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Tricksters and Adversaries

of

The Left Hand Path

Black Tower Publishing


2015
©Black Tower Publishing
2015

Tricksters and Adversaries of the Left Hand Path

First Edition

Design & Layout: Black Tower Publishing

Website: www.blacktowerpublishing.com

Contact: blacktowerpublishing@gmail.com

Cover Artwork: Daemon Barzai

Portfolio: http:/ / daemon-barzai.artworkfolio.com/

Black Tower Publishing©2015

The materials contained here may not be reproduced or published in


any form or by any means, electronic or mechanical, without written
permission from the authors.

Individual contributors retain copyright of their essays and artwork.

ISBN-13 : 978-1517119638

ISBN-10: 1517119634
Content

Introduction

-11-

LSarava? Exu (Marcelo de Bara)

-17-

The Insanity Gardens of Samael (Daemon Barzai)

-26-

The Smoke and Mirrors: The Art of Tezcatlipoca (Walter Garcia)

-40-

Invocation of the Infernal Ones (Soror Basilisk)

-52-

The Lord of the Good Tree (Humberto Maggi)

-69-

When the Devil becomes a Saint (Daemon Barzai)

-86-
The Spider and the Coyote (Rev. Bill Duven Dack)

-94-

Nyarlathotep: a God with a Thousand of Faces (Daemon Barzai)

-102-

The Poison of Fear (Salomelihecatel)

-111-

The Mysteries of Pan (Frater Nephilim)

-120-

The Adversarial Path and the Four Angels of Prostitution


(Daemon Barzai)

-130-
Illustrations and Artwork

Hellequin (Daemon Barzai)

-16-

Exu (Daemon Barzai)

-25-

Dark Rite (Daemon Barzai)

- 39-

The Guardian of the Veil (Daemon Barzai)

-110-

The Horned One (Daemon Barzai)

-129-

Lucifer (Soror Basilisk)

-65-

Satan (Soror Basilisk)

-66-
Belial (Soror Basilisk)

- 67-

Leviathan (Soror Basilk)

-68-

Shelenela (Salomelihecatel)

-118-

Samael (Salomelihecatel)

-11 9-
Introduction
The idea of the book that you have in your hands now, explore in a
theoretical and practical way the role inside of two controversial
figures on the Left Hand Path Magic : The Trickster and the Adversary.
Although, some books have been written introducing the figure of
the Adversary, its masks and the historical function, didn"t happen
the same with the trickster archetype. It's not my intention write long
and boring historical descriptions about these figures, that' s why the
authors here show their own visions, rituals, experiences and points
of view.

During the writing process of this book, the presence of these entities
were present many times. I had all kinds of tests and some ordeals. It
wasn't easy write and bring this book into light. But, after a big effort,
and the patient of the authors, people who trust on this project and
support it, the book finally is release. My complete gratitude to all of
you. But also, to the gods and spirits who have done a wonderful work
and helped me to complete this project.

I have a very interesting and close relationship with both archetypes.


They have been guiding and walk side by side with me, since I began
with the Sinister Path a long time ago. I worked with them and with
their mask and guises, always learning something different. Some
lessons that I had to pass were hard, but I have an only word for them:
gratitude.

The Adversary plays a central role in all forms of Left Hand Path Magic .
It's he and other times she who teaches the initiate how to release the
mind. How to think in a free way, breaking the boundaries inside and
outside of ourselves.

13
Thus, the initiate begins with an antinomian isolated process. At this
point, he/ she discovers that there is no one over him/ her. Also realize
the fact that the gods, demons and other entities are friends and allies
in the path of the night. These teachings are antinomians and dark in
essence. Leading to confront the inner darkness, fears and fantasies,
breaking the taboos and using them to aid ourselves in the process of
self-deification. This is a long process, where you should learn how
to balance the self, the ego and how to pass the tests, situation bitten
and sweet, loses and wins. These entities have their own personalities.
They're intelligent and have their own values. You should approach
them with respect. You should never think that you can tie them to
your will. They decide to work with us and respond to our rites and
rituals. As in a friend's relationship, the process with the Gods should
have the same approach. They don't expect that you adore or worship
them, these are left for those who follow the Right Hand Path. But,
what is really important here it's the fact of not falling in false egos and
narcissism, maybe this is the hardest test that puts the Adversary in our
path and one of the most common mistakes in where many magicians
fall. It doesn't matter how advanced you could be on this path, this
risk is always present and will be until the end of our life in the earth.
However, the figure of the Trickster is more cheerful. He enjoys the
man' s company. His behavior is changeable, for this reason sometimes
he responds to our summoning, rites and invocations and other just
ignore it. It's easy find him in our everyday reality and it's present in all
legends and folks around the world. If you do a search, you'll find that
he's always been there. A creative magician might use this mythology
to create personal rituals to establish a powerful link with them. But,
bear in mind, it's always complicated to work with these figures. It's
necessary to be concrete and stay in focus with the working purposes.
They're always interested in make pacts for knowledge and power,
but they're tricky in essence and will try to " cheat" the magician. This
is a part of their nature and personality, they enjoy making a mess,
disorders and all kinds of complicated situations. These mischiefs are
part of who they are, in essence antinomian and playful. They judge the
behavior and the will of those who want to work with them. If for some
reason they see our desires are false or there isn't a real intention of
spiritual progress, but money, wealth, power and something running
by the ego, then they will find the way to reverse the situations and
obstruct the magician's life.

14
However, this should be taken as a lesson and not as something negative.
Here the lesson is test the true magician's will and its intention of real
progress. If the magician has a True Will, then he will find the true
power and realize the fact that real power isn't in the material things,
instead in the spiritual world.

Finally, I hope this book inspired you in your personal rituals with the
Tricksters and the Adversaries of the Left Hand Path.

Ho Drakon Ho Megas!
Daemon Barzai
March 2015.

15
lSarava? ExU

by

Marcelo de Bara
Exu or Eshu is the name of a contentious figure. Amoral, controversial,
amusing, good and evil, all of these in one character. In the African
pantheon, he was an Orixa and could be fused with the Pae Bara, but
for others he's an orphan figure outside of the syncretism.

When the African slaves were taken to the United States, in the middle
of the trip, they stopped in different places, on where charged the ships.
The slaves with a poor health have left in different harbors, and with
them their beliefs and practices.

The Orixas, erroneously named saints by Christians, are the characters


who have been misunderstood by the region's inhabitants. Most of
these Orixas have fit with a Christian Saint, e.g. Yemanya (Goddess of
Sea) is fused with St. Stella Maris (patron of sailors), but there was one
who didn't fit with any saint. A tricky, evil figure, one who dwells in
the lower astral plane. An entity who fulfill the whims of people, but
asked something in exchange. An amoral figure capable of doing good
and bad things, without any interested in the consequences. Thus, Exu
became in a demon, a Luciferian figure, an Adversary. Armando Ayala
says " Exu (a misunderstood figure) was considered as The Christian
Demon."

The Pae Exu (or Father Exu), shows himself wearing fancy black and
white dresses and usually a hat. The same happens with his feminine
pairs, the Pomba-Gira (or female Exu) .

Exu, in his pure essence, is a force that belongs to the lower astral
plane, without form or shape, it's pure energy. Its worshipers, people
who work with African cults, after their dead will become in an envoy
of Exu.
19
It's common, in spiritual seances, the mediums are posses by the
Egunes (spirits of the dead) which identified themselves as Exus.

Exu is the messenger and the knowledge bringer, and shares the gift
of divination with others Orixas. Exu is the common name, but it has
many, it depends of its work and the place in where dwell, its name
will change. For example: "Exu Meia Noite da Encruzillada das Almas ",
are Exu of midnight from the crossroad in the town of souls. The list of
Exus and Pomba Giras is big, each of them share the same essence and
are summoned for casting spells, each has the ability to make different
things and all are unique. List all the names and its qualities is too
much for this essay, however, it's not a big secret, you can find it easily
on the web or in different books about Kimbanda.

People may summon Exu when need support to cast spells for love,
money or malediction magic, e.g. curse the life of an enemy. But it's
not usual working with them for healing someone. That's because,
we're talking about a trickster figure, and people who haven't worked
with them properly, will have some unexpected results. Many times,
it's possible to achieve the desire results, but not in the expected way,
instead the person who made the spell or asked for it, will deal with
a snap back. Exu is amoral, it's the same for him if someone ask for
healing a person or cursing it, a love spell or a breaking one. He can
work for fertility or for an abortion. He doesn't judge anyone, he makes
the wish of someone into something real, but he works if he wants,
but Exu will ask for something in exchange for the favor. You may
offer a single candle (putting your own energy on it) or something
more complicated, such as a special food made for this purpose. This
offer is make with the intention of pleased the entity and as payment
or gratitude. Exu likes blood offering. The blood is animal's blood,
commonly a sacrifice of a chicken or a goat.

Exu has a unique laugh. He does it when people ask something to him.
It's say that Exu laughs of the spiritual poor life of people.

When the African religions mixed with the Kardec Spiritism, were very
common that Exus begun to manifest through mediums, possessed
them, spoke through their months and using their bodies. This is an
interactive experience, in where we can talk with Exu in a direct way
and ask for their advice.

20
The possession rituals are done in a controlled environment, inside a
religion seance, but also it's easy summon Exu in other circumstances.
It's possible to do this, drawing " pontos riscados" these are seals or
sigils, personal symbols that belong to Exu.

t t
c c

Sigil ofExu

Each entity has a unique sigil, but it's possible use what's known
as generic summoning "pon to riscado ", a symbol that represent, in a
general way, a group of Exus.

Another thing which is using to summon Exu, is the "toque de sineta "
(the sound of a ritual bell), drums and songs. These songs are known
with the name of "Pontos Can tados ". Inside of a spiritual seance, the
songs and the dumps help the mediums to achieve an alternated state of
consciousness. Outside the seance, could help to summon the entities,
concentrated the mind's person and put his energy in the " order" .

Let's see an example of a "pon to can tado ":

Exu, da meia noite


Exu, da encruzillada
sarava o povo da quimbanda
sin exu, no se faiz nada

21
This "pon to " is written in Portuguese, and its function is called and
reverence "Exu Meia Noite ". Exu has its own 'jerramen tos " or weapons.
With it, they work. These weapons could be "pun teras ", "buzios ",
tridents, and the list goes on. Each 'jerramen to " has a meaning and a
function. Exu also has an "asen tamiento ", a specific place (commonly
in stone or soil), consecrate especially for this purpose and contain the
vibrations and energies of these entities.

Even though, Exus are spirits which used to be part of the Quimbanda' s
cult, when they had a physical body, and they belong to the lower
astral plane, however, we are not talking about neither of the lowest
astral entities in the African Cults. There are other entities known as
"Kiumbas ", which dwells at the lowest astral plane. These entities aren't
summon as we do with Exu, because their behavior is unpredictable
and seldom obey the authority of any human. The "Kiumbas " and other
lower spirits usually are summon by Exus and help them to perform
dark works, such as: curses.

That being said about their syncretism, it shouldn't be mistaken Exu


with a Demon. In the history appeared a person who I won't say its
name, who traveled to Brazil and misunderstood the cult of Exu and
decided establish an equivalence between Exus and Demons. It's
possible to say this person had a wrong idea, but with the passage
of time, some people after reading many books with the same idea,
believe and take this misconception, and now think Exus are Demons.

Even though, I don't advice to none work with Exu if don't belong to
the Quimbanda's cult. However, I'll show and explain how to curse an
enemy. The idea of this curse is brings misery and illness to someone
that you hate. If I said I don' t advise you work with Exu, it's because
when you're baptized in the cult, you have some magical protections
from the entities that belong to the cult. A non baptized person doesn't
have it, it doesn't matter if you're part of another magical current. The
pantheon of the astral plane in which Exu dwells is very different to
other astral plane. But, there are some advantages of non-being initiated
into the Quimbanda' s cult, because if you cast a curse in someone who
doesn't be part of the cult, the results are usually quite strong, getting
a complete destruction in life's enemy. Another advantage is the fact
that the victim can't easily banish the effects, this is because he doesn' t
have any magical weapon to fight with the energies that come from the
African pantheon.
22
So, the only way to break the effects is asking for help to a priest that
belong to the Quimbanda's cult.

The following curse is very effective and produce lot of damages in


the enemy' s life. This could be illness, loss of job, money problems,
depression, loss of energy and a physical impossibility to get out of bed.
You should bear in mind the fact that curse could have a boomerang
effect. This means, the person who asks the malefic work, will also
affected by the curse itself, not with the same intensity as your enemy
will have, but it's very common suffering loss of energy and some kind
of bad luck during a period of time.

The following curse should be done with "Exu Seu Sete Catacumbas ".
This curse is known as "Mechas de Exu ". There are different forms to
make this curse, some of them are more complicated, such as the use of
"punteras ", the following curse is easy and everybody can do it.

You will need raw mince, salt, pepper, coffin nails, some mercury and
"dende oil " (palm oil) . All these elements belong to the " dark side" of
Quimbanda, or in other words, there are use for malediction magic.
Make a ball with the raw mince. Write the name of the enemy on a
piece of paper and put all the ingredients together inside of the meal's
ball.

You have to make seven meal balls, that' s because seven is a magical
number and Exu works with it. Also, you should paint a plate with black
and red colors in where you will put the seven meal balls. Then, light
a black and red candle (the colors of Exu) and let the candle consumes.
This curse should be done at the "Aruanda ", this is the Quimbanda' s
altar. But, this also can be done in a crossroad, in a street in where
merge seven paths or in the middle of a road . When the candle goes
out, leave the plate at the cemetery and bury each ball of meal in a
different tombs, beginning with the first tomb that you find an ending
to the back side of the cemetery. If it's possible, try to find a new tombs,
of recently dead people. This is because Exu 7 Catacumbas will work
with these souls. When you finished with this part, you should go out
to the cemetery, walking backwards and as payment leave seven coins
for "Exu Porteira ". He's one of the guardians of the cemetery's doors.

23
It's advisable to make a "clean offering" . This is a form to thank Exu 7
Catacumbas. You should do this after the malediction work. You'll need
a plate painted half red and half black. Put on it a glass of whiskey
and a cigarette. Also, you can light a candle and say some words of
acknowledgment.

When we work with Exu, it doesn't matter which ones, we can draw
a "pun ta riscado " one which belongs to them or a generic one, see the
illustration above. Make some sound with the "sineta " (the little bell),
and the most important thing, do it with pure will and a strong desire.
Put all of your energy on it, on the work that you're doing.

Again, it's really dangerous work with Exu if you don't belong to the
Quimbanda' s cult or other Afro religion. It's always better try to find
a priest or priestess and ask for some ad vices. There are a lot of books
that are written carelessly about Exu. But what you always should bear
in mind is the fact that Quimbanda is not as other magical practice,
and it's a big mistake compare this cult with other forms of magic. It's
absolutely necessary to be initiated in the cult before work seriously
with these entities. This is not a self-initiatory path, the knowledge of
Quimbanda is transmitted orally and demand a high priest who had
received the knowledge and "Axes " (gifts) from other high priest. On
the practices with Exu is common the use of sacrifices and animal's
blood. For this, we use a 'jaca " (a ritual knife), consecrated by a high
priest and it's only used for this purpose and it's non-transferable to
anyone.

A person who doesn't be an initiated in the cult can make some works
and practices, but as I told before, Exu is a tricky, jockey, plaintiff and
controversial figure. He always will demand something in exchange for
his help. We can make some offerings for him, such as fruits, cigarettes,
meal, but sooner or later, Exu will ask for blood. The problem with
this is the fact that a person who doesn't have a 'jaca ", because doesn't
belong to the cult, can't make any sacrifice. And if the person dares to
make a "corte " (an animal sacrifices) with an ordinary knife, it will have
horrible and adversarial consequences for its life. Exu always gets what
belong to him, so bear in mind this before work this powerful entity.

24
The Insanity
Gardens
of
Samael

By

Daetnon Barzai
We have a growth interested in the initiatory process on the Tree of
the Night, which has lead many to write about this part of the Tree.
This won' t be another article about the same topic, no. This is about my
experiences on the Tree and my view about it. The idea of this article,
is about the different process that I lived and the rituals which helped
and inspired me in my magical working with the tree. Although, this
article is about the Samael Qlipha: The Venom of God. It's necessary
before going deep into the topic, discuss my view and my stance about
the Tree of Knowledge.

The Tree of the Night, as you know, is a map and its function is helping
us to understand in which point we are, and how to organize the work
on it. It's a bit funny the fact that we want to join into the chaos and
darkness trying to ordered the process. But so we are, at the end, we
need this order. However, my view about a systematic work in not
lineal neither structured, in my experience, the Qliphotic magic has led
me again and again, the fact this in not a linear process, it's cyclical.
We can't begin with this process as a path of " Ascension" as does the
Right Hand Path Magicians with the Tree of the Light. We can stay for
a period of time working on a Qlipha or a Tunnel and then move to
other Qlipha or Tunnel, but maybe in the future we could come back to
the same sphere seeking knowledge or the contact with an entity which
dwells there.

The most notorious problem with many modern magician which


working with the Tree of the Night, it's the fact that they doing
their work as could do an initiate who works with a Right Hand
Path Order, such as The Golden Dawn, but instead of working
with the Sephiroth, they use the Qlipoth and its Tunnels, which is
equivalent to use an old system but with dark and gloomy flavor.

28
My view of the Tree of Qlipoth and its workings is close to a shamanic
trip, a journey through dark spaces rule by demon and other forces
which could view as Adversaries. What the initiate does, is open its
mind to the forces that govern there, seeking knowledge and personal
developments, in this way, he comes empowered and with new
allies. For each trip we find something different, we come back with
new experiences and knowledge, but this is something unique and
personal. Thus, the ritual formulas that I can use for the my personal
work with the Qlipoth, could or not, be useful for others. Here it doesn' t
exist dogmas or an absolutely true. This is an extremity experimental
process, and each magician should find what works best for them, this
means find our own rituals, meditations and processes.

When I began with my initiatory process on the Tree, I didn' t know


what to expect, or what could find there, the results or what could have
from it. Everything that I read was vague, without a deep meaning,
just obscurantist theories about it. Full of dark phrases with too many
warnings about how dangerous might be work with the Adversarial
Side of the Tree. Many of these warnings said: to be careful with the
Ordeals and Test that the Demons put on the initiate's life and the
future consequences, knowing the fact the life could go to the Hell in
any moment. Thus, I was waiting losing something, a fall in my life or a
long period of bad luck. Did I have changes? Yes, a lot, and all of them,
in one way or another, were positives. It wouldn't be the true says that
only good things happened to me, but honestly everybody has a good
and bad moment in the life. I've never felt that a demon or other entity
have tested me or made me live some kind Infernal Ordeal.

On the other hand, my mind changed, opened to new realities


and fulfilled a self-knowledge process, beginning to understand
different part of my Self, dark and hidden aspect, but at the same
time, things that already known, positive ones. Thus, over the years,
I realized the initiatory process is about balance, an inner one. This
an everyday work, which demands a lot of effort and dedication.

