatening faces of owls have been carved with migrainous art into the Aztec altar, adorned with skulls of alien beings not unlike ourselves. While hybrid creatures born of imperfect rites performed, elemental automata, and demons of personal subconsciousness rule the blackened void, that “inbetweenness state which is the pathway between ecstasies” (Kenneth Grant, Nightside of Eden).

According to Liber Obsidian Obscura, the shifts which can be achieved through this tunnel are enhanced by “the preparation and use of swords and knives.”

In addition to this, Falorio continues:

A need for work with the energies of Parfaxitas may be suggested when we find ourselves embroiled in issues of violence, where we find nonviolence born of fear of violence, where is experienced fear of excitement, chaos, change. There may be fear and abhorrence of outré states of consciousness and post-industrial mutant modes of being; here is clinging to tradition, to safety, and sanity as defined by narrow consensus reality, here is a cherishing of fantasies of a never-existent, civilized, peaceful human past.

Powers of this tunnel are the ability to channel heightened sexual and aggressive energies in service of one’s will. Here too, we find the ability to connect psyche and soma for willed mutation of consciousness and DNA, here is expanding conscious reality to assimilate pre-bicameral breakdown primitive modes, with the admission into psyche of pre-human/ non-human/ post-human atavisms. Here we break the bonds of consensus reality, here we mutate consciousness via congress with cosmic rays, and miscegenation with alien forms. Here we dare to stretch the definition of our humanness, reaching for extraterrestrial realities that adumbrate our future selves, pushing evolution from primitive mammalian preprogrammed linear time circuits which bind us to social-sexual selves and to our own meta-programming of collective neuro-genetic circuitry. Thus is wrought evolution of the species by design, orchestrated by far future selves time-traveling back into the present.

Lack of success in channeling these difficult energies can lead to twisted, self-destructive acts, sado-masochistic sex, joy in violence as servant of Kali-Shiva-Mars. Here is the world of outlaws, leather-freaks, street gangs, piercings, punks, the sexual energy and violent power of disenchanted youth screaming to be heard…

…The danger of society failing to integrate the raw power of this tunnel is summed-up in the corresponding dayside tarot card’s ancient title: WAR.

The numerical value of Parfaxitas’s name in Gematria is 450, which corresponds to Hebrew phrases and terms meaning “Fruit of a Tree,” “Jackal/The Great Dragon,” “Transgression/Rebellion,” “Dwelling in Eternity,” “good will with no limit,” “armory/weapons/equipment,” “to kiss,” “to strike/to bring down/to ensnare/to knock,” “poising/balancing/swaying,” “the serpent,” and “witchcraft/sorceries” according to Gematria and the Tanakh.

Another correspondence to 450 is a Hebrew word which translates either to “childhood” or “youth.” This is of interest because one of the diseases (inflammation) appears in the correspondence table as signifying or being indicative of “puberty.” Thelemic Qabbalah Volume III recounts two additional values for the name Parfaxitas: 361 and 937.

One of the correspondences to 361 is a god name used as a title of Malkuth meaning “lord of the earth.” 937 corresponds to a word meaning “adultery” as well as “Johab, son of Zera,” the King of Edom attributed to the sphere of Jupiter.

Magickal Chants

Salve Dominator Parfaxitas
“Hail Lord Parfaxitas!”

Ave Khaosophoros-Parfaxitas
“Hail Parfaxitas the Bearer of Chaos!”

Io Parfaxitas Lukanthropos Anabaino Sitra De-Smola
“Hail to Parfaxitas the Lycanthrope from the Sinister Left Side!”

Invoco Parfaxitas In Nomine Qliphoth
“I Call Parfaxitas in the Name of the Qliphoth!”
In addition to calling forth Parfaxitas, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Parfaxitas
“Open the Infernal Plane, and Bring Forth Parfaxitas!”
In addition to calling forth Parfaxitas, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Parfaxitas
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Parfaxitas!” In addition to calling forth Parfaxitas, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Parfaxitas
An enn from The Complete Book of Demonolatry Magic for invocations of Parfaxitas

Aperiatur Qliphoth; Invoco Parfaxitas
“Open the Qliphoth; I Call to Parfaxitas!”
Invokes Parfaxitas and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia

Moloch and the Minotaur: Eleusinian vs Qliphothic Mysteries

In this article, I’m going to argue the point that Hecate and Moloch were integral divinities in the Eleusinian Mysteries. While this is certainly a big claim to make, you’ll be surprised as to how obvious the conclusions I’ll be drawing really are. In fact, the overwhelming majority of the conclusions I’ll be drawing have already been proposed by scholars on the subject. My primary source is my years of study into Hecate, Moloch, Qliphothic Demonology, the Goetia, the Draconian Tradition, Necromancy, the Qliphoth, and Hermeticism and Arabic Cosmology as described by the Order of the Nine Angles. Meanwhile, my primary sources for the subjects of the Eleusinian Mysteries, Poseidon, and the Minotaur are the Wikipedia articles regarding them.

