A Demonolater’s Take on the Qliphoth

The Alignment of the Qliphoth
The term Qlipha, which is held to translate literally as “shell,” is esoterically interpreted as meaning “womb.” It’s significant that the Tree of Death is composed of Wombs and ruled primarily by solar fertility gods. It’s also significant that there are goddesses, gods, and gender-switching deities in dominion of the Qliphoth.

I don’t see the Qliphoth as some corruption, opposition, or perversion of the Sephiroth. In my opinion, there’s really only one tree– schemas like the Sephiroth, Tree of Wyrd, etc. are just different theological representations of it. The Qliphoth uniquely affords contact with the spheres of the Black Earth, Black Sun, and Black Moon– hidden facets of our universe with unique initiatory effects.

Any tree/schema can be used to reach adepthood. I prefer the Qliphoth for the demons who rule it. They’re (one of?) the optimal pantheon(s?) for black magick, and I think they most properly illustrate the balance intrinsic to the universe.

You can initiate yourself through the Sphere of Saturn as Binah (Sephiroth), Zuhal (Tree of Wyrd), or Sathariel (Qliphoth). I’ve studied the writings of Niners, Kabbalists, and practitioners of demon magick alike. While the initiatory evolutions imposed by the sphere are particular to the celebrant, the changes always conform to certain parameters, and there really is no difference, generally speaking, between self-initiating through Zuhal and self-initiating through Sathariel. The Sphere of Saturn, called Babalon in Thelema and Mactoron in the Sevenfold Way, is still the Sphere of Saturn however you care to approach it.

Above: A Remake of the Clavicula Nox by Daemon Barzai. This Symbol is Apt for Any Ritual of Demon Magick & Any Qliphothic Operation

The Hidden Mother of Nahemoth
The Qliphothic Spheres from Thaumiel to Gamaliel are emanations of the Infernal Divine (and of the Numinous/Divine in general), while Nahemoth is a CREATION of the Infernal Divine. It’s the BRIDGE to the Infernal Plane, the GATE to Sitra Ahra.

The Sphere of Saturn is the High Mother (Babalon/Mactoron) and the Sphere of Earth (Gaia/Aktlal Maka) is the Low Mother, and as it is below, so it is above. The Black Earth of Nahemoth, the Hidden Mother, is named after Lilith, and Sathariel (Saturn/Lucifage) is where Lilith’s true throne resides.

Gaia the Low Mother is the manifestation and fulfillment of Babalon the High Mother, and Nahemoth the Hidden Mother empowers the Low Mother with the Black Light of the Other Side.

The Alchemy of the Pillars
The left pillar of the Qliphoth consists of the planetary spheres of Saturn, Mars, and Mercury. This pillar repels– it represents the Alternate Self and the analytic principle. It’s the scholar’s path to enlightenment.

The right pillar of the Qliphoth consists of the planetary spheres of Uranus, Jupiter, and Venus. This pillar attracts– it represents the True Self and the unifying principle. It’s the artist’s path to enlightenment.

The central pillar consists of the planetary spheres of Pluto-Neptune, the Black Sun, the Black Moon, and the Black Earth. It represents the wholeness of the True Self unified with the Alternate Self. It’s a path to enlightenment walked by sages with both scholarly knowledge and creative ingenuity.

-V.K. Jehannum
Agios Octinomos-Drakosophia


Invocation of Nahema (Na’amah)

{This ritual uses magickal chants from Tree of Shadows, the manuscripts of the Temple of the Black Light, The Book of Sitra AchraThe Complete Book of Demonolatry Magic, and chants of my own invention. Names and words of power in bold are to be vibrated and translations of foreign phrases appear in italics. It was written to be eleven stanzas long, not including the names of power}

Naamah + Nahema + Ha-Nahemoth + Na-Ama-Hema + Liftoach Qliphoth

Naamah Nahemoth Nahema, Liftoach Shaari ha-Sitra Ahra
[(Names of Nahema), Open the Gate to the Other Side]

Na-Ama-Hema Venire! Baruch ha-Na-Ama-Hema!
[Come, Na-Ama-Hema! Blessed is Na-Ama-Hema]

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

Nibes Va Ester Nemett Scammon Tzetalaron
Sehenech Nutar Zabeltu Tsatshart Ezarabah
Vatrish Xala Xala Ea Storr Nebis