29
Samael was the most hard Qlipha to me, in where I learned the true
meaning of the Left Hand Path. I can't deny it was a hard process, but
full of good things, magic and discoveries. It was in this Qlipha that
I said, magic is my life, filling a central place and becomes me in the
being that I am Today. The lessons that I had on this Qlipha, were very
clear, there aren't teachers, the only one master of this path is the path
itself, the entities, demons and gods which we find in our trips. Also
understood that nobody is being able to lead us to the Self-Deification,
this is a process that each one should do it alone, and not everybody
is capable to do it. Those who self proclaim themselves as teachers or
masters or whatever title, trying to teach the Left Hand Path Magic, just
are hypocrites that are only interested in filling their own vanity and
ego. This is not a direct attack to a concrete order, temple or person,
don't! Because I believe that could exist temporal alliances with other
magicians. We can learn and teach from others, or we can work together
in a magical project. But the truly initiatory process is something that
we must do it alone, in the privacy of our personal temples.

To enter in Samael is poison the illusion that surround us, break the
rules and the dogmas, question the fact that ties us to a closer vision
which doesn' t allow us to move forward. This might be a different
things for different people. Each person has a different background,
different conditioning. Thus, my trip through Samael will be different
for you, because I have a different life, a different childhood, beliefs,
relationships and magical knowledge.

The first thing that happened to me when I was working with Samael,
was questioning the meaning of magic, the question was: " Is magic
real?" , Or it's just a product of my imagination and part of a collective
craziness?" My doubts about if the magic was real or just a delirium
of some people which have conflicts with the power, where one of my
biggest misgiving in that moment, and still have part of this doubts.
Merely the fact of believing in all of these, suppose some kind of
insanity. And perhaps it' s true, maybe we're just some insane people
trying to escape from this reality . . . I guess we never will have the true.
But, guessing that all of these are real, the fact of doubt about everything
is also a kind of liberation, believe blindly in something superior, it's
not think. This Qlipha is about this, breaking the chains that slavery us,
mental and spiritual.

30
Here the key is disbelief, when we leave the blind faith in magic,
demons and other entities, we will be able of seeing the true values that
have the path for us, and this is what we can expect to learn in Samael.
What is more, after passing high degrees of doubts and disbelief about
everything, the situation in my life became worse. My magic didn't
work, everything that I tried didn't work. I'm talking about simple
things, such as reading the tarot cards, and I've been reading tarot for
more than 15 years, nothing worked, I watched the cards and only saw
cards. If I tried a scrying or a spell, nothing happened, I was completely
blind . All of these, lead me to think what will be of me if the magic
wouldn' t work again, what would be do in the future. This leads me
to a dark phase, full of sorrows, and began to feel that my life didn' t
have any meaning, I was completely loose. But, this has been the most
powerful experience that I had in my life, it was a huge self-test that I
had to face to. What I learned is the true meaning of the magic in my
life, and it was something supreme. In that moment, I died and reborn,
more powerful and wiser. In consequence, I realized the fact that I was
alone on the path, if I wanted to progress, I couldn't wait or expect
anything from anybody. Instead, only my experiences will be useful,
with mistakes and right decisions, but this is my personal spiritual
path. Everything finished with an inner ritual on the Draconian Path
known as the Oath of the Dragon. In this ritual, the initiate makes an
oath in where affirm its true will to keep working on the path. It's a
pact with the Forces of Darkness, or in other words you become in an
Adept.

The work on the Tree of the Qlipoth is a long process, it's not possible
goes round all the tree on months. Just the true initiate known inside
of him, for what time should stay working on each Qlipha to take the
self-initiation ritual before begins with the next Qlipha. Each of us
should discover the "correct" method for our personal work in this
self-initiated process. My idea of this article, is showing some rituals
which are inspired in my personal working with this Qlipha. Feel free
to change, modify each part and adapt to your own experience.

31
Adralllelech
-The Ripper-

Adramelech is a demon-god that rules on the Qlipha Samael. He's


a shape-shifter entity, this means that he will never be appearing in
the same way to two magicians. Its function inside the Qlipha, is not
only opening the doors for those who want to work on it, but become
the guide for those who desire to make a self-initiatory process in his
realms. On he meets two aspects, which a priori, seems opposite, but
in fact are complementary and are the two faces of the same coin. One
of these aspects, is dark and mysterious, in where we don't see his
true face, instead he takes the form of our deepest and most horrible
fears. According to this explanation, two different magicians that make
the same ceremony, won't achieve the same effects or results. When
Adramelech takes the form of magician's fears, the process become in
a game of hunter and prey. Adramelech is who hunting the magician,
becoming the magician in a vulnerable prey, forcing him to face his
own fears, insanities, weaknesses, and moral doubts that don't allow
him to progress in the path to the self-deification.

You shouldn't take this process lightly, it's quite easy to lose oneself in
the labyrinths of insanity, won't be able to return to our " normal" lives.
The process could be very demanding, without mention that would
take years of our lives face the shadow that hunting us from our inner
darkness. I take the risk of saying, the process in this Qlipha is very
decisive, because when we begin with this game, there isn't any way
to come back, we won't be the same persons which used to be. For
this reason, before begin our working here, we should work with the
previous Qlipoth: Lilith: The Woman of the Night and Gamaliel: The
Obscene Ones. Of course, there isn't any reason that doesn't allow us
to investigate or come close to this sphere, but the process won't be the
same.

Maybe, you could ask yourself: " Why invoking a demon that manifest
himself as our deepest fears and will try to hunt as his pray?" The
answer is quite simple, each magician should face his inner darkness,
the deepest fears, and when we face them, we are able to absorb it.
So, they won't be something that is hidden and becomes in something
natural, part of us, allowing use them for our spiritual progress.

32
Bear in mind, this is a spiritual path that wants to achieve a conscious
transformation, something beyond the ordinary. It's here when the
second face or masks of Adramelech appears, a Luciferian form.
The demon-god takes the form of an angel which bring the fire of
knowledge, which illuminated and empowered us with wisdom. You
should bear in mind, this second face only could be seen when we face
our fears and incorporated them into our consciousness.

The magic in this Qlipha causes these changes, but also allow us to
understand the philosophical mysteries of the Left Hand Path. This
Qlipha is about understanding through the doubt and disbelief. At this
point, the magician doesn' t continue seeing the world in the same way,
because if the process has done correctly, he will have a freedom, and
we be able to understand the mechanism behind magic, and also will
achieve a new vision about the nature of the Gods and Demons.

Anyway, and as I told before, this is a personal process in which each


magician should discover the things which are necessary for its own
spiritual evolution. Nonetheless, here I show the rituals which helped
and inspired me in my initiatory process when I drunk from the Chalice
of Samael.

Invoking the Ripper

If it's possible, do this ritual during night, in a moment that you sure
that won't be interrupted for no-one and you can stay calm. Light some
black candles, this helps to have an appropriate atmosphere. Also, uses
some strong incense, one that you like it. Put the sigil in your altar, be
sure that you can gaze on it without any problem. Spill some of your
blood on the sigil (this is up to each magician), raise your dagger or
wand and say the following invocation:

33
Adramelech,
Angel and Demon,
Who holds the Grail of Knowledge,
The one who poisons the reason
And lead us to the Madness.
Unfold your wings, Glorious Peacock,
And conduce me through the Path of Darkness,
Lord of Lie and True,
Come to me Tonight,
And enter in this Temple of Flesh.
Invade my mind with your Gnosis of Madness and Venom.
Destroy the lies which keep me blind,
Let me see beyond this reality
Because I am a true seeker
In the Path of the Dragon.
Show the True and show me the Lie,
Adversary and Enemy of the Blind Faith,
Come to me Tonight and Inflame my mind and my soul with your
Gnosis,
Which is the Gnosis the Primal Snake,
Who taught the First Man how to become in a God.
In the N arne of the Dragon,
I invoke you Adramelech!
Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

Open your mind and let the experience flow freely. Allow Adramelech
fill your being with his gnosis, let the vision come and keep your mind
open to whatever experience comes. When you want finish with the
experience just gives the thanks to Adramelech for his presence and
close the ritual as you used it.

34
Sigil of Adramelech

Ingress into the Gardens of Salllael

Coming back to my initial point about my view of the Tree of the Night,
it's possible say that working with a Qlipha implies a trip to this sphere,
to this astral realm. The following ritual is about that, open the Qlipha
Samael in which the magician could astral travel to this realm, coming
back full of new knowledge and empowered with the Venom of God.
However, I want to be clear with the fact these energies make huge
changes, both in the consciousness and the unconsciousness' s magician
mind. Travel to this plane and achieve a success, always suppose a
transformation, a change that is inevitable. Hence, this allows us to
the path of self-deification. The following ritual is a model, it's a ritual
formula to ingress to this realms, but it's not the only one. Seek your
own rituals and ceremonies, in any case, I hope this will be useful and
inspired as a starting point.

35
Sigil of the Samael Qlipha

Put the sigil of the Samel Qlipha on your altar, light some black candles
and some strong incense to accompany the ceremony. Relax your mind
and body, put yourself in a comfortable position that allows you to
gaze into the sigil without problems. Spill some of your blood on the
sigil (this is up to each magician), rise you dagger and say the following
opening words:

At the Doors of the Insanity Garden I stay,


There in where the Paradise becomes the Hell,
And the Hell becomes the Paradise.
That the Doors of Samael open widely
And allows me to join in the realms of insanity and chaos
Coming back from my trip full of power and knowledge.
Primal Serpent, let me walk in your Gardens
In where I will poison my soul and my mind,
Killing the lies and the reason
Which ties and keep my spirit captive.
That the Dragon empowers my trip through
the Realms of the Night.
Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

36
Observe the sigil, it' s a portal to the Realms of Samael. At this point,
allow the symbol to fill your mind completely. Also, you can visualize
an old door which has carved the seal on it, open it and let the visions
flow in a natural way. If you want to continue with the experience in
your dreams, you can do it the same visualization before going to sleep .
When you feel is time to come back, just breathe deeply and return to
your normal state of consciousness, finishing with the ritual as used to.

In the Gardens of Insanity


-A Meditation-

The following meditation allows you to contact with the energies of


the Samael Qlipha. Also, it's possible to do it before going to sleep, as
a previous scenario to enter into the realms of Samael on the dreams
spheres. For this meditation, you need a dark room without noises.
Relax your body and mind and put yourself in a comfortable position.
Close your eyes and begin to feel how the darkness that surrounds you
become a mass of energy. This energy enters into your body and mind
with each inhalation. It's a strong and powerful feeling, and destroy with
the mental boundaries that ties you to this reality. From the darkness,
an energy violet vortex begins to take form in front of you, gets bigger
and bigger. At the end, it' s a giant vortex which swallows you . Let
yourself go for the feeling of being swallowed, let this energy fills you.
After some moments, you come out from the vortex and you're in front
of a garden, it's day and the sun bights strong. It's a paradisiacal place,
beautiful, full of peace and harmony. Walk the place, take your time.
Suddenly, you can see a leaf, dried and almost dead tree. The branches
seem claws and seems not fit with the place in where you are. You
hear a whispering that says your name, follow it. When you done, you
arrive directly to the dead tree. When you arrive, you can see the roots
are out of the ground. You see that there is a hollow between the roots,
the voice comes from it and still says your name. Enter into the hollow.
There, you notice the place is wet and full of insects, you have mud
on your feet. The voice is clear and intense. Follow the voice. Finally,
you arrive at the foot of big statue, it's a stone snake. It has the jaws
open and there is a chalice inside it. Take the chalice and with one of
her fangs you cut your hand, your blood flows and the snake comes to
life. It's not a statue anymore, she' s alive. Her gaze is hypnotizing and
it's easy to see that she' s and old force, older that humanity. From her
fangs, drips venom and she invites you to catch it into the chalice.

37
You drink the venom and your consciousness melts with the serpent.
Now, she is part of you and you are part of her. Your mind is full of
new feelings, new knowledge and possibilities. Ask her to teach you
her powers and gnosis. Also that be your guide in her realms. The
options at this point are many, it's up to you how the trip continues . . .

When you want to finish with the experience, just thanks her and return
to your normal consciousness. You can use this mediation as much as
you want or use it as a previous scenario to enter into this realm on the
dream realms.

38
The Smoke
&
Mirrors:

The Art of
Tezcatli poea

by

Walter Garcia
Introduction: the Trickster

In most mythologies around the world, we can find common figures


among different cultures, regardless of their separation in distance
and time. This archetypal figures manifest in different ways, but their
essence is always the same. We have celestial gods, chthonic goddesses,
lords of war and ladies of lust, and so on. These archetypes can be
organized in different ways, one of these being the Tree of Life of the
Kabbalistic tradition, which allows us to organize the different gods
and goddesses of different pantheons in different spheres representing
different archetypes: Malkuth is mother Earth; Yesod is the Moon,
dreams and fantasies; Hod is intellect and intelligence, and so on.

When we try to organize gods from mythological pantheons, we


seldom find any difficulty. Apollo corresponds to the Sun, Tiphareth;
Freyja to Venus, Netzach; Horus to Mercury, Hod. However, this is
only superficial. The Tree of Life, after all, was not made with Norse
or Egyptian gods in the minds of the rabbis. A deeper analysis of these
gods and goddesses will reveal the fact that they can belong to more
than one sphere. It's in this point that we must remember that the
map is not the territory, and that any system of organization is only
a theoretical construct we use to try to give some kind of structure to
something that, in nature, does not posses a structure: the unconscious,
the soul, the shadow, chaos, whatever we would like to call it. Any
structure, be it physical or mental, is temporal, ephemeral, like life
itself, and ultimately, will return to the original nothingness from
which it arose.

42
This temporality, that is, the fact that our existence has duration, can
be found in many myths around the world as a falling into the world.
In Christian myth, man has sinned, and because of this, he has fallen in
temporality: it is because of an original sin that we must die, that we have
an end . This is only valid, however, if we consider death as something
negative, and in turn this is only valid if we fear the unknown. Fear of
the unknown is tied to our attachment to the structures that construct
our reality. And, as we have seen, these structures are temporal, and
fragile.

Most people live trying to keep these structures at any cost. However,
we frequently find ourselves with situations that remind us that reality
is not as our perception describes it. These opposing forces are also
represented in myths, and their most famous incarnation is Satan
in Christianity, but we can also find the serpent Apep among the
Egyptians, the Greek titans, and the Norse thursar. These archetypal
figures are representations of chaos and darkness under the guise of
an enemy seeking to destroy the structures of order, an enemy which
the forces of light must keep at bay at any cost. These symbols are not
the only ones representing the forces of chaos. Sometimes, the other
side manifests in less frightening forms, more ambiguous, but not less
fascinating nor dangerous. One of these figures is the trickster.

The trickster is a character who prefers to use his intelligence and wit,
rather than using brute force. The trickster plays tricks, fools and pranks,
but also fascinates, reveals and teaches. His teachings, however, do not
come without a price. The trickster belongs to the sphere of Samael, the
Qlipha of the dark or negative intellect. Samael is the Poison of God,
the elixir that destroys the limiting structures of profane existence,
teaching us new ways of thinking and creating.

The trickster is a figure who uses his intelligence to reveal the frailty of
our mental structures and in many cases also destroying them (or, most
likely, forcing us to destroy them) . The trickster belongs to the sphere
of Mercury, being also a guide. A guide, however, who won't take us
through the bright and clear paths in our way through the forest, but a
guide who will deliberately take us into the wild, through the shadows,
where strange and terrible creatures lurk. The paths of the trickster are
dark, and this character can make us lost in a labyrinth of nonsense, or
show us a shortcut which will lead us faster to our goal.

43
One of the most important figures, but also one of the most complex,
among the pantheons I have researched, is Tezcatlipoca, god of night
and witchcraft among the nahua, a group of peoples who lived in
central Mexico in the times before and during Spanish conquest, the
most famous of these being the Aztecs. In general, Aztec gods are
especially difficult to associate with Western organization systems
(such as the Tree of Life), because of the wide variety of concepts they
embody. In this essay, I will focus on the qualities of Tezcatlipoca as a
trickster and opposer. Let us explore, then, Tezcatlipoca.

The Black Brother

Tezcatlipoca is one of the foremost Aztec gods. His name means


" smoking mirror" . Like most Aztec deities, Tezcatlipoca is a god who
rules over a wide variety of concepts, and in this case, many of the things
Tezcatlipoca has dominion over are pairs of opposites. Tezcatlipoca is
the lord of magic and sorcery, of the night and the moon, but also of
mountains and jungles, he is a patron of young warriors, friend of rich
and poor, and of lords and slaves. In myths, Tezcatlipoca takes many
forms, the most common of them being the jaguar. He bears numerous
epithets, and is the dark brother of Quetzalcoatl, the solar, benevolent
god of civilization. Both gods are in a constant conflict which creates
and destroys the universe in numerous occasions.

According to the Aztec myth of creation, Tezcatlipoca is part of a group


of four creator gods, collectively called " the Four Tezcatlipocas" . These
four gods were differentiated based on the color of their skin, taking
other names later. The four brothers were: Xipetotec, the red brother;
Tezcatlipoca, the black brother; Quetzalcoatl, the white brother; and
Huitzilopotchtli, the blue brother. These four gods were the creators of
successive worlds, and some of them took the role of becoming the Sun
illuminating said worlds.

Tezcatlipoca is one of these four gods who created the universe, and
was the one in charge of giving light to the world in its first incarnation,
in which it was populated by a race of giant beings. Quetzalcoatl, unable
to accept that his dark brother was in such a position, took him down
from heavens with a blow using a club. Tezcatlipoca, enraged because
of this, took the shape of a jaguar and destroyed the first world.

44
From this point, Tezcatlipoca will take part in the destruction of
successive worlds. On the second age, illuminated by Quetzalcoatl,
the world was inhabited by a race of human-like beings, who became
progressively degenerate, to the point that they started forgetting to
praise their gods. Quetzalcoatl loved them anyway, but Tezcatlipoca,
unforgiving, transformed them into apes. The horrified light god then
sent strong winds and hurricanes to wipe his failed creation, retiring
afterwards to seek a way to create a new population who would live
under the third sun. The third sun was the rain god, Tlaloc. Tezcatlipoca
kidnapped and married Tlaloc' s wife, the goddess of fertility and sex,
Xochiquetzal. Tlaloc, in his desperation, stopped listening to the prayers
of the people of Earth, causing a terrible draught. Tired of people's
pleads, Tlaloc caused fire to rain on the Earth, destroying thus the
third creation. The fourth Sun was Tlaloc' s new wife, Chalchiuhtlicue,
a goddess who loved mankind very deeply. However, Tezcatlipoca
accused her of faking her feelings towards mankind, provoking her to
burst into tears. The tears of the goddess flooded the Earth, destroying
then the fourth creation. According to the Aztec worldview, we live
in the age of the fifth Sun, ruled by the war god Huitzilopotchtli, who
demanded human sacrifices so the Sun could rise every day. There are
many myths which can reveal to us the character of Tezcatlipoca. One
of these myths tells us of the time in which Tezcatlipoca arrived to the
mythical city of Tollan or Tula, where Quetzalcoatl lived worshipped
like a god. Tezcatlipoca arrived to the city under the guise of a homeless
person, and as soon as he sets his feet in the city, he starts scaring its
inhabitants by taking the form of different wild animals and making
loud and terrifying noises. Under the form of an old man, he enters
into the temple of Quetzalcoatl, and destroys his altars and hides his
effigies. Eventually, Tezcatlipoca pays a visit to his white brother,
who was ill. The guards at the god's palace tell Tezcatlipoca that he
cannot enter, but Quetzalcoatl hears of this and grants him a hearing
face to face. Tezcatlipoca gives his brother a " magical medicine" that
allows him to recover his health. The dark god, however, tells him to
keep drinking this medicine, which in reality was pulque, an alcoholic
beverage produced from maguey. Quetzalcoatl then becomes drunk
and, in his drunkenness, has sexual intercourse with his sister (in other
versions, with a priestess) . The next morning, and after realizing of
what he had done, he leaves Tollan and goes into exile. In this myth,
the role of Tezcatlipoca as a trickster is clearer: using disguises and
tricks, he forces his brother to sin and, because of that, to leave Tollan.

