Wrathful Chaos

WRATHFUL CHAOS FIVE BOOKS of SATANIC PHILOSOPHY

ARIOCH

First Published in 2015 www.lionofsatan.com www.facebook.com/norkron [email protected]

Copyright © 2015 by Arioch All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from Arioch. Reviewers may quote brief passages.

Contents List of Illustrations Acknowledgements Introduction

BOOK 1 The Summa Diabologica A Chaosophical work which explores the foundational concepts of the Chaos-Gnostic tradition, and sheds a new dark Light on old knowledge, thus producing Gnosis…5 Tiamat the Writhing ∵ Tiamat the Slain ∵ Tannin the Slumbering ∵ The God of the God ∵ On the Nature of Suffering ∵ The Afterlife ∵ Sitra Ahra – the Other Side ∵ Theathanatos – Lady of Death ∵ Manifestations of the Anti-God ∵ The Black Earth ∵ Concerning Black Magick ∵ On Symbols ∵ Concerning Gnosis ∵ Defining Chaosophy ∵ Suicide as Satanic Grace ∵ Illuminism ∵ A Final Word on Misanthropy

BOOK 2 Sefer Iqqesh A re-working of the Hermetic Qabalah used to produce deeper Sinister Gnosis and the return to Chaos. Along with a new interpretation of Qabalah, a new Tree of Death glyph is introduced which better assists the Black Adept in the search for Illumination…61 Qabbalah: The Tree of Death ∵ A New Tree ∵ Tehom: Devouring Gimel and Teth ∵ Three Forms of Nothing ∵ The 11 Mansions of the Sitra Ahra ∵ The Broken Star Glyph ∵ The Abyss ∵ The Twenty Coils of Apophis ∵ The Four Qabbalistic Anti-Worlds ∵ Dragons of the AntiWorlds ∵ The Four Rivers of Hell ∵ The Seven Earths and Infernal Habitations ∵ The Order of Disorder ∵ The Three Palaces of Satan ∵ The Black Zodiac ∵ How to Use the Qabbalah ∵ Black Earth Meditation ∵ The Five Accursed Nations ∵ A Final Word

BOOK 3 Ra’a: The Language of Demons

An introduction to the magickal use of the voice, followed by a treatise on the language of demons and how the Adept might use such a language to further arrive at True Gnosis…161 The Magickal Use of the Voice ∵ The Alphabet in Western Script ∵ Consonants ∵ Vowels ∵ Diphthongs ∵ Gematria and the Numbering System ∵ The Ra’aian Script ∵ Coding Words and Names ∵ The Occult Properties of the Letters ∵ The Alphabet of Perfumes ∵ Diacritics ∵ Sigils ∵ Charging Sigils ∵ A Final Word on Magickal Languages

BOOK 4 Ater Astrologia An introduction to the concept of “Black Astrology,” which is based in the study of the Black Luminaries – empty mathematical points in space…217 The Black Sun ∵ The Black Zodiac ∵ Demons of the Black Zodiac ∵ The Six Infernal Planets ∵ The Planetary Rulers ∵ The Planetary Sigils ∵ The Planetary Days ∵ The Planetary Hours ∵ Sigils of the Planetary Hours ∵ The Tridecagram ∵ The Black Sabbath ∵ The Black Earth ∵ Priapus ∵ The Diamond ∵ A Final Note

BOOK 5 Zara: Book of the Younger Lilith A short treatise on the Art and Science of Divination, exposing the various flaws in today’s practices, and revealing two new systems of Divination by which the Adept may arrive at Gnosis… On Time ∵ The Enquiry ∵ Naamah – Mother of Divination ∵ Preliminary Notes ∵ The Meditation ∵ Method 1: Full-body Possession ∵ Method 2: Zara ∵ Designing the Zara Blocks ∵ Casting the Zara ∵ Interpreting the Zara ∵ A Final Word on Divination

APPENDIX Demonic Names Translated into Ra’a

List of Illustrations

Broken Pentagram…70 Sigil of Cathariel…87 Sigil of Thaumiel…90 Sigil of Chaigidel…93 Sigil of Satariel…95 Sigil of Gash’khalah…97 Sigil of Golachab…99 Sigil of Tagiriron…102 Sigil of A’arab Zaraq…104 Sigil of Samael…107 Sigil of Gamaliel…110 Sigil of Nahemoth…113 Tree of Death (Hebrew Names)…115 Tree of Death (Sigils)…116 Coils of Apophis…123 Ra’aian Alphabet…176

Ra’aian Alphabet (Special Characters)…177 The Letter Bar…181 The Letter Dag…182 The Letter Hem…182 The Letter Uri…184 The Letter Zam…184 The Letter Char…185 The Letter Yam…186 The Letter Kur…186 The Letter Laf…187 The Letter Mal…188 The Letter Nia…189 The Letter Sak…190 The Letter A’ano…190 The Letter Par…191 The Letter Tzu…192 The Letter Qul…192

The Letter Raf…193 The Letter Shal…194 The Letter Than…194 The Letter Cath…196 The Letter Thau…197 The Letter Chai…197 The Letter Sat…198 The Letter Gash…199 The Letter Gol…199 The Letter Tag…200 The Letter A’ara…200 The Letter Sam…201 The Letter Gam…201 The Letter Nah…202 Star of Sigilcraft…210 Sigil of Malkunofat…212 Black Luminaries…223

Sigil of URA’ABAT (Saturn)…233 Sigil of MUAV (Uranus)…234 Sigil of NUR (Neptune)…235 Sigil of SUM (Jupiter)…236 Sigil of ETLU (Mars)…237 Sigil of UMA (Venus)…238 Sigil of Shichiriron (3 p.m.)…244 Sigil of Abiriron (4 p.m.)…244 Sigil of Dagdagiron (5 p.m.)…245 Sigil of Nashimiron (6 p.m.)…245 Sigil of En Tannin (7 p.m.)…246 Sigil of Shalbeiron (8 p.m.)…246 Sigil of Tzaphiriron (9 p.m.)…247 Sigil of Bahimiron (10 p.m.)…247 Sigil of Necheshthiron (11 p.m.)…248 Sigil of Tzelilimiron (12 p.m.)…248 Sigil of Adimiron (1 a.m.)…249

Sigil of Nachashiron (2 a.m)…249 Sigil of Beiriron (3 a.m.)…250 The Planetary Tridecagram…251 Block One… 283 Block Two…284 Block Three…285 Block Four…286 Block Five…287 Arioch…302

Acknowledgements

To Robyn. I’d also like to acknowledge the Temple of the Black Light and the adherents of the Current

218. While I am in no way affiliated with the Temple, without their contributions and the contributions of the M.L.O., Chaos-Gnosticism would simply not exist in its present form.