Moloch’s appearance is near identical to the appearance imputed to the Minotaur [Bulls of Minos] in Greek mythology. Greek myth never depicted a species of “minotaurs,” but rather always depicted the Minotaur as a singular entity. The Minotaur, who was sometimes called Asterion [Star], is generally held to be the son of the Cretan Bull, who was also sometimes called Asterion.

The Cretan Bull, also called the Marathonian Bull, was an emissary and messenger of Poseidon. Bulls were sacred to Poseidon– alongside Mars and Apollo, he was one of the only three deities it was appropriate to sacrifice bulls to. Poseidon sent the Marathonian/Cretan Bull to King Minos of Crete as a sign of support with the expectation that Minos would sacrifice it to him. Minos kept the bull instead of sacrificing it in fulfillment of his promises to Poseidon, so Poseidon caused Minos’s wife to fall in love with the Cretan Bull. Thus the Minotaur was born of the Marathonian Bull and a human woman. Poseidon passed his rage onto the Cretan Bull, who acted it out by going on a destructive rampage. You’re probably familiar with the rest of this myth, the one where a labyrinth is built to trap the Minotaur in.

Another version of the myth depicts the Cretan Bull as a form assumed by Zeus to impregnate the Queen of Crete. Asterion I, the King of Crete, raised Zeus’s children as stepfather, which children consisted of two gods of the underworld, another afterlife deity (a psychopompic “judge” figure), and the Minotaur, known as Asterion II and Asterius. In examining the Minoan Queen’s other sons by Zeus, it would be illogical to conclude that Asterion II the Minotaur was not himself a god, and a chthonic one at that. Here, Minos is the son of Asterion I and therefore the sibling of Asterius the Minotaur.

According to Wikipedia, “Some mythologists regard the Minotaur as a solar personification and a Minoan adapatation of the Baal-Moloch of the Phoenicians. The slaying of the Minotaur by Theseus in that case indicates the breaking of Athenian tributary relations with the Minoan Crete.”

Prior to this breaking of tributary relations, Crete was the foremost political and cultural potency in the Aegean Sea, and scholars speculate that the Athenian tribute to Crete would have included humans provided for sacrifice to the Minotaur should it have really had a cult there. It was an Athenian hero who killed the Minotaur in the labyrinth myth, specifically in order to liberate Crete from the obligation to placate the Minotaur via human sacrifice.

The Wikipedia article goes on to relate some mythologists’ attribution of Cretan rituals of human sacrifice and the use of a brass bull to burn people alive in to the cult of the Minotaur. Moloch, being a sun god, was recorded in the Bible as accepting child sacrifices via burning within a statue of his likeness. According to Dictionairre Infernal by Collin D’Plancy, the statue was made of brass and had seven different kinds of cabinets for seven different kinds of sacrifice, the seventh of which was a human child. In the labyrinth myth, the Minotaur can only be placated by the human sacrifice of seven males and seven females.

The valley of Tophet wherein Moloch was worshiped (supposedly via the brass statue) became the archetype behind the Abrahamic conception of Hell, and as we said, the Asterion II must necessarily be a chthonian deity. According to Dictionairre Infernal, Moloch was related to Mithras specifically because the seven cabinets of his statue apparently corresponded to Mithras’s seven mysterious chambers. In Qliphothic demonology, Moloch rules the realm of Thaumiel, which realm lies within “the Seventh Hell.” The Minotaur appeared in Dante’s Inferno as the ruler of the Seventh Circle of Hell, being that of Violence (Moloch was a god of war). Here, the Minotaur was the “gatekeeper for the entire seventh circle” who “seems to represent the entire zone of Violence” according to Wikipedia.

Cretan fifth-century coins always depicted one of two entities. The first of these two was Karme, “a female Cretan spirit who assisted the grain harvest of Demeter’s Cretan predecessor” according to Wikipedia. We will accept that the Cretan precursor to Demeter is indeed the same entity as Demeter herself because Demeter is said to be the mother of Proserpina’s predecessor. While Proserpina is held to be the daughter of Zeus and Demeter, Proserpina’s precursor was said to have been fathered by Poseidon instead. Interestingly enough, the only coins which did not display Karme displayed the Minotaur.