45
Tezcatlipoca has a role in the creation and destruction of the worlds that
existed before ours. Of course, Aztec world view was radically different
to ours, being more similar to the Taoist worldview, for instance. The
fact that this malicious god had taken part in the creation of the cosmos,
reveals the idea that evil and disorder are inherent parts of existence,
because this is the power which allows the universe to stay in motion.
This idea of an eternal becoming is key in Aztec worldview, in which
there are not fixed concepts or ideas, and in which everything exists
in a constant flow between being and nonbeing, hiding and revealing.
Tezcatlipoca represents the forces of chaos and disorder, but not in
a completely evil, or satanic, form, such as Apep, Typhon or Sutr.
Aztecs did not conceive the universe in terms of dualities as we think
of them. Tezcatlipoca is a god representing a chaos which is implicit
in every creation, the vital impulse underlying every apparently static
structure. Tezcatlipoca, like the other gods of the Other Side, represents
the Thanatos, the death drive seeking destruction of the creation. In
this case, however, destruction comes as a necessary step to bring forth
a new creation.

The Sylllbols of Tezcatlipoca

Tezcatlipoca is associated with a wide variety of elements. Among


them, the most important is the smoking mirror, a magical tool made
of obsidian, with which Tezcatlipoca performs his magical feats.

Mirrors have been viewed as magical objects since antiquity. It was


believed that a person's reflection was a vision of his or her soul,
and this is the idea behind the myth that says vampires don't have a
reflection because of their lack of a soul. In magical praxis, the mirror is
one of the foremost tools used in scrying, and the mirror used for this
end is sometimes called a "black mirror" . It's also said that when we
dream about looking at our reflection in a mirror, the image most often
than not will be distorted, perhaps symbolizing the distorted image
we tend to have about ourselves. For those experienced in the art of
lucid dreaming, mirrors can be used as portals to other worlds. We can
see the smoking mirror as a symbol of the magical work: the smoke
surrounding its surface are our mental structures which hinder our
advance, and by working with we are dispelling the smoke clouding
the vision of our reflection.

46
However, and due to the dark nature of Tezcatlipoca, this reflection can
be distorted. After all the hard work, we come to find only a distorted
image of ourselves, an illusion when we were expecting a glance at a
deeper reality. But maybe this distorted image is just a joke from the
powers of the dark side.

On the one hand, it reminds us that any goal is temporary, and that the
magician must be detached from any results, something that trickster
sorcerer don Juan reminds us many times in the books of Carlos
Castaneda. On the other had, it is also a reminder that we must keep a
sense of humor.

Like many other trickster deities, Tezcatlipoca rules over the crossroads.
Trickters are associated with the sphere of Mercury, the planet ruling
communication, including the media through which information
moves. This includes, of course, roads and paths, both physical and
mental. Gods of the roads, like Hermes in Greek mythology, also
tend to take the role of a psychopomp, the guide of souls of the dead
to their final abode in the underworld. The tricksters, as Mercurial
spirits, know the paths connecting the world, but also the shortcuts
found in the wilderness and hidden in the shadows, where it is far
too easy to become lost. Traditionally, crossroads are also attributed
to Mercurial gods, including tricksters, and these places are powerful
magical locations. Crossroads represent the points interjecting the
different planes of human existence: the four cardinal directions, and
the axis running from the worlds above to the worlds below. It is in
the crossroads, both physical and metaphysical, that we can establish
contact with the powers of the light and the dark. Aztecs used to place
thrones made of stone, in which nobody, including high priests and
even kings, dared to sit, for these thrones were reserved for Tezcatlipoca.

Theriomorphism is also a recurring characteristic of the trickster deities.


The power to change shapes is related to shamans, who through their
trances could take the shape of animals to heal or cause damage to
people. This power belongs to the sphere of Golachab, the hellforge,
but in its more concrete form, it belongs to Samael, as this is also the
sphere of illusions. Tezcatlipoca can take different shapes to reach his
goals, be it either provoking fear in the hearts of men, or to cause his
brother to do unforgivable crimes.

47
The nagual, or mask, of Tezcatlipoca, is the jaguar. In Aztec world view,
the jaguar was a symbol of both earth and the night sky, the dots on its
fur resembling the stars in the night sky. It was also a destructive force,
but also a symbol of one of the elite warrior orders of the Aztecs: the
jaguar warriors. In general terms, theriomorphism represents a return
to animality, to a primal beastly state of being. By taking the shape of
an animal, the shaman makes a regression to the primal chaos in order
to establish a contact with the forces of the dark side of existence.

Tezcatlipoca is also the patron of magic and sorcery. In Mexico, the


brujo is still a figure of a certain importance in society. Even if most
people profess a Catholic faith, it's not rare that even the most devout
go seeking the help of a brujo or a curandero in times when even the
faith in the Christian god doesn't seem to be enough. Sometimes, even
the children of God need a hand from the powers of the dark side, and
this is exactly the role of the sorcerer: to provide a spiritual help that
is closer to our human reality, less elevated, less heavenly, not so far
away from us. In this way, Tezcatlipoca was also a god people sought
to ask for money and other forms of material success.

A Mouth of Chaos

The trickster is a character belonging to two worlds at the same time.


On the one hand, he has qualities that allow him to walk with relative
freedom among the gods of light and creation, but on the other, he
seems to be firmly standing on the dark side. Examples of this are the
Greek god Pan, who is half human and half goat, the Norse Loki who
walks with gods but is also a character of dubious origin, and of course,
Tezcatlipoca, who is a god who can go from benevolent to malicious on
a whim. Tezcatlipoca was the god in charge of delivering justice, but
his justice was far from impartial. Of him it is said that he gives riches
to the poor and makes the rich poor; he looks over aristocracy but is
also the protector of slaves; he is a god of good fortune and purity, but
also a god of doom and excess.

Tezcatlipoca embodies a reality which is difficult for our modern


minds to realize: that of a paradoxical existence. Paradoxes are logical
impossibilities, and in a world made of hard logic, paradoxes have no
place.

48
We choose to view the world as ordered, clean and structured, but
above all, logical and predictable, everything that nature is not. By
focusing on the bright aspects of existence, man alienates its other
half, both external and internal. Tezcatlipoca is a force of nature which
reminds us that our world view of brightness and purity is nothing but
an illusion.

Tezcatlipoca is, at the same time, illusion and reality. He is illusion,


because in the Aztec worldview, the gods are just aggregates of teotl,
a power permeating all of reality - only after the Spanish conquered
the Aztec people, were they called " gods" . He is reality, because the
nature of the concepts he embodies reminds us that nature as a whole
is both clean and dirty, bright and dark, good and evil, but, at the same
time, neither that nor the other. Tezcatlipoca embodies the energies of
Samael, that is, the power which dissolves the structures of our world
back to nothingness. Only the ones with enough power and a strong
will are able to overcome this destruction through their creative acts.

The religious man asks to his gods and other powers to favor him and
protect him from adversity; Tezcatlipoca acts on his own will, granting
benefits and taking riches and power on a whim, a reminder that, in
the end, reality is far more powerful and mysterious than any human
power. This chaotic nature made him a feared god that had to be
appeased through complex rituals and celebrations, the most famous
of which lasted for a whole year. Priests would choose a handsome
slave and declare him a free man, and then he would be dressed in
rich clothes and be given expensive jewelry to wear. He would live in
the company of beautiful ladies, and while walking on the city, people
would throw to his feet asking for his blessings. The slave had become
an embodiment of the god. When the year had passed, he was to be
taken to a secluded place in the wilderness, and be sacrificed and his
body consumed by the priests. Then the whole process would start
anew.

49
Conclusion: the Magic of Illusion

The trickster is a magical character, in the two senses that magic can
take: magic as work of the Will, and as illusionism. This is illustrated
by the first two arcana of the Tarot: the Fool and the Magician. We can
think of the trickster as a combination of these two figures, which belong
primarily to the mental plane due to their elemental correspondences:
the Fool symbolizes the element of Air, and the Magician corresponds
to the planet Mercury. These two concepts, Air and Mercury, are closely
related to the world of the mind and reason, both in their common
form and their dark expression.

The Magician of Power symbolizes the power and will of the adept,
and also the necessary knowledge to manifest and channel it into the
concrete worlds. If we pay attention to the Marsailles deck, we will
notice that the Magician is more like a street performer playing with
people and fascinating them with his hand movements. Originally,
this card was called Le Bateleur, meaning " a juggler", that is, someone
who is skilled with their hands. This tells us of an original and closer
relationship between the symbols of the Magician and the Fool, which
is somewhat lost in late Tarot decks. In the original Marsailles deck, the
Magician personified magic as an act of illusion, and it was only when
the Tarot was adopted by esoteric groups and circles that it came to
represent another, more formal, kind of magic, showing the Magician
as a character channeling the powers of the above to manifest into the
worlds below.

Many philosophical, religious and magical systems hold that this


universe is an illusion. If this is true, then the Magician is also an
illusionist. Making use of his knowledge of the laws operating on the
cosmos, the Magician manifests his will to create situations that will be
ideal for his development.

The idea of the world as illusion is present in many religions, from


the Gnostic idea that the world is a flawed creation made by an evil
Demiurge - something rooted in Platonic ideas - to the concept of
maya in Hindu mysticism, which denotes the creating power of the
gods and goddesses.

50
Illusion, be it as a power of the gods or an act directed towards fascinating
an audience, is something covering a deeper reality. Tezcatlipoca
means " smoking mirror", and this mirror, as we've seen, is a magical
object reflecting the true nature of the world and of ourselves. We
humans project our fears on those things which are unknown to us,
and so they become menacing and dangerous. By overcoming these
limiting structures, we may be able to look directly at the mirror of
Tezcatlipoca, to see ourselves as we really are: as a fleeting illusion of
life. Paul Westheim, in his study about the symbol of the skull, says
that for the Aztecs "what embitters and poisons human life is not the
existence of death, but the existence of Tezcatlipoca" . Tezcatlipoca is
not death or poverty or doom, but the knowledge that death, poverty
and doom are part of human life. Tezcatlipoca will not take the lives of
men, but is a constant reminder that it is ultimately our fate.

A magician must not work out of a fear of death, but embracing the fact
that death is part of life. And to be calm even in the face of death is one of
the key aspects of a magician. Common people carry uneventful lives,
from the cradle to the grave. The magician, like the warrior described
by don Juan Matus, is conscious that his death is always close to him,
and he or she must act accordingly, giving their acts great importance,
but at the same time, detaching from any kind of results. It is only
through the hardships of discipline that the magician will be able to
disperse the smoke and look directly at the mirror of Tezcatlipoca, not
hoping to see his reflection, but to face whatever jokes or tricks the dark
god has in store for him.

51
Invocation of the
Infernal Ones

by

Soror Basilisk
Originally, this ritual started out as a simple invocation and meditation
exercise. The path-workings, however, were received spontaneously
during the rite as imagery, as were the words spoken by the spirits,
therefore I claim no rights to them. These are simple but powerful in
their way and provide unique gateway experiences with the spirits
involved . The fifth and final unifying rite was directed by the Infernals
themselves and, at the time, came as a complete surprise to me that
their unified forces came together to create an entirely new energy.

This ritual is performed over five consecutive nights culminating on


the fifth night at which all four Infernals are invoked together. The first
night is devoted to Lucifer, the second to Satan, the third to Leviathan
and the fourth to Belial, using each spirit's appropriate elemental
pentagram and invocation at His particular quarter and facing them
whilst journeying.

This ritual stands alone in its own right. However if you are looking
to make serious adjustments to your life, performing the Invocations
to Lucifer, Satan, Leviathan and Belial, the " Ritual to Become the Devil
Incarnate" (both from The Demonic Bible by Magus Tsirk Susej) and
the Lord's Prayer reversed coupled with a meditative journey will
certainly prove effective. The "Invocation of the Infernal Ones" then
allows a more in-depth knowledge and experience with these spirits
in which to gain understanding of the, as has been for some, drastic
upheavals that can occur with the Devil Incarnate rite.

54
Rituals such as these serve a good purpose. They do indeed break the
deep emotional and psychological bonds forced upon us from the
very beginning of our lives by our family, our peers and our society
(generally in the most insidious and covert way) . So ingrained are the
falsehoods of the religions of the masses that by the time we realise,
the cancer is buried very deep indeed and who better to effect freedom
from these bonds than the very beings we are taught to fear. Yes, they
will definitely appear as opposers, even enemies, and they will throw
obstacles in your way, in no uncertain terms, to force you to take a
different path; one in which you do not simply ' go with the flow' but
rather one which leads to self responsibility and freedom to choose.

It should be remembered that the Internals, in fact deities of all manner,


are also representations of concepts. The energy and vibratory nature
of those concepts becomes manifested to us in terms sympathetic to
the practitioner' s own energy; in other words, they will appear in a
form to which we will pay attention or, at the very least, accept. Each
one speaks to us in his or her own voice to awaken that which lies
within us. We bring these beings forward in our consciousness and,
like tuning forks, their energetic vibration resonates with us. We either
harmonise with that energy or we shatter.

Ritual Openings and Closings

The ritual area should be left sparse. The two altar candles should be
black. Any other candles to provide just enough light to see should also
be black.

The incense should be a blend of herbs and gums that will infuse
the mind and loosen the spirit for a more profound experience (see
suggested blend below) . It should produce a good deal of smoke to
enable any physical manifestation as well as allowing the reading of
any significant patterns appearing in the smoke itself.

The sigils should be drawn in white chalk on the ground at the


appropriate quarter or painted either in white or the elemental colours
of each spirit on black card or on small mirrors.

55
As to the preliminary and closing steps, these are left up to the
practitioner, as many have their own ways of ritual practice. When
this ritual was originally performed, the "Banishing Rite of the Dark
Lord" (by Magister Stephen Bleach) was used to clear the self and the
area of incompatible influences and to focus the mind on opening to
the Infernals and I would recommend this, as a personal note, to be a
most effective way to begin the rite. Once your preliminary opening is
complete, proceed to the " Invocation of the Infernal Ones" .

It is suggested that for the full benefit of the experience, the path­
workings should be recorded and played back or have another read
them for you whilst you journey.

The final segment, in which all four of the Infernals are called, is an
amalgamation of the energies of the four Infernal energies and becomes
an individual entity in itself. How you choose to engage with this energy
is a part of your own personal magickal journey. Everyone's experience
will be unique as the energy will meld with each practitioner's own
energetic disposition. The path-working is given here but the final sigil,
its nature being unique to myself, has been omitted. Once you are in the
correct state of mind and space, you will be given your particular sigil
representing the Infernal's combined energy. This sigil, or gateway, is
yours alone to explore.

Closing the rite should consist of an acknowledgement and thanks to


the Infernals, repeating the " Banishing Rite of the Dark Lord" and a
simple and respectful statement such as "We thank you for attending
this rite and bid you Hail and Farewell." or whatever is your usual
practice.

Suggested Incense Blend

Grind together 1 part Marjoram, 1 part Eyebright, 1 part Flax seed, 1


part Fennel seed and place in a bowl.

Grind 4 parts Mugwort then combine well with the other herbs.

Add 4 drops Spikenard oil, 4 drops Jasmine oil and 2 drops Lavender
oil to the herb mix and blend in thoroughly. Burn liberally on charcoal
blocks.

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The Invocation of Lucifer

Invoking Banishing

Standing at the Quarter of Air, project your energy to inscribe in front


of you the invoking pentagram of Lucifer and inscribe His sigil in the
centre of the pentagram. Then say the Invocation to Lucifer thus:

Lucifer, Lord of the Air, liberator of the mind, I I we summon thee

Lucifer, Infernal Monarch, exponent of truth, I I we summon thee

Lucifer, the Morning Star, guide to enlightenment, II we summon thee

Lucifer, Angel of Light, provider of Wisdom, I I we summon thee

Sit in a comfortable position, close your eyes, relax and let your
breathing slow as you begin to feel the presence of Lucifer.

Lucifer Path-working:

Waiting. A yellow glow fills the room. Silver spots & sparks show the
life-force in this essence of the great angel of light, Lucifer. You are
about to embark on a journey into his soul, to partake of his wisdom &
energy so that you may benefit & grow.

You feel a soft breeze against your face, the summer sun warms your
blood & your body is light & calm. The sweet smell of incense lifts you
up, arms spread, into the blue sky toward the heavens. Below, you see
the green hills, valleys, forests, & lakes that shine like mirrors. All is
calm as you find yourself standing on the top of a mountain, the
very peak.

57
Around you swirl the winds, eddying about you, blowing your hair. From
below your sight rises a great beast, shifting & changing form like the very
air itself. But with this you see giant pure white wings that slowly move
in & out, forward & back. As the wind gusts & whips, the form becomes a
bright light, sparks bursting all through & around the form. It is Lucifer.

He approaches & his energy is almost too much to bear. His wings
embrace you. You hear a heartbeat, slow & definite, & as you
listen, your head against his breast, you hear his words to you.

Meditation . . .

Conclusion:

Your time with Lucifer is now ended. Arms outstretched, you step
off the mountain top & descend back to earth, to the room, to your
body. Remembering your experience, awaken yourself now to physical
reality.

The Invocation of Satan

Invoking Banishing

Standing at the Quarter of Fire, project your energy to inscribe in front


of you the invoking pentagram of Satan and inscribe His sigil in the
centre of the pentagram. Then say the Invocation to Satan thus:

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Satan Invocation:

Satan, Lord of Fire, accuser of falsehoods, I I we summon thee

Satan, Infernal Majesty, adversary of the weak spirited, I I we


summon thee

Satan, Warrior of a new beginning, I I we summon thee

Satan, Bearer of the Searing Trident of the Inferno, I I we summon


thee

May the flames of hell burn fierce . . . & purify!

Sit in a comfortable position, close your eyes, relax and let your
breathing slow as you begin to feel the presence of Satan.

Satan Path-working:

You hear your footsteps echo in a dark, what seems a large temple. The
glow of a fire somewhere illuminates only the ancient mage you see
before you . He is kneeling in a meditative state, his form touched by a
golden glow. You walk up behind him & find you are able to step into
his body to see with his vision.