Introduction

I began writing Wrathful Chaos in early 2011, and while it started out as a personal grimoire, it quickly grew into the body of work you now hold in your hands. At first I was reluctant to publish this work, because as a personal grimoire it was…personal. However, heeding the call of my own demonic Guide, I have finally decided to make this unique system of Black Magick available to the Sinister Adept, because the feeling of attachment I had for this work was merely an illusion of the Demiurge. For the only matter of importance is the returning to Chaos, and the Gnosis contained within these five books are designed solely for that purpose. Every aspect of Wrathful Chaos, from the obvious to the hidden, is meant to reflect the ideas of Chaosophy in some way, and the Adept is encouraged to read this work twice: first with his eyes and then with his spirit. Because of this, these five individual books form one complete system of advanced Infernal Sorcery, just as all individual things within Chaos are as one. And 1

so the Adept should read each book while keeping in mind the previous ones, and the ones to come, as each supports one another. It is true when I say that this work teaches an advanced form of Infernal Sorcery, and so the magician should have a fair understanding of basic Occult concepts before putting this work into practice. In fact, some of the materials required to practice this form of Magick are deadly and illegal. The experienced magician should have no problem properly using these materials, but nonetheless, neither the author nor the publisher will take any responsibility for any damage or harm caused by the practice of this Art. To know, to dare, to keep silent. This work is divided into five books, those being: The Summa Diabologica, The Sefer Iqqesh, Ra’a: The Language of Demons, Ater Astrologia, and Zara: Book of the Younger Lilith. While some of the terms and concepts within these five books may be familiar to the more experienced practitioner, the perspective from which these subjects are taught is entirely new. 2

Rather than being a magickal book telling you what to do, Wrathful Chaos introduces ideas and encourages you to learn for yourself how to employ them, distort them pervert them, and perfect them. And so take these five books and build upon them, knowing that they are a firm a foundation. I sincerely wish success for the Black Adept who, having all of creation in his hand, falls not to the temptation of personal gain but who instead hurdles the whole of creation into Wrathful Chaos before he himself jumps blindly into the unknown depths of the Grey. For Chaos, Arioch

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Summa Diabologica Foundations of Chaos-Gnosticism

To speak of Chaos is to speak of Nothingness, but Nothingness is not empty. For within Chaos there is light and darkness, good and evil, beauty and ugliness, law and lawlessness, virginity and whoredom, being and non-being. To genuinely speak of Chaos is to speak of blended opposites, or rather, to speak of a thing and its privation. Chaos consists of being and non-being in perfect blend, and therefore it is impossible to say anything rational about the 5

Void. The thinker must resort to mysticism in order to ponder upon the union of being and non-being (logic perceiving of only two states: Is and Is not, either of which must exist separately from its opposite). But this is the nature of the Abyss – form and formlessness in copulation. Allow me then, to give discourse on the nature of Chaos and to divulge the subtlety of her Knowledge (Chaosophy), only to show that one cannot properly convey its Mysteries.

Tiamat the Writhing Chaos is finite and infinite, hot and cold, light and dark, place and no place, and within it all things are blended together and yet separate. Chaos is like the great writhing dragon Tiamat of myth and each of her various parts are comprised of smaller dragons, and ad in finitum, each working towards both individual benefit and benefit of the whole. As the scales of Tiamat are 6

many serpents each maintaining their individual purpose and expression within Nothingness. Because Chaos exists and does not exist, being itself a mixture of existence and non-existence, we may rightly call it the Pool of Potentiality, meaning that Nothingness contains the potential to exist but nothing has come into existence (made to be distinct).

Tiamat the Slain Consider now what it means to exist. The coalesced nature of Chaos must be divided in order to produce the required separation of qualities resulting in existence – the state which we identify as reality. While Chaos is a mixture of potentials, reality is the realization of those potentials. Reality, also referred to as the Cosmos within the ChaosGnostic tradition, is the Nothing which has become Something. While in Chaos light and 7

darkness were as one, within the Cosmos light and darkness are two. The Cosmos is the division of Chaos, but how did Something come from Nothing? Something, or rather all things, came forth from Chaos in a single instance simply because the potential for such an event happened to be realized. We should not, however, assume that existence has been vomited from the Mouth of the Abyss, and that this event is over. Instead, the Great Creation is continuously taking place – the Lord has not yet even finished speaking “Let there be Light” – as the act of creation is continuously taking place. Chaos has been cleaved in twain, thus allowing for the sustained existence of creation. This may be symbolized by the dragon Tiamat being cut in half by the god Marduk, and whose body was used to fashion the Universe. And so we have the Cosmos – a reality of have and have not, and various levels of thereof. 8

Tannin the Slumbering We are creatures who have consciousness, and because all things reflect the God and vice-versa, we here assume that all other things have consciousness in their own degrees, whether through simple electrical impulse or complexity of brain. Even more importantly, consciousness must have been experienced within Chaos, but in such a state of mixture consciousness would be as Jung put it: the Collective Unconscious. The experience of consciousness in this state would have been the maintaining of the perception of individuality while experiencing complete oneness with all other things. However, all things within the world of form have distinction, and we also perceive consciousness as having two distinct states each with multiple levels: conscious and unconscious.

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Because consciousness has many levels, we may arrive at the conclusion that our experience of reality is just one level of consciousness. That the Cosmos is more than just one layer of reality, but is instead, infinite realities each existing as their own true microcosm. The macrocosm, which is the whole of all reality, we call God or the “Demiurge,” and assume that it has consciousness as all things do. The consciousness of the God would not be the same as our own, though certainly it would share similarities, as all things are connected and possess like qualities. Because the God is the totality of reality, we may rightly say that all levels of existence are reflections of the God. The closer a realm is to the God, the more it reflects the God. The further away a realm becomes, the less it reflects the God; on the one side Paradise and on the other Sitra Ahra – Malkuth and Nahemoth – the created Earth and the Unborn Black Earth. 10

Distinction also causes us to consider the unconscious mind, which has been severed from its conscious twin. It should be no surprise to the occultist that all things have a degree of consciousness, seeing as physicality relies upon it, and that the God himself would therefore prefer the conscious state over the unconscious just as he does exist within the thing rather than the absence of it. And we, being manifestations of the God, do also prefer the conscious state over the unconscious. But the Black Adepts, those who maintain the Mysteries of Chaosophy, know that the unconscious mind exists in its own reality, which is one level of the Sitra Ahra, just as the God exists in his own reality, that being one level of the Heaven, Nirvana, or Paradise. Many Chaosophists hold the belief that the unconscious mind should be exalted above the conscious because the God favors the latter. The wise will recognize this error in thinking, realizing that favoring the 11

unconscious mind because the God prefers the conscious still supports the separation between the two types of mind, and whatever promotes distinction is of the God. This error manifests itself brilliantly, and leads the would-be Adept into believing that whatsoever thing the God favors must be hated, when in fact the only thing which must be hated is division. Unfortunately, this Wisdom is lost on many Left-Hand Path practitioners, for the God favors love because it produces life, and so they then prefer hate because it produces death. I would have you not fall into such thinking! Love and life existed within Chaos just as hate and death did so exist, and one is no better than the other, but now in the Cosmic world they are made distinct and have become equally abominable. Therefore, let the adept hate distinction and reject only that, and turn all things which have been made distinct into weapons of the Other Side. 12

The unconscious mind has often been symbolized by a sleeping dragon, but this symbolism is only partially correct, as it is not only the unconscious mind which sleeps but also the conscious. The unconscious mind, which contains the unconscious ego, exists as its own being in its own reality, just as the conscious mind does. The conscious mind is unaware of the reality of unconscious mind, though it can affect it, and likewise the unconscious mind is unaware of the reality of the conscious mind, and it too can cause conscious change. Both conscious and unconscious mind, therefore, may be symbolized by a single slumbering dragon – one eye being the conscious mind and the other the unconscious. One may refer to this “dragon” by any name soever, though here we shall call it Tannin1, because Tannin (tan-neen) ‫ תַּ נִּין‬means “Dragon,” “Serpent,” or “Monster.” It is used to represent the union of the conscious and unconscious mind of the adept, which results in a new type of consciousness generally viewed as being Illumination or “enlightenment.” Awakening the Tannin is the first major breakthrough for the Chaosofer, as it reveals his true Sinister 1

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it is natural to represent Chaosophic ideas in Qabalistic symbolism, at least in the beginning. Both eyes must be opened in order for the dragon to arise within the magician, and this is accomplished by the blending of the two minds through ritual and meditation. This Sinister process is called Awakening Tannin, the great sleeping or blind dragon. After the Neophyte has accomplished this he shall find himself counted among the Sons and Daughters of Beliya’al. He shall further acquire new Knowledge and Understanding that can only be gained by accomplishing this First Great Abomination.