Quoting Wikipedia, “According to Jeremy McInerney, the iconography of the bull permeates Minoan culture. The cult of the bull was also prominent in southwestern Anatolia. Bernard Clive Dietrich notes that the most important animal in the Neolithic shrines at Çatalhöyük was the bull. The bull was a chthonic animal associated with fertility and vegetation. It figured in cave cults connected with rites for the dead.

“The palace at Knossos displays a number of murals depicting young men and women vaulting over a bull. While scholars are divided as to whether or not this reflects an actual practice, Barry B. Powell suggests it may have contributed to the story of the young Athenians sent to the Minotaur. McInerney observes that the story of Pasiphaë and the Cretan Bull were not written until after Crete had come under Greek control. Emma Stafford notes that the story of the Cretan Bull does not appear before the Hellenistic period and suggests the connection between Crete and Athens is the result of the development of the myth of the Theseus cycle in late sixth century Athens.

The iconography of Cretan coinage solidifies the speculation about a Cretan cult to Asterion II, but it bears other significant implications as well. Demeter and her daughter, Proserpina (Kore/Persephone),  were the primary divinities of the Eleusinian Mysteries which predated the gods of Olympus. The Mycenean Greek tablets which delineate the Eleusinian Mysteries describe “two mistresses and the king” which scholars believe most likely refers to Demeter, Proserpina, and Poseidon. Poseidon was the consort of Demeter, and the Minotaur was more or less his offspring. Since the only coins which do not depict the Minotaur depict another divinity related to this trio, it seems unlikely for the Minotaur not to have been divine himself.

As we have said, there were only three Greek deities whom bull sacrifice was acceptable to, which means there were only a few deities to whom the bull iconography could exhibit veneration of. Of these three, the only one relevant enough to the Eleusinian Mysteries is Poseidon. The Mycenean Greek reference to the “two mistresses and the king” was found in Knossus, which is where the Cretan coins depicting Karme and the Minotaur were minted.

The Eleusinian Mysteries are believed by some scholars to be a continuation of the tradition of a Minoan cult, which is interesting, because the name “Minotaur” simply translates to “Bull of Minos.” Remember that it is Minoan culture which was saturated with bull imagery and which Asterion I, the Minotaur’s stepfather, ruled as king in myth.

The namesake for the Minoan civilization of Crete is held to be the son of the Cretan Bull and the stepson of Asterion I. It was Minos who inherited the throne and it was his wife who constructed the labyrinth to imprison the Minotaur as she was advised to do by the oracles. Once Asterius the Minotaur was in the labyrinth, it was Minos who ordered the offering of annual human sacrifices therein. We know that the myth of the labyrinth depicts a biased view of the Minotaur, who appears as the antagonist because of how he was reviled in Athens. Etruscan iconography hearkens to a more beneficent view of the Minotaur lost to time, so it is likely that, should a cult of Asterius have really existed, this labyrinth was some manner of temple. After all, the labyrinth is said to have been made in Knossos, the same place where coinage depicting Moloch alongside a beloved divinity was minted. The later re-imagining of the Minotaur’s labyrinth as a trap out of contempt for its inhabitant would mirror the infernal implications later attributed to the valley wherein Moloch was worshiped.

So, if coinage hearkening to the worship of Asterius was minted in Knossos, and a temple dedicated to the Minotaur was also located in Knossos, and the Mycenean writings describing the Eleusinian mysteries were found in Knossos could the Minotaur have been a part of the Eleusinian Mysteries?

Let’s examine the EM’s primary divinities. Demeter was a chthonic earth mother and fertility goddess, and Proserpina later became a goddess of the underworld– Hecate only became associated with the underworld when she decided to accompany Proserpina to it to keep her company. Poseidon was considered the god of the underworld prior to becoming the ruler of the ocean (it’s the same way with Neptune). The EM also included the veneration of Sabazius, Proserpina’s son with Zeus, was a chthonic deity largely related to snakes in iconography.