Your arms are resting on your knees, hands out, next to each other. In
them dances the bright orange & yellow flame of Satan. You slowly
hold out your arms, the flame becomes 2, reflected in a large black
polished stone cube. As you watch the reflection in the cube, you
observe fleeting forms & shapes & you find yourself being drawn into
the cube. Satan awaits to take you on your journey.

Meditation . . .
Conclusion:

You now find yourself back sitting in front of the cube, a tiny streak of
pale light reflecting from somewhere. The fire is now gone from your
hands & your awareness of your reality pulls you back to the temple &
your friends.

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The Invocation of Leviathan

Invoking Banishing

Standing at the Quarter of Water, project your energy to inscribe in


front of you the invoking pentagram of Leviathan and inscribe His sigil
in the centre of the pentagram. Then say the Invocation to Leviathan
thus:
Leviathan Invocation:

Leviathan, Lord of the oceans & the deep seas, I I we summon thee

Leviathan, protector of the coasts & surrounder of continents, I I we


summon thee

Leviathan, King of the creatures of the sea, I I we summon thee

We ask that we may experience you, not the propaganda of centuries


past but in the truth of clear reality.

Sit in a comfortable position, close your eyes, relax and let your
breathing slow as you begin to feel the presence of Leviathan.

Leviathan Path-working:

You are standing on a beach, clear & clean & free of other souls.
Beautiful. The sun is setting; a deep orange orb touching the edge of
day & night. It's brilliance shimmers against the blue indigo sky, the
sea is calm & whispers:

"Welcome"

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You wade in, walking on a sand bar that takes you further & further
out. You feel a slight ripple under your feet when, suddenly, you are
tipped backwards into the water. As you recover, you see before you,
rising higher & higher, the arched neck & head of a giant serpent. His
sight is on you & he dives down, mouth agape, onto you . You are in the
winding tunnel that is Leviathan. Your journey to discover the essence
of Leviathan has started.

Meditation . . .

Conclusion:

You are becoming aware now, relaxed & pleased at the new knowledge
you have gained.

The Invocation of Belial

Invoking Banishing

Standing at the Quarter of Earth, project your energy to inscribe in


front of you the invoking pentagram of Belial and inscribe His sigil in
the centre of the pentagram. Then say the Invocation to Belial thus:

Belial Invocation:

Belial, Lord of Earth, I I we summon thee

Belial, creator of form from the dust, I I we summon thee

Belial, Mighty King with chariot of fire, I I we summon thee

Enter our hearts and give us your strength and knowledge.

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Sit in a comfortable position, close your eyes, relax and let your
breathing slow as you begin to feel the presence of Belial.

Belial Path-working:

Before you is a desert; a vast expanse of barren earth. You see


mountains, far distant, beckoning you to run to them. Faster and faster
until you can no longer feel your body. Closer and closer to the base of
the mountains. You now see the openings of caves, thousands of them,
pitting the face of these jagged and glorious rocks. These are the eyes
that look in truth upon the world. These are the mouths that blow the
winds of enlightenment upon the minds of those who wish to hear.
Enter and unfold your mind and heart.

" Wander my black tunnels, feel your way, let yourself be guided by
our bond, for we are linked by the truth of a deeper knowledge. Come
deeper now, to the innermost chamber. There you will find me."

You see before you a beautiful angelic being, seated in a chariot of fire.
This is Belial, mighty King. His speech is of silken touch.

"I am Belial. My kingdom is the Earth. I am he, without master, for I


am my own. Feel the heat of my chariot and let it enliven and empower
you. Hear my words and let them inspire you."

Meditation . . .
Conclusion:

It is time to leave the Realm of Belial. You walk back to the entrance
of the cave and see before you the desert vista from which you came.
As you walk ahead, you become aware of the physical and now return
from your journey.

The Invocation of the Infernal Ones

At each of the quarters in turn, project your energy to inscribe each


spirit' s invoking pentagram and sigil. Then stand, facing east, and say:

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Lucifer, Lord of Air, Liberator of the Mind we summon thee

Belial, Lord of Earth, You who are without master we summon thee

Leviathan, Lord of Water, King of the creatures of the Sea we summon


thee

Satan, Lord of Fire, Majesty of the Fire of Purification we summon


thee

Sit in a comfortable position facing East, close your eyes, relax and let
your breathing slow as you begin to feel the presence of the Infernal
Ones standing around you.

Infernal Ones Path-working:

You find yourself in vast fields of bright green grass; in the distance
you see tall trees. Around you stand the Infernal Ones in robes of their
elemental colours: Lucifer in yellow, Belial in black, Leviathan in blue
and Satan in red .

They are tall human-like in form but their faces are veiled by hoods.
The energy is heavy but you feel a lightness of mind & spirit.

Each One gently throws a pure white Arum lily toward you, each one
landing with its bloom pointing to you. This pattern is a symbol as is
the one given as a gate. Your meeting with the Infernal Ones has begun.

0
l

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Meditation . . .
Conclusion:

They say to you:

All of us together as one energy; of the Universe, the Earth, the Sky, the
Lands, Creatures & Seas is thus:

(You will be shown your personal sigil that is your connection to this
energy.)

64
The Lord of the
Good Tree

by

Hutnberto Maggi
Lucifer amic uG mtus' dilecfu5
How art thou fallen from heaven,
0 Lucifer, son of the morning!
How art thou cu t down to the ground,
which didst weaken the nations !

Isaiah 14:12 (KJV)

It is believed, after biblical reference, that the first trick was played
by the Serpent, in the Garden of Eden. The Serpent would have taken
advantage of the female frailties of Eve and convinced her to eat the
forbidden fruit.

A closer look at the evidence, however, raises doubts. God " s instructions
on the matter were apparently very clear: to eat the fruit from the Tree
of the Knowledge of Good and Evil would bring certain death. In fact,
at least as we read in the King James Version of the text, it seems that
God is giving sound advice more than issuing a prohibition decree:

And the LORD God commanded the man, saying, Of every tree of the garden
thou mayest freely eat; bu t of the tree of the knowledge of good and evil, thou
shalt not eat of it: for in the day tha t thou eatest thereof thou shalt surely die.
1

As the story goes, Adam and Eve ate, and lived. Even more intriguingly,
the fruit raised their consciences to a god-like level:

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Now the serpen t was more subtil than any beast of the field which the LORD
God had made. And he said unto the woman, Yea, hath God said, Ye shall
not eat of every tree of the garden ? And the woman said unto the serpen t, We
may eat of the fruit of the trees of the garden; bu t of the fruit of the tree which
is in the midst of the garden, God hath said, Ye shall not eat of it, neither
shall ye touch it, lest ye die. And the serpen t said unto the woman, Ye shall
no t surely die; fo r God do th kno w that in the day ye eat thereof, then
yo ur eyes shall be o pened, and ye shall be as gods, kno wing go od and
evil. And when the woman saw that the tree was good for food, and that it
was pleasan t to the eyes, and a tree to be desired to make one wise, she took of
the fruit thereof, and did eat, and gave also unto her husband with her; and
he did eat. And the eyes of them bo th were o pened, and they knew that
they were naked; and they sewed fig leaves together, and made themselves
aprons. 2

That God lied and the Serpent spoke truth is so evident that it did not
take long until heretics decided the Serpent was the true savior. In fact,
the preoccupation betrayed by God after the event had nothing to do
with Adam and Eve dying but, on the contrary, he was afraid of them
living:

And the LORD God said, Behold, the man is beco me as o ne of us, to know
good and evil: and now, lest he pu t forth his hand, and take also of the tree of
life, and eat, and live forever. Therefore the LORD God sen t him forth from
the garden of Eden, to till the ground from whence he was taken. So he drove
ou t the man; and he placed at the east of the garden of Eden Cherubims, and
a flaming sword which turned every way, to keep the way of the tree of life.3

Of course, this is just a tale. Trying to make complete literal sense of


it provided our literature with countless theological juggling, as our
dead divines never did anything more than try to justify the impossible
and contradictory premises of Christianity.

However, the doubt about who really tricked our forefathers remained,
more or less suppressed throughout the ages, being part of the larger
theological problem about the existence of evil in a radical monotheistic
view of the world.

73
Medicine and Magic

The trickster role of the Serpent in the Genesis is inherited from previous
legendary material, as most of the Old Testament also is. In this case,
the whole nexus serpent-plant-immortality-deceit comes from the the
Epic of Gilgamesh, where the " secret of the gods", the plant which can
confer eternal youth, is stolen from the hero by a cunning snake:

Gilgamesh saw a well whose water was cool


He descended into it to bathe in the water
A serpen t smelled the fragrance of the plan t
It darted up from the well and seized the plan t:
Sloughing its skin in rejuvenation as it returned.
Then Gilgamesh sat down and wept.4

Deprived of the divine secret, Gilgamesh could only weep and


suffer the common fate of every mortal man. The rationale for the
association of the serpent with cunning deceit and death is one very
simple to understand: serpents are elusive creatures which have being
ambushing and killing other animals long before we appeared in the
surface of the earth. Still today, statistics indicate an estimative of 5
million incidents with human victims per year, with the death rate
reaching more than 100,000 s . The deadly and mysterious power of the
serpent"s venom would appear to the primitive men as magical, and
often bitten people do not even see what struck them. Serpents that
made their lairs underground would obviously be associated with the
chthonic world.

All that said, the association of serpents with death and magic being
of easy understanding, their positive connection to medicine appears
puzzling, at first. But, the connection becomes clear when we have the
concepts of shamanic call and shamanic initiation in mind.

The primitive shaman was the first specialized individual in human


societies, and his office mixed the lore of the hidden virtues of minerals,
vegetables and animals with the knowledge of the spiritual world. No
wonder this is the same knowledge to be found later in the grimoires.

74
The continuity of this trade had its ups and downs throughout our
history, with the urbanization bringing very restrictive formalizations
for these practices. In Sumer and Egypt the practice was inherited and
developed in the temples; other cultures like the Greek and the Jewish
began to view it with suspicion and legislated against it.

The initiation of the shaman into the spirit world was never a simple,
easy or pleasant experience. Often the chosen person would have
to be tricked into it. The shamanic call, the request from the spirits,
traditionally took the form of a near death experience caused by a
disease or by an accident, or was the result of some kind of madness
which took hold of the chosen one. To be bitten by a serpent and survive
would not just make the individual to be seen as someone chosen or
gifted, but would imply in a severe ordeal where the person would be
in between the worlds of the living and the dead for a very long time.
In the end, the new shaman would found himself in the position where
there was no choice but to accept his imposed vocation.

The other source of the association between serpents, magic and


medicine comes from the ecstatic experiences, which may happen
spontaneously to a few but that can also be induced. Techniques like
fasting, seclusion, recitation, sleep deprivation etc. can cause it, or it can
be achieved by the use of entheogens. All the vast ethnographic data
gathered by anthropologists since the XIX century indicates uniformly
that during these experiences it is recurrent the vision of animal or
hybrid spirits, among which serpents seem to stand out.

These magical encounters very often are motivated by the need for
some kind of cure, and these serpent spirits are usually considered as
being proficient at it.

All that said, it does not come as a surprise to encounter gods that
represent in themselves the entire nexus of ideas we just presented.
Such a god, for instance, is Ningizzida , the Lord of the Good Tree. He
was considered to be a god of medicine and magic, a " deity of healing
with extensive magic powers." 7

75
The libation vase of Gudea, with the dragon Mushussu, dedicated to
Ningishzida. The caduceus is in terpreted as depicting the god Ningishzida
himself, and it is much older than the caduceus of the Greek god Hermes.s

A chthonian deity par excellence, often entitled as a " Lord of the


Underworld" or as the "Throne-Bearer of the Nether World", he
accumulated the role of exorcist and seems to have evolved from
being a lesser deity to the status of " a mystic underworld divinity,
who protected the living by his magic spells," and "could ward off
death and heal disease for the benefit of those who worshipped him
devoutly."g

The symbol of the underworld deity Ningizzida is a venomous horned


snake, which is depicted rising from his shoulders. Ningizzida is named in
incan tations as a guardian of underworld demons. 1 0

Ningizzida is notable for combining ophidian characteristics with the


ownership or guardianship of the Tree of Truth. In fact, his very name
combines the prefix Nin, indicative of lordship, with gis-zi-da, literally
"Tree of Truth" .

76
Finding a Serpentine God associated with the Tree of Truth would
be enough to raise an eyebrow to the possibility of a very inadequate
borrowing being made in the Old Testament; but the possibility
become almost a certainty when we discover that Ningizzida had also
the function of guarding the Eastern Gate of Heaven together with
Dumuzi, the god who was the custodian of a second magical tree,
namely the Tree of Life. 1 1

The correlation between the tale of the Genesis and the more ancient
story is crystal clear: in Genesis we have the guardianship by the
Cherubim placed at the east of the garden of Eden, to prevent Adam
of eating of the Tree of Life (and completing his elevation to godhood
after eating from the Tree of Knowledge); here we have a serpent god
protecting the Eastern Gate of Heaven and the Tree of Truth together
with another god in charge of the Tree of Life.

The confuse tale of Genesis now makes much more sense; we can
theorize an intermediary mythos where Ningizzida favored a couple
with the fruits of his tree, but Dumuzi, maybe under the orders of a
higher deity, afraid of the consequences of Ningizzida generosity,
refused them the fruit of the other tree. Such divine gifts are recorded in
the religious inscriptions of the Mesopotamians, as also are the common
discordances and conflicts between the gods. In another tale which was
later rewritten in the Bible, the hero and survivor of the flood (sent by
some gods, without the approval of others) Utnapishtim is rewarded
by his loyalty receiving the gift of the eternal life together with his wife.
In fact, it is Utnapishtim who tell Gilgamesh about the the " secret of the
gods." Having eternal life and knowledge, Utnapishtim and his wife
represent the complete success that Adam and Eve never achieved.

The Serpent and the Star

Ningizzida and Dumuzi both had important stellar connections,


or representations. Dumuzi (or Tammuz) was identified with
the constellation of Orion and Ningizzida with Hydra, the two
constellations which respectively stand at the beginning and end of the
Milky Way, indicative of their positions at the entrance of the Eastern
Gate of Heaven. The Tree of Life itself was thought of as a star, standing
in the highest heaven. 13

77
It is well known how an infelicitous sequence of translations, and some
interpretations made in bad faith, led to the equalization between the
serpent of the Genesis and the composite and contradictory figure of
the Christian Devil. However, it was due to an accident in this murky
process that Star and Serpent came together again in the same figure:

The notion that the devil or Satan was a fallen angel, who could also be called
Lucifer, was derived from the passage abou t the fall of the Shining One, son
of the dawn (helel ben sahar), Lucifer in the Vulgate, found in Isa. 1 4. 1 2-
15. This understanding appears to be already presupposed in Lk. 1 0. 1 8, and
is found later in Church Fathers such as Origen, Eusebius, Tertullian and
Gregory the Great.

The in terpretation of the verses in this way was, in effect, a


remythologization of the passage, for the au thor of Isa. 14. 12-15 had used an
ancient myth simply as an illus tration of the hubris of a historical ruler, 'the
king of Babylon ' (cf !sa. 14.4) rather than literally, and the historical con text
in Isaiah was ignored by those who remythologized the verses. 1 4

The "Star of Lucifer" has being consistently identified with the light of
the planet Venus. Venus is never more than 48 degrees away from the
Sun when viewed from Earth, and it was connected in the Canaanite
myths with a god named Athtar. Athtar has a curious history of being
chosen to take the throne of Baal in the heights, but he found out he
was not powerful enough and came down, and " ruled on earth, god
of it all." The astronomical origins of this mythologem come from
the apparent movement of Venus, who is seem as if following the
sun before sunset and, later, as if preceding it at sunrise. It was then
interpreted as if Venus tries to surpass the Sun and reach the zenith
before it - but ever fails as the Sun rises and blots it.

However, it was not the misreading of Isaias and the Vulgate


translator"s choice of the word " Lucifer" that gave rise to the myth of
the Fallen Angel who tried to take the throne of God and became " god
of this world" , as the apostle Paul testified. The legend was already
in development when Christianity rose, and was borrowed by its first
followers who took the task of reinterpreting the Old Testament to
"prove it" .

78
Yes, it was a trick or, even better, a succession of tricks which created
the very useful marketing figure of the Adversary, which began with
heterodox views inside Judaism to later evolve into the nightmare of
the Christians.

The diverse body of in tertes tamen tal writings reflects the myriad political,
social, cultural, and religious changes taking place among Jews around the
turn of the common era. In this literature God's adversary, who is known by
a host of names, takes on more definition.

The Satan figure in these texts acts independen tly, often commanding a
loyal legion of demonic cohorts. Satan also becomes a concept, a way of
defining one's enemies, whether earthy or spiritual. This is the essence of
Satan 's adversarial role. Satan represen ts opposing factions within Judaism,
the foreign rulers, and the enemy within. These various rep resen tations
- ranging from local demonic figures, to cosmic troublemakers, to earthy
adversaries - eventually assimilate to become the Satan of the New Testamen t
and beyond. 1 8

Even though Satan 's character is more clearly defined in the New Testamen t
than it had been in the Hebrew Bible (as we shall soon see, Satan is now the
archnemesis of Jesus), his essen tial function in the Bible remains unchanged:
He is still the troublemaker, the s tumbling block, the Adversary. 1 9

The God of Magic and Mystery

Although further developments in the Christian view of the Devil


would bring his description more close to the ones from natural deities
like Pan (horned and goat-footed), some of his oldest descriptions in
the Christian literature shows him as a magnificent ruler, in a very
similar fashion to the way Pagan religions used to describe the divine
cohorts of their gods. That was not fortuitous, but another trick of the
Christian campaign to slander other religions, by equating all gods
with their redefined demons. Although the theological elaborations to
endure until today come from the writings of Augustine of Hippo (354-
430), the concept was already well developed in 386 when the future
bishop converted, being wonderfully described in the Confession of
Saint Cyprian.

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His aspect was like a flower of gold, adorned with precious gems. He has in
the head a crown made of precious stones, welded together, and his splendor
dazzled the en tire place, and his garmen t was in harmony with the rest.
When he turned he made the en tire place to tremble.
Around his throne there was a large cohort of diverse orders, all of them
submissive in their acts to his command, slaves of his power. 20

The Confession is an elaborated literary trick created by an unknown


author in his attack against Pagan religions and magic. Written around
350-370, it is a narrative in the first person where Cyprian describes
his lengthy process of discipleship and initiation into the mysteries of
Greece, Egypt and Asia Minor which culminates in his acceptance in
the Devil "s cohort.

Believe in my words, when I say tha t I saw the Devil himself, after calling
him with sacrifices, and I embraced and conversed with him, and I was
considered worthy of dignity amongs t the ones who held the highest positions
in his cohort. He said that I was a new Jambres, well apt to celebra te his rites,
and considered worthy of his company.

The encounter of Cyprian with the Devil follows the common ideas of
the time about the relationship the magician or theurgist could develop
with a deity or with a magical assistant (named parhedros in the Greek
Magical Papyri) . That relationship granted the initiate knowledge and
power in this life and the promise of spiritual elevation after death.