The God of the God There is another error which is prevalent within traditional Chaosophy, that being the personality and silently initiates him into the Mystical Body of Satan. The plural of Tannin is Tanninim.

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God is a tyrannical being, and that he out of spite curses man with all of his suffering. The God, however, does not naturally act out of malicious intent but instead acts according to his nature, just as we do our own, and he strives to maintain his existence. So rather than adopting the view that the God is a tyrant, I would have you view the God as being ruled by his nature – the God of the God is his own function. His tyrannical personality exists only according to our perception, because we do not exist at the same level of the God and therefore cannot truly know anything about his personality or intentions. To say that the God is jealous or spiteful is like saying that the God is loving and forgiving – both are asinine assumptions based in nothing other than hope, and in fact, the God may be both at times. Though, because the God desires distinction, we call him ignorant and stupid. But we cannot deny that suffering exists and is experienced, and so there is 15

need to explain how suffering came to be without the Demiurge purposely causing it.

On the Nature of Suffering One experiences suffering chiefly as being a thing that is done to him which is beyond his control, as in the examples of one man inflicting pain onto another, or a part of one’s own body inflicting pain over the whole. This is made possible because of the separation of agents, and whatever is separate from you can cause suffering, and vice-versa. Within Chaos there is no distinction between things, and even though suffering exists as a potential, it is not experienced by consciousness in the same manner in which it is experienced during physical life. Within Chaos consciousness experiences the state of existing as suffering rather than being 16

afflicted by it. Instead of “I feel pain” the correct statement within Chaos would be “I am pain.” Again: “I do not suffer, I am suffering.” In the light of this understanding, the experience of feeling suffering can only occur in the realm of the Demiurge, because therein all things are distinct and that which has distinction can impose its will onto others. It is for this reason that we fight to return all things to Chaos – to remove the experience of suffering.

The Afterlife Returning your attention back to the Demiurge, I would have you reconsider the common idea that the God somehow escaped Chaos, created reality, and that Chaos exists as some far off place to which we may return after death. We understand that Chaos is the mixture of opposites and 17

that the Cosmos is the separation or the individual existence of those opposites, so let us then realize that Chaos itself became split at the moment when the potential for being was realized. Chaos had cracked into two pieces, those being form and formlessness. The mixed duality of Chaos has been transformed into the unmixed duality of Cosmos. Each potential once existing together within Nothingness have now become two – have and have not, life and its absence death, love and its absence hatred, the good and the evil, the hot and the cold, the worlds of form and the worlds of formlessness. Chaos itself has been turned inside out. The God permeates everywhere – there is no place that is truly and completely empty of the God because it is the God which gives things distinction and shape, allowing for the existence of “place,” but there are varying degrees of his influence. It is in the places where he is the most absent 18

that we find our demonic co-conspirators. Absence of place must be expressed just as place itself is expressed so long as we are within the Cosmic world and not in preDemiurgic Nothingness. This place, called the Absence of Place, is referred to as the Sitra Ahra within the Luriac Kabbalah, which is Qabalistic system adhered to by most Black Adepts and Qabalists in general.

Sitra Ahra - The Other Side If there is no Chaos to return to after death, it is reasonable to wonder what does happen. I would have you consider the noninitiate and his fate first. Know that the cycle which sustains the God is life and rebirth. All things, from the large to the small, exist within this cycle. Even our universe is born over and over. Those non-initiates who lack the Black Fire within them will be recycled and become some other manifestation of the Demiurge. The initiates on the other 19

hand, those Black Brothers called Bene Beliya’al, are taken up as though they were in a great black ocean of cold and death to the Sitra Ahra2 wherein they shall conspire with one another and work to unleash anticosmic energy throughout the Cosmos defiling their respective levels of creation. It is of the highest importance that the Chaosopher understands the difference between Chaos and the Sitra Ahra. Chaos has become Cosmos, while the Sitra Ahra is the place most devoid of the God in any given level of Cosmic reality – the Other Side is Formlessness and Death.

Theathanatos – Lady of Death Now we must consider what this “anticosmic” energy actually is, seeing as we 2

Or “Sitra Achra,” is Hebrew and means “The Other Side.” It is the realm which is the most absent of the Demiurge and his Cosmic influence. Most Chaosophists view this realm as being singular, however, one may benefit greatly by realizing that every level of Cosmic reality contains its own Sitra Ahra.

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know already from whence it comes. Just as the God is one with numberless manifestations, so too is the Anti-God, who came into existence before the God as the absence of the God; the God being form is distinct from the Anti-God who is the absence of form. This Anti-God, whom some call Theathanatos and others still Azerate, exists as endless manifestations of itself much in the same manner as the God. While the God encourages creation because his function is to create, Theathanatos encourages destruction because it is her function to destroy. Both the God and the Devil are ruled by their natures. When I say that Theathanatos destroys it must be realized that I am saying that Theathanatos brings annihilation in its fullness and to all levels of existence. Like the God, she manifests within all planes of being and exerts her will in all places. Her combined will and the reason behind it should be viewed as the actual meaning 21

behind the phrase Black Light and related terms. This is because her Will is privation – it is death, darkness, and all things that are without, and the reason behind her Will is the reason behind our own: the desire to return to Chaos. The Black Light, therefore, is the Will to Ruin unto Chaos3. That is to say, acausal influence is the motivation or the Will to destroy all things (Black Flame), while anti-cosmic power/energy (Black Light) is the actual act of destroying. Just as the flame

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The initialization of the mystical phrase, “Will to Ruin unto Chaos,” being W.R.C., can be transliterated into Hebrew and the gematria thereof rendered. In Hebrew W.R.C. becomes Vav, Resh, and Gimel, which combined have the numeric value of 209, or 11 (2+9=11), the number attributed in honor of the teachings contained within this and other works. Further, according to the gematric system given within this work, W.R.C. becomes V.R.K., which in turn becomes VARAK – a demonic word representing these Mysteries. Varak has the gematria of 128, or 11 (1+2+8 = 11). Will to Ruin unto Chaos is a powerful statement, as it means that one is illuminated enough to not only realize the necessity for absolute destruction, but is oneself an active agent thereof.

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produces light, so too does the Will to ruin produce Chaos. Just as the Will of the God is made manifest beyond him, so the Will of the AntiGod is the same. And just as all gods are manifestations of the One God, so too are all Infernal Intelligences manifestations of Theathanatos, and even we are manifestations of her, being united in evil cause. For all that share in the will of Boundless Freedom, whom some call FireBorn, are manifestations of the Anti-God and may rightfully be called Demons regardless of their substance, including temporal man. So too are all who share in the Will of the God, that is to exist as thingness, manifestations of the God, and we may rightfully call them Gods, as they exist only to sustain the whole.

Manifestations of the Anti-God

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With eyes Illuminated by the Black Sun of Satan, you have come to understand that inhuman spirits are manifestations of the One who is Naught. There is need, however, to draw distinction between these spirits just as one draws distinction between himself and others. For all things within Cosmos are distinct, and the manifestations of the AntiGod, who exists as part of Cosmos, are no exceptions. There are many systems which we may employ in order to render the Names of the various demonic manifestations of Theathanatos, but in this work we shall adhere to the principles of the Qlippothic Qabbalah as it is presented in Sefer Iqqesh. The adept is encouraged to experiment with the ideologies of all legitimate systems of Chaosophy, for in doing so they may discover that ours be the most rewarding. And so using the Art of Black Magick, and having been encouraged even unto Illumination, we shall here set a most proper system of 24

demonology, which the adept may use to gain insight into the Mystery of the Oneness of Satan’s Twoness. There are only 30 demonic spirits with which we should concern ourselves, and they are all three-fold in nature. For each of one of these spirits is indeed an intelligent being, but each are also an Order of countless intelligent beings, as well as symbols for specific parts of the Sitra Ahra. These 30 Manifestations of Death are further divided into two sets, the first being the Major and the second being the Minor. This does not mean that one is better than the other, but that the Major represents the forces themselves, while the Minor represent the Intelligences behind these forces. The Major Spirits are 11 in number, and they are as follows.