Knowing this, let’s agree that the Cretan Bull is more related to Poseidon than Zeus– the bull is far more native to Poseidon’s person than Zeus’s. Bulls and the EM as a whole were deeply chthonic in nature, where Zeus was not. The Mycenean literature describing the EM spends far more time discussing Poseidon than Zeus, and the myths of Proserpina integral to the EM depict her as Poseidon’s daughter in opposition to the later depictions of Zeus siring her. Now, we can say that, since Karme is an emissary of Demeter local to Knossos, Asterius is probably an emissary of Poseidon local to Knossos– nothing else would make sense.

The Eleusinian Mysteries focus on the concept of self-deification in pursuit of immortality. While the concept of immortality did not exist in the EM at their inception, their original adherents did believe they would be gaining a better place in the underworld. Proserpina’s ascent from the Underworld to rejoin her mother Demeter is seen as analogous to humankind’s pursuit of self-deification whereby we are redeemed from our mortality. The Greek word used to refer to Persephone’s rebirth-through-ascent is transliterated as anados or anodos and translated as “ascent.” The word anados is used by the Order of the Nine Angles specifically to refer to the use of planet-based alchemical initiations in pursuit of immortality because of the Corpus Hermeticum’s use of the word in the same way.

Three separate authors adhering to a black magickal paradigm called the Draconian Tradition have adopted Demeter, Poseidon, and Proserpina as divinities appropriate to the DT’s sinistral alchemy. Since Qliphothic magick is integral to the Draconian Tradition, and since the three primary divinities of the Eleusinian Mysteries are each considered suitable for the DT based on their individual merits, maybe a Qliphothic deity like Moloch could be appropriate for the Eleusinian Mysteries?

Well, the Eleusinian Mysteries were said to have originated as an agrarian cult, and Moloch was a god of fertility. Poseidon is one of the EM’s primary deities, and the Qlipha Moloch rules is attributed to Neptune. Since the Qliphoth is the only tree which has a Neptunian sphere (the Sephiroth and Tree of Wyrd do not), this is pretty significant. Infants were initiated into the Eleusinian Mysteries by being passed over the fire of the hearth, and many scholars have struggled to argue the unpopular position that the sacrifice of fires to Moloch were actually child-purification rituals.

Let’s step outside of the Qliphoth for a moment. The pursuit of self-perfection through the process of sequential planetary initiations predates Judao-Mysticism and therefore predates the Sephiroth. The Semitic conception of ten emanations, nine being related to planets and one being related to the Mobile Primum, was inspired by a predated by a different schema. Prior conceptions of planet-affiliated spheres of emanation only posited seven planetary spheres, beyond which seven lay a sphere equivalent to the Qabbalistic sphere of the Mobile Primum. The seven planetary emanations appear in Pre-Islamic alchemical cosmology in the same order as they do in Hermeticism, ranging from Qamar [Sphere of the Moon] to Zuhal [Sphere of Saturn]. The sphere equivalent to that of the Mobile Primum was known as Al-Kawatib Al-Thaubitah [Realm of the Heavenly Fixed Stars], which would, on the Qliphoth, be equivalent to Thaumiel, ruled by Moloch (as well as Satan) and attributed to Neptune (as well as Pluto).

Since Moloch is attributed to Al-Kawatib Al-Thaubitah, could this explain how he could attain a stellar title like Asterius? There’s no other explanation for the name that I’m aware of. A didrachm at Knossos depicted the Minotaur’s labyrinth on one side and the Minotaur on the other, standing surrounded by a semicircle of stars, possibly signifying Asterius’s presiding over the penultimate emanation and the attainment of divinity. The name “Asterion II” would thus be significant, in that the Qliphothic equivalent to the Realm of Heavenly Fixed Stars is the realm of dual divinity.

So if Moloch rules the final initiation in Qliphothic esoterism, what was the last rite of the EM’s esotericism? Quoting Wikipedia, “As to the climax of the Mysteries, there are two modern theories. Some hold that the priests were the ones to reveal the visions of the holy night, consisting of a fire that represented the possibility of life after death, and various sacred objects. Others hold this explanation to be insufficient to account for the power and longevity of the Mysteries, and that the experiences must have been internal and mediated by a powerful psychoactive ingredient contained in the kykeon drink.”

Since Moloch is the God of Fire, the penultimate rite of the EM is thus in line with his nature. The only opposition to this exists because some scholars do not think such a ritual would leave much of an impression on the celebrants– a conclusion based on Atheism. Other initiatory rites in the EM include bathing in the river Phaleron, kykeon-induced hallucinations, honoring the dead, the sacrifice of piglets and bulls (chthonic animals), and all-night-long feasts.

