Invocation of Satan

Physis is a term within Greek philosophy which signifies the ever-changing spiritual essence and character of the celebrant. Olam Ha-Qliphoth [Qliphothic World] is a Qabbalistic moniker for the physical plane. Translations of foreign phrases appear in brackets, and magickal chants appear in italics.


Agios Octinimos-Drakosophia! Io Satanas Khaosophoros To Mega Antikidos!
[Numinous (is) the Demon Magick and Alchemical Attainment of the Current of the Adversary! Hail Satanas, Bearer of Chaos, the Great Accuser!]

Regent of the Black Sun and the Qlipha of Stars Suspended Aloft,
I Conjure You Forth into this Temple of Flesh,
To Descend Within Me Amongst Chaos and Fire
And Imbue My Physis With the Essence of Your Being.
Hearken Unto the Magickal Words and Make Your Power Known Within Me.

Io Satanas Khaosophoros To Mega Antikidos! Ascende Seminator Diabolus! Aperiatur Qliphoth; Invoco Satan! Io Ho Kantegor! Cio Exitosus Sophos Satan-Zabulus! Salve Sathanas Megist Agente Ex Sitra De-Smola! Baruch Ha-Sathanas! Aperiatur Acharayim, Et Germinet Satanas! Voco Te Domine Satanael-Zabolus! Omnituens Diabolus-Sataniel Gloria! Salve Megist Satanas– Aedifex Sol Tagimiron!
[Hail Satanas, the Bearer of Chaos, the Great Accuser! Arise, Father Diabolus! Open the Qliphoth; I Call to Satan! Hail the Accuser! I Praise You, Destructive and Wise Satan-Zabulus! Hail Sathanas, Great Emissary of the Sinister Left Side! Blessed is Sathanas! Open the Backwards Tree, and Bring Forth Satanas! I Call to Lord Satanael-Zabolus! Glory to the All-Seeing Diabolus-Sataniel! Hail Unto the Great Satanas– Artificer of the Sun of Tagimiron]

Hail unto Satanas,
The Great Muse of Olam Ha-Qliphoth,
Master of the Temple; the Lord over All.
Patron of Alchemy and Self-Hood,
The Hammer and Dragon of Justice,
Saturnian, Black-Solar Spirit,
Fiend over Thaumiel.
Hail, Artificer of the Black Flame,
Father and First-Born of Darkness.

Satan Darzarrenna (x7)

Sathanas, Sathan, Sathanel (x9)

Diabolos, Deofol, Satanael, Satanas (x9)

Io Satanas Khaosophoros To Mega Antikidos! Ya Namosh Sitra De-Smola Alogos Drakosophia Exat! Io Ho Kantegor!
[Hail Satan, the Bearer of Chaos, the Great Adversary! In the Name of the Sinister Left Side, the Unwritten Gnosis, and the Undercurrent of Sinistral Demon Magick, Let it Be So! Hail the Great Accuser]

 

Shugara

Channeled Table of Correspondences

Element: Air; Fire
D/N: Nocturnal
Direction: Northeast
Planet: Neptune; Saturn
Sacred Numbers: 6, 8, 13
Colors: Pink, Red, Yellow, Indigo, Purple, Grey
Qliphothic Attribution: Every Qlipha on the Middle Pillar
Lesser Attributed Qliphas: Golachab; Gashkelah
Primary Tunnel of Set: Gamaliel-Thagiriron
Secondary Tunnel of Set: Thaumiel-Thagiriron
Other Attributed Spiritual Plane: Purgatory (the Core of the Earth)

Table of Correspondences in Hebdomadry

Sinister Tarot: Atu XVIII (the Moon)
Musical Key: G Major
Opposite/Counterpart: Atazoth
Archetype: The Black NightRider
Motivation: Retreat into the Deep Self
Dark Light: Sinister Imagination
ToW Pathway: Qamar-Utarid

Disclaimer

I do not support the Order of the Nine Angles or associate with persons affiliated with it. Nonetheless, I do have beneficial relationships with many of the entities venerated by the O9A, and introducing these entities to the broader black magickal community has been something of a side-project of mine for some time.

I am writing this article because I believe that Shugara and other spiritual intelligences venerated by the O9A deserve a better pool of magickians to work with than that which the O9A has to offer. I believe that many members of my audience are or will become better equipped to work with and venerate Shugara than any “Niner” ever will be.

This article will exclusively feature original methods (chants & sigil) for conjuring Shugara. My experience is that the magickal current of the O9A causes the spirits they venerate to manifest in ways that are unusual, often undesirable, and generally unpleasant to both the magickian and the spirit.

Ergo, I have channeled a unique sigil for Shugara and channeled original chants which may be used to summon Shugara. The chants and sigil which the O9A present for the conjuration of Shugara do not appear anywhere in this article.

The Nature of Shugara

Shugara originated as the Japanese witchcraft deity most commonly referred to as Shagura– a name meaning “Autumn Rain.” Other name variates include Shigare, Shugara-a, and Shugra. While many Oriental divinities cannot be effectively conjured via Western magickal practices, Shagura and O-Yama/Emma-O certainly can. Some say that the manifestation of Shagura takes months of work to reach its full potential. She’s described by David Myatt as one of the most hideous intrusions which can be engendered in the causal plane; Myatt calls her “very dangerous.”