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The Major Spirits, also called the 11-Headed Dragon of Wrathful Chaos

1. Paimon (or Satan) 2. Moloch 3. Ba’al Zevuv (or Theathanatos) 4. Hylel (or Lucifer) 5. Astaroth 6. Ashmedai (or Samael) 7. Belphegor 8. Beliya’al (or Belial) 9. Adrammelech 10. Lilith (or Anammelech, the Elder Lilith) 11. Nahema (or Naamah, the Younger Lilith)

These Major manifestations of the first Satan may be expressed thusly:

Paimon and Moloch oppose the God. 26

Ba'al Zevuv is Satan and Moloch opposing the God through the Darkness of Death, which is Deafening Silence. Lucifer is Ba'al Zevuv opposing the God through the Black Flame, which is the Black Sun – the source of Lightless Light. Astaroth is Lucifer opposing the God through Consuming Black Light, the Lightless Light produced by the Black Sun. Ashmedai is Astaroth opposing the God through All-Consuming Black Light, the Lightless Light of the Black Sun scorching all levels of existence. Belphegor is Ashmedai opposing the God through the creative expression of Black Light, which is a boastful perversion of Cosmic Law. Beliya’al is Belphegor opposing the God through the breaking of Cosmic Law. Adrammelech is Beliya’al opposing the God through the dimming of Cosmic Light. 27

Lilith is Adrammelech opposing the God through the snuffing out of Cosmic Light. Nahema is Lilith opposing the God through perverting the creation of the False Light – she is the Black Earth.

Here follows the Minor Spirits.

The Minor Spirits, also called the 20 Ministers of Wrathful Chaos, who are the Coils of the Demon-Serpent Apophis

1. 2. 3. 4. 5. 6. 7.

Amprodias Baratchial Dagdagiel Hemethterith Uriens Zamradiel Characith 28

8. Yamatu 9. Kurgasiax 10. Lafcursiax 11. Malkunofat 12. Niantiel 13. Saksaksalim 14. A’ano’nin 15. Parfaxitas 16. Tzuflifu 17. Qulielfi 18. Raflifu 19. Shalicu 20. Thantifaxath

In regards to the 11 Major Spirits, it should be noted that Satan and Moloch are counted together as one, representing the dual-nature of the Satan. This is the 11 in the 10, or the 11 who kill the 10. The 20 Minor Spirits and their Mysteries are explained in Sefer ha-Chodesh.

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The Black Earth How can we, as potential Chaosophers, return Chaos to its original state of statelessness? The fearful have said, “Only by meditation and going inward can we destroy Cosmos,” for these type are afraid of losing their freedom and physical lives. The naïve have said, “Only by assaulting the realworld and looking outward can we destroy Cosmos,” for these type, while not afraid of incarceration or death, lack the ability to look inward and realize that they are part of Cosmos and must begin their destruction with themselves. But the Wise, having the Light of Hylel to guide them, have seen the truth of the matter: that in order to destroy Cosmos we must begin with ourselves and then, as dead spirits with hands of bone and fire, reach out to destroy all other forms of existence. By destruction absolute we may assist our Brothers and Sisters in returning Chaos to its original state of blended potentials. 30

Before we can return existence to a stateless state of suspended potential we must first realize that there are many levels of existence, with ourselves finding rest in the physical level. The great Intelligences of the Sitra Ahra, which we generally view as being inhuman demonic forces, each pervert their native reality. And so Qabbalistically we say that the Qlippah Gamaliel is the total perversion of the Sephirah Yesod, which is the absence of YHVH, the Foundation of Foundations. The Sons of Daughters of Cain – those humans who contain within them the reflections of Chaos, must be included as members of the Sitra Ahra, for having worked against the physicality of God, the man has earned the title Adam Belial. Humans who consciously strive against the Demiurge are part of the demonic force within the Qlippothic realm of Nahemoth, which is the perversion of the physical realm as a whole. I say that man is part of the 31

demonic force operating within Malkuth because he has partnership with every other Intelligence that operates within this plane. This is a secret best reserved for a more indepth study of the Qabbalah, but the point is that it is our duty as physical manifestations of the Satan to block and frustrate the Cosmic influence within our physical realm. Only when our physical reality is corrupted absolute, both inward and outward entirely, can we Agents of Destruction jump into the Abyss and restore Chaos. Take comfort in knowing that the other levels of existence are in a similar manner being frustrated by their own demonic forces. This physical frustration of the God produces the Black Earth – the changing of Malkuth into Nahemoth. There are two things which we must destroy: the grandeur of the God as he is reflected within us and the grandeur of the God as he is reflected outside of us (in our level of physical reality), as the God is 32

expressed in his vain works. However, many Adepts I have known maintain the belief that maybe if they could just destroy the Earth, or the Universe, then they would return to Chaos. But this is faulty thinking that results from a limited perspective. Our world isn't the only one, our Universe isn't the only one, and our reality isn't the only one. Even if the entire Universe as we know it were to cease existing, there are countless others that will prosper and advance without blinking an eye at the destruction of our own. As individual parts of the God, we cannot do everything on our own, and what we destroy will be rebuilt. Our goal, therefore, should be the perverting of our world, our Universe, and our Cosmos. To cause existence to reflect the non-existence of the Sitra Ahra is the first Great Work. After the creation of the God has been in such a way bent and twisted, and when all realities are in such a way perverted, then the God no longer has an individual identity, for he is reflected in his works and if his works do not reflect his 33

Will, then he is no longer expressed in them. This causes an imbalance between the influence of the God and the influence of the Anti-God, who constantly works to destroy form. And finally, this imbalance permits the possibility for the return to Chaos. Let the Black Adept be willing to both die and to cause death, for in dying all shall die. The first part of our Great Work, which is destruction on a personal level, is taught and maintained by the Art of Black Magick and its methods. The second part of our Great Work is governed over by Illuminism, and the principles thereof. We shall explore both of these concepts in the following two sections.

Concerning Black Magick We must first speak on the matter of magick in general. Magick is not an excuse to do nothing, though it has become one for some. Evoking the above in spite of the below, the mundane approaches magick with the belief 34

that ritual replaces real-world work, when in fact it is merely complimentarily of it. Magick is the Science of Understanding oneself and ones conditions. It is the Art of applying that understanding in action.4 In this one statement we may derive several instructions good for learning, a few of them being that:

1. Magick is a Science and must be approached scientifically. This does not mean that we must be narrow-minded, as unfortunately many of you will associate the scientific with the fanatical skeptic, thanks to such asinine people. A scientist, whether of the natural sciences or the occult, must approach their experiments with neither the doubt of the skeptic nor the blind faith of the believer. The magician, like the physicist, preforms 4

Magick in Theory and Practice, Aleister Crowley

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experiments in order to find out the result and does not assume to know the result prior to completion of the experiment. 2. Magick is the Science which produces genuine understanding regarding oneself, which ultimately comes from one’s own unconscious mind, or inner self. Further, magick gives the understanding of one’s conditions; magick not only enlightens man to himself as the microcosm, it enlightens him to the nature of reality beyond himself, and he because of this has the potential to receive Chaosophy. 3. Magick is understanding in action. This has three implications, the first results in the other two, and it is the understanding that action does not translate to only spiritual action (meditation, ritual, ceremony, spells, etc.), but it also applies to physical action. Whatever thing you change within reality to suit your Will is an act 36

of magick, whether it be participating in a sacred ceremony or simply defecating. Man has the potential to not only change his personal reality but also the reality of every other living being on the Earth. This is powerful magick, but only if he applies both the spiritual or psychological and the physical aspects of magick; a person cannot draw a sigil, charge it, and then expect his dreams to come true. But such a one can create a sigil and forget about it, after which time he should actively pursue his goal. In this case, the sigil acts as complimentary to the physical pursuit of the Adept – even if the magician is inexperienced the sigil will act as a psychological stimulant and enhance the magician’s positive opinion regarding the operation, thus improving the chance that his pursuit will end positively. And if the magician can tap into the “powers that be,” the sigil will also channel and direct forces 37

that are not yet fully understood by man. The second is that this understanding produces action, both spiritual and physical. The physical action of the magician must reflect his spiritual contributions. For example, if a man wishes to curse another, he would only be leaving his victim’s fate to chance if he limited his assault to baneful spells and ceremonies. But if the magician had worked these same ceremonies and then physically pursued the misfortune of his enemy, he would likely find success in larger amounts. With this approach to magick, the magician is not separate from the magick he conjures. Instead of casting curses, be the curse.