He promised to make me a prince, after my death, and that I would have


power and his support whilst living. To that end he endowed me with a
great au thority and gave me the command over an infernal phalanx. "Be
courageous, " he told me when I left, "great Cyprian ! " He stood up and
accompanied me for a moment, causing the admiration of everyone there.
After that every dignitary of his cohort submitted to my service, knowing
well the great favor I enjoyed with him.

Of course, all these ideas would be distorted under the Christian view
of things giving rise to the idea of the " Pact with the Devil" . However,
the concept that the Devil has power to protect and enlist the souls
of his followers, like many older pagan gods did, even elevating
then after death, would survive in the heterodox views of sorcerers
and magicians, as we can find in the later popular spells from Spain,
Portugal and Brazil.
80
In these spells and conjurations, specials souls like the witch-queen
Maria de Padilla are addressed and honored as being the leader of
phalanxes of spirits where the dead and the demons work side by side.
21

But, as I already mentioned, the Confession is a trick. It resorts to the


very successful tactic of accusing the adversary of being the trickster, to
discredit in advance anything that could be said on its behalf.

(. . . ) the Confession is clearly directed at pagan audience as is apparen t from


its incipit which addresses "all you who take offence at the mys teries of
Christ. " The lengthy history of Cyprian 's occult training in various pagan
mystery-religions, told in what seems to be deliberately obscure terms, is
meant to firmly establish Cyprian as a pagan holy man par excellence. Bu t
for all his knowledge, power, and experience, Cyprian is unable to overcome
one Chris tian virgin and in the end converts to Christianity, with the
inevitable conclusion that the devil is at work behind all pagan religions. 22

The Cavern and the Church

The introduction of the expression Left Hand Path in Western esotericism


is generally attributed to Blavatsky. She used it as a pejorative
indication to the practices that were before labeled as " Black Magic,"
and attributed the division of the paths to a crisis that occurred in the
distant Atlantis:

It was, as we shall see, at this period - during the highes t point of civilization
and knowledge, as also of human in tellectuality, of the fourth, A tlan tean
Race - that, owing to the final crisis of physiologico-spiritual adjus tment of
the races, humanity branched off in to its two diametrically opposite paths:
the RIGHT and the LEFT-hand paths of knowledge or of Vidya. "Thus were
the genns of the White and the Black Magic sown in tho se days. The
seeds lay latent fo r some time, to spro ut o nly during the early period
of the Fifth (o ur Race). 24

Blavatsky was judged by history as being a trickster, resorting to


fraudulent practices to give authority to the great amount of plagiarism
to be found on her extensive works. But, she was a trickster with a
mission, and her mission was clearly a confrontation with Christianity
and the established morals of her time.

81
She was bold enough to fight both the Christian missionaries and the
British establishment in the Eastern colonies, using her Theosophical
Society as a political party allied to important Hindu movements. As the
scholar Hanegraaff very well put it, "H. P. Blavatsky's modern theosophy
is an example of Comparative Religion on occultis t premises, developed with
the express in ten tion of undermining established Christianity. "

Ironically, Blavatsky position and endeavors would bring her much


closer to the current definitions of the Left Hand Path, if we consider
her struggle against the established and accept norms. Contemporary
views of what the Left Hand Path is generally agree with its antinomian
characteristics and the luciferian goals of achieving power and freedom.
Blavatsky views of Lucifer, for instance, are remarkably close to many
utterances we find in texts self-labeled as belonging to the Left Hand
Path:

A day may come when the eyes of men will be opened; and then they may
comprehend better than they do now, that verse in the Gospel of John that
says "And the light shineth in darkness; and the darkness comprehendeth it
not.

" They will see then that the word "darkness " does not apply to
man 's spiritual eyesight, bu t indeed to "Darkness, " the absolu te, that
comprehendeth not (cannot cognize) transien t light, however transcenden t to
human eyes. Demo n est Deus inversus . The devil is now called Darkness
by the Church, whereas, in the Bible he is called the "Son of God " (see Job),
the bright star of the early morning, Lucifer (see Isaiah). There is a whole
philosophy of dogmatic craft in the reason why the first Archangel, who
sprang from the depths of Chaos, was called Lux (Lucifer), the "Luminous
Son of the Morning ". He was transformed by the Church in to Lucifer or
Satan, because he is higher and older than Jehovah, and had to be sacrificed to
the new dogma. 2 6

We should not condemn so harshly Blavatsky "s shortcomings as the


entire magical tradition seems to have made recourse to tricks: from
the pseudepigraphic attributions of the grimoires to the names of
Solomon, Cyprian and Faust (to cite just a few) to the shameful affair
involving the Golden Dawn"s Secret Chiefs, magicians resorted to
tricks to counteract the tricks created by the Church"s divines.

82
Caught in the middle of this ideological war, we must decide when the
trickster "s intention is to guide us out of the cave, or to chain us inside
the church.

The Doors of the Reallll of Shadows

The elusive nature of the magical phenomena gave rise in our times
to many different explanations, going from exclusively subjective
views, often supported by psychological schools like the Jungian, to
very objective assertions like we find in the later writings of Aleister
Crowley (who, incidentally, used " Left Hand Path" in a derogatory
way 27) . But, both the subjective as the objective views of Magic
allows to the reception of initiatory knowledge through dreams and
inspirations, even if the receiver of this intuitive knowledge is not
aware of the depths from where they arise.

This magical interpretation, for instance, has being applied to the


Necronomicon, the supreme tome of dark magic created by Lovecraft
and currently very well accepted between LHP magicians as a source
of inspiration in magical works.

Lovecraft"s confession that the name of the book came to him in a


dream for sure strengthened these interpretations, where the horror
writer becomes the unconscious prophet of some dark and hidden
lore. That means that he could have being tricked into passing some
valuable magical information under the guise of fantastic tales.

Another creator later followed in his steps, fuelled by the growing


mythos around Abdul Alhazred and his work, and created the fiction
of the supreme luciferian bible: the Delomelanicon, or Invocation of
Darkness, created by Arturo Perez-Revert as a central element in his
book The Club Dumas.

The parallels between both works are very evident. The Necronomicon
would be the Latin version of Alhazred "s AI Azif, a title that makes
references to "that nocturnal sound (made by insects) supposed to be the
howling of demons, " as Lovecraft explained. It is a description close
to some dubious interpretations where the Greek word " goetia" 1s
associated with howling sounds.

83
The Delomelanicon, on its turn, is presented as being a work written by
Lucifer himself, from which a Renaissance printer and occultist named
Aristide Torchia drew the contents of his De Umbrarum Regni Novem
Portis, published in 1666 in Venice. Both characters had a sad end :
Alhazred is said to have been devoured alive by an invisible entity,
and Torchia was burnt at the stake.

As it happened with its predecessor, the myth of the The Nine Doors
to the Kingdom of Shadows did not finish with its original depiction. In
The Club Dumas for instance, the final engraving (the " Ninth Door" ) is
never found, but when the story was transposed to the movie The Ninth
Gate, the protagonist finds it at the end . In the book, the guardian she­
demon that protects the protagonist and the book remains as his lover
when the story finishes; in the movie, she guides him towards the final
epiphany of light when he crosses the final gate.

As the myth of the Delomelanicon final crystalized, it is revealed in the


end that the the dark pilgrimage through which the protagonist was
tricked into undertaking, passing unwillingly by the nine ordeals where
he was tested and taught, never had the aim of bringing Lucifer into
manifestation on our world but, on the contraire, its objective was to
allow his chosen one to leave our world. Our world, and not Lucifer"s,
is the realm of shadows that must be left behind - even if we have to
be tricked into doing it. The sequence of ordeals provided by the nine
engravings represents the sinister path to be trodden by the elect who
answer the call, even if they do not know where they are heading to,
confused by the shadows of the cave until the last door opens to the
light.

84
1 Genesis 2 : 1 6-1 7, KJV

Previous page: Lucifer amicus meus dilectus et servus, from the Praxis Magica Faustina. Published in

Das Kloster V.

2 Genesis 3 : 1 - 7, KJV

3 Genesis 22 :24, KJV

4 He Who Sazv Everything: Verse Translation of the Epic of Gilgamesh, by Robert Temple.

5 Source: World Health Organization.

6 God, Demons and Symbols of Ancien t Mesopotam ia, edit. By Black and Green.

7 The God Ningizzida, Van Buren. Published by the British Institute for the Study of Iraq.

8 Source: Ningishzida / Wikipedia.

9 The God Ningizzida, Van Buren. Published by the British Institute for the Study of Iraq.

10 Dictionary of Deities and Demons in the B ible, ed ited by Toorn, Seeking and Horst.

11 The God Ningizzida, Van Buren . Published by the British Institute for the Study of Iraq.

12 The God Ningizzida, Van Buren . Published by the British Institute for the Study of Iraq.

13 The God Ningizzida, Van Buren. Published by the British Institute for the Study of Iraq.

14 Yahweh and the Gods and Goddesses of Canaan (Jou rnal for the S tudy of the Old Testamen t), John

Day .

15 Yahweh and the Gods and Goddesses of Canaan (Jou rnal for the S tu dy of the Old Tes tamen t), John

Day .

16 Thus, repeating the myth of Athtar.

17 2 Corinthians 4:4 (KJV) .

18 The Birth of Satan - Tracing the Devil "s Biblical Roots, Wray and Mobley

19 The Birth of Sa tan - Tracing the Devil "s Biblical Roo ts, Wray and Mobley

20 I am using here excerpts from the full text to be published in my forthcoming edition on the

Cyprian tradition by Nephilim Press.

21 I dealt with this theme more extensively in the paper The Gnosis of the Devil, published by

Edgar Kerval in the anthology NOXAZ.

22 The Confession of Cyprian of An tioch: In troduction, Text, and Transla tion, Ryan Bailey .

23 The His tory of B ritish Magick after Crowley, Dave Evans,

24 The Secret Doctrine: The syn thesis of Scien ce, Religion and Philosophy, by H. P. Blavatsky.

25 New Age Religion and Wes tern Cu lture: Esotericism in the mirror of secu lar though t, Wouter J.

Hanegraaff.

26 The Secret Doctrine: The syn thesis of Science, Religion and Philosophy, by H. P. Blavatsky.

27 Magick Withou t Tears, Aleister Crowley: (Chapter XII: The Left-Hand Path -"The Black

Brothers" ) .

85
When the Devil
Becomes a Saint

by

Daetnon Barzai
In Argentina, there is a secret cult known as "El Legado de Terere " (The
Legacy of Terere), this one has been kept in secret during years, and
only a few people have access to it. This a powerful form of black
witchcraft, which works with a trinity that could be seen as unholy:
Saint Devil, Saint Death and Lule Koincho . Although the cult of Saint
Death is extremely popular and it could be viewed as a pagan cult
with a mix of native and Catholic beliefs, the cult of Saint Devil has
been forgotten, because didn't have popularity among people, but
the most complicated problem is the fact that is the danger of being
extinguished if nobody continues with the oral transmission of it. As
many of these forms of witchcraft, the knowledge is a legacy in oral
form, from teacher to learner and it's extremely complex join in it. The
origin of it is unclear, there are some legends and suppositions, but we
don't have a certain date or historical record that could tell us when
began. What we do know is the natives worshiped with two forces, one
was the Death and the other The Devil. When the conquering arrived
in their lands and imposed the new beliefs, the image of the Devil
went out from the pantheon, but many witches/ warlocks continued
working with Him in a secret way. With the slavery abolition, the cult
still alive among an elite and nowadays we have a few who has access
to the legacy.

It's interesting to know The Legacy doesn't have as target that the witch
follows an initiatory path, or achieve a high level of consciousness or
become the soul is something else, that's because this is a folk system of
magic which main objective is the power in itself, trying to change the
reality through different spells and curses. It's possible, compare this
form of witchcraft with other similar systems, such as the "Hoodoo" or
with the Grimoires of St. Cyprian.

88
Basically, it's a form of " Low Magic" . It's important to bear in mind
the real facts, from all of these came and which kind of people worked
with the legacy. At first, we can talk about people who didn't have
access to writing, at least not how know it today, also it didn' t exist the
technology or the globalization. So, there wasn't a direct influence of
ceremonial magic and the beliefs used to be more superstitious, more
folk and more link with everyday elements. Although the rituals in the
Legacy could be seen at first sight easy, we can't deny the enormous
power which is hidden in the entities that we work with. These are
primal beings which have been linked to other popular beliefs and are
present in a lot of different cultures around the world, that's why is
easy to see the sharing influence between the Legacy and other folk
forms of magic.
Saint Death

Although Saint Death has become in a popular "Saint", especially in the


North of Argentina and near places, this cult only took certain aspects
of "El San ti to " as he is known among his followers. There is another face
of this cult, a form of black witchcraft in where Saint Death is a figure
which can do everything, powerful and fatal for those who don't have
the proper training in his cult. A warlock from the Legacy, work with
Saint Death but in a different way, first it's something absolutely secret,
outside of the view of any profane and reaffirming the link between
Saint Death with Necromancy. Thus, many times we perform different
ceremonies at the cemetery, there are animal sacrifices and other kind
of practices which could be viewed as taboo, also for many followers
of the Left Hand Path. Inside the Legacy, there is a pact with Him,
from which the future warlock/ witch need to resist some tests before
being accepted for Saint Death. The fact is quite simple, you may want
to be part of the Legacy, but the final choice is from the entities, they
chose us and allow us to be part. To achieve this, the future warlock
should have some omens, which many of them appear in the dreams. If
the future warlock is honorable to be parted, Saint Death will manifest
giving his signs and omens that only are known to those who belong
to this Legacy.

89
In this form of witchcraft, the figure of Saint Death is more powerful
and has a lot of more power than in the public cult. On the other hand,
Saint Death is more sinister and less merciful, also more connected
with the supreme figure of the Reaper, in where he isn't just a concept,
instead it's an entity, a spirit or a supernatural force who visit each
human at the end of the life. The connection with Saint Death not only
teach to the warlock the link with the thanatic energies, also how to get
over the fear of it and how to the consciousness goes beyond death.

Both the Legacy and the Cult of Saint Death have a lot of elements
in common, the use of prayers, food offerings and drinks, but one of
the biggest differences between both cults is in the Public Cult, people
pray him, but in the Legacy he's a spiritual mentor, of course there a
devotional aspect but it's not stronger. Another big difference is in the
Legacy we use blood sacrifices, most often animal blood sacrifices, but
it doesn't happen the same in the Public Cult. Both forms of working
with him are absolutely powerful, because Saint Death could manifest
himself in a different way and people have a different view and forms
of work with him, Saint Death is the same entity. A spirit with endless
powers able to do anything impossible to possible. At first sight this
could be sound a little fantastic, but anyone who has worked with him,
really know that for him nothing is impossible, it doesn't matter if it's
good or bad .
Saint Devil

Although Saint Death has a big popularity among people, not happened
the same with Saint Devil. Its cult keeps secrets, only transmitted orally
from teacher to pupil. The most important thing is the fact that Saint
Devil before has this name, among the natives has the name Afianga,
which is an evil spirit or the Devil itself for the Christians. This spirit,
wasn't seeing only as the incarnation of all the evil in the world, but a
guardian spirit of nature who punishes those who abuse the earth.

The name Saint Devil is a mix of Christian and pagan beliefs, the fact
that natives use this name instead of Afianga, is a mockery, bless the
Devil is an enormous blasphemy of those who follow the Christian
doctrines.

90
Inside the Legacy, Saint Devil is called by both names: Saint Devil
and Afianga, that's because the antinomian power which involve this
name. Of course, the name Saint Devil could be seen as pejorative, but
in the Legacy doesn' t. Saint Devil shares many elements with other
cults which may be considered as dark, for example: The Qumbanda,
to mention some, both cults use the animal sacrifices, drinks, cigarettes,
desserts, etc. for offerings. Nobody knows which cult influence each,
but there are a lot of coincidences between them.

According to the Legacy, Saint Devil rules in the Hell which is located
in the middle of the earth, a legend which is present in different cultures
around the world. When he manifest himself in the earth, he does in
especial dates, such as Midsummer Night or All Saint Eve, but when
he has more power is on Carnival. When he appears these nights, Saint
Devil shows himself with human form, and offers pact in exchange for
some favors. He tempts man with power, health, knowledge, women
and all kinds of excess. For these reasons, often he appears in buffets and
places of bad reputation, such as casinos and brothels. In fact, he enjoys
the human company, at least in these dates, said that, we can see how
he shares these characteristics with other tricksters from other cultures
around the world, or with Lucifer himself when he wears this " Mask" .
Another interesting thing to view is in the Legacy, Saint Devil rules
over three places on the earth sphere: The Crossroads, The Cemeteries
and The Mountains. Three places which have a strong presence in
other forms of witchcraft. These three places have an unique function
in the Legacy and Saint Devil shows in each place in a different way,
even the rituals with each manifestation work for something different.
That's why the warlocks have three different statues consecrate with
his different manifestations. The entity is the same, but each form has
a unique personality, ritual forms, offerings, etc. Also, it's interesting
seeing that each of these aspects manifest on earth in a different form:
on the cemeteries He shows himself as a Wild-Fire and usually comes
with all kinds of nocturnal births, such as an owl, bats and scavengers.
In the Mountains, he shows himself as a wild animal, could be a black
dog with red eyes and full of anger. At the Crossroads, he shows more
human, but continues with the classical legends, he shows himself
with dark skin red or black, with hoofs and claws, also has horns and
a trident in his hand, another aspect quite similar with Lucifer in his
form of Trickster.

91
Lule Koincho

Lule Koincho is the Indian Chief-Sorcerer who has worked for the first
time with the Legacy, it's possible to say that he created it. There isn't
any historical record about him, and the only one thing that we know
has been said orally and inside of the Legacy. However, He isn't a simple
human being, instead, it is a central spirit in this form of witchcraft.
That's because He's the intermediary between the sorcerer and the
other deities. The aspirant should work first with him and then with
Saint Death and Saint Devil. If we analyze these from the perspective
of the Left Hand Path, it's possible say that Lule Koincho achieved, in
some way or another, the Self-Deification. He's so important inside the
Legacy, that the sorcerer has to make an especial fetish, and with the
proper rituals, he will be able to attack the energy of him inside the
fetish. Even though, there is a lot of spells and curses which we can
do it with him alone. Also, we should call him before make the pact
that we have to do before being an initiate in this form of witchcraft,
because he's the guardian of the Legacy.

He manifest himself in different ways, but the common belief is when


he comes to our temple, he does with some whistles, unmistakable
for those who hear it, but also the dogs cry or howl and the kids cry
without a real reason. He's not an entity easy to please and always test
those who summon him, but if the sorcerer wins his respect, he will
have a powerful ally.

Just like Saint Death and Saint Devil, He receives all kinds of offerings,
such as food, deserts, drinks, cigarettes and animal sacrifices. He
works both for good and evil purposes, when we summon him before
midnight, all the spells work for good purposes or for a good ends, but
when we work after midnight, we can speak about black magic and
black works.