According to Temple of Satan*, Shugara is an entity of “fury and the bringer of death” “who lurks waiting in the pits of the Abyss!” The operators in this story call up Shugara by Enochian chant and are consumed upon the appearance of the entity. This narrative is true to life in that even experienced Niners and Hindus have had nightmaric experiences even evoking Shugara, who is referred to as “the Beast” in O9A literature.

Shugara manifests as male and female alike. She is partially demonic in the Goetic-Qliphothic since of the word. She has been known to manifest as the corpse of a female child, a wooden spider, a black figure, and more. Conjuring her can engender great change in your life, so if you intend to call upon her when you are possessed of desirable circumstances, seek advice from a tarot deck or your spirit guides first. Some even say that Shagura should only be called upon as a last resort, which is the same thing that S. Ben Qayin said about Azathoth.

Hagur describes Shugara as follows (note: English is not his first language):

Shugara, highly developed intellectually and greatly motivated achieves objectivity wherever he is found, bringing about the deep sinister intent.

I can thoroughly vouch for this description. Shugara is an incredibly wise and yet unpredictable goddess. She’s a master tactician whose plans consistently exhibit an astounding brilliance and intricacy. One moment you think she’s your enemy, the next minute she’s giving you valuable (and cryptic) advice at random. I’ve had people send Shugara after me or my friends  and wound up being called by the goddess to obliterate the magickians who sent her.

Shugara plays by her own rules. She may, under certain circumstances, involuntarily possess her worshiper’s friend to convey a cryptic message. She may use unusually dramatic signs to demonstrate her presence. She may introduce herself to you by attacking you at random to test you and get to know you. It would appear that she’s inclined to force you to witness the hidden ugly realities of the social circles you run in. But however unpredictable she may be, I have learned to trust the governing wisdom of her actions.

Shugara is known to be loving and kind and to forgive with great maturity. She may provide mundane blessings to the magickian at random– little things that make your life better and easier. She is certainly possessed of a sense of humor as well. According to the writings of Hagur:

Shugara is compared with a frog revealing human heads within its mouth, exposing his unfettered passion for destruction, war and culling, his only pleasure and challenge. And, he does act through all those feeling attracted to the archetypal Dark God Shugara. He brings near all those with a rough ambition.

So, Shugara embodies aggression, as a strong will force working through human history from ages immemorial. He also shows forth that showing compassion whether towards oneself (self-pity) is dangerous and also hypocritical towards others, as the doer will pay the price for his emotional action. The risk is especially high when Sinister Satanists in temple ritual are exercising Black Magick over victims, and are at the same time tormented and beaten up by doing it, the price to be paid for the lack of character will be very high.

*Temple of Satan is part of the Deofel Quintet– a series of five allegorical novels which impart certain magickal and philosophical teachings. Deofel is an Old English word for “Devil.” Certain Niners do not acknowledge the fifth entry to the Deofel Quintet– to them, Temple of Satan would be part of the “Deofel Quartet.” There are two versions of the controversial fifth entry; the latter of which (being the one I recommend) was edited so that it would be more useful (i.e., contain more magickal knowledge).

img_0564.jpgAbove: My Original Sigil for Shugara

Shugara in Witchcraft

Shugara’s planetary attributions are to Neptune and Saturn, and she also holds authority over the spiritual realm of castigation within the core of the earth wherein dead souls suffer for their actions if they deserve it. On the Tree of Wyrd, Shugara is attributed to the pathway leading from Qamar [the Planetary Sphere of the Moon] to Utarid [the Planetary Sphere of Mercury].

In the Qliphoth, Shugara is attributed to all four Qliphas in the central column of the tree, which Qliphas are attributed to the three black planets and Thaumiel (Neptune & Pluto/ Moloch & Satan). She has lesser attributions to Golachab (Mars/Asmodeus) as well as Gashkalah (Jupiter/Astaroth)– her attribution to Golachab is stronger than her attribution to Gashkalah. Her primary attribution in the Qliphothic pathways is to the Tunnel of Set between Gamaliel (Black Moon/Lilith) and Thagiriron (Black Sun/Belphegor), and her secondary ToS attribution is the pathway from Thaumiel (Neptune & Pluto/ Moloch & Satan) to Thagiriron (Black Sun/Belphegor). Note that the second Tunnel of Set that she’s attributed to is the where Da’ath is located.

The auspices of Shugara are apt for lunar magick, casting runes, necromancy, astral projection, lethal and non-lethal execration, Qliphothic self-initiation, pyromancy, initiation through the spheres of the core of the earth and the moon, warding, shielding, exorcism, kundalini work, and chakra work.

Seek guidance before you work with Shugara. I would not advise using the magickal chants or sigil provided in O9A literature.

Shugara within Hebdomadry

While Sauroctonos and Gaubni were deities that I was meant to work with only and handful of times and thereafter forget about them, the goddesses which the O9A refers to as Davcina and Shugara are spirits that I will be working with for a very long time.

Sauroctonos is the deity known as Apollo in Olympian mythology and Abaddon in magickal demonology. While I am free to work with Apollo/Abaddon as I please, I was instructed to call upon the specific aspect of this deity which the O9A calls Sauroctonos only a handful of times. When you work with Sauroctonos, you will be given instructions of how many rites to him you should perform. If you call upon him one more time after the number of rites that Sauroctonos has instructed you to perform to him, he will castigate you. I’m told that if I had called upon him an additional time after that, I would have been punished.