Of the many errors plaguing Occultism today, the belief that magick is neither white nor black is the most damaging. Consider what “white” and “black” symbolizes in 38

order to escape this pitfall. When we say “White” and “Black” magick, we are referring to the properties of whiteness and blackness. White is produced when all light is reflected and none of it is absorbed, and this can obviously symbolize the God who is the All Dividing – the Demiurge who reflects himself outward as thingness. Black is produced when all light is absorbed, and naturally symbolizes the All Devouring – the Anti-God, who is also called the Collapsing God, because she collapses all reality back onto itself as though it were a scroll being rolled up.5 Magick must not be judged according to morality, as morality is entertainment for fools; there is neither moral nor immoral, but only Absolute Creation and Absolute Destruction, neither of which is subjective. Magick is further both a physical and a spiritual/psychological Science, and the magician must not favor one over the other 5

Revelation 6:14

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– either spiritual or physical destruction, as both must be experimented with and ultimately mastered.

On Symbols Symbols are the language of the mind. Using symbols the unconscious mind communicates with the conscious and viceversa. Dreams, visions, mandalas, sigils, characters, artwork, and alphabets are all ways in which the two minds can be encouraged to become one. The Western Sinister Tradition has innumerable symbols, all of which express some aspect of the Will of Satan and Moloch. These symbols are generally taken from some aspect of the Right-Hand Path. Example: The inverted pentagram, representing to some the destruction of Cosmos and to others the glorification of matter over the Spirit, is adapted from the upright pentagram which represents the 40

Spirit ruling matter, or Cosmic rule in general. It is by no miracle then that the upright pentagram has become the symbol representing the entire Right-Hand Path according to our Western tradition, or that the inverted pentagram has become the symbol for the Left. There are also many variations of the pentagram, and many variations of those variations. While there are too many symbols to comment on in one book, I would like to speak regarding three, starting with the pentagram from the example above. The pentagram was first discovered in Sumerian script where it acted as the logograph for the word Ub, which means “corner, angle, nook; a small room.” 6 It has since been used by countless spiritual systems – Early Christians used the pentagram to represent the five wounds of Christ (his head, two hands, and two feet), Chinese mystics use the pentagram to 6

The Sumerian Lexicon, John A. Halloran

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represent both the five elements in Chinese cosmology (medicine, acupuncture, Feng Shui, and Taoism) but also the five phases of Chinese alchemy (Fire, Earth, Metal, Water, and Wood), and at the center of the Rosicrucian altar the figure can be found burning brightly with Cosmic light and blinding those present. These are a few examples of the pentagram’s use in different cultures and times, and the Adept should explore this topic further, as it will open the Doors of Ingress. Of the many symbols at our disposal there are only three types. The first is the Inverted type, and this can be seen in the use of the inverted cross and pentagram. Inverting a thing is to make a mockery of it, as it expresses contempt for the existence of the thing. The second is the Broken type, which is the breaking of some part of the symbol. Breaking a symbol does not merely show contempt, but instead it shows the desire to destroy the thing entirely. The third 42

is the Inspired type, which is neither an Inverted nor a Broken symbol, but these are figures which are received through meditation, ritual, and systems of Black Magick.

Concerning Gnosis The word Gnosis comes from the Greek word Gignoskein, meaning “to know.” Knowledge is a function of the brain, and so the first thing we must understand is that Gnosis is not simply knowledge revealed to the Adept by demons or any other entity, but is instead factual information attained through study and experimentation. Information that is revealed to the Adept by demons without the need to study is called Understanding, because it is the understanding of the knowledge one attains in Gnosis. However, Gnosis in the AntiCosmic context is not simply knowledge. Gnosis is both the attainment of the 43

Knowledge of Chaos (Chaosophy) and the Understanding of this information which comes only from inhuman instruction or Illumination. We may observe the teachings of Chaos in our reality if we are keen on looking, and so Chaosophy may be arrived at by the observant mystic, meaning no demon or outside teacher is required to deliver such knowledge to the Adept (granted, it is wise to have a teacher or a Guide, as the Will of the Formless is a difficult thing to perceive for most because of our Form). Though, even if one were to observe the Will of Formless and receive Chaosophy, this does not guarantee that such a one will honestly understand the deeper Mysteries of Chaos. Such an Understanding only occurs when the conscious and the unconscious minds are united together, thus allowing the Adept to behold both the form of Chaosophy and its unspoken formless Mysteries.

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By itself, Knowledge of Chaos results in madness, and is of little use to the Minister of Darkness. However, when the Adept is open to receiving insights from the Other Side concerning his Knowledge, then he attains Understanding. And just as Knowledge is useless without Understanding, Understanding must accompany Knowledge. The blending of Knowledge and Understanding results from the temporary unification of the Mind (conscious and unconscious united as one Mind or “spirit”). This United Mind, which is twoness in oneness, is the experience and the state known as Gnosis. There are many interpretations of Gnosis, and others have written about how to attain it. But I would have you consider that there is only one way of attaining Gnosis according to our Sinister Tradition, and that it is by the attainment of Knowledge through study and experimentation, and the attainment of Understanding by the 45

administration of Demonic forces. When Knowledge and Understanding are united and working in unison towards Destruction, the Adept experiences Gnosis.

Defining Chaosophy Chaos is the intellectual study and application of the teachings of Chaos. Chaosophy includes the study and manipulation of the different spiritual system of man, especially the Qabalah, in order to arrive at new systems which encourage Gnosis. Because we as Chaosophists are not merely following the structures of these systems as they’re taught by nonChaosophists, we should not limit ourselves to the traditional doctrine of these systems. Now, because we draw a distinction between Chaosophy and typical theology, we are still operating 46

within the illusion of Cosmos. Therefore, the great Secret of Chaosopby is that we should use Chaosophy to overcome Chaosophy. Rather than believing that finding a system of Chaosophy which expresses one’s Sinister Spirituality is the goal, the true goal is to use Chaosophy in order to transcend beyond it. The man on top of the bone pile sees the farthest. The destruction of Chaosphy, which is the destruction of our many systems and traditionsm is the final reward of Chaosophy. This great destruction of ideologies is the Silence of Ba’al Zevuv, for the teachers and books are made silent in the presence of Chaos.