Agios o Na-Ama-Hema! Salve Nahema Creatrix!
[Numinous is Na-Ama-Hema! Hail Mother Nahema]

Reayha Bacana Lyan Reme Quim Nahema

Reayha Bacana Lyan Reme Quim Naamah

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

Baruch ha-Na-Ama-Hema! Agios o Na-Ama-Hema!
[Blessed is Na-Ama-Hema! Numinous is Na-Ama-Hema]



Names: Malkunofat
Tarot: The Hanged Man
Tunnel of Set: 13/23 (Samael-Golochab)
Letter of Tunnel: Mem
Color of Tunnel: Deep Blue, Sea Green
Musical Key: G#
Atavism of Tunnel: Leviathan
Associated With: Machaloth/Mahlat
Gematria: 68; 307; 530
Disease of Tunnel: Chills


“Stop the chaos in your thoughts… Rise above the hostile waters of thought.” -Malkunofat

Malkunofat makes the witch into a subversive influence in her interpersonal relations and brings about ego dissolution. He brings about monetary gain and wealth. He reveals deception, brings about concealment, and grants the keys to toppling governments.

Malkunofat rules the Sorcery of Non-Time, which entails abandoning conventional time and granting memory of the future as well as of the present and past. Malkunofat rules over portals, astral energy, parallel universes, other dimensions, spirits and other entities, and fairies. He presides over sacrifice and brings about death. He imparts gnosis of the pre-incarnation lebensweg [life journey] of the sorcerer.

Malkunofat rules the physical world of Chaos where Algol works its will. He renews the magickal Will of the magickian and imparts great confidence in it. His auspices are deeply useful for the creation of anything, microscopic alchemy (personal evolution/self-transformation), magickal workings, skyring, meditation, dream work, the pursuit of psychic powers, chakra work, and astral magick.

Malkunofat gives the witch the ability of “dowsing,” i.e. the ability to divine the location of the earth’s treasures. He makes the witch into a powerful seer and teaches her to transcend space and time alike. He twists dreams and visions in accordance with the desires of the witch. He imparts the ability to leap from world to world as well as to manipulate the astral plane and facilitate its manifestation on the causal plane.

Malkunofat rules the Qliphothic Tunnel connecting Samael (Mercury/Adramelech) and Golochab (Mars/Asmodai). This tunnel is known as the House of Scouts and symbolized by the Leviathan. According to Cort Williams:

This tunnel refers to the primordial abyss as a gateway for the understanding and attainment of the wrathful fires of Golachab. The transmutation of water into fire, the mercurial seed of Samael travels up the tree of death to unite with sulfur, the fiery dragon’s breath. The letters NVH appear on Crowley’s sigil for Malkunofat from Liber 231. The total value of these numbers in germatria is 61, the number of AIN- “The negative conceiving itself as a positive”- The abyssal no-thing of which this tunnel carries the essence.

In Nightside of Eden, Kenneth Grant connects the number 61 with the Qliphothic tunnel Malkunofat. 61 is also the number of AIN, the most remote of the Veils of Concealed Existence in the Kabbalistic schema. The Veil of Nothingness, the potential source of energy from which the divine consciousness is constructed.

Linda Falorio writes:

The letter “E” marks the entrance to the Tunnel of Malkunofat which is the devouring maw of the telluric Dragon—the Great Serpent, Leviathan-Thetis-Tiamat-Quetzalcoatl—dissolving us into Her silent, glittering darkness. For “E” indicates insight, voidness, the Feminine Principle. It is the secret place for teaching tantric doctrine, the Mother’s secret “bhaga” place, the moist kteis. “E” is also that letter which was suspended in the entrance to the Temple of Apollo, and depicted on the Delphic coins.

According to Linda Falorio:

The need to work with the energies of Malkunofat is suggested when we experience a fear of loss of ego-consciousness and control, which may manifest as fear of flying, fear of drowning, or the inability to let go into orgasmic bliss. There may be the inability to contact unconscious elements in ourselves, signaled as a lack of dreaming. The other side of the coin is experienced as lack of grounding, a lack of any sense of connection with the personal or collective past. There may also be a sense of being drawn into dream life and fantasy, of having wandered too far from the haunts of men ever to return.