My point in sharing that information about Sauroctonos is to show you that the Nekalah or “Dark Gods” venerated by the O9A are often manifestations of known Pagan deities which operate in a fashion particular to Hebdomadry (the magickal praxis of the O9A). While Sauroctonos is an aspect of Apollo, he will not act the same as Apollo generally would if called upon via the praxis of Hebdomadry.

While my intention in writing this article is to delineate facets of Shugara which were not integrated into the praxis of Hebdomadry, I will be discussing the representation of Shugara within the literature and magickal paradigm of the O9A later in the article. Regarding Shugara, Hagur writes:

Shugara influenced by the Moon knows the wilderness of the Dark Pool, the wilderness within us all. This may be the deepest value of such an experience when meditating on the Dark God, the recognition of our kinship with the Chthonic Underworld. Once entered into the Dark Pool, one becomes more reflective and responding to the persuasive pull of the Moon. In the Moonlight, the Sinister Man in communion with Shugara becomes a self-conscious part of the Pool, nature at night where the landscape is muted, details are indistinct, and yet beautiful and mysterious.

Downward the Pool of the inner sinister self through meditation, “the spiral staircase is used to arrive in the Blue room”, where the chaotic program (dark force and power, war, adversity, ark energy and sex) of Mars is evoked. The spiral staircase is man’s unconsciousness, where his dark life energy is moving at incredible speed through atoms into cells, organs and body. “The Blue room” (indigo blue, almost black) stands for the sinister man’s intelligence and ego under Moon control, becoming the perfected Sinister Satanist.

Many Niners record a sense of self-discovery resulting from the ToW’s sphereworking via Shugara. Increases in confidence and self-knowledge are a common motif. Persons evoking Shugara via Hebdomadry often describe a physically extant stench arising as Shugara manifests. One Niner even described the stench being so awful and lingering for so long that he wound up searching his chamber for something dead. An O9A blog entitled Yorkshire Rounwytha presents a recording of a sphereworking through Qamar [the Planetary Sphere of the Moon] via the Tree of Wyrd– Hebdomadry’s equivalent to Qabbalah’s Tree of Life. The Niner writes:

I begin to chant the name, Shu-ga-ra echoing throughout the darkness and filling my mind. I note under the incense a vague smell growing, and realise what it is- rotting meat. The stories are true, then.

I then stand up and begin my spiralling dance, feeling incredibly dizzy quite quickly. All throughout the rite I had felt a nagging doubt at the back of my mind. I feel unprepared, the sounds of civilisation are bothering me and I do not feel as engaged as I was the previous times I undetook the Dark Pathways. I feel this rite may be a failure. Regardless I carry on until dizziness forces me to the ground, out of breath and finishing the rite with a beseechment to Shugara. During the rite, I felt genuine fear at what I was calling, my mind imagining great black cat-like creatures peering through the darkness at me, with yellow eyes waiting to consume.

I sit in front of the altar afterward, wondering if it had been a success. I felt the doubt grow and turn into anxiety and then the anxiety give way to a vey uncomfortable feeling. I saw men, in ancient times, worshipping great slabs of rock smeared in blood and lit by fire, the horrors of war, the horror of being human in this vast world.

The terror slowly filled me, making me feel incredibly disturbed and jaded, as if I had witnessed a gruesome accident of some sort. I had wholly misinterpreted what Shugara’s essence was, and suffice to say, it was and is not a pleasant essence at all. Shugara is the pathway from the Moon to Mars, and quite fittingly…

…No frogs revealed human heads, just a stark and uncompromising view of what this world can offer in it’s most bloodied form.

Another Niner recorded his experience with Shugara as follows:

This is when the acknowledgement proper to Shugara began. I vibrated the name for what felt like half an hour before I felt compelled to stop. The caves I was in were far off the visitor’s path, and I knew that the local bats weren’t in residence at the time, so I could be reasonably certain that no natural noises would occur, and I prepared to sit in the pure darkness for another hour or so, vigilant for any sign. 
What began then was a strong burning sensation on the skin, accompanied by a powerful and sickening scent, at once sweet and brutish. I am not one to experience panic, but what followed could be best described as something akin to a drawn-out panic attack. It came and went over an unclear amount of time, and was followed by a sense of blurring of self, a dull ecstasy that felt more like dread when unexplored. 
The sensation still sits with me now. I ruminate on it daily, and it will change me. I have felt and seen what a world in flames could mean at its worst.

New: Approaching Shugara

Allow me to provide clarity on some of the concerns that I expressed in this article. We’ll start by contrasting Shugara with Atazoth, whom Hagur provides as an exogenous counterpart, and Choronzon, whom Shugara is mistaken for by disabled cock-stained assclowns a few rumor-prone Alex-Jones-type people.

Atazoth and Choronzon alike have both manifested to me as entirely lucid, rational, beneficent, and transcendentally wise intelligences. However, they have also both manifested to me as disharmonious forces whose mere presence was affliction. The reason for this is simple: Atazoth and Choronzon (and Shugal, for that matter) are, at their core, lucid, self-aware, and prudent intelligences, but should a person evoke one of them with the fear that she will be contacting a babbling and volatile deity, they would manifest in the very state of disharmony which the magickian was paranoid about.

This is what differentiates Shugara from Choronzon, Shugal, and Atazoth: Shugara is not possessed of whatever component-of-being causes Atazoth to manifest as a blaze of fury and idiocy when it is believed by the summoner that he will do so. On one occasion, I summoned Shugara on the fly with the O9A’s chants, and she began joking around with me. Her words would have been the world’s funniest joke if I hadn’t misidentified them as hostile derision. I became worried that I might have accidentally caused her to manifset in the disharmony-of-composure that Atazoth embodies when he is summoned by someone who has taken the phrase “blind idiot god” too literally.