We have previously stated that “Minotaur” translates as “Bull of Minos,” but what does the name “Minos” mean? Minos translates to “King” just like Moloch translates to “King.” Quite the coincidence. This suggests that Minotaur might actually translate to “Ruling/Regal Bull.”

Quoting Wikipedia, “According to A. B. Cook, Minos and Minotaur are only different forms of the same personage, representing the sun-god of the Cretans, who depicted the sun as a bull.”

The ruins of Minos’s palace were found in Knossos, the same part of Crete where the coins depicting Asterius were minted. It would make a lot of sense for the coins exchanged in Knossos to depict its ruler rather than a reviled abomination. Imparting the Cretan king’s moniker “Asterion” to the Minotaur would also make a lot more sense if the Minotaur was his successor. No labyrinth has been discovered in Crete, but the odd layout of Minos’s palace has led some scholars to argue that it was the inspiration behind the labyrinth myth. The earliest myths depicting Minos as the stepson of Asterion I purported that Minos was the only one of the three non-Minotaur children to become a god after death, specifically the ruler of the shades of the dead (no wonder I relate him to Poseidon). As you know, later myths depict Minos as well as his two non-Minotaur children are elevated to deities, with no explanation given as to what happened to the Minotaur when it died. Minos is said to have imprisoned the inventor who built the labyrinth at his behest (?) and to have pursued him after he escaped. The Sicilian king who gives the inventor refuge is the one who murders Minos. Where early myths about Minos depict him as a kind and beneficent king, Athenian myth depicts him as a tyrant, callously forcing the Athenians to afford sacrificial victims for the Minotaur.

The Cult of Eileithyia is one source of information about the EM, wherein Eileithyia was worshiped as the mother of the divine child. Poseidon was related to the Cult of Eileithyia, and Eileithyia herself was later absorbed by Hecate. Since Hecate’s human son, a monarch, was sacrificed to her and attained immortality and divinity in doing so, she would fit into the EM perfectly– the birth of the divine child is incredibly significant to the EM. (Hecate’s ascended son appears in the Goetia as Murmur). Hecate is very significant in the Draconian Tradition as well as in multiple paradigms of Satanism, and she is held to be a Qliphothic Initiator. Eileithyia and Hecate are the only lunar goddesses to carry two torches in signification of moonlight, and there are two crescent moons depicted on the fifth-century coins minted in Knossos. The Cult of Eileithyia practiced its ceremonies in the cave of Amnisos, which cave was part of the Minoan Civilization, serving as the port to Knossos.

Eileithyia was not considered chthonic, so if she were indeed an aspect of Hecate, her significance to the EM would make more sense. If Eileithyia isn’t Hecate, she would be the only significant divinity of EM not relevant to the Draconian Tradition. Furthermore, since Hecate and Poseidon both protected ships from storms, their worship side by side in a port makes a lot of sense. We are arguing here that the goddess named Eileithyia is the same entity as the one later venerated by the name Hecate, not that the Cult of Eileithyia was at all familiar with Hecate.

Eileithyia did come to be held as an aspect of Hecate, and one of Hecate’s title is Limenoskopos [Overseer of the Harbor]. Hecate’s epithet Einodia Thygater Demetros [Daughter of Demeter] also makes it sensible for her to be significant in EM, especially when venerated alongside Poseidon, Demeter’s consort. The precursor to Proserpina we mentioned earlier was named Despoina, which name is a title of Hecate as well. Proserpina and Hecate share the name Pyrophoitos, meaning “fire-walker,” which name is clearly significant to the EM.

Hecate is strongly held to be a goddess of the ocean. Her moniker Polyplokamos [Of Many Tentacles] likens her to Poseidon, the god of sea monsters. While some myths purport that Poseidon created horses by raping Demeter, others purport that he created the horse by willing fornication with Medusa. According to The Goddess Hecate by Ronan, Medusa is, in fact, a recorded name used in reference to Hecate, as are various synonyms for Medusa (Drakaina, Karko, Gorgo, Lamia, etc.). Hecate is often depicted adorned with serpents, similar to Proserpina’s son Sabazius who is worshiped in EM by adorning oneself with snakes to signify attainment. Poseidon and Hecate are both said to take the forms of horses, both ride in chariots, bulls are strongly related to both of them, and they are both rulers of the underworld. Several of Hecate’s titles and epithets describe her as a nymph or dryad. Titles of her like Tauromorphos [Bull-Formed], Astrodia [Star-Walker], and Athanatos [Immortal Flame] appear to relate her to the Minotaur. Hecate has forms and epithets depicting her as a giant and a draconic entity, and giants and dragons are said to be the inhabitants of Thaumiel.