When we have successfully channeled the power of Malkunofat, we gain ability to manipulate the astral world, and to precipitate its manifestation onto the earth-plane. We may also become adept at divining the earth’s treasures, as in dowsing, “water-witching”, and the like. Here too, we find our power to transcend space and time, to leap from world to world. And here is the power of ultimate surrender into orgasmic bliss.

Thus in surrender of the soul to the Beloved in the mystic vision of Malkunofat, in its union with the All which is Nirvana, in this our “death by drowning” in the ocean of the unconscious, we are pulled into transcosmic space, rising to the highest spiritual aspiration of which we can conceive, higher, higher, dissolved into the Void of Absolute.

Here lies also the acceptance of the universe as Thanatos and Eros, the ability to merge with Dark plutonian energies for transformation, and regeneration, yielding personal magnetism, inexhaustible energy, sexual power, exaltation, joy, and bliss.

Malkunofat’s name means “the Great Deep One.” He appeared to me as a night-black anthropoid. His only facial feature was the huge red eye on his forehead. He wore the robes of an archmagi, adorned with golden ornaments about his elbows, neck, wrists, and fingers.

Malkunofat’s correspondences in Gematria are as follows:

68: Wheat; Holiday; Life; Beauty/Grace; To Profane/To Pollute/To Defile/To Descerate/To Wound/To Begin; Wise Man; Appropriate/Suitable; To Tread Down/To Reject/To Trample Down; To Rest

307: Night Demon; Kore; Oriax/Ornias; A Seeking/A Care/A Concern; To Take Captive/To Return; An Approach/A Drawing Near; Semen; To Be Terrible; To Sow

530: And I Will Remember the Land; Mercenary/Hired Laborer; Flowing Honey/Honeycomb; Meadow-Saffron/Rose/Crocus; Maachathite; Synagogue; Venomous Serpent; Height; He Might Prove You

The chant I use to summon Malkunofat is “Liftoach Pandemonium, et germinet Malkunofat,” translating from Latin to “Open the Infernal Plane, and bring forth Malkunofat.”

Sources: Thelemic Qabalah Volume III; Gematria and the Tanakh; Liber Azerate; Liber Obsidian Obscura; The Tree of Death and Qlippoth; The ToS Experiments by Frater 414

Magickal Chants

Invoco Aethereus Malkunofat
“I Call the Eternal Malkunofat!”

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

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

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

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

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

-V.K. Jehannum
Agios Octinomos-Drakosophia

Satanic Witchcraft: How to Begin a Ritual

The first step of any ritual is getting into the appropriate mindset. The common practice of the fourfold breath is conducive to this: inhale for four seconds, hold for four seconds, exhale for four seconds, counting mentally. Repeat thrice.

But while this does much to calm and focus the mind on its own, there are words of power that the witch may wish to experiment with to get into her zone.

CHAOSATANAS and DAY-VAH-NAH-OM, the latter of which translates to “Daevas (Dark Spirits) are Worshipped through me,” are both useful for imparting focus and strength of will to the witch. NOXULIFER and/or SKANAGHT are both useful words of power for getting the witch into a gnostic/spiritual state.

One common trick from the Typhonian tradition is making a loud HHHHHSSSSS noise at the initiation of a rite. This sound, called the Hiss of Dahomey, creates a large amount of white and pink noise which is conducive to the summoning of entities. The opposite sound, known as the Winds of Space (SSSSSSHHHHHHH) is useful in causing departure or preventing manifestation. The Winds of Space are most useful for coercive banishing, but on two occasions, spirits have appeared to have experienced trouble leaving in a way that is comparable to a human’s clothes getting caught on a fence, and I have used the Winds to aid their departure. This should only be done if one can sense the spirit requesting it.

Many witches will begin by raising magickal energies conducive to the working at hand. Here’s a simple prayer composed of various magickal words and chants that should suffice: “MELUS DE QUO MAGMA, ET REVERTETUR AD TENEBRAS! LIFTOACH KLIFFOT, PORRO TRIUMPHATOR IN INFERNO SUNT! ZAZAS ZAZAS NASATANADA ZAZAS! DONGRAPH! ZODAMRAN!”

Many witches like to call upon the auspices of a deity they like at the initiation of a ritual. Here are some common examples.





Such things are optional.