But I hadn’t. Shugara fixed my problem, made a hilarious joke, and stayed around me for a day or so longer, giving me life lessons and emotional support via both astrally audible words and direct telepathic communication. My conversations with her produced very tangible changes in a couple situations of personal adversity.

So, now I see that Shugara, even when summoned in a frantic state of mind, even when summoned as a last resort, and even when she is summoned by using only the praxis of Hebdomadry, is a trustworthy goddess. If I compose myself as well as I intend to in future interactions with her, she’ll never have to prove herself to me again.

When summoning Shugara, you can use any chants and any sigils provided for working with her by the David Myatt, yours truly, or any resources about Shugara which are truly worth reading. It doesn’t make much difference; in her words: “You aren’t powerful enough to control how I manifest.”

Magickal Chants

Io Shagura-Khaosophoros
“Hail Shagura the Bearer of Chaos!”

Subrige Mater Shagura
“Arise Mother Shagura!”

Shagura Liftoach Qliphoth
“Shugara, Open the Qliphoth!”
Calls upon Shagura to strengthen the sacred space, strengthen the rite, and induce a gnostic state in a singular celebrant designated by intention.

Salve Shugara Matercula Nex
“Hail Unto Shugara, the Mother of Deathly Violence!”

Shugara O-Yama Emma-O Shagura Ramaphest
Two names of Emma-O, two names of Shugara, and a magickal word of power. This chant calls upon Shugara and Emma-O to open or close a portal to Purgatory. (Note: NEVER open a portal to Purgatory unless instructed to do so by your guiding spirits. Follow the hyperlink below for my video about Purgatory).
https://www.youtube.com/watch?v=Vm2JLVWyAJQ

Sammitrakashah Shaloazoth Chasheinphos Shagura Gashar-Abyllo-Kresh
Shugara Xuliphazoth Saphorozos Shugara Aeonifer Goessabim Khaosophoros Diabalachara Shagura Mavethol Artorzozam Manifestos
This is a string of names and words of power which is used to call upon Shugara in the context of Qliphothic-Goetic rites of demon magick. Best used in the middle of the rite or at its end.

V.K. Jehannum
Agios Octinomos-Drakosophia

Enochian Invocation of Noctulius

{While I am a staunch critic of the Order of the Nine Angles, their teachings are a legitimate repository for real Greek and Druidic magickal knowledge, regardless of how much of their teachings was stolen from Kenneth Grant. It was originally an archdemon of the Tunnels of Set who told me the O9A’s deities were worth working with, and I have found this to be true. Working with these deities is different from working with most other pantheons, so seek guidance before endeavor. It is up to the celebrant to decide what, if any, equipment and materials she will employ in the performance of this ritual}

Zacam Micalzo Noctulius
[ I Move You, Mighty Noctulius]

Noctulius Ol Um Od Ol Zodameta
[Noctulius, I Call and I Conjure You]

Solpeth Pambt Noctulius Nonci Tabaan De A Dosig
[Hearken Unto Me, Noctulius, Oh You Governor of the Night]

Niis Noctulius Nonci Gah De Teloch Sa Ors
[Come Noctulius, Oh You Spirit of Death and Darkness]

Tabaan O A Cicle De A Pleiades
[Governor of the Mysteries of the Pleiades]

Gohed Noctulius Gah De Drilpi Ananael Od A Dosig
[Everlasting Noctulius, Spirit of Great Wisdom and the Night]

Arphe Noctulius Ar Ol Restil Micama Zomdv Alonusahi
[Descend, Noctulius, So that I May Behold Your Power]

Niis Noctulius Micalzo Tabaan Qamar
[Come Noctulius, Mighty Governor of the Sphere of the Moon]

Ils Chismicaolz Od Gohed Noctulius
[You Are Mighty and Everlasting, Noctulius]

Noctulius Carma De Zomdv Paradial Sa Zacare Caosg
[Noctulius, Come Out of Your Dwelling and Move to the Earth]

Zirdo Noctulius A Drilpi Gah O A Graa
[I am Noctulius, the Great Spirit of the Moon]

Enochian Invocation of Aosoth

{While I am a staunch critic of the Order of the Nine Angles, their teachings are a legitimate repository for real Greek and Druidic magickal knowledge, regardless of how much of their teachings was stolen from Kenneth Grant. It was originally an archdemon of the Tunnels of Set who told me the O9A’s deities were worth working with, and I have found this to be true. Working with these deities is different from working with most other pantheons, so seek guidance before endeavor. It is up to the celebrant to decide what, if any, equipment and materials she will employ in the performance of this ritual. While the witch will most likely be able to discern this, not all of the voces magicae (linguistic sorcery) in this rite is Enochian. Other chants to Aosoth, some designed by me and others designed by Anton Long/David Myatt are employed within the ritual}

Ol Um A Aosoth A Gah Teloch Sa Ananael
[I Call to Aosoth, the Spirit of Death and Wisdom]

Solpeth Bien Aosoth Nonci Hami O Graa A De Ors
[Hearken to My Voice, Aosoth, Oh You Creature of Darkness]

Zacare Od Niiso Aosoth C Micalzo Aosoth
[Move and Come Ye, Aosoth, Oh Mighty Aosoth]