The Ninnion Tablet’s depiction of the Eleusinian Mysteries displays Proserpina, Demeter, and Iacchus lead a procession of initiates. According to Wikipedia, accompanying the procession is “an unknown female (probably a priestess of Demeter) sat nearby on the kiste, holding a scepter and a vessel filled with kykeon.” Since Hecate helped Demeter search for Proserpina, dwells alongside Proserpina in Hades, and was venerated alongside Poseidon by a prominent EM cult, this unidentified female was most likely Hecate (in her aspect as Eileithyia).

The argument I am making is that Hecate and Moloch, who are both highly significant in Qliphothic sorcery, were primary deities of the Eleusinian Mysteries, and that the anados of the EM could have been Qliphothic in nature, just as authorities on the Simon Necronomicon claim that its gate-walkings are Qliphothic in nature. Since Hecate already has a divine child who is considered demonic and attributed in part to the Sun, it is very well likely that Moloch, as Asterius the Minotaur and Minos alike, could have been viewed by the adherents to the EM as the divine child of Hecate. Since Moloch is a god of the sea related to the sphere of Neptune and manifesting as an animal sacred to Poseidon, it is possible that Minos was viewed as the offspring of Poseidon and Hecate-Eileithyia. Moloch is vampiric, just like Hecate and her son Murmur.

-V.K. Jehannum

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

A’ano’nin

A’ano’nin resides within the twenty-sixth Qliphothic pathway (which corresponds to the letter Ayin), namely the one between Thagirion (Black Sun/Belphegor) and Samael (Mercury/Adrammelech), and he’s called the lord of the gates of matter. The atavisms which he correlates to are the goat and the ass. He correpsonds to the 15th tarot card (the Devil) and the key of A. Meanwhile, his tunnel corresponds to the planet Saturn.

A’ano’nin, whose name means “the Great Fishy One,” holds dominion over satyrs—a race of satyrs markedly more demonic than those led by Pan, and Pan’s satyrs are rather demonic themselves.

A’ano’nin presides over the Witch’s Sabbat—probably a different Sabbat than the one you’ve been attending. A’ano’nin’s Sabbat, which occurs within Nahemoth, is more of a private affair. Guests get to Vampyrically feed upon restrained victims—spirits they’ve caught. While sex certainly does occur, it is not orgiastic.

A’ano’nin is a patron of dark magick and a master of the evil eye. His maledictions can bring about the bondage of the target—either by restricting the actions of a mortal or binding a spirit.

aanonin

A’ano’nin assists in scrying and sex magick. He can be called upon for protection as well as banishing. He can also modify energies such that they can be digested by the witch, which has intriguing implications for mimetics.

A’ano’nin strengthens the psychic senses of the witch and helps attune her to her instints. While He can bring about glamour spells, He is very much a Spirit of revelation– in Frater 414’s account of the entity, A’ano’nin gave him important advice completely unprompted and out of context with the pre-existent conversation. A’ano’nin helps the witch see through facades and causal illusions.

This fiend manifested as male upon my evocation of him and he manifested as male to Frater 414 as well. Nonetheless, this same fiend manifested as female to Linda Falorio, who related A’ano’nin to Saturnalia and the Scarlet Woman. His female aspect can liberate one of entrapment, including entrapment by the personality traits of complaisance and submissiveness. I have sensed this female aspect throughout my (re)construction of this article, crying out for acknowledgement. I would describe this entity as eager to assist the witch.

I found a musical track made for workings with this tunnel: https://library.hrmtc.com/2013/10/17/aanonin/

I’ve been unable to find a singular picture of hir sigil, so follow this link. A’ano’nin’s sigil is in the table on the right, sixth from the top in the left collumn– the sigil with the letters B, K, R, and N around it. http://www.oto-hu.org/documents/publication/images/lib231-fig1.gif

-V.K. Jehannum

 

Incantation to Lilith to Banish Jehovah

Several Satanists who practice the Craft surrounded by or prayed for by Christians have noticed celestial forces inhibiting or weakening their rituals. This is an incantation to Lilith to protect the ritual from external interference from the god of Abraham and any of the spirits serving him– saints, angels, djinn that follow Allah, etc. Magickal chants were incorporated from several existing traditions and appear alongside some of the chants I made personally:

Agios Tzaphoni Ama Lilith Layilil (x6)

Ave Lilu Lilitu. Io Lilith. Domina Noctis.