If the ritual is one of self-empowerment, the witch will usually want to stay still and “bask” in the energies accumulated while meditating. If she wishes, she may use a mantra or word of power which she may enunciate on each exhalation. I recommend “Bohu, Tohu, Chasek” to grant one visions of darkness, “Xeper” to empower oneself, “Infusco Ignis Satanas” meaning “Black Flame of Satan,” or “Atazoth.”

I face North in all of my Apsidomantic (Demonic) and Paganistic rites, as the direction of North is the source of Darkness/the demonic in both Judao-Mysticism and Zoroastrianism. Lilith has been called “Tzaphoni,” meaning “The Northern One.” Both Saturn and the Black Sun are attributed to the North.

Most Satanists face the West as an inversion of the RHP emphasis on facing the East, but North is a more sensible choice for one wishing to change their direction to call upon Sinstral [left-handed] forces.

At the end of a rite, no “dismissal” is necessary. Merely thank everything you called upon during the ritual and every entity which showed up to help.

Xeper – the Eternal Word of Set
Liber Sitra Ahra
Venus Satanas’s website
ONA literature
Liber Falxifer
Typhonian Terratomas
Gematria and the Tanakh
Vera and Bleach’s Website
The Bible of the Adversary
Liber Azerate
Nargargole Shlod’s YouTube Channel
Encyclopedia Iranica
Dragon Rouge’s Literature
The Book of Belial

Can a Niner use Qliphothic Sorcery?

What follows is heresy. All critiques will be addressed, if they are worth addressing, with the amount of respect with which they are made. These views are mine alone. For future reference, observe the notes which follow. I have put one part of the text in blue to signify that it is only really relevant to people with a strong comprehension of O9A esotericism, so if it goes over you head, skip over it.

-Cliology is the science of Aeons and the acausal.
-Aeons, as understood by the Order of the Nine Angles, are very different from what Crowley and Aquino call Aeons. Aquino has defined an Aeon as a world view. The witch enters this or that Aeon via the acceptance of certain recent spiritual revelations. Long’s understanding will be divulged in simplified terms later in the essay.
-Anton Long calls the modern Aeon the Thorian Aeon and calls the (purportedly) coming one the Galactic Aeon.
-Anthropogenic means coming from humanity. For example, if one argues that climate change is anthropogenic, they mean that human society & behavior are the impetuses behind it.
-Gnosis is knowledge received from a numinous source.
-“Acausal” basically means spiritual, except that it conveys more specific descriptions about the spirit plane.
-OG (old guard) is the title for the founding authors of the Order of the Nine Angles.
-A “form” is any religion, philosophy, political tradition, etc.

The Order of the Nine Angles is, in majority, very opposed to the use of Qliphothic sorcery. That is why, for example, O9A offshoots like the 218 Current have been met with such scorn by most authors known to associate with the Order of the Nine Angles. While it is in keeping with the Sinister Tradition to use whatever spiritual practices you have found to be efficacious, it is clear from earlier manuscripts such as The Practical Esoteric Aims of Traditional Satanism and Nexion – a Guide to Sinister Strategy that the old guard were very opposed to the use of Hebrew-derived forms.

The OGs’ distaste for Qliphothic witchcraft derives from their conception of cliology– they suspect that the use of Qliphothic witchcraft will strengthen the Magian Current. They believe that the causation of the next Aeon necessitates the wholesale abandonment of the Abrahamic tradition by humanity, as well as all other “old Aeon” religious forms. Keep in mind that according to the cliological postulations of Long, an Aeon is the entirety of the acausal influence being exerted upon the corporeal segments of the Cosmos. Hence his postulation that Aeons are themselves acausal entities. When the old guard writes about ending the Thorian Aeon, this signifies a discontinuation of all old forms, Kabbalistic ones in particular, and the diversion of all of humanity to new ones.

My continued use of Qliphothic magick derives from cliological disagreements which I have with Anton Long. In my magickal experience, the use of Qliphothic forms does not perpetuate the influence of Yahweh, which should be unsurprising. After all, ONA literature started surfacing long before the weltanschauungen [worldviews] known as Diabolatry, Theistic Satanism, Demonolatry, and Luciferism came into being. It is errant to think that Long’s literature refutes the aeonic efficacy of forms which he cannot chronologically have studied or practiced.