Ol Oecremi Isli Od Ol Zodameta Aosoth
[I Praise You and I Conjure You, Aosoth]

Aosoth Ils Micalzo Gah Arphe Sa Zamran Pambt
[Aosoth, Oh You Mighty Spirit, Descend and Appear Unto Me]

Ar Ol Trian Torzu Aziazor A Aosoth
[So that I Shall Arise in the Likeness of Aosoth]

Zacam Od Um Isli C Gohed Aosoth
[I Move You and I Call You, Oh Everlasting Aosoth]

Aosoth Ol Zodameta Nonci Drilpi Pasbs C A Dosig
[Aosoth, I Conjure You, Oh You Great Daughter of the Night]

Bagle Zirdo A Hoath C Aosoth O Zomdv Lonsa A Ananael
[Because I am the Worshipper, Oh Aosoth, of Your Power and Wisdom]

Zirdo Aosoth A Gohed Gah O Graa Od A Aoiveae
[I am Aosoth, the Everlasting Spirit of Moon and the Stars]

Ich Bin Ama Aosoth
[I am Mother Aosoth]

Ich Bin Ama Aosoth
[I am Mother Aosoth]

Ich Bin Ama Aosoth
[I am Mother Aosoth]

Ya Namosh Aosoth Exat
[In the Name of Aosoth, Let it Be Thus]

Magickal Hymn to Noctulius, Azanigin, & Aosoth

{This Latin hymn to Noctulius, Aosoth, and Azanigin was written to be seven stanzas. I personally consecrated it prior to offering it up to the deities it entreats. This hymn may be recited one or more times as a stand-alone self-empowerment exercise or recited in pursuit of guidance or gnosis. Alternately, the hymn can be incorporated into or added onto a given ritual. I am not affiliated with nor do I condone the agenda of the Order of the Nine Angles, but I find the Nekalah to be very much worth working with}

Rege Azanigin; Voco te Aosoth
Veni Noctulius, Rex Qamar et Rex Noctem
Germinet Anados, Gnosis, et Azoth
Invoco Aosoth, Matrona Mortem et Magia
Ave Noctulius, Versipellis et Venefico
Ave Azanigin Mater Zuhal et Khaos
Agios o Noctulius et Aosoth; Azanigin Gloria
[Reign, Azanigin; I Call to Aosoth/ Come, Noctulius, King of the Sphere of the Moon and King of the Night/ Engender Magickal Empowerment, Provide Gnosis, and Manifest the Fifth Element/ I Call to Aosoth, Matron of Death and Magick/ Hail Noctulius, Shapeshifter and Witch/ Hail Azanigin, Mother of the Sphere of Saturn and Khaos/ Numinous is Noctulius as well as Aosoth; Glory to Azanigin]

For a List of Magickal Chants to Davcina, Follow this Hyperlink
https://vkjehannum.wordpress.com/2016/11/22/magickal-chants-to-damkina/

For Other Magickal Chants to the Nekalah [Dark Gods], Follow this Hyperlink
https://vkjehannum.wordpress.com/2016/11/22/magickal-chants-to-the-nekalah/

-V.K. Jehannum
Agios Octinomos-Drakosophia

A Rite to Davcina (Damgalnunna)

{This ritual calls upon the Goddess variously known as Damkina, Davcina, Damgalnunna, Ninhursag, Irnina, and more to strengthen the witch’s strength of character, increase wisdom, empower the psychic senses, and increase maturity. While the ritual script is provided here, any precautions such as circle-casting and any material accompaniments for ritual use are entirely left to the judgment of the sorcerer. The foreign phrases are translated in brackets, and the two lengthy untranslated paragraphs of what will appear to be gibberish to the celebrant are simply many names of Damkina used as words of power}

In Nomine De Regina Damgalnunna Excelsi!
[In the Name of the Excellent Queen Damgalnunna]

I call forward the Telluric Ancestress of Nature Spirits known unto man as Mother Davcina, the War-Mongering Protectress and Empress of the Earth! I call forward Ninhursag, the Pre-Eminent Matron of Star Magick and the Great Psychopompic Goddess over Birth and Destiny. Arise and manifest within my arena of sorcery and engender the evolution of my person.

Shassuru Damgulanna Ninella Belet-Dingirmes Tabsut Ili Uriash Damkina Gashan-Ki Belet-Ili Mammitum Daukina Nintuama Kalamma Ninmenna Nin-Ki Ninhursag Dam-Kinu

Damkina, empower my character and faculties alike by the sorceries of your tradition and refine my astral senses. I call you forward for the increasement of my wisdom and my strength of character as well. Grant me maturity and confidence now as I proclaim your veneration in rite. Manifest within my arena of sorcery and make yourself known unto me.