Suicide as Satanic Grace That which has life will die, and the truth is nothing has life but all things are in the 47

process of dying. Man who spends such a short period of time in experiencing physical life forgets that there are other forms of existence, and that all things have consciousness. This means that he too shall continue after physical death, but perhaps in another form. Because of his fear of death man works to prevent the inevitable, but he merely prolongs his own suffering. We who are Illuminated by the rays of the Black Sun understand this concept, and we in our power must take command over both our lives and our deaths. You are free to live however you choose, and you are also free to die in a like manner. Rather than having death thrusted upon us by disease, murder, or the natural process, we acknowledge suicide as exerting our own Will even in our death. Suicide is the death for a person who has accomplished all that he can possibly accomplish in the physical form, however, suicide is turned into a disgrace by the hopeless and the mentally ill, 48

who rather than mastering their own human condition have been over-powered by their temporary situation. Suicide is the Door to Death which has been reserved for the Adept, not the mentally ill or weak.

Illuminism As we seek to transform Malkuth into Nahemoth it is quite easy to fall into one of the many snares of the God, and one such snare is the exaltation of ideologies. In the desire to arrive at Nahemoth some have adopted the belief that the inhabitants of Malkuth must suffer, but this is ignorant. For the inhabitants of Malkuth are one of three things: Unaware of the God and that they themselves suffer due to his existence, are aware of the God and Willingly worship him, or are aware of the God and willingly oppose him. Those who are not aware of the Demiurge in the manner in which we have 49

been made aware of him through Gnosis suffer against their will, just as we ourselves do, and so with these we share a bond. Those who knowingly serve the God suffer willingly and even enjoy their suffering, and so these deserve to suffer even more – cast them away from you. And of course, those of us who willingly oppose the God do so in order to abolish the suffering shared between ourselves and the sleeping masses. Therefore, ideologies such as Communism, Democracy, National Socialism, and the rest are pointless and only leads to further suffering, which is enslavement to the God. The goal is not to live in a perfect world as these ideologies claim to produce, but to live in a world devoid of the perfection of creation, until ultimately returning to Chaos. The wise Adept acknowledges the folly of those who subscribe to such ideologies, and so let the wise also acknowledge the purpose of

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human society while existing as part of Nahemoth: 1. That man should rise to the state of deity. 2. That man should reject his own divinity. 3. That man in this rejection does reject the divinity of all. 4. That man should strive to rule himself, to live as he pleases, and to die as he pleases. 5. That man should keep one eye on Chaos and the other on the Demiurge.

There is no more perfect a way to live than this.

A Final Word on Misanthropy

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Everything is meaningless and mundane here. We are caught in the cycle of the Demiurge whom we mean to find liberation from. Physical life should be enjoyed by the Satanist, because more than any other knows exactly how meaningless and mundane everything is. Although we suffer because of our condition, as explained previously, we must not permit ourselves to lose our sense of joy. For it is in the spirit of joy that we seek to return to Chaos, and it is joy that results from our hatred for Cause. Because of this, the Satanist should not become overwhelmed by suffering, but should always have joy within him even if he suffers terribly. If the God has made you uncomfortable and you are constantly in the throes of sorrow, it is only due to a lack of being engulfed by Black Flame, which is outside of the God’s ability to invoke despair.

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If the Sons and Daughters of Light have frustrated you, and if you find yourself dwelling in hatred so much that you cause yourself to suffer, remember that hatred must result in joy. Become distant from the faith that troubles you, and preform psychologically liberating ceremonies such as the Black Mass. Mock these faiths and belittle them, and then you will cause their unconscious influence over you to be no more. Misanthropy in regards to the people of the God is natural to use because we can only hate that which causes us suffering, but falling into self-abuse and personal despair is useless. Let the emotionally and mentally weak be converted into Christians, Muslims, Jews, Pagans, and the rest. But do not permit the weak to make a claim to Satanism.

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Sefer Iqqesh Book of the Perverse Qabbalah

The Qlippothic Qabalah as it is currently being taught and practiced by Sinister Magicians is the product of the Golden Dawn’s system of Qabalah as it is presented in both The Book of the Black Serpent and Liber 231 (Aleister Crowley). The Golden Dawn’s system of Qabalah is itself a mixture of mostly Lurianic Kabbalah and Western occultism, and has been re-packaged nearly verbatim by most schools of Chaosophic thought. One major flaw with this reproduction is context. The context of the Hermetic Qabalah is union with Source, or God. The demons of the Qlippoth are simply 55

wasteful products left-over from creation, and they exist only according to the Will of God. The Satanic entities are matters to overcome and advance beyond, for the Qlippoth exist as the vice of each Sephira, and belong to the Sephira, and must be experienced even by the White Adept. Unfortunately, this context remains in the Left-Handed interpretation of Qabalah even if it isn’t immediately recognized. Qlippothic Sorcery as it exists now exalts the Demiurge because it places the Qlippoth as being parts of the Sephiroth7, when in fact they are entirely separate from them. The error is the idea that the Qlippoth have been in some way produced or caused by the Sephiroth, because if this is the case, then the God who controls the Sephirotic forces would also by proxy control the Qlippothic, and returning to Chaos would be

7

“The Palace of Darkness which contains Malkuth and Yesod enthrones the demons called the Gamaliel…” Scales of the Black Serpent, pg 39, Michael W. Ford

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entirely impossible because the God would simply be too powerful. If Qlippothic sorcery in its current form is flawed have we as Black Magicians wasted our time in its practice? No. Even flawed practice can work wonders, and has even made it possible for a more Sinister Tree to take root and grow. Our practice only becomes flawed once we become aware of the flaw, and now having been made aware of the flaw, those willing may correct their practice and thereby evolve as Ministers of Darkness. But before we can correct our Qabalistic practice, we must end our Qabalistic practice. We must think in new ways – creating new algorithms and distorting old ones. This is the goal of Rising on the Planes. There is no need to create entirely from scratch, or re-invent the Fiery Wheel. Qabalah as a type of Occult filing cabinet and magickal system is perfect, but Qabalah as a means of first self-deification and then self57

destruction is lacking in its current form. A new Qabalah is required – one that can be used both by the magician who means to perfect Black Magick, and the mystic who yearns to return to Chaos. This new system, built upon the corpses of the old, changes both the Tree of Life glyph and the basic principles of Qabalah. And while it originates from Qabalah we cannot rightly call this new system of Black Magick “Qabalah,” because it adheres to neither Jewish nor Hermetic standards. A new name is required for our new weapon.

Qabbalah: The Tree of Death The name given to this new Qlippothic Qabalah is QABBALAH, an obvious play on the word Qabalah. But there is esoteric meaning. The additional B symbolizes the injecting of Samael’s venom into the system of Qabalah, as the letter B or Bet in Hebrew 58

maintains the numerical value of 2 – the number of adversity. Further, we may examine the mathematics and note that the Hebrew for the word Qabalah is comprised of the letters Qoph, Bet, Lemedh, and Hey, giving the word the gematric value of 137. In Sinister gematria, this number is the least of the Satanic numbers, because while its individual parts combined totals 11, these same parts individually exalt the God. The 1 represents the Unity of God, the 3 his Trinity, and the 7 symbolizes the wholeness of his creation. Only in adding these individual numbers together can we arrive at 11, because the final outcome of God’s creation will be destruction and the return to Chaos. However, with the addition of the second Bet, we create the sum of 139 which totals 13. 13 is the Qlippothic 11 plus the adversarial 2 of Samael, which is the formula by which the Qlippoth manifest themselves to us with some type of form or physical sensation: The non-physical Sitra Ahra (11) desires to manifest to physical man (2) and 59

does achieve physical manifestation through the influence of Black Astrology (13), most notably through the Black Sun. What is curious about Qabbalah, aside from the number games, is that it may be divided into two additional Hebrew words: Qab and Balah. Qab means “something hollowed out” and referred to a unit of both dry and wet liquid (about 2 quarts). The second word, Balah, means “wasted away, decaying.” Qab and Balah: that which is hollowed out and decaying – the Tree of Death. So while Qabalah means to receive knowledge by eating from the Tree of Life, Qabbalah means to receive Knowledge by eating from the Tree of Death, because while the God feeds the good man8, the evil man must pluck those apples for himself9.