Ama Lilith Layil Rimog Lilith

Lilit Malkah ha’Shadim.

Renich Viasa Avage Lilith Lirach.

I call upon Lilith, the Storm-Goddess of the Black Moon who manifests as Temptress and Destroyer and Vampyre against the worm called Yahweh who pursues my inhibition. I shall become as a blight unto the insufferable mongrels indentured to Jehovah.

I spurn the intrusion of the false god who in desperation strives for acceptance from the masses and I rebuke the messianic cunt ape Jesus. Death to the shitstain emissaries of his embarrassment – they are like unto a blight upon the children of Cain.

Agios o Lilith Regina Gamaliel!

Layilil-Amashtuti-Lil-I-Theli!

Ahi Hay Lilith!

Sources for formulas and mantras:
Lilith, Goddess of Sitra Ahra
https://zalbarath666.wordpress.com/satanic-magick/demonic-enns/
Temple of the Black Light Common MSS
Qabalah, Qliphoth, and Goetic Magic
Frater Innuit Coepti
Aleister Crowley (I think)
Etc.

 

Gargophias

Names: Gargophias, Amarantha, Hekashua
Gematria: 342, 393, 2429
Planet of Spirit: Moon
Qliphothic Pathway: 13/23 (Thagirion-Thaumiel)
Tarot of Tunnel: Atu XIII (High Priestess)
Force of Tunnel: Creativity; Reproduction
Siddhi of Tunnel: Clairvoyance; Divination During Lunar Eclipses
Atavism of Tunnel: Frog
Disease of Tunnel: Menstrual Disorders
Attributions: Amaranthe
Musical Note: G#
Letter of Tunnel: Gimel
Colors of Tunnel: Silver; Black
Magickal Numbers: 17, 41, 54, 84

GargophiasAbove: Artistic Depiction of Gargophias for Pathworking and an Altar Piece
(Picture Credit: G.A. Roseberg)

Gargophias is the archfiend who inhabits the Qliphothic pathway between Thagiriron (Black Sun/Belphegor) and Thaumiel (Neptune & Pluto/Moloch & Satan). She is largely affiliated with necromancy, clairvoyance, divination, and self-deification. The necromantic practices which she imparts to the witch are of a singularly horrific and darksome nature.

Gargophias is an emissary of Hekate and a demon of femininity. Her name is translated to mean Lemurs. She is a spirit of chaos and the moon and she operates as a psychopomp, leading the witch through the portals and gateways of the astral plane. She is a harbinger of awakening—informing the witch of hidden knowledge and bestowing initiation upon her.

Gargophias is often paired with Raflifu. The aforementioned website likens Gargophias to a prostitute betrothed to a prince.

Gargophias hones the psychic powers of the witch and makes her causal goals bear fruit. She begets internal alchemy. She is of the nature of succubi, begetting vampyric power unto her disciple.

I found a pair of quotes from an Occult website, likely paraphrased, in my notes which read as follows: “Gargophias rules baratchian witchcraft. She waits for the witch to leap into the depths of sexual union— the mating of chaos and time. Dream interpretation, clairvoyance, and menstruation. With her dwell lemurs.” Second quote: “Gargophias’s tunnel is a mutation of the lunar current which results in lemurian children.”

Gargophias manifests with many different appearances: a blood-smeared corpse maiden with a white dress and a dislocated jaw, a demonic crone, an armored warrioress, a floating white head, a flower girl, and more, but she is always female, and her skin is generally corpse-grey or snow-white.

Gargophias rules over knot magick, binding spells, execrations, hexes, and death magick. She is the most faithful servant Hecate has, and she’s a direct link between you and her. She has all the knowledge of Hecate, and she can give it to you. She aids in the creation and use of egregores.

Frater 414 describes Gargophias in a male manifestation as “A figure, dark clothing, white face with odd tentacles flailing from the face.”

The tunnel of Gargophias is described in the Shadow Tarot of Linda Falorio as follows:

This 13th Tunnel is that of Not, Naught, the Great Negative, LA, Lilith, Lady of Night. It is the Tunnel of Sevekh, Kefekh, Khepsh of the Seven Stars. Here, She is depicted as Egyptian Ur-Hekau, Mighty One of Enchantments, gesturing to Her attendant Stars that mark the Stellar Gate into the Earth-web. Her power is of a particularly Feminine type of creation— parthenogenesis — self-fertilization —such as has been recorded in the earliest divine myths.