Damkina Taris! Damkina Gabbar! Ia Sarratum Damkina!
[Damkina is Righteous! Damkina is Strong! Hail Unto Queen Damkina]

Veni Et Rege Damgalnunna! Agios o Davcina!
[Come and Reign Damgalnunna! Numinous is Davcina]

Al-Ti Ilu Ia Ka-Rid-Tu A-Ti
[Oh Wife of Ea, Valiant Art Thou]

Regina Ninhursag Gloria! Invoco Damkina!
[Glory to Queen Ninhursag! I Call Upon Damkina]

Ia Sarratum! Ia Davcina! Belatis Dayyat!
[Hail the Queen! Hail Davcina! The Lady is My Judge]

Veni Et Rege Damgalnunna
[Come and Reign Damgalnunna]

Aperiatur Terra, Et Germinet Davcina
[Open the Earth, and Bring Forth Davcina]

Ga-E Mulu Dingir Damgalnunna Me-En
[The Disciple of Damgalnunna am I]

Damkina Taris! Damkina Gabbar! Ia Sarratum Damkina!
[Damkina is Righteous! Damkina is Strong! Hail Unto Queen Damkina]

Invoco Damkina! Ilu Damkina Lis-Te-Sir!
[I Call Upon Damkina! May Damkina Direct Aright]

Ilu-Irnina Sarrat Kal Ilani La-Tu Al-Ti Ilu Ea Ka-Rid-Tu A-Ti
[Oh Irnina, Mighty Queen of All the Gods]

Ninhursag Kalamma Nimar Mamma Ninki Aruru Nintua Dam-Kinu Belit Mud-Kesa Dauce Nintur Ninkharsag Mami Ninimma Mammetun Ninluana Kalamma Ningurgag Nin-Ki Nin-Ili

Ia Ninchursanga! Cacama! Karra!
[Hail Ninchursanga! Amen! Hurra]

Nythra

Etymology: Nithra/Netra – Sanskrit for “Eye”
Archetype: The Gate of No Return
Path: II (Luna-Venus)
Star: Arcturus
Motivation: Destruction of Form and Liberation
Gender: Neither, Either
Sphere: Third of Qamar
Tarot: Atu XIII Death
Dark Light: Recognition of Sinister Self
Dark Motivation: Die and Become
Plant: All Poisons, Especially Deadly, and Datura in Particular
Attributes: Works of Terror and Sinister Destruction, Psychic Vampyrism, Necromancy, Ego Dissolution, Nocturnality, Pain, Sadness, Regeneration, Working with the Death Essence, Attunement to Khaos, Change, Dark Insight, Wisdom, Death, Poison, Disease

“The Abyss or Underworld starts also with me, as a state of mind and way of living. My dark world starts within myself.” -Hagur

Nyrthra
Above: Channeled Sigil of Nythra

Disclaimer

I do not support the Order of the Nine Angles or associate with persons affiliated with it. Nonetheless, I do have beneficial relationships with many of the entities venerated by the O9A, and introducing these entities to the broader black magickal community has been something of a side-project of mine for some time.

I am writing this article because I believe that Nythra and other spiritual intelligences venerated by the O9A deserve a better pool of magickians to work with than that which the O9A has to offer. I believe that many members of my audience are or will become better equipped to work with and venerate Nythra than any “Niner” ever will be.

This article will exclusively feature original methods (chants & sigil) for conjuring Nythra. My experience is that the magickal current of the O9A causes the spirits they venerate to manifest in ways that are unusual, often undesirable, and generally unpleasant to both the magickian and the spirit.

Ergo, I have channeled a unique sigil for Nythra and channeled original chants which may be used to summon Nythra. The chants and sigil which the O9A present for the conjuration of Nythra do not appear anywhere in this article.

Regarding Nythra

In the same way that one can be out of alignment with a given planetary force, one can be out of alignment with the primal vortex, and before my communion with Nythra, such was my condition. When feeling the auras of some vampyric Niners as well as G.A. Rosenberg, I sensed a “coldness” to their energies which I couldn’t understand. Now, I suspect this element of their physis derives from a strong alignment with the primal plane—Tehom or the Ogdoad.

Nythra is life in a very primal form. It is best to call upon her in the wilderness. She can help one connect to the primordial plane in a way that is healthy, bringing about the nourishment of the physical and subtle bodies alike.

I called her “life in a very primal form.” I think an accurate articulation of her essence, in regards to the triangle of life-death-rebirth, is “deathly birth.” As a spark of undying growth which withers moribund shells as a product and means of her unfolding.

She was patient with me, and she was extroverted too. She appeared to me unprompted and rejuvenated my soul in a new way. In my clairsentient perceiverances of her physis, I could sense a slight mischief about her, with a slightly flirtatious (or perhaps it was just affectionate) feel to it. Her energy pouring through me was nourishing and rejuvenating. I feel like I could turn people to dust with her energy. She manifests both with terrible and beneficent conduct. Yorky has recounted “fighting against the inexorable pull of Nythra which has clung since invoking Her/It,” whereas one of Drakon Covenant’s operatives has posited that “She/It is a loving mother.” In The Dark Gods in the Spheres and Pathworkings, Hagur writes “Let us be friends with Nythra, the beauty of whose manly limbs make us tremble with pleasure, and let us caress him as it were through our ritual dances (Dark Pathways II). May our heartfelt feelings come forth, the se-cret of our passionate and sudden spasmodic affinity for Nythra in the greatest secret!”

Nythra is the Void Mother, the Lady of Terror in love, and the Hierophant of the Great Escape. She’s a deeply powerful psychopomp, imparting soul flight in a serene way, in opposition to the chaotic and traumatizing terrors of forced astral bilocation which I’m told Budsturga can impose upon a witch. I can sense that Nythra has great ability to cause terror and chaos should she be desire it. I can see visions of the abyssal holocaust she could manifest from her ambiguous form, which form has an orange, luminescent sphere within the center of it all like a nucleus.

Nythra is described as being an “energy vortex in the void.” In my vision of her, I can see impressive, black, grey-spotted serpents emerging from a thick fog. The quickness of their movements, their body language, seems imposing, but the cold and peaceful rationality of her eyes is somewhat more calming and respectable. She can empower your psychic perception and impart wisdom.