Rumors are circulating that Anton Long was extensively involved in the Ordo Templi Orientalis prior to introducing the Sevenfold Way the public, and fellow Niners have observed the countless parallels between the Sinister Tarot and the Deck of Thoth– a deck which included tetrahedrons in its iconography. In the O9A allegory Temple of Satan, there is a caricature of a modern Occultist by the name of Ezra Pead who beseeches Qliphothic forces for knowledge about the Arts. A few specific demons are named, all but one of which reside within the Tunnels of Set (Zamradiel, Niantiel, etc.). According to the story, all of the information provided to Ezra by these entities was either fallacious or nonsensical.

My coven worked with the spirits of the Tunnels of Set routinely and primarily and we had incredible experiences. The gnosis was on-point and the guidance we received was highly reliable all of the time. The way that we approached these entities was very much influenced by modern innovations such as Demonolatry and Theistic Satanism, religions that had yet to take root when the ONA was in its second phase. The other black magickal lodges that work with the Tunnels of Set (Lilin Society, Temple of the Ascending Flame, Misantropisk Lucifer Orden, etc.) also delineate the depths of knowledge which may be gleaned from these entities.

If you’ve read Codex Saerus III, you should know that Sapphic nexions are usually dedicated to Hecate in part. My coven was brought together by Hecate and found her daimones to be equally useful to the Tunnels of Set– the two groups were clearly allied and fond of one another.

Long’s conception of the Qliphothic entities as unreliable and unstable mirrors the conception of them held by the White Lodge, which would make perfect sense if he really was trained by the OTO. So, when he observed and disliked the Aeonic effects of Qliphothic and Goetic witchcraft, it was the demonic workings of the RHP he was looking at and writing about. Modern LHP apsidomancy (demon magick) is a thing unto itself and its effects must be appraised independent of the White Lodge’s Yahweh-dependent workings with demons, which practices Modern LHP apsidomancy despise.

There are still many Niners who make use of Qliphothic and Goetic sorcery– even ones who are well-received by the modern ONA as a whole. While most O9A apsidomancers (witches who work with demons) do not mention it often, if they are writers at all, the Tempel ov Blood and Misanthropic Nexion mentioned apsidomantic rituals in some of their earlier literature, and the Lilin Society is fond of it as well, to name a few. The writer for acausality.wordpress is one of the only people who has seen my personal notes about apsidomancy. Spurning their use of apsidomancy because of Long’s rejection of RHP iterations of it is comparable to vilipending Hecatean workings because Feminist Wicca exists. If a witch would like to verify for herself whether or not the evocation of the demons of the Goetia perpetuates the influence of Yehowah, she may ask her guiding spirits. I am certain that they will laugh in her face.

As someone who has scoured the internet and various texts for everything I could find about the Tunnels of Set, I believe that the fact that Anton Long knew about them before Nightside of Eden in 1977 proves that he was involved with the OTO, as all of the English LHP literature regarding the Tunnels I have found is very recent.

While (apparently) most Niners will balk at the incorporation of Qliphothic forms into their magick, they will in general overlook your use of it if you have otherwise proven yourself. However, they will occasionally subject you to their whining about the subject– the word “whining” is use because their would-be criticisms are usually made from a place of incognizance. I can gurantee you that debating these otherwise powerful and insightful people and seeing how little thought they have put into the matter will reinforce your confidence in your veneration of Havayoth.

-V.K. Jehannum, 2016 Anno Maleficarum

Demonic Ceremony of Calling the Elements

The following spell calls on the demonic Kings of the four corners and Beelzebuth to saturate the area in the four elemental energies as well as celestial and chthonic polarities. Another series of mantras is presented at the end if the witch intends to call forth Qliphothic energies as well. Phrases in bold are vibrated and phrases in italics are chanted. The teachings derive from the 218 Current, Zeit23Geist, OFS Demonolatry, the Lilin Society, and Dragon Rouge.