92
Conclusion

The Legacy is a form of black witchcraft with a big potential, full of


power and mysteries, but it doesn't have or haven't had until today
"publicity" among people. There is a big risk of losing this knowledge.
I wrote this article with the intention of letting you know about this
form of witchcraft, but also because this form part of the knowledge
that we have in Argentina, and unfortunately only a few we form part
of it.

The figure of Saint Devil and Saint Death shouldn't be underestimated


by any magician who walk this path, because the popular beliefs
and the folk magic can have powerful results, a big power and some
incredible allies that will be present in our spiritual path.

In this article, it's my desire to show the fact that beyond the old
continent, exist a form of magic and witchcraft as powerful as the old
black magic schools, where the magician should be ready to do things
that in our modern world can be viewed as taboo even for those who
follow the Left Hand Path.

I want to end, thanks to my teacher in the Legacy, a person who taught


all what he knew, Don Pedro, a person who I viewed as a spiritual
father. Today, he's enjoying the pleasures of hell.

Thanks Saint Death and Saint Devil!

The Legacy of Sain t Devil Unpublished manuscript. Daemon Barzai


-

93
The Spider
and the
Coyote

by

Rev Bill Duvendack


The area of the United States of America that I live in is known as the
"plains states" due to the nature of the land. Long, voluptuous swaths
of plains dominate the landscape for miles and miles. Before the coming
of the Caucasians, this land was populated by the indigenous native
tribes that built such massive cities as Cahokia, which at its height,
housed 20,000 at its height in the 13th century, which would have
made it only slightly smaller than London at the time. Energetically, it
aligned with Chaco Canyon in the Southwest region of the US via ley
lines. If you are not familiar with Chaco Canyon, I do suggest research
into it for the information on the Anasazi tribe that populated that city,
but for the sake of this essay I simply mention this point in passing as
an interesting historical sidebar.

To these people, as was true of most of the tribes on the continent, a


certain spirituality developed that encompassed all of nature, including
animals. In the pantheon of the Plains Natives there were two very
important deities that were animals: the coyote and the spider. Both
are known as trickster deities. While the coyote plays the role of the
trickster in several different tribes, the role of the spider as a trickster
is a little more uncommon to find. Most pantheons varied from tribe
to tribe, and their world views contained many different elements. It
is one of these elements that I would like to focus on in this essay, and
that is the role of the trickster deities in the North American Natives.
Much has been written about the trickster entities of the old world, so
I would like to take this opportunity to speak of the tricksters from
the new world. There will be parallels present, but at the same time a
different flavor will be delivered .

96
There is a certain psychological assumption to be watched for and
avoided if possible, and that is the assumption that all of this is
occurring in a vacuum, because it isn't. What I am going to focus on
here are the North American natives, but there are also native tribes
in South and Central America. Some of those tribes gave birth to some
of the tribes in North America due to extensive traveling. Interestingly
enough, the tribes were integrated enough with their environments that
they harmonized their beliefs with the world around them in a natural,
harmonious way. There were no parables full of metaphors describing
the conquest of man over nature, for both were seen as symbiotic and
part of a greater whole. Why conquer it when you could just live in
harmony with it? After all, a house divided can't stand. Thus while
you read this essay, it would be wise to think of their mythologies and
morals as being indicative of a lot of the western hemisphere overall.

Trickster Medicine

In native traditions, working with an animal or a plant is known as


working with its medicine. Often times today this is more colorful
language than actual medicine, but in the past it most likely was more
actual than metaphorical. For example, if you need more strength in
your life, you may find it wise to call on hawk medicine, or in other
words to research into hawks, which may include meditating on
them and integrating lessons that you learn through them. However,
another example shows the diversity of medicine. Let's say that you
suffer from a lot of tension and stress. That would mean that it would
be wise to work with lavender medicine, and working with it could
include simply drinking lavender tea on a regular basis. I believe the
point is clear, though. Medicine can be extrapolated out to also include
archetypes. Thus, if you don't have enough joy in your life, then you
may want to work with inner child medicine. According to many tribes,
working with medicine could also encompass celestial principles and
cosmic forces. For example, the medicine of entropy, if one becomes
too stuck in their ways. While trickster energy is not necessarily a type
of medicine that you would take, it can guide us in the direction of the
medicine that we may need for ourselves. By getting tricked, we come
into a greater piece of wisdom, and when this wisdom is realized, we
can bring ourselves into harmony with this new state of being through
using the applicable medicine or medicines.

97
In this way trickster energy can be seen as a sort of psychopomp or
guide. However, doesn't that make it its own medicine in its own right?
A point for thought here is that trickster medicine is what our ascended
self/ higher self/ whatever-you-want-to-call-it gives us when it is time
to stimulate our spiritual growth. This would make trickster energy
cosmic in nature, yet as natural as the cycle of life. From one perspective
this is a different view on the Hermetic Axiom " As Above, so Below."
What is most curious about this though, is the fact that the concept
of a trickster medicine is associated to an animal, and not a human,
and most definitely not a god ! This point takes us on a slight detour,
but it's one worth exploring. While there was a "Great Spirit" concept
among many native tribes, the entities that populated their pantheons
were more like elders of some sort. Resembling, say, the concept of
heads of families, or the epitome of what those concepts represent. The
entire European concept of deities and semi-divine deities doesn't exist
for the most part in native tribes due to the emphasis on the natural
world and the interaction with it. I simply mention this here because
what that tells us is that themes of gods or goddesses being punished
for breaking some sort of societal rule are generally absent from these
stories. True, there may be anger and other human emotions, but a
political backlash for lack of a better term is pretty much null and void .

Even though there is a stark disparaging world view between Europeans


and Native North Americans, trickster medicine is inherently the same
thing. Entities play the same (or at least very similar) roles and functions
in both mindsets. Usually there is a person that is pranked through
humorous ways, and this in turn becomes a parable to share wisdom.
Some tricksters are dark tricksters, and some are not, but no matter the
manifestation, the concept is the same from culture to culture. Thus
you can intuit what some of the stories may be that come from Native
American traditions based on the common knowledge of European
stories and trickster related parables. The biggest difference between
the two, though, is that the entities that are trickster in nature in Native
American traditions are different than the beings that are trickster in
nature from European traditions in that the Native American beings
are usually animals, rather than humanoid. Native American traditions
use animals as the forbearers of wisdom, while European traditions use
beings that resemble humans, but are more like humans with comic
book style super powers.

98
This indicates the difference in mindset between the two hemispheres
of the planet. The Native American traditions are based on what are
experienced on a day to day level, while European traditions are based
on some sort of modification or derivation of humans, but are vastly
human in foundation.

At this point it is worth mentioning an important detail, which is that


it is important to briefly discuss the role of animal symbolism in Native
American traditions. In the vast majority of European traditions,
animals were often times thought of as symbolic to convey something
astrological or alchemical. Take, for example, the eagle, which often
times was symbolic of the astrological sign Scorpio. You also have
animals like the griffin that are symbolic of alchemical truths. This level
of symbolism is not present in Native American traditions, as alchemy
and codified esotericism were lacking in their society. There was no
reason to add another layer of symbolism to their life because there
was a certain natural and organic feel to their faiths. Those that dealt
in the supernatural" and the occult were the shamans of the tribes
II

and areas. The closest parallel to shamans would be the druids, and
when you compare the two, they are strikingly similar. There was no
technical, occult development into occultism in their tribes, and when
one looks at why, it makes sense. One of the biggest reasons why, was
because they really didn't have a concept of supernatural." Everything
II

was natural, and what was lacking from understanding it was our
ability to comprehend it. There were no jack booted thugs professing
Christianity as there was in Europe. There was no perversion of holy
sites and temples. True, those things did happen later, but for many
centuries this was absent, and because of this, an entire belief system
evolved free of that particular influence. After all, let's look at it this
way: How could something be considered supernatural if it came from
nature? While you may not be able to understand it, that didn't stop
the fact that it was occurring, and thus should be observed and learned
from. Thus the natural world around them became their pallet to use
to convey lessons; there was no need for creatures such as griffins and
lamias. When their stories speak of coyotes and spiders, they mean
literal spiders. True, many of these creatures did have supernatural"
II

attributes, but they enhanced the natural attributes of the creature.


There are a few deities that could transform into humans, but by and
large the antagonist of their stories is often times found in animal form.

99
Father Sky and Mother Earth

When we're looking into Native American stories, it is wise to keep


all of this information in mind when you're searching for symbolism
and meaning that is present. However, it would also be wise to keep
one other point in mind, and that is the neigh limitless powers these
entities have. One story about the coyote and the eagle tells the story of
the theft of the Sun and the Moon, and how that triggered the season
winter. Another story tells the tale of how people descended to earth
from father sky on a spider web. When remembering that they are
animals, it is too easy to mentally put them in a box of limited power,
but in these stories you find that they are prevalent in almost every
creation myth that come to us from the Native American traditions.
There are many references to humans coming down and sometimes
bluntly from the skies to begin life on earth. The best parallel that exists
is that of Hinduism. If you are familiar with Hinduism and the role of
animals in that pantheon, then you will have no problem understanding
animals in the Native American traditions. Kachinas, which are beings
that could be considered supernatural, came from the underworld to
the surface of earth, yet other origin stories speak of humans coming
from the stars. Many stories also populate their pantheons having to
do with people becoming stars, and prophecies that have to do with
the stars. Thus trickster energy can be found cosmically as well as
terrestrially. Their influence was everywhere, and yet, isn't that also
true of humanity? Can't their influence be found everywhere?

Physical universal laws are universal laws none the less, and this is
an idea that Native American traditions understood very well. For
example, coyote couldn't fly, and other animals that didn' t have wings
couldn't fly, either. This is the practical and the pragmatic side of their
tales. Things were presented in an appropriate way regarding what
could be done and what couldn't be done. There was no rigidity in
this concept, but rather it appears matter-of-factly. This matter-of-fact
approach is fairly common in their tales, which leads us to the simple
conclusion that there is a natural world that has its natural laws, and
that's simply the way it is. I do realize this sounds trivial, but when
you think about it, there is great wisdom to be revealed. However, an
important caveat to this is that often time flukes in the natural order of
things are seen as being the results of a trickster deity getting his way,
or at least part of his way.

100
This particular concept is echoed throughout world religions though,
and I only mention it here in passing to show another parallel.

When the key points of this essay are kept in mind, it makes
understanding trickster energy a little easier, for it is highlighted that
the archetype of the trickster is universal, even though particular
environmental factors may be vastly different. World views only
impact the trickster archetype in small ways. I'm reminded of a quote
by Dion Fortune in her book Physic Self Defense which states " Times,
points of view and fashions change, but never principles."

101
Nyarlathotep:

The God
With a
Thousan of Faces

by

Daetnon Barzai
The Necronomicon Current is something that is not accepted among
the "traditional" occult circles, and this is because the Gods of
Necronomicon are an "invention" of the writer H.P Lovecraft. If so
the use of fiction as a magical paradigm isn't the main point of this
essay, I should mention many facts to clarify some confused points,
the first is not only Chaos Magicians use this, instead many magicians
with a big prestige, people who really done a lot of things for magic
and made a big change for all of us in the history of occultism worked
with the Necronomicon, among them, we can mention Kenneth Grant,
Anton Lavey, Michael Aquino, among others. They used the Myths of
Necronomicon in their rituals and had interesting results. On the other
hand, the Lovecraftian lore says that Lovecraft received through his
dreams and nightmares, stellar transmitions from these primal gods.
He didn' t understand what happen with him, and Lovecraft wrote
different tales inspired by these dreams and nightmares. If we know
how to read between the lines, we will discover that exist a powerful
wisdom in his tales. Though, all of us have the right to believe in what we
feel comfortable, we can't deny the fact that along the history each god
has been created by the man. It was man who gave the gods a name, an
attribute and worshiped with them. With the Gods of Necronomicon
happens the same, they could be " new gods" but not for that are less
powerful or less real. Even though, the sceptics on this paradigm, when
they try it, experience themselves that the gods answer the calling and
have some kind of real experience.

104
The magic of the Necronomicon is quite complex, because the Gods
don't have a parallelism with any mythology, instead transcend all
of it. We experience these gods as hybrid beings, like stellar monsters
that are complicated beings to perceive by the human mind. Following
this idea, the magician who wants to work with this current, should be
ready and prepare himself through a magical training, but also should
have his astral senses really open, because the communication with
this alien creature could be really different from other gods/ demons
or entities from the spiritual realms. The communication with them is
many times through symbols or alien language. However, exist a God
who transmits his gnosis through human language, he's Nyarlathotep:
the messenger between humans and the outer gods, but also, inside the
Necronomicon Current his power is bigger, because he's in charge of
revel to the magician the ritual formulas inside this Current. He shows
himself as a human being, wearing a black tunic with a hood which hide
his face and his hands are long and pallid. But if we're working with
some of his many masks, this description could change, but if not, he
transmits his knowledge in a comprehensive way, always with a human
language. It's believed that Nyarlathotep is a God who has 999 avatars
and all of them have appeared in the world wide religions. Another
common belief is that he's the Devil Himself, The Black Man of the
Witches and his essence is a mix of the image of the Adversary and the
Trickster, all of these and much more is Nyarlathotep. Something very
interesting about these gods and in particular Nyarlathotep is the fact
that they don't have a real interest in human beings, if they approach
to us is because they have something transcendental or important to
transmit and require a magician with a big discipline and an open
mind to work with these gods. Nyarlathotep is not an easy entity to
pleased, he's not patient and many times is cruel and disparaging. He
not only teaches the ritual aspects of the Necronomicon, also when he's
invoking in the temple of flesh, the astral abilities of the magician have
more power, and it's possible to see beyond our reality.

The visions that we obtain from the rituals, are dark and with a big
stellar background, in where the dimensions are mix and beings from
our nightmares exist. The interesting thing for this kind of rituals and
visions is the knowledge that they posses.

105
The practical part of this article dealing with a starting point for those
who want begins their work with this Stellar God . The first ritual is
an invocation/ possession ritual, this could be done in solitary or with
the company of other magicians, this is up to you . The other ritual is
focused on the evocation of the god. This is something not frequent on
the Necronomicon Current, because the evocation ritual doesn't work
well with these gods, they're too vast and very powerful to enclose in
a single evocation ritual. But the exception is Nyarlathotep, because
he shows himself as "human" and it' s possible evoke him without
problems. Said that, let continue with the practices . . .

Invoking Nyarlathotep in the Temple of Flesh

Sigil of Nyarlathotep

The following ritual has the objective that the magician becomes, for
some time, in the living vessel of Nyarlathotep, or saying in other
words it's a ritual of possession. For this ritual, we have two possible
options, one is doing it alone and the other with a group of magicians.
If we do it alone, the best choice is use automatic writing, with this
we will be able to channeling the god and received the message in a
writing form. The second option, it' s more complex and advanced,
has as purpose that the god takes our body and mind and transmit his
message through us.

106
The best scenario for the ritual in group is using a mask, we can make
it especially for this rite or we can buy it. Another thing is the use of
dark ambient music or the song of flutes and drums, this is up to you .
For the solitary ritual, be sure to have a piece of white paper and a
pencil/ pen, then invoke the god and open your mind, but not force
the experience, just let the god work through you. If you don't have
experience with this kind of practices, be patient with the results, this
will take time and a lot of training. The same happens with the ritual
in a group, it demands time, practice and patience, because the god
transmits his messages in a complex way and sometimes could be
difficult to understand it. Put the sigil of Nyarlathotep in your altar,
light some black candles and some strong incense. The person who will
act as the " vessel" should drop some of his blood on the sigil and a little
bit on his eyebrow (on the third eye) . Wear the mask, if the ritual is in
groups, play the music and begin to recite the following invocation:

Ia Ia Nyarlathotep!
God with a thousand of faces,
I invoke you in this temple of flesh,
You who walk freely among the humanity and you are the messenger
of the God of the External Void,
Hear my calling and come to me.
Teach me your stellar gnosis and whisper to me your darkest secrets.
In this unholy circle I ask for your presence,
My body is your temple,
My mind and my soul are your altar,
Speak through me,
My eyes are your eyes,
My mouth is your mouth,
My senses are your senses.
Descend now Nyarlathotep
Descend now in your priest.
Revile me the things that I have to know.
Ia Ia Nyarlathotep!
Descend now!
Ia Ia Nyarlathotep! (X9)

107
Now open your senses and visualize the god behind you, feel how he
enters inside you, invading your whole being, let him have the control,
guide the experience and speak through you or guide your hand if you
are working with automatic writing.

When you want to finish with the experience, just ask mentally to
the god that left your body and slowly return to your normal state
of consciousness. The experience could be really overwhelming, and
might confuse your senses, my suggestion is if the ritual of possession
is something new for you, take it with calm and relaxing, because the
energy of the god could be too vast. If you feel exhausted after the
experience, do some energetic exercise, but this is up to you.

The Evocation of Nyarlathotep

Evoking Nyarlathotep is not something different from other ritual of


evocation of any spirit/ god/ demon or entity. The only one difference
is the energy that Nyarlathotep has or the information/ message which
we will be able to obtain from the Stellar God. The big difference
between the gods of the Necronomicon from other gods is the fact that
Necronomicon Gods don't have any interest in trivial issues or human
problems, for that reason, if you're looking for information about your
life, this ritual of evocation won't help you at all. The searching should
be focused in the knowledge of the mysteries of Nyarlathotep and the
Necronomicon Current in itself.

For the following ritual, you will need a black mirror, two black candles,
the sigil of the god and some strong incense. Light the candles and the
incense, drop some of your blood on the sigil, raise you ritual dagger
and begin with the evocation:

N'GAI TAWIL-A-UMR KWY'LL D'GO WGLN WGLN


NYARLATHOTEP UNI N'GAI!
That the veils which cover the secrets in-between the places may
open,
That my blood allows you take visible form, mighty stellar god,
Black Pharaoh of the old time, merciless Lord, Consort of Nitocris,
God of Black Heart and Cruel One, the Soul and the Will of the Gods
that dwell in the Outside Void.

108
I (magical name) summon you for (say the purpose of the ritual).
Come to this temple and show yourself in this mirror, the vortex in­
between the planes,
Speak with me and show me what I should know, teach me your
dark universe.
Sinister master which has a thousand of names that are darkness and
power.
I welcome you to my temple,
Show yourself now!
Oak' zi di arq! Nyarlathotep! Ny har rut hotep!

Gaze into the mirror, let the god show you what you should you see.
When you feel the connection with the god, you will be able to ask
what you want to know . But you bear in mind that you have to be
punctual and focus on the point, because Nyarlathotep isn't an easy­
going entity, but if you get a good alliance with him, he will give you
information that hasn't been published or said before.

When you want to finish with the experience, just thanks the god for
the experience and knowledge, blow the candles out and finish with
the ritual.

Sources:

The Nyarlathotep Book - Daemon Barzai. Black Tower Publishing.

H. P Lovecraft: El Necronomicon. La Factoria de Ideas.

Lovecraft: Obras Completas. Ediciones Diada.