In Corpus Secuntra, Eques Sinemus recounts a pathworking with a partner to Nythra: “I see a black Sun setting, surrounded by a reddish incandescence. I have the physical sensation to be lying on the top of a hill, observing the night sky. I don’t see stars, it seems that the sky is starless. Suddenly, appears to me a little bright point in the sky, it’s a star. This disappears right after. I see an arched portal, at the entrance there are two bright shapes, similar to men with faded, misty profiles. A man at the entrance of a cave appears before me. Indistinct figures, like mist, twirling in the dark. Cosmic winds whirl in the darkness. On top left, a dark matter forms a black hole. From the bottom right a white blurred mist rise up, entering into the black hole. Now my stomach burns.  The black hole continues to swallow indistinct and white figures, like fog. One last star appears and then disappears.”

According to Hagur, “Nythra’s shadow world in which we place ourselves in both mind and body, includes all that is sinister, positively and potentially corresponding to the underground, richly associated to the Abyssal Dark Mind, entering the Chamber of the Sphinx, our own Hell.

“Nythra’s energy is part of the natural order of the Tree of Wyrd represent-ing the true and complete cosmology, embracing in one united system a physical, amoral and sinister cosmos, hierarchical at the same time. Ny-thra, enormously powerful, bursting forth, assisting us brooding in the Darkness, he stands for mass phenomena, ‘Canal route lined by white Griffins, a vortex of grey starless space.’ The more one isolates himself to Nythra, the more sinister he will arrive to dehumanise the enemy, pro-jecting destruction all around.”

The speculative etymology of Nythra is the Sanskrit word for “eye,” comparable to the Hebrew word “Ayin” meaning eye and connoting the void in Qabbalah. I think Budsturga and Nythra are diametrically opposite pathways of abyssic manifestation: Nythra is deathly life, and Budsturga is vital death. Where tradition implies a connection between Nythra and Gaubi, I have seen Gaubi manifest upon evocation of Budsturga. Attaghot or Azagthoth is the heart of the both of them, a prime mover. Hagur posits that Nythra is the lunar parallel of the solar Vindex.

In Dark Forces Words, Hagur wrote “Nythra is the path between the Moon and Venus in the Tree of Wyrd, as part of the underworld, the triangle Moon, Mercury and Venus. The Abyss, although located at the bottom of the tree, governs the whole tree, as all paths in one way or another lead to the underworld as well as to the Saturn triangle. They are both very influencing, spreading their energies all around the tree. In fact, Moon and Saturn (or vice versa) are the two extreme poles directing the whole tree, humanity as a whole. The Abyss is certainly not a place of death or burial, but a dwelling place for those treading the ‘Sinister Path’, and from there rule the rest of the world. It is only our way of life, which brings us in that area. We, indeed, belong to the Abyss, as a palace forever. We cannot possible return to what we were before ‘self-initiation’, that is impossible. In fact, the Abyss energy between the Moon and Venus along the ‘death path’ stands for ‘sinister emotion and passion’ endowed with great reactive capacity, unbound and free, making the dark manifest in the outer world. There is certainly no room for ‘pity’, nor emotional expression, and tones of love and charity.”

Nythra is related to the tarot card Death, which card is presented with the following poem: “A canal route lined/ By white Griffins./ A vortex of grey starless space./ The chalice spills its/ White blood/ And the Herdsman’s light shines/ In the Chamber of the Sphinx.” That which follows hubris; the consequence of attempting to escape that which is ill-fated by Destiny. Personal destruction from self-delusion and the cessation of self-evolution. Energy  vortex in the Abyss. The stripping away of the self-image that, if successful, will produce a genuine Master/Mistress; confronting the Chaos within and without.”

Death means the return of the form to the basic reservoir of substance, and is a service to the rest of humanity, and the world of daily physical living, when one has become useless through terminal sickness, old age, or even uselessness as a whole. Death results in the dissolution of the body whether it is buried or cremated and the return in one way or another to the originating source, “the Earth”.

The all-purposed summoning chant I have channeled for Nythra is Lenzatta Ensakahra.

NythraAbove: Artistic Depiction of Nythra by GAR
GAR’s Left Hand Path-themed artwork is magickally charged. Any competent magickian who calls out to the divinity depicted in the picture while meditating on that picture will be very surprised how quickly she enters the meditation journey. Again, GAR’s artwork is extremely powerful. Except this one. This one’s not so great.

-V.K. Jehannum
Agios Octinomos-Drakosophia

Sources
Sanskrit Roots in the Names of the Dark Gods (Fenrir 121-I), Thorn Apple by Aethelius Zardex (Fenrir 121-II), Dark Forces Words by Hagur, Corpus Secuntra, Abyssal by the Temple of Them
https://drakoncovenantblog.wordpress.com/2017/01/15/void-mother/
https://yorkshirerounwytha.wordpress.com/2017/02/04/dark-pathways-aosoth/

Magickal Chants to Damkina

Damkina Taris! Damkina Gabbar! Ia Sarratum Damkina!
[Damkina is right! Damkina is strong! Hail Queen Damkina!] (to impart aplomb to the witch (in a lasting way), and to increase the longevity of the celebrants and that of the trees surrounding them)

Matrum deum, Dea finis, veni et germinet gnosis!
[Mother of the Gods, Goddess of Fate, come and bring forth gnosis!] (to talk to one’s Inner Daemon or remember past lives)

In nomine de Regina Damgalnunna excelsi
(invoking the authority and power of Damgalnunna. To start a ritual or spell) [Latin: “In the name of the great Queen Damgalnunna”]

Ia Damgalnunna, Sarrat Eri-Dugga!
(praises Damgalnunna and thereby makes one receptive to her power; bends the atmosphere to her will) [“Hail Damgalnunna, Queen of Eri-Dugga!”]