8 9

Matthew 6:26 Genesis 3:17

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A New Tree If we reject the common Qabalah and even its more “Sinister” cousins because they are based upon the same Tree of Life glyph and subsequent White-Light Qabalistic system which leads to Source, then we are left with the need to discover a new Tree upon which we may hang our Chaosophic ideas and whose branches we may climb and fall from in order to find Illumination. The first shape we may arrive at using the teachings of Chaosophy is that of a man. We must realize that the Qabalah is our system of finding God, and that the Tree of Death is our system of escaping him. Qabalah is man’s key to enlightenment, but it is not the key for all creatures, and we

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should not assume that the teachings of the Qabalah are the truth, but rather they are means of attaining the truth. The figure of a man naturally represents our struggle towards Chaos, which like ourselves, is both spiritual and physical. The symbol of a man, however, traditionally symbolizes God’s perfect creation – man being the height of God’s expression according to the Qabalists, and while we may be tempted to invert the pentacle to produce a Baphomet we should not wish to only mock the Tree of Life by turning it upside down, but to destroy the Tree entirely, and we may better symbolize this by breaking the pentagram. For we mean to traverse an entirely new Tree which is the product of man escaping the confines 62

of his own limited awareness. The most natural place to break the pentagram is at the genitals, as shown below.

The Broken Pentagram

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Breaking the pentagram at the area symbolizing the genitals or even some other place is not an uncommon practice in magick, as the broken pentagram can be found in such books as The Magus by Francis Barrett, in the illustration called “On the Characters of Good and Evil Spirits.” It is natural for us to break the pentagram at the point of the genitals because the sin of Adam and Eve was sexual in nature according to Gnosticism, and we being Chaos-Gnostics acknowledge this theology (in a perverted form), and the entire story of the Qlippoth is one sexual in nature. Further, breaking the pentagram in this way allows the Adept to

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depart Cosmos and return to Chaos, as will be explained shortly. This glyph is the entire key to Chaos and the fountain from which Chaosophy flows. The well-read or observant student will notice that the Broken Pentagram possesses 11 angles, as was pointed out by those first heroes of Chaos in the Liber Azerate. However, unlike the Founders of the Current 218, I do not invert the pentagram when using it to symbolize the Tree of Death. Again, inverting a thing only shows contempt for it, while breaking it in some manner symbolizes its destruction. We may make a further argument for the use of this glyph over the inverted or re-named Tree of Life because of the star’s most perfect points, to which we may ascribe the 11 Major 65

Qlippoth, the 20 Minor Qlippoth, the Four Worlds, the Four Dragons, and etc.

Tehom: Devouring Gimel and Teth It is not enough that we merely alter the glyph symbolizing the Tree of Life, as this will result in the same useless systems we are all acquainted with, but instead we must alter the Tree itself. It is wise for us to first make a reduction to the Tree rather than an adding to it some new part, as the Devil is always found in the wanting, and so let us consider the first Great Reduction. When Eve took fruit from the Tree of Knowledge, according to Scripture, her eyes 66

were opened and she knew good from evil. This is symbolized by the removing of the 13th Path on the Tree of Life, also called the 13th Tunnel of Set by most practitioners of the old Qlippothic Qabalah. The 13th Path is symbolized by the Hebrew letter Gimel, which has the numeric value of 3 and connects the Sephiroth Kether and Tiphareth. The reasons for removing this path for the woman and not some other are numerous, but the main is that this path connects Kether, which represents the God’s first desire to become distinct, with Tiphareth, which represents the Beauty that is produced from the balance of Love and Strength (Chesed and Geburah). By removing the 13th Path to symbolically represent the fruit which Eve at, we are effectively 67

removing the path connecting the unfathomable God from the Beauty of his creation, thus rendering his creation obscene (an act of Gamaliel). The Second Great Reduction comes in removing the 19th Path – the Path of Teth whose number is 9. This is done to symbolize the Man, Adam, removing fruit from the Tree and eating. Among the many Occult reasons for removing this path and not some other, the main is that Teth connects Chesed and Geburah, love and might, but because of Eve’s transgression, Tiphareth fails to balance these two forces due to it lacking a connection to the God-Head (Kether). This results in the extremes of love or gentleness (Chesed) and strength or might (Geburah), causing one to destroy the other before 68

dying itself. In this formula the entirety of the Mysteries of the Sitra Ahra may be discovered. Because all that has shape and distinction is sustained by the Demiurge, the two paths which we have abolished from our New Tree do not simply cease to exist, but instead, are recycled as all things are. The Paths of Gimel and Teth become on our Tree of Death that area known as Tehom. This Hebrew word means “Deep Abyss,” ans has erroneously been equated with pre-Demiurgic Chaos, but this is simply not the case. For Tehom represents formless even though it is form itself, as water is a formed thing and yet it remains shapeless and without constant form. So while it may be easy to equate Tehom with Chaos, we must recognize that it 69

has form and instead represents un-diluted, non-interpreted Chaos within the physical world. Tehom is the mixing of the 13th and the 19th Paths, which is the waste of man’s First Parents, and symbolizes Wrathful Chaos upon the Tree of Death. This Wrathful Chaos, or Tehom, is the result of man attaining the Knowledge of Chaosophy, and so upon the Tree of Death this Abyss is natural and rewarding to the Adept, while on the Tree of Life the Great Abyss manifests as the pseudo-Sephirah Da’ath, and tempts the slaves of the Demiurge to seek Chaos and liberation. Tehom is represented by the inverted black triangle at the center of the Tree of Death, and it is sometimes called the Sea of Perdition, and the Ocean of Tears.

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Three Forms of Nothing Before we can begin exploring the topology of the Tree of Death we must first come to an understanding of how the Tree of Death came into existence (or non-existence). Preceding Cathariel are three emanations of Nothingness – the very same Nothing from which All-things came forth. The first form of Nothing is called Desolation or Formlessness, and in Hebrew this is called to as Tohu. Because Tohu and the other two types of Nothingness exist and are distinct, we must acknowledge the influence of the God even within them. Tohu is consciousness without form, but this consciousness rather than being individual, is the combined intellect of the Sitra Ahra. 71

Tohu, unlike the following 2 forms, is not honored by any one hour but is instead the combined hours of the Qlippoth. The second form of Nothing is called Emptiness or Void, and in Hebrew this is called Bohu. This type of Nothingness is empty space. It is place, which is defined by its structure, but which is empty and lacks individual properties aside from its emptiness. Bohu is honored in the hour of 2 a.m. The third form of Nothing is called Darkness, and in Hebrew this is called Chasek. Darkness here is that which is perceived in the empty space of Bohu. One may imagine Bohu to be an empty room, but what would that look like? What does

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complete emptiness look like? Darkness. Chasek is honored in the hour of 3 a.m. From these three states of Nothingness come the 11 Mansions of the Sitra Ahra, or the 11 Qlippoth which exist in the absence of the God, being qualities of the Anti-God. These three forms of Nothing, also called the Three Powers Before Samael, are symbolized on the Tree of Death by the following paths or Coils: 1st Form: Tzuflifu 2nd Form: Qulielfi 3rd Form: Raflifu

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The Word of Power giving access to these forms is KEKHAIYU’US, and the Name of Power used invoke them is KEKHAI.