109
The Poison
of
Fear

by

Salolllelihecatel
The Mauve Zone

In his book " Hecate's Fountain", Kenneth Grant, founder of the


Typhonian Order, mentions a realm known as the Mauve Zone. This
realm, the author says, exist " outside and in-between dream and reality.
It includes and excludes both at the same time" . It's a place where time
and space don't exist.

On the other hand, Dragon Rouge named this realm NOX-XON, with
the concept remaining the same, a realm beyond time and space,
accessible only with the blessing of the Dark Goddess, a spider that
weaves the threads of time.

Despite the similarities held between each description, we can't


jump to conclusions before digging deeper into the matter at hand .
Disregarding how it is called, it's important to understand the
unfathomable dimensions this realm presents, with little to none having
been explored. There' s no map to help us work in an orderly fashion,
but that doesn't stop us from working on this realm at all, getting in
touch with the creatures and gods that inhabit it.

Arac-N eia-Seth

Arac-Neia-Seth is the Spider Goddess, Queen of Poisons. Patron


Goddess of my work, she presents herself in many ways. With her,
the veils that cover the magician's eyes are uncovered, making contact
with the chaotic energies of his gnosis.

113
She's Queen of Gods, and ruler of all. It was working with her, that I
was guided step by step through the experience that I now share with
you in this article. In it, we will explore the adversity of those who
deem themselves worthy of enquiring into her territory, the poison
of the magician. Through Arac-Neia-Seth, I was guided to one of her
Guardians, Shelenela.
Shelenela

Guardian to the poisons of the gods, Queen of the ruins of poison,


Shelenela will be your companion through this journey. She's a wise
guardian, elderly (even though she might not look old) . She will decide
which trials the magician shall face, and judge those who fail to pass.

Before beginning, I'd recommend meditating on the seal of the


guardian, harnessing her energy, and deciding on whether or not to
carry on.
The Poison of the Magician

"Toast with my poison, and awaken your deepest fears.


Embrace the death you were gifted and bury it with you.
Or cling on to life, and like ghosts, your fears will haunt you.
You 'll have chosen your own poison over the one I offered. "
Shelenela

Altar Preparation

Prepare the altar with red and black candles, and incense or aromatic
smoke as an offering to the Goddess. You will need to a chalice filled
with a purple or red beverage, and the seal of the work. The rest is left
to each magician' s criteria. And for the last part, black dirt in a bowl.

Use of blood is necessary in this work, but there's no for mutilation, a


drop or too will do. One in the seal and another one in the cup of wine,
consecrating it with own poison, readying it for the experience. In case
it's done in a group, everyone must have his/ her own chalice.

114
Meditation on Shelenela' s Sigil

Put the seal in front of you, and slip a drop of blood on it. Concentrate on
it, observe it. Feel the power of the Guardian awaken through it. When
you' re ready, start mantralizing the name of the Guardian "Shelenela",
a total of 12 times, but don't stop watching the seal. Get in touch with
her energy, feel the gates to her kingdom open up, allowing both sides
to connect. When you feel ready and attuned with the Guardian' s
energy, take the chalice with both hands and recite these words:

uGuardian to the poisons of the gods


Alchemist of toxics and infections
I...
Toast with your elixir of Death
And distill my infected blood from my veins . . . "

(Let a drop of blood into the chalice and drink from it) .

•• 0

Shelenela 's Seal

115
Pathworking (optional)

Get in a comfortable position. Close your eyes, feel the poison flow
through your body, visualize it. It can be red or purple. Watch it move
from your stomach to your limbs, paralyzing your body. The poison
boils and freezes inside you at the same time. Visualize it as it reaches
your head, feel it dye your third eye black, dark as oil. Watch everything
fade to black.

When you regain your vision, you find yourself in a cemetery. The air
is heavy and it smells like rot. Observe the shadows walking aimlessly,
scared, lifeless. Now, pay attention to the small winged eyeballs, lowly
creatures used to pick up souls. Little winged reapers, life vampires.
Follow them. They will guide you to the Guardian.

After walking for a while, you arrive at a small, dark, damp house. The
tiny winged creatures are nowhere to be seen. In the dead of night, you
hear a feminine voice calling to you, and it comes from the grave that
builds up in front of you .

Heed her call and get into the house. When you do, you'll find a room
lit by black candles, and there she is, in the back of the room. She's
the Guardian of poisons, blind and elderly, wise. Although she may
not look the part, her deep white eyes possess ancient knowledge,
unknown in reality. When you introduce yourself, she'll present you
with the test that you must pass to obtain the poison of the magician.

Let her guide you.

The Magician's Weapon

This last instance concludes our work with the guardian, demonstrating
how much power you've gained fighting your fears, and if you've
really managed to turn it into a weapon. You have to be able to tell
apart what you confronted to pass your test, for this is your weapon. (If
your fear comes from "madness", your poison will inflict "madness") .

116
Close your eyes, visualize the face of the person you want your poison
to reach, focus on his/ her face. A picture or an object belonging to that
person can be of great aid.

When the image of your target is clear, write it down on paper and
bury it in the ground (if you're somewhere you can't dig a hole in the
ground, use a bowl with earth instead, symbolically) . After burying
the name or the object, raise your chalice (with the wine leftovers) and
recite the following words:

11Guardian to the poisons of the gods


Alchemist of toxics and infections
I...
Toasted with your elixir of Death
And distilled my infected blood from my veins.
Shelenela,
Turn my nightmares into weapons
And my death into retaliation"

(Take the cup and pour its contents on the earth while reciting)

11Let it be drank by whom I want to


Let it be suffered by whom I desire to
Until the last drop is absorbed
For my poison now resides in himfher
And it can't be cast back
For it can't kill the mage
That which the mage's already been dead for".

117
The Mysteries
of
Pan

by

Frater Nep hililll


I am numb
With the lonely lust of devildom.
Thrust the sword through the galling fetter,
All-devourer, all-begetter;
Give me the sign of the Open Eye,
And the token erect of thorny thigh,
And the word of madness and mystery,
IO PAN! IO PAN!
IO PAN! IO PAN PAN! PAN PAN PAN!

Among the forests and meadows, the sounds of his flute is notice,
seducing nymphs and muses, showing cunning, evilness and daring.
His horned presence appears between the shadows, closer to us and
answering the calling of those who looking for his knowledge and
mysteries. In front of us, an enigmatic God, a god outside from the
patriarchal hierarchy of Olympus, a god who doesn't answer the
establish order, even though the son of Hermes and the stepbrother of
Zeus. He fed on the milk of Amaltea, the same milk that gave power
and growth to the Olympus king. Even though, his figure is isolated,
mysterious and independent. Pan is an enigmatic god among the old
Greek gods, and many stories show him present in the mind of the
Greeks and in many temples build in his name. A name used for asking
help in the hunt and other times for curse enemies. But also used it when
they look for knowledge or for worship. Pan could be a good teacher,
even though, a complicated and unpredictable ally. Because, as a God
of the Left Hand Path, he has what the magicians want: Individuality.
He doesn't answer any rule, just his own Will.

122
In the magical work with Pan, his arrival comes to health. As fertility
god, he opens the roads and make new opportunities for money and
wealth. But also, he has a dark side, a tricky one. Also a higher state,
spiritual in which he guides the magician into the Initiation.

With the previous words, I've tried to show you a general image of this
Primal God . His figure is vast. Sometimes, he' s a close god on earth.
We can find him wandering through the forest or sleeping under a tree.
But other times, he's terrible and malevolent. The embodiment of the
Devil himself, terrible and evil. But if we go deep, he' s a Draconian
God, the one who possesses the occult mysteries, he released from the
patriarchal chains, and wander freely, doing his own will, beyond the
Olympus.

And the work of the magician, is exploring all these aspects. The alliance
with this God could be powerful, sometimes chaotic, but always the
experience with him, will be Unique and Unpredictable as Pan is.

Abundance and Fertility

The nymphs slips away from Pan, because he tries to take them in sexual
and pleasure rites. As horned god, the horns represent the billy goat,
the virility and male sexual forces. His phallic symbolism is viewable
in numerous pictures and sculptures. Hermes saw him turned into a
Morueco, a demonic animal common among the cults of witches in
the northeast of Europe. And Pan would possess all the Menades in
orgiastic rites, showing the promiscuity of his being.

As the god of fertility, is also common his worship in rites of traditional


witchcraft but also in the modern ones. He can be invoked for rites
in where the magician asking for wealth, open new ways or in rites
related to fertility. The energy of Pan, could be creative and can give
new opportunities for the magician. Even is possible that the whims of
Pan gets some material benefits in the magician' s life, even if he hasn' t
invoked him with this purpose.

Some Greeks texts mentioned "The Sperm of Pan" as ingredient for


magical potions, which bring abundance and fertility.

123
The Horned Dark

Though often invoke and close to hunters and farm workers. Pan is
also a demonic figure who represents the Devil in different texts, and
his image has taken from the Christian' s Devil.

But he wasn't only a God who afraid of the Primitive Christians in


the old Greece, it's possible find different papyrus and curses in where
only the Pan's summoning scared the gods of Olympia.

Pan is a god that dwells in the unconscious mind of the magician, a


god that could lead the magician for winding roads and also lead to
the knowledge of his own Shadow. A god who can awake forbidden
passions and the most hidden secrets in men, a god, also present in the
witchcraft rituals, because many times he was related to the Horned
God to the Sabbat's Witches. That's why, Pan could summon in
malediction magic, his red eyes hunting our enemies and bring them
insanity and undoing, if he wants it. His voice is powerful. His scream
flees the giants, and this is the origin of the word " Panic" : from this
deep fear that the Horned God could feel to his enemies.

But the magician should always bear in mind that Pan is the owner of
his own being, and should give him something in exchange if we want
to obtain his bliss.

Even though, his nature is whipped and chaotic, will be known and
could take advantage for those who will be able to achieve an ally with
this powerful god.

The Mysteries of the God Pan

Perhaps, one of the less knows aspects, but impossible to do not


mention: the Divine and Characteristic aspects of the God has. On the
myths are possible to see clearly that this God belongs to the Chaos, and
he doesn't answer to any establish order. Aleister Crowley compares
him with Air Soph in the Liber 777, showing that he is outside of the
Kabbalistic Tree of Life.

124
In the following quote by Eliphas Levi in his book Occult Philosophy,
it's possible see a link with the God Baphomet:

"Bu t the follower of him (to refer to Baphomet) wasn 't considered (. . .) a
representation of the Devil, on the contrary, for them it was the image of
the God Pan, the god of our modern philosophy school . . . the god of primitive
Gnostic Schools " (Levy, 1 995, p. 309) ".

At the same time, it said that Pan could teach the gift of prophecy, and
the skill of open the Eye, allowing us to see beyond . This is the Eye of
the Dragon, which destroys the lies of the world and let the magician
knows the truth.

The flute and music were symbols of dominion over the suitable nature,
but also the spiritual and higher pleasures. A half bird, half snake is the
son of the God Pan, and its use in erotic rites. The fact that the Pan's son
is a Bird-Serpent, show us, one more time, the Draconian nature which
lies in this god, it doesn't matter is this is not shown at first sight. But,
the symbol together has more in common with the Draconian Path:
As a Primal God, he dwells in the Void, as an Earthly God is closely
connected with the earth, with the dark and deep part of it. And his
son is the Winged Serpent, the Fire of Kundalini that awakes inside the
magician and lead him to the Self-Deification.

Invocation of Pan

This invocation has as objective a first approach with the God Pan in
his Draconian aspect. As many Draconian Gods, he can manifest with
different masks and guises. The god could show himself as a young
faun, as sexual reveal god, or other times he'll remind us Lucifer and
Baphomet in their high and spiritual aspect.

Open your mind and let the god shows what he wants, approach him
with respect and carefully. You mustn't begin a ritual with him without
a clear purpose, and always bear in mind that you'll be in front of a
Primal and Powerful God.

125
It's also advisable begin the ritual with offerings, in the elder times
the sacrifices of animals, such as pigs, goats and labs were something
common, but nowadays and according to modern laws and taboos,
this could be an obstacle.

Offerings such as honey, milk and fruits could be useful for this
purpose. Also, red and strong wine is suitable and nice for the god .
Another useful thing i s the use of blood, our own blood, but this i s up
to each magician.

The best scenario to work with Pan is doing the following ritual outside,
if it's possible in a meadow or in a forest, mountain near a cave. Prepare
your altar, some black candles and a strong incense, could be Dragon' s
blood. You would use stuffs related to the god, think for yourself in
things that could be nice for this ritual.

Put the sigil on the altar, spill some of your blood on it (if you want,
remember this is up to you) and meditate, focusing your attention on it
and saying the following mantra:

10 PAN, LEPACA KLIFFOTH!

T
Draconian Sigil of Pan

126
Continue with the meditation and chant the mantra until you feel the
seal becomes in a portal, an entrance to the Cavern of Pan, from where
you can hear his calling and feel his presence.

Then, and when you feel ready, continue with the invocation:

Lepaca Pan!
Lepaca Kliffoth!
I (magical name) invoke you, Horned God from the Meadows!
Come gallop among the Forest's Nymphs!
Come with your flute and with your Chaotic dance towards my
presence!
10 PAN!
Primal God!
You who with your own Will left the Olympia!
For you the Nymphs dance in the meadows!
Demon and God!
10 PAN!
Reveal to me your mysteries and let me be part of your Gnosis!
Let me know your essence!
You know the mysteries of the earth and stars!
You are free from the boundaries of the Cosmos!
Come!
10 PAN!
Light the Spark of Divinity inside me!
PAN!
Give me the wisdom to break my ties!
Help me to destroy the illusions of this reality!
PAN PAN PAN!
10 PAN!
I hear you coming!
I am now in front of your presence!

Visualize the God entering into your temple, let him manifest in a
natural way, don't visualize him with any punctual shape. Rise your
chalice with the wine and continue.

127
I make this sacrifice in your honor!
IO PAN!
I will drink with you the elixir of immortality!
I am drinking with you in this Sabbatical meeting!
(Drink from the chalice) .
The forest trembles with your presence!
IO PAN!
Let me be part of your mysteries!
And be my guide in the Path of the Dragon!
LEPACA PAN!
IO PAN PAN!
IO PAN!
Ho Drakon Ho Megas!

Let the experience flow freely and in a natural way. You can begin with
a talk with the God or he can lead you through his astral realms. Let
him manifest as he wants, and open your mind to whatever he has to
show/ teach you.

References:

Graves Robert-Los Mitos Griegos 1

Graves Robert - Los Mitos Griegos 2

Lopez Jimeno Amor- Textos Griegos De Maleficio

128
The Adversarial
Path
and the
Four Angels
of
Prostitution

by

Daetnon Barzai
When we think about the feminine in the Left Hand Path, exist a close
relationship between the divine femininity and the moon, the same
happens in other traditions, but if we see beyond this, it' s possible to find
the feminine rules and take up an important place in the self-initiatory
process that the magician does. Thus, we meet different archetypes and
deities which teach us how to release the mind from different taboos
which bind us to old dogmas that have been imposed by the patriarchal
society. The Zohar mentions four figures that are viewed as the Four
Angels of Prostitution: Naamah, Lilith, Ishet Zenunim and Agrat Bat
Mahlat, they are the four Samael's Consorts. However, I'm not going to
analyze the Zohar, instead I"m going to show you my own experiences
and magical works that inspired me to write the rituals below. So, if
you're seeking an academic text, unfortunately this is not what you'll
find here. These deities/ demonesses have a close relationship with the
moon phases and it' s possible say that Ishet Zenunim and Agrat Bat
Mahlat are aspects/ masks or guises of Lilith. However, you should
bear in mind they're independent manifestations, and it has a unique
personality and different forms to manifest to the magician. So, in the
ritual, each of them will take a different form.

In the Draconian Path and in the Qlipothic Tree of the Night, these
deities rule and extend their influence along the astral plane and in the
Dark Side of the Moon (Gamaliel) . This is a space in where the magician
faces the unconscious mind, the darkness that is hidden in the psyche,
but beyond this, also should face its own taboos, many related to
personal perversions and sexual desires. Beyond this, these deities not
only teach how to see beyond the veil, which separate our mundane
reality with other realities, they also teach us how to transform our
biological impulses into metaphysical desires, in the searching of the
soul immortality.

132
Human beings born with a programming which issue the order that
we have to born, reproduce and then die. Transcend this is a big step,
a jumping into the void or a trip into our own darkness in where
antinomianism plays a fundamental role. Here is possible observe
the Adversarial nature of these deities. They teach us how to use
the sexual desires, dreams and fantasies to achieve an elevated state
of consciousness and also achieve an alchemical transformation. Of
course, this is not risk free and this is not for everyone, get out from
the conformity and comfort, usually is a hard experience for the
magician, tearing the veil and seeing beyond could turning the world
upside down, for this reason, if you decide to put in practice the rituals
below, you should bear in mind this "warning" . On the other hand,
these deities usually exert a deep fascination, and it's easy to lose
oneself in the astral fantasies, or in the realms of pleasure and pain
of these goddesses. This is also part, not only of their lessons, but
also are the tests which all magicians should face if he/ she wants to
excel themselves. At this point, could be easy to see the parallelism
between the goddesses and the succubus, which on the other hand, are
the offspring of these deities: vampiric spirits that rules and dwell in
the dark side of the moon. They seduce through fantasies and dreams,
lying the novel magician and keeping him tied on hers reds sucking the
vital energy. However, if the magician is able to success the temptation
and see beyond this, he will have new and powerful allies, who can
teach him the secrets that guards the dark moon and its dwellers.

Invoke the presence of these entities in our lives, implies changes,


dynamic, transformation and power. They are the teachers of the
moon, blood, dreams and fantasy. When the goddesses' energy enters
into our lives, their influence continues in the time and it feels as a
continuous awakening for that we're able to see beyond the surface of
the reality, and in consequence deeper and internal changes.

The rituals with them should be done in each lunar phase, take
advantage of the moon power, will be easier to establish contact
with them in a more natural way. The first time, we must establish a
link with each of them in a separate way, but then we can invoke all
together, in a single ritual of invocation. For this purpose, I wrote a
ritual for invoking them in the dream realms. Dream magic is hard and
demanding, and requires some previous experience, but the nature of
these deities will help the magician to work with these rituals without
much problems.
133
All the rituals employ the use of blood, but this is up to each magician.
The use of blood is not compulsory, but is advisable. This has different
meanings, the first is blood is a natural element for the goddesses,
second, with this act, the magician self-sacrifice something in exchange
for their gnosis and is a token of worship. Finally, blood has the power
of open the portals to the Other Side, also make a psychological change
in the magician' s psyche.

The rituals below are invocations, the idea is that the magician could
identify, for a period of time and learn of the entity, and at the same
time, allow the goddesses' energy flows in the magician' s life. The
rituals could modify or adapted to other magical currents. Because
Draconian Path is my magical foundation, the rituals are inspired by
this and it's a reflection of my personal works with the Goddesses, but
feel free to modify the ritual and adapt it if you wish.