By the image-generating power of the back-brain, webs of dreams are spun from the miasma of the lunar flux which gushes from Her, spawning Lemurian horrors, spawning teratomas arising from that stratum of pre-human consciousness that stretched long ages before the epoch of Atlantis. Patiently, passively, apparitions build, as a pearl grows bathed in successive layers of the nacre. Thus World is dreamed into existence by the Ancient One who slumbers in the deeps of unknown Space.

Yet the Feminine knows that not all that lives has the right to continued life. This is the cruelty, the horror of existence, its ultimate irrationality, that the prerogative of the Goddess is culling. She reserves the right to kill Her offspring, to weed out the undesirable, those She finds somehow unfit for life. She cares not for our complaints, nor for solar concepts of “justice,” but bids us to laugh with Her at the irrational joy of mere existence, and to delight with Her in the Maya dance of dream illusions, that together She, and we, have spun.

Gargophias is an incredibly sexual demon. If you really interest her, you can expect to be dragged out of body in sleep and fucked regularly. This strengthens one’s connection to the spirit and makes it easier to communicate with them.

Frater 414 describes the lessons of this spirit and his/her tunnel as follows: “As he rows this canoe, he explains that this place is not all that is [or is not], but a veil. I learn that Nuit veils Herself to reveal Isis (or Babalon). All that we perceive is a veil of Nuit, take away those, and Nothing is left. So profound was this that I did not need further exploration. The veil is placed at the abyss; beyond that veil the truth is revealed. All objects are veils upon Nuit.”

Linda Falorio writes:

The need for working with the energies of Gargophias may be signaled by our experiencing in ourselves, or encountering in others, feelings and expressions of reverence for “life” for its own sake, without regard to use, form, function, Will, or desire. We may encounter an overly masculine, yang,  aggressive orientation to action on  the world, or, we may find that we, and others somehow find the ability to believe in the collective Dream as objective Reality. Sadly, there may be an accompanying inability to dream, or, the breakthrough of uncontrollable nightmares. One may experience lack of visual imagination, a lack of poetry, idealism, and romance in one’s life. There may be a sense of general creative drought that signals a lack of connection to the world of Spirit,  and that leads to a lack of ideals, a lack of hope and vision of the future.

Yet in the tunnel of Gargophias is the power of the Feminine, bringing us to God. Here is the non-reflective power of movement in dreams, the power of clairvoyance, and contact with Spirit Helpers. Here is the instinctive power of the artist to fashion living souls from the substance of their own ectoplasm. Magick is exuded from the inner core, abundant creativity up-wells from an inexhaustible inner Source.  Here too, is 21st Century science: space-migration, genetic engineering, tinkering with the archetypal blueprints of life’s proliferation. And here is the attendant possibility of spawning Frankenstein horrors based upon mutation of the DNA, those terrifying mutations of past and future selves, non-viable evolutionary dead-ends, such as the Nephilim wrought questing to create perfect worker-servants of the gods.

Danger and delight lie in the compelling temptation to turn one’s back upon the “objective” world, to become forever lost in a forest of alluring, solitary fantasy, pulled to dissolution in the waters of deep space, higher, higher, into the Void of the Absolute.

There are three different numerical values for Gargophias’s name (as their are various systems of Gematria) and they follow alongside their correspondences.

342, which is equivalent in value to the names of the demons Focalor, Bifrons, and Korson, as well as the Hebrew words meaning “sweet smell,” “path,” “way,” and “male genitals.”

393, which is equivalent in value to the Hebrew words for “freedom,” “trumpet,” and “maidservant/slavegirl.”

2429, which is equivalent in value to the Hebrew word for “justice.”

Magickal Chants

Gonjall Rothkontall Yonlathor Yellonkoth Gargophias
My Channeled Summoning Chant for Gargophias

Invito Mater Gargophias, Sanguinaria Praecantatrix
“I Call Mother Gargophias, Bloodthirsty Enchantress!”

Gargophias Baalat Tsalmaveth– Qodesh La-Amarantha
“Garophias, Ruler of the Realm of the Dead– Holy to Amarantha!”

Amarantha, Gargophias, Hekashua
The Names for Gargophias Arranged Into a Chant

Cio Gargophias Dia Elecebra– Vorsipellis, Venefica, Et Vates
“I Call Gargophias, Numinous Seductress– Shapeshifter, Witch, and Prophetess!”

sigils of gargophias

Above: Sigils of Gargophias from Qabalah, Qliphoth, & Goetic Magic and Liber 231

-V.K. Jehannum