Call to the South/Fire (Ruled by Amaymon and Corson)

Mur + Tzah + Elan Reya Amaymon + Ana tasa Corson Nanay + Ganic Tasa Fubin Flereous

Call to the East/Air (Ruled by Uriens and Amaymon)

Murat + Mew + Jen da Uriens elat + Elan Reya Amaymon + Renich Tasa Uberaca Biasa Icar Lucifer

Call to the West/Water (Ruled by Gaap and Paimon)

Murataz + Sshhh + Linan Tasa Jedan Paimon + Anana Avac Gaap + Jedan Tasa Hoet Naca Leviathan

Call to the North/Earth (Ruled by Egyn and Zimimar)

Muratazaraz + Yer + Elat anan Egyn + Renin Zimimar et elan + Lirach Tasa Vefa Wehlic Belial

Call to the Celestial and Chthonic

(Celestial) Mew + Hhhheeee
(Chthonic) Say-Tay-Ee-Oh-Nay + Kkkkeeeeee
Belsabub Goity Belsabub Baytee
[Beelzebub above, Beelzebub below]

Call to Lepaca (the Demon of Opening) to Open Hell

Lepaca Qliphoth

Other Mantras to Presence Kliffotic Energies (Optional)

Zazas Zazas Nasatanada Zazas
Liftoach Kliffot

Mantra Strengthening the Demonic Elements Presenced (Optional)

(Standard Demonolatry Mantra) Melus De Quo Magma
[Translation: Reality emanates from the Demonic]
Porro triumphator in inferno sunt (mantra to strengthen any spell)
Acteus Magelsius Ormenus Lycas Nicon Mimon (Names of six evil regents)
Magoa Paymon Egym Amaymon (Four Demonic Kings of the World)
Et revertetur ad tenebras (Mantra to strengthen any spell)

Sigils for Calling Upon Demonic Forces and Energie


Archdemon Correspondences

Gematria: 401
Color: Black
Element: Air
D/N: Nocturnal
Direction: Southeast (Primary), South
Planetary Attributions (In Order of Significance): Uranus, Jupiter, Neptune

Pathway Correspondences

Tunnel of Set: 11 (Thaumiel-Ghagiel)
Musical Key: E
Tarot: Atu 0 (the Fool)
Animals: Eagle; Man
Hebrew Letter: Aleph
Attributed Disease: Menstruation*
Element: Air
Color: Pale Yellow; Green Flecked w/ Gold

Amprodias is the Qliphothic archdemon that you go to when you wish to be transformed into a stone-cold vampyric warrior. His name translates to “Great Vampyric Sylph.” The gaping mouth in his original sigil, depicted above, symbolizes the uterus wherefrom aeons are given birth and the Black Light issues forth.

Amprodias is a harsh teacher. He appeared to my newest apprentice as a massive bat without a face. While he is a hermaphrodite by nature, he often manifests as male. Archetypally speaking, he is the primeval ungendered vampyric adversary– the devouring force of the abyssic void wherefrom all of creation emerged.

Amprodias rules the power of suggestion and exerts control over the mind, memories, thoughts, and consciousness. He imparts the knowledge of psychic and sanguine vampyrism alike. He can instruct the magickian in the performance of ‘mind tricks.’ He specializes in the art of remote viewing and he teaches the sorcerer to peer behind the linear-causal composition of our universe. With the support and/or guidance of Amprodias, the magickian can perceive anything in the universe.

Amprodias gives gnosis about the transpersonal chakras and his auspices are useful in the creation of predatory vampyric egregores/thoughtforms. He imparts gnosis regarding the essential nature and magickal application of Qliphothic forces. He rules the forces of manifestation, chaos, and amplification and he presides over immortality.

Amprodias can increase the physical reflexes of the witch and and augment her slow-twitch muscle fibers. He can permanently modify the Satanist’s personality. He can make the witch courageous in conflict, quick-witted in terms of analysis, persuasive in conversation, and grant the interpersonal skills required for leadership and the arousal of dissent.

Amprodias can engender the distortion of perception and reality alike, and he can be called on to transport spiritual energies from one place to another. He can alter spiritual energies in accordance with a given intent and bring about the reversal of spells. He specializes in wind magick, divination, and the use of psychic vampyrism in psychometry.

Amprodias can remove addictions, inhibitions, phobias, delusions, and he can cause the witch to think more objectively. He is a fan of the “Fourth Way” philosophy instructed by G.I. Gurdjieff and P.D. Ouspensky. The first time I called on him to alter my personality, I asked him to give me the disposition of a warrior and the disposition of a predator in perfect harmony.

Amprodias presides over one of the Tunnels of Set– the trails between the realms of the Qliphoth. To be specific, Amprodias’s tunnel is located between Thaumiel (Satan & Molock/Pluto & Neptune) and Ghagiel (Baelzebuth/Uranus)– the very same tunnel which Kenneth Grant said the greatest magickians “traffic” with constatnly. We are referring here to the eleventh pathway: the Qliphothic equivalent of the Akashic records wherefrom all manner of knowledge can be accessed. Amprodias’s tunnel is the house of divination wherein trickster fairies dwell.