Ia Ninchursanga
(praises Ninchursaga, makes you receptive to her power, strengthens the ritual)

Ia Ninchursanga! Cacama! Karra!
(calls the power of Ninchursaga; transmits the incantation. To be used at the end of a spell)
[Spoken Cuneiform: Hail Ninchursaga! Amen! Hurra!)

Invoco Damkina
[I call upon Damkina] (mantra for invocation or the empowerment of a spell)

Regina Ninhursag Gloria
(grants power over the environment and augments the location’s numinosity)
[Glory to Queen Ninhursag]

Veni et rege Damgalnunna!
(calls upon Damgalnunna to actualize whatever your intent is)

Ia Davcina, Belatis-Dingir-Dingir!
(Calls upon the power of Davcina, drastically raising the spiritual atmosphere of the area and attaining single-mindedness) [Hail Davcina, Lady-Ruler of the gods!]

Ba Ninhursag Ehdet! Ia Sarratum Ninchursanga! Meqim Damgalnuna!
[I adhere to Ninhursag! Hail Queen Ninchursanga! Damgalnuna is the creatrix!] (protects the ritual from interference and increases the durability of the energy being raised)

Matrum Deum!/ Sancta Davcina!/ Agios es,/ Nunc et in omnia saecula!/ Agios o Davcina!/ Agios o Pharmaceutria!
(blasphemes the virgin mary, praises Davcina, calls upon the protection of Davcina from external interference, and empowers + activates any crystals, sigils, or plant-life in the ritual space) [Mother of the gods! Holy Davcina! Hallowed art thou, now and for all days. Hallowed be Davcina! Hallowed be the Sorceress!]

Agios es, Sancta Davcina
(Blaspheme the virgin Mary, praise Davcina, for evocation and invocation)

Agios es, Mater Ninhursag
(calls upon Ninhursag to protect ritual and activate + empower any sigils nearby)

Alka Damkina
(summoning Damkina—invocation or evocation)
[Come Damkina]

Ave Aeternae Ninhursag
(fills the area with natural energies)
[Hail Eternal Ninhursag]

{Below: I am [Queen or Mother] NAME (for invocation)}
Sum Ninchursanga
Sum Mater Davcina
Sum Mater Damkina
Sum Regina Damgalnuna

Physis and “Becoming Magick”

nocturnal-commissions-by-g-a-rosenberg

Art: Nocturnal Commissions by G. A. Rosenberg

When asked why any given person should take up the study and practice of sorcery, Aleister Crowley said that everyone performs magick, so the individual might as well become good at it. Everyone does indeed work magick involuntarily– we subconsciously emanate our expectations onto the world around us. This is why magickians are so often warned not to allow others, particularly the uninitiated, to know what the intended outcome of any particular spell being cast are– the involuntary exertion of their normalcy bias will hinder the results which the practitioner is striving for.

The witch is also cautioned not to stress about the intended results and to believe that she has done all that she can once she has acted upon the issue through the Craft. A spell often comes into effect once the witch stops thinking about it because stressing about the matter involuntarily tampers with the energy you’ve sent to remedy it.

Because of this tendency to involuntarily effect reality, it is necessary for the witch to cultivate self-esteem and a sense of optimism– they will bring about their own detriment otherwise. A very popular book called The Secret goes into much detail about how one can work this adventitious witchcraft  most effectively and will doubtlessly be useful to any practitioner of the Craft. The book does overgeneralize and oversimplify the truths that it teaches, so it can only be truly useful to a witch who already has a legitimate understanding of the Occult.

According to E. Tisane, the police detective who codified the poltergeist phenomenon, most poltergeist activity is not actually derived from ghosts. He concluded that the preponderance of poltergeist activity is an involuntary magickal byproduct of the emotional turmoil experienced by spiritually gifted teens, who most often are yet unaware of that they’re gifted.

As one refines their character and esoteric faculties, the level of influence exhibited by their subconscious witchcraft is augmented incrementally. As we grow in power, we refine the intrinsic essence of our personhood, which is called our physis in Hellenistic thought. Through this act, we become magick itself.

The mind, spirit, and body are all connected strongly, especially in people born as psychic vampyres. As a vampyre, I feel an incredible difference in the quality of energy I imbibe when I drink from a physically fit individual than when I feed on someone corpulent. The pursuit of physical fitness is recommended in most spiritual traditions because physical fitness increases magickal power.

Even mainstream Occult authorities have written that living on the edge is the way to achieve the Lapis Philosophorum. Such difficult and trying experiences do much to actualize one’s latent spiritual gifts (not to mention building character) and are thus an important step in becoming magick.

Literature regarding Hebdomadry posits that pragmatically transgressive behavior awakens the spiritual potentiality of the witch. Hunting, martial arts, street racing, combat, weight-lifting, mountain climbing, cliff diving, intercourse, political riots, and other behaviors which constitute “living on the edge” bring about accelerated magickal anodos [ascent].

-V. K. Jehannum
Agios Octinomos-Drakosophia