134
Naatnah: The Princess of the Nigh
(Waxing Moon)

Sigil of Naamah

Naamah is the first Goddess-Demoness to invoke in this series of


rituals, this is because, she acts as the guardian and the gatekeeper of
the astral realms. Naamah is who opens the paths to cross to the Other
Side and enter in contact with the rest of the entities.

Among the skills and power of Naamah, we can list that she is able
to endow the magician with treasures of the earth, in fact, she rules
over the first Qlipha: Lilith - The Woman of the Night, or the Dark
Side of the Earth. Because she has dominion over the earth, Naamah
has the power to give the magician all kinds of treasures, health and
pleasures, but it's important to bear in mind part of her lessons about
the pleasures of the earth aren't the real treasures, in fact we can find it
on the spiritual plane instead of on the mundane level.

135
The nature of Naamah is complicated, demanding and changeable. She
usually appears as a beautiful woman, dresses in black, with long and
dark hair, and dressing a crown involve in fire and jewels. Sometimes
she appears as a complete human being, but others she has reptilian
features: snake eyes, dragon wings, etc.

Naamah dwells in the wild places, meadows and deserts, and her
presence could be felt through the howls of different animals, or she
manifest her presence with wild animals, such as black dogs or night
owls. Her behavior is usually seductress and temptress and she always
is ready to help the magician who has won his respect.

The following ritual could be done in your personal temple or outside,


in the open sky, in a wild place, under the moon, this is up to you .
You can do it the ritual as much as you want during the days that
the moon is in the sky, but working during several days could be an
overwhelming and exhausting experience, but also rich and powerful.

Put the sigil of Naamah in your altar, light some black or red candle,
some strong incense, such as Sandalwood or Queen of the Night. Close
your eyes, relax your mind and body, and when you feel ready to drop
some of your blood in the sigil (this is up to you), raise your dagger and
begin with the invocation:

In Nomine Draconis!
Lepaca N aamah!
Evil Goddess of the Night, Mistress of the Howls, Unholy Temptress,
Open for me the doors that lead me to the Other Side,
Guardian and Protector of the knowledge and who allow to see
beyond the world which surround us,
Tear the veils which divide the realities, let me enter in your Unholy
Sanctuaries of Perversion, Luxury and Desire.
From the bowels of the earth, come tonight to my temple,
Come to my answer and fill my soul and mind with your Forbidden
Wisdom,
Teach me your Antinomian Gnosis and don't let the slumber and the
ignorance slave me.

136
That the Primal Fire of the Dragon destroys the chains which tie me
and keep me ignorant,
Goddess and Demoness come to tempt me with your Dark Wisdom,
Kiss my forehead and open my eye, the Eye of the Dragon,
That which destroys the illusion and let me see what is hidden.
Naamah, you rule over the earth, but also in the Caverns, which are
the portals to the Realms of Darkness and Freedom.
Guardian of the Everlasting Night,
Descend now in this temple of flesh,
To ignite my soul with your endless fire,
Transform my primal desires into metaphysical ones and let me
achieve the virtue of being an Incarnate God.
Naamah, I welcome you to my flesh, which is your temple, and I
welcome you to my soul which is your altar, I welcome you to my
mind which is your sanctuary.

In the N arne of the Dragon!


Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

Put your attention to the sigil and let the energies of Naamah flows
freely through it, but don't force the experience, let the Goddess guide
you. The experience should flow in a natural way because Naamah has
a unique message for all of us. The experience is always personal and
individual. When you want to finish with the ritual, just thanks the
goddess for the experience and knowledge, blow the candles out and
finish with the ceremony.

137
Lilith: The Wontb of Darkness
(Full Moon)

Sigil of Lilith

For this rituaC the second Goddess-Demoness to invoke is Lilith. She


rules over the Qlipha Gamaliel: The Obscene Ones. She teaches us about
the freedom of sexuality, but also opens the channel for communication
with her daughters and sons, vampire creatures which dwell on the
dark side of the moon. She appears in our dreams as a teacher of astral
magic, but also she's in change of transforming the pulsation of life
and biological reproduction into a metaphysical desire for achieving
the inner divinity and become in gods.

Lilith also rules over the dreams, desires and nightmares. Through
dark dreams, full of dark symbolism, which many times become in
nocturnal nightmares, the magician who does the ritual is able to see in
his own unconscious mind, investigating and going deep into his own
psyche and on the dark side of the collective unconscious.

138
Here, Lilith is the guardian of the threefold between the dreams and
awake words, she's who teaches how to use the dream worlds to enter
in the astral plane.

Lilith could show herself with many and different forms. Sometimes
she appears as a beautiful woman, with reddish hair, white-milk skin
and really seductress, tempting the magician who looking for the true
knowledge. But the magician must chose see beyond the veil and see the
real face of the goddess or stay stagnant in the fantasies and pleasures
of the flesh. The test always varies from magician to magician, but if
he passes the test, he'll see the true face, perhaps a more " monstrous"
face, this could be a half woman half wing snake or others non humans
forms. Her beauty is more creepy and resemble us her draconian/
Ophidian nature. Lilith poisons our mind and reality, allowing us to
see beyond. For many, this could be a harsh experience, but it has a lot
of spiritual rewinds.

She usually is a kind entity, and other times she is despotic and
extremely sincere. She enjoys compliments, but she doesn't expect
blind faith or worship, because Lilith is who teaches not pleased knees
to anyone and how to achieve the real spiritual freedom.

As part of the ritual, Lilith could ask for a blood sacrifice, but also a
sexual ones. That's because, is advisable that during the time that we
working with her, keep sexual abstinence, also this going to help us to
establish contact with the divinity in the dream realms.

For the following ritual, you need two red candles or one red and the
other black, also use some aromatic incense that you enjoy. Put the
sigil on the altar, relax your body and mind and when you feel ready,
drop some of your blood in the sigil (this is up to you), then say the
following invocation:

In Nomine Draconis!
Lepaca Lilith!
Lilith, you are the Womb of Darkness, the Cavern of the Dragon and
the Indomitable, Wild and Darkside of Nature.
Your Womb is Death, Decay and Putrefaction, but also is Life,
Progress and the Desire of Transformation and Change.

139
From your mouth drips the Venom which destroys the Veil of
Illusions and allow us to see beyond in the Darkness which dwell
inside and outside us, there in where the Truly Gnosis, Wisdom,
Power and Realization lie.
Progenitor of Demons, Creatures of the Night, Unholy Temptress,
Black Concubine, Adversary, Goddess and Demoness,
Come tonight to this rite and show me you Holy Face,
Enter into this, your Temple of Flesh,
Come now and hear me say your old and secret names:

iAbeko, Batna, Abito, Eilo, Amizo, Ita, Izorpo, Kali, Kea, Kokos,
Odam, Patrota, Podo,Partasah, Satrina, Talto, Lilith!

Queen of the Night,


Queen of the Bloody Moon,
Hear me calling you and open you Dark Womb.
Mistress of Life and Death,
Welcome me as your Brother/Sister and reveal me your Wisdom.

In Nomine Draconis!
Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

Focus your attention for a while in the Lilith's sigil, it's a living portal
to the Goddess Current. Let the ritual flow in a natural way, don't force
any vision or experience. Just open your mind, let Lilith guide you into
her gnosis and reveal whatever you should see. When you want to
finish with the ritual, just thanks the Goddess for the experience and
knowledge, blow the candles out and finish with the ceremony.

140
Ishet Zenunint: The Scarlet Wontan
(Waning Moon)

Sigil of Ishet Zenunim

Ishet Zenunim is the third Goddess-demoness that we invoke in this


ritual. She usually appears dressing red tulles and holds a Chalice with
Lunar ornament carved on it. It's common have visions with desserts
and a horned moon, which drips blood. She's in charge of picking up
this elixir and then she offers it to the seeker. When we drink from
the Chalice of Ishet Zenunim, we must be ready to face changes and
transformations, many are inner but also could affect our daily life.
The chalice is filled with moon's blood, an analogy of the menstrual
blood of the Goddess. This elixir could liberate us from the ties which
don't allow to progress in our path to the self-deification, or could be a
poison, toxic and mortal which can become the life in a complete chaos
and dismiss. Everything depends on our intentions and what we're
looking for. She offers go beyond, face the thing that we don't see and
could be possible obstacles in personal evolution, but the choice is ours.

141
Ishet Zenunim is also known as the Lady or the Woman of Harlotry,
because she comes tempting with her pleasures of flesh. Something
frequent that the magician could have is long moments of pleasures
and sexual activity after invoking Ishet Zenunim, because she awakes
the spark of desire inside him/ her. However, it's important go a step
beyond of this, and not only keep focus in the carnal pleasures, instead
use this as vehicle which help in the seeking of our spiritual perfection.
Of course, there is any impediment to use this if we want to find a
sexual partner, in fact, if the magician asks this to Ishet Zenunim, his
calling will be answered.

The Goddess shows herself as a beautiful woman in the middle of a


desert or inside a cavern sitting in a throne. Usually she dresses red
tulles which cover his nakedness. She has curly long hair, and white
milky skin and beautiful eyes. Sometimes appears naked and from her
vagina drips blood, which is the moon' s blood. She could invite us to
drink from it, delighting us in an ecstatic rite of pleasure, where the
spirit rise and elevated the consciousness of the magician to higher
planes.

Her messages could be enigmatic and full of symbolism, symbols


which the magician should decipher, but she always answers with the
truth and show that we must know. Ishet Zenunim inspired dreams
and omens, because of that is important after finishing with the rituals,
pay attention to the dreams, we can continue the working with her in
the dreamlands.

For the following ritual, you will need at least two candles, one red and
the other black. Put the sigil of Ishet Zenunim in your altar and light
some sweet incense, could be Musk or Roses. Spill some of your blood
on the sigil (this is up to you) . Close your eyes, relax your mind and
body and when you feel ready, raise your dagger and begin with the
invocation:

142
In Nomine Draconis!
Lepaca Ishet Zenunim!
Ishet Zenunim,
Scarlet Lady, Mistress of Night, Goddess of Bloody Moon, Angel of
Prostitution.
Come to my temple tonight and let me taste your chalice which is
death and resurrection.
Kiss me and let me see beyond the veil which covers my eyes,
Show me the things that I have to see,
Teach me your mysteries,
Scarlet Goddess.
I want to drink from the Blood that drips the Moon,
Your Red Elixir of Death and Resurrection.
Tear the veils of dreams and let me enter in your Kingdoms,
There in where I will know the Truth and Lies falling apart.
Goddess of the Bloody Moon.
Come to my calling,
To ignite my soul with your power,
Inject your venom into me so I could transform ignorance into
wisdom,
Weakness into Power,
Laziness into Will.
Come now and enter in this Temple of Flesh.

In Nomine Draconis!
Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

Put your attention in the sigil of Ishet Zenunim, it's a living portal to
the Goddess' current. Don't force the experience, let it go spontaneous
and natural. Let her that guide you and show whatever you must see.

143
Agrat Bat Mahlat: The Crone and the End of All Flesh
(New Moon)

Sigil of Agrat Bat Mahlat

Agrat Bat Mahlat is one of the darkest and perhaps more complex sides
of the four Goddesses. She's the Crone who has power over the dead
and death. Her energy is dark and thanatic. Rules over death and has
a close relationship with the Necromancy. She is the End of All Flesh,
because is the final phase of life, it's the body in decomposition, the
Nigredo in the alchemical process.

In visions, she appears as a very old woman, dressing a black cloak


which covers her body and head, her eyes are completely white,
and seem blind, this is because she doesn't need eyes to see into the
darkness. She usually shows herself surround by rotten bodies, human
bones, but also in dark and isolated forests and in old cemeteries full of
forgotten crypts.

144
Her messages are full of wisdom and it's a great necromantic teacher.
When we invoke her, we attracting into our lives the chthonic energies
and the power of the Black Dragon. It's important to learn how to
hear and interpret her wisdom messages, she has a lot to say, but her
energies could be complicated to manage and usually is overwhelming
work with this aspect of the divinity.

Her bigger power is when the moon is in the new phase (Black Moon) .
You can conduct the ritual inside of your personal temple, but also
outside, in where the energies of death are powerful and present.
Examples: cemeteries or in places where someone has died in a violent
form.

For the following ritual, you will need two black candles, and if it's
possible, decorate your altar with stuffs related to death: human bones,
dry flowers, and other things that you can find in cemeteries. Use some
suitable incense for this ritual. Light the candles and the incense, spill
some of your blood on the sigil (this is up to you) . Close your eyes,
relax your mind and body and when you feel ready, raise your dagger
and begin with the invocation:

In Nomine Draconis!
Lepaca Agrat Bat Mahlat!
Agrat, you are dead and putrefaction,
Your kiss is the venom which poisons the soul,
And it has the stench of carrion.
You are the Black Womb and the End of All Flesh.
Agrat Bat Mahlat, Harpy of the Night, Goddess of Carrion and
Putrefaction,
Come to me tonight and lead me in your embrace to the blackness
ecstasy.
Agrat endows me with the power to go beyond the flesh and know
the mysteries that guard the Death.
Agrat Bat Mahlat, you are the Black Dragon, the Shadow of Life and
the Thanatos.
Blind Goddess who does not need eyes to see,
Elder, Crone, Wise and Powerful,
I ask you, enter in me and endow me with the Gift of See Clear,
Because I am a child of the Night, the one who walks the Path of
Shadows.

145
Come now Agrat Bat Mahlat,
Show me your Glory and Power.

In Nomine Draconis!
Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

Focus your attention in the sigil, which is a living portal to the Goddess'
current. One more time, don't force any experience, let flow in a natural
way. Let Agrat shows you what you should learn and see. When you
want to finish with the experience, just thanks the goddess for the
experience and knowledge, blow the candles out and finish with the
ritual.
The Ecstasies of Dreallls
-A Drealll Ritual-

The following ritual should be done when the moon has more power,
Full Moon or New Moon. The ritual demands some sort of sacrifice,
this allows the energy flows freely from the astral plane to our plane
and it's easier to the magician enter in contact with the divinity in the
Dreamlands. Dream magic is something that demands a lot of time and
practice, but if you've done the previous rituals, you shouldn't have
any trouble to establish contact with these deities in the dream world
and have her lessons. The dream exploration is a long term project,
this is not something that we can do once, but the timing that your
spending in this is up to you.

For the following ritual, you need to write the names of the four
Goddesses in a red candle, also you will need the sigils that should
stay around the candle and some strong incense such as Dragon's
Blood or Sandalwood. The sacrifice could be your own blood over the
Goddesses' names in the candle or a sexual sacrifice in their honor, or
both. You can say some spontaneous words while you're doing this,
maybe inspired in the previous rituals. Finally, light the candle and the
incense, rise your dagger and say the following invocation:

146
In Nomine Draconis!
Lepaca N aamah!
Lecapa Lilith!
Lepaca Ishet Zenunim!
Lepaca Agrat Bat Mahlat!
Goddesses, Angels and Demonesses of Harlotry,
Mistresses of Bloody Moon,
I (magical name) invoke you tonight,
Lead me to the world of Dreams and Nightmares,
To the Darkside of the Bloody Moon,
There in where the Fantasies and Dreams come into life.
Mistresses of the Night, wave the Astral Oceans and show me your
Glory and Power.
To inspire my dreams with your messages,
Reveal me the things that I have to see.
Show me your powers and lead me beyond this reality.
That the Moon's Blood spills over me and endow me with the Gift
of the Vision.
Descend now and lead me to the Path of Ecstasies.

In Nomine Draconis!
Ho Ophis Ho Archaios!
Ho Drakon Ho Megas!

When you finish with the invocation, and if it's possible, you should
sleep in your temple. Let the candle lit, lay down and close your eyes.
Melt with the darkness that surrounds you. Suddenly, you can see that
from the four corners of your temple is opening a vortex, and from
them come out and close to you the Goddesses. Each of them kiss
your forehead, your third eye that opens with each kiss. Now, try to
sleep, the Goddesses staying with you . At this point, it' s possible that
you have spontaneous visions which can continue in dreams. Let the
experience flow in a natural way and enjoy it.

147
Author s
Marcelo de Bara: Pae de Santo.

Daemon Barzai is a Draconian Magician. Cultist of the Great Old


Ones. Writer and Publisher. Digital Artist and founder of Black Tower
Publishing. Contributor for different books such as Qliphoth Journal,
The Way of the Serpent, Rites of Lucifer, Sabbatica among others.
Author of The Nyarlathotep Book and Co-author of Lilith: Goddess of
Sitra Ahra, and Tricksters and Adversaries of the Left Hand Path.

Artwork: http:/ / daemon-barzai.artworkfolio.com/

Publishing House: www.blacktowerpublishing.com

Personal Blog (Spanish) : www.diariodeunbrujo .com.ar

Walter Garcia: The author is a Mexican microbiologist born in 1990,


who combines his academic formation as a scientist with a life-long
interest in occultism and magic. He has studied many different occult
topics independently for more than a decade, and posts essays and
personal thoughts about occultism, magic, philosophy and religion on
his blog: solnax.wordpress.com

The author can be contacted via email at valtr_grc@hotmail.com


Soror Basilisk: Soror Basilisk' s Magickal journey over almost 35
years has embraced many facets including memberships to Magickal
Orders in Britain and Australia, conducting psychic, mediumship
and magickal development circles, professional astrology and tarot
and Hoodoo Rootwork. However her main focus is on mediumship
used within Magickal praxis, including possession;communicating
with human, deity and other energies equally.Soror Basilisk's creative
expression through writing and artwork is influenced heavily by her
Magickal experiences, some of which have been contributed to " Hekate
Her Sacred Fires" (Avalonia) and " The Cauldron" magazine.
She resides in the southern Antipodes with her partner of 18 years.

Contact: basilisk@between-spaces.com

Humberto Maggi: dedicates his time to the study of the history of


Magic and its practices. In his articles he tries to combine the knowledge
obtained from academic sources with personal experimentations
guided by a scientif approach. He spent the past years working on a
weekly program of Grimorium Verum invocations and researching the
hybrid traditon of the Kimbanda.

Rev Bill Duvendack: is an internationally known astrologer, author,


and psychic. He routinely teaches classes on astrology and the Western
Esoteric Tradition, and is available for astrological chart interpretations
and guidance sessions of many kinds. He is President of the Astrological
Association of St Louis, a member of NCGR, President of Circle of
Light Independent Spiritualist Church which he is ordained through,
a member of the Temple of Ascending Flame, an initiate of the Golden
Dawn, and a member of BOTA. With over 25 years of experience in
the Western Esoteric Tradition in many different forms, Bill brings
a grounded and practical holistic view to his material. For more
information and to contact, please visit his website at:

www.418ascendant.com
Salomelihecatel: from Argentina. Draconian-Atlantean Magician.
Profesional illustrator. Specialized in Dark and Occult Illustrations.

Artwork: http:/ / salomelihecatel.deviantart.com/

Frater Nephilim: from Mar de Plata, Buenos Aires Argentina. He was


part of very Esoteric Groups, such as Hermetics, Thelemic, Wicca,
Luciferian, etc. Now he work actively with the Draconian Current,
and Darks Traditions.

Mail: frater.nephilim93@gmail.com

Facebook: www .facebook.com/ fra ter .nephilim.occult