Regarding the eleventh Tunnel of Set, Linda Falorio writes:

A need to work with the energies of Amprodias may be signaled by our experience of sorrow at the cruelty of Nature, by our feeling of despair at its inherent meaninglessness, and by our lacking of perspective and humor when faced with grim reality. On the other end of the scale we may encounter in ourselves or others feelings of contempt for the unenlightened masses, a detachment from ordinary human sorrows, and aloofness from mundane concerns. Thus feeling bored, stuck, restless, and rootless, yet fearing change, we feel apprehension of the future which results in blind clinging to the security of mundane routine.

Too much unbalanced working here may ultimately result in fragmentation of the ego, in brain-fevered deliriums, perhaps addictions to hyped-up, hypertrophied manic states, which result in high blood pressure, burn out, and exhaustion, especially of the type associated with the effects of repeated extraterrestrial contacts upon the human nervous system.

Yet if allowed to flow unimpeded by such destructive attitudes, the energy of this 11th Tunnel accelerates our vibratory vitality, enabling us to glimpse alien consciousnesses resident in parallel dimensions, operating at such velocities that we are normally unaware of their existence. Through such accelerated vibratory consciousness, we achieve greatly heightened powers of perception, giving insight into outré mathematics and alternative non-Euclidean geometries and transdimensional realities.

In the Tunnel of Amprodias we are able to mind-meld with transhuman entities, and to “speak in tongues. Here is true laughter, which is the safeguard of sanity; here is healthy release of tension through the bioenergetic circuit of excitation> tension> release> relaxation> JOY!Here is freedom of thought, energy, courage, and the independence to pursue one’s Will.

Falorio continues:

The trance of this tunnel is “The Universal Joke,” i.e.: There is no meaning in existence, the universe is pure caprice,  it is nothing more nor less than an immense practical joke played on its hapless victims. Here, the irrational, taken to the limits of absurdity results in perfect freedom. “Loosening the girders of the soul,” the normal chains of cause-effect that bind us to mundane reality, that bind us into the conscious life of the human species, no longer obtain. Thus we float airily above reality freed of prejudice, unclouded by illusion, and able to objectively perceive pure Essence.


*The animals and disease(s) attributed to a given Qliphothic tunnel are symbolizations of the pathway’s nature, which symbolizations I list but did not pick. I am well aware that menstruation is not a disease– I worship hermaphrodite demons, do I sound misogynistic to you?

Magickal Chants

{The following chants, all of my own invention, are non-copyright and made be used anywhere for any reason with or without giving credit to yours truly}

Liftoach Pandemonium, et germinet Amprodias
“Open the Infernal Plane, and Bring Forth Amprodias!”
Serves to create or strengthen a sacred space by presencing Qliphothic energy while simultaneously calling forth Amprodias

Advoco Maticulosos Amprodias– Veni; Aur Chashakh Pandendam
“I Call the Fearsome Amprodias– Come; Spread the Infernal Light!”
A chant used to call upon Amprodias.

Qodesh la-Amprodias Geber ha-Sitra Ahra
“Holy to Amprodias, Warrior of the Other Side!”
Used to call Amprodias forth.

Invoco Amprodias In Nomine Qliphoth!
“I Call to Amprodias in the Name of the Qliphoth!”
Used to call forth Amprodias while simultaneously bringing the celebrant closer to a gnostic state.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Amprodias
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Amprodias!”
Calls forth Amprodias and focuses the celebrant’s mind.

Aperiatur Qliphoth; Invoco Amprodias
“Open the Qliphoth; I Call to Amprodias!”
This chant is used for invocations of Amprodias, and in addition to invoking the demon called upon, the chant has the effect of increasing the alchemical/transformative/self-deifying effects of the invocation being performed.

In Nomine Domine Amprodias, Aperiatur Kliffoth
“In the Name of Lord Amprodias, Open the Qliphoth!”
Used to call Amprodias forth in any rite calling up him, or used to call on Amprodias to empower any rite of self-transformation, self-empowerment, or self-initiation.


Liber Azerate
Nightside of Eden
The Shadow Tarot

-V.K. Jehannum
Agios Octinomos-Drakosophia