The 11 Mansions of the Sitra Ahra Just as the Sephiroth upon the Tree of Life represent the 10 manifestations of the God, the Qlippoth upon the Tree of Death represent (among other things) the 11 manifestations or planes of non-existence, otherwise called the Sitra Ahra. I say 11 and not 10 because one Qlippah is actually two (Cathariel and Thaumiel), which is generally represented as being a single Qlippah (usually Thaumiel alone, as most systems ignore Cathariel), but on our Tree the 11 is Glorified and not hidden within the 10 of God. 74

The 11 Mansions of the Sitra Ahra are as follows. 0. Cathariel. While upon the Tree of Life the Sephirah called “Kether” symbolizes the God in his unfathomable form, Cathariel symbolizes that which is beyond the God’s ability to understand: Nothingness. Cathariel is the only “real” Qlippah, as it is the first emanation of the three types of Nothingness, which will be discussed later. All of the other Qlippah are manifestations of Cathariel, just as the three Worlds are manifestations of the first World AtziluthChosek . Because the Qlippah named Cathariel is beyond the God’s understanding we must conclude that Cathariel is also beyond the understanding of our conscious minds, which is part of the God because it 75

perceives of form. We may go further and say that experiencing Cathariel in its fullness requires physical death, and what we may experience of this Qlippah in the physical world is behind the veil of our own psyches, and that experiencing it requires the use of the unconscious mind rather than the conscious because unconsciousness perceives Nothingness. The Adversarial Power of Cathariel, which the Black Magician may attain through the proper practice of this Art, is the ability to be aware of and be influenced by outside inspiration, while the spiritual experience attained is the Annihilation of self. Cathariel opens the Adept’s mind in such a way as to allow the unconscious mind, which constantly communicates with the demonic hierarchy, 76

to relay its knowledge to the conscious mind. When the mind is opened in such a manner without the participation of the sorcerer, and especially when the sorcerer is unaware that such an opening has occurred, he shall experience his unconscious mind in the form of a teacher or guiding spirit. And while we know that the unconscious mind is not a separate entity, we must play the part of a fool and indulge the idea that it is a unique entity, for the conscious and the unconscious minds are not yet blended and remain fragile due to the strength of their beliefs. The spiritual experience of Cathariel is Annihilation. Basic Correspondences of Cathariel –

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Demonic Order: Cathariel, the Broken Ones Demonic Ruler: Moloch Spiritual Experience: Annihilation Consciousness: Qlippothic Planet: Black Sun Word of Power: KATAKHARIL Name of Power: MULU’UKIKH Color: Black speckled with gold Image: A fallen crown Perfume: Cannabis (sativa) Time: 3 p.m.

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The Sigil of Cathariel

1. Thaumiel. This Qlippah is the absence of unity and oneness. Thaumiel, meaning “Twins of God,” is the essence of twoness. While at Kether the magician experiences complete and awesome unity with the Demiurge, in Thaumiel the magician will

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experience a complete and awesome separation from God, and in turn, from all aspects of Cosmos. This experience does not result in a hatred for Cosmos, but instead, the God is so far removed from the Adept in Thaumiel that human emotions, such as hate as we experience it, do not exist for the God. Only isolation exists, and this breeds an inhuman or demonic hatred for Cause.

Basic Correspondences of Thaumiel – Demonic Order: Cathariel, the Broken Ones Demonic Ruler: Paimon or Satan Spiritual Experience: Duality Consciousness: Astral 80

Planet: Saturn Word of Power: TEKHAEMA’AL Name of Power: PAIMUN Color: Black speckled with red Image: Two heads without bodies, or two crossed scythes Perfume: Gum Arabic and Sulfur Time: 4 p.m.

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The Sigil of Thaumiel

2. Chaigidel. The second Qlippah is called Chaigidel, which means the “Confusion of the Power of God.” While the Demiurge reveals his Will to creation (Binah), the Qlippah Chaigidel confuses the very same power, causing it to fall into the Abyss of

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Daath (Tehom), where it is ultimately destroyed before it can reach Binah. Chaigidel is called the Great Silence of the Sitra Ahra, because it symbolizes the muting of the God’s voice, which speaks his Will and ultimately by his Word creation is formed. But Chaigidel prevents the Demiurge from speaking “Let there be…” and creation is rendered un-create. Basic Correspondences of Chaigidel – Demonic Order: Ghogiel, dwellers in the emptiness of God Demonic Ruler: Ba’al Zevuv Spiritual Experience: Silence Consciousness: Lucid dreaming Planet: Jupiter 83

Word of Power: KHUGHIVAL Name of Power: BILIZ Color: Blue mixed with green Image: A face without a mouth, a head covered by a veil, or an eclipse of the Sun Perfume: Asafoetida Time: 5 p.m.

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The Sigil of Chaigidel

3. Satariel. While Chaigidel silences God, Satariel conceals the Cosmic illusions which the Demiurge attempts to manifest in creation through the Sephira Binah. Basic Correspondences of Satariel – Demonic Order: Sheireil, the hairy ones Demonic Ruler: Hylel or Lucifur Spiritual Experience: Illuminated Consciousness: Deep meditation Planet: Neptune Word of Power: SUTIRIL Name of Power: KHEYAL

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Color: Yellow mixed with red Image: A trident, a hairy animal, an egg yolk mixed with blood Perfume: Olibanum and burning hair Time: 6 p.m.

The Sigil of Satariel

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4. Gash’khalah. The Sephirah Chesed is the Great Nurturer, as it expresses the Will and essence of God throughout creation. The absence of this Sephirah results in the Qlippah called Gash’khalah, the ones who exist as constant destruction. Basic Correspondences of Gash’khalah – Demonic Order: Azariel, the ones who unite all things in destruction Demonic Ruler: Astaroth Spiritual Experience: Outward Destruction Consciousness: Deep sleep Planet: None Word of Power: GHISIKHIL

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Name of Power: ASITURIKH Color: Black Image: A hammer, a broken altar, a chain Perfume: Volcanic alum mixed with salvia Time: 7 p.m.

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The Sigil of Gash’khalah

5. Golachab. The Sephira Geburah represents the ruling power of the God over his creation, and the absence of this Sephira is called Golachab, the burning bodies. For the spirits of Golachab assist the Sitra Ahra in over-coming the Cosmic power of the God through the destruction of the God in one’s own Self. Basic Correspondences of Golchab – Demonic Order: Usiel, the Ruins of God Demonic Ruler: Ashmedai Spiritual Experience: Inner destruction Consciousness: Sleep paralysis

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Planet: Mars Word of Power: GHALIKEB Name of Power: ASIKHU’UMUV Color: Red Image: A sword Perfume: Burning cedar Time: 8 p.m.

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The Sigil of Golachab

6. Tagiriron. The spirits of this Qlippah reveals the ugliness of creation and the God through attacking what the Demiurge considers “perfect” in his creation. For example, the spirits of Tagiriron may forcefully possess a servant of the God in order to display how weak the human Will really is, and to expose the ugliness of human form.

Basic Correspondences of Tagiriron – Demonic Order: Zomiel, the Revolting Ones Demonic Ruler: Belphegor Spiritual Experience: Possession 91

Consciousness: Suspended Planet: None Word of Power: TIGHUREN Name of Power: BALAPIKHAGHAR Color: Grey Image: A skeleton or corpse adorned with gold and gems Perfume: Decay Time: 9 p.m.

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The Sigil of Tagirion

7. A’arab Zaraq. This Qlippah, being the absence of Netzach or the Divine Compassion of God, is abusive and overwhelming lust which disperses itself throughout the creation of God in place of the influence of Netzach.

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Basic Correspondences of A’arab Zaraq – Demonic Order: Theumiel, the Fouled Substance Demonic Ruler: Beliya’al Spiritual Experience: Abusive lust Consciousness: Awake Planet: None Word of Power: ARAB ZARA’AK Name of Power: BILUYUL Color: Black speckled with green and blue Image: A raven or a man with the wings of a Raven Perfume: Long pepper and musk

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Time: 10 p.m.

The Sigil of A’arab Zaraq

8. Samael. Hod upon the Tree of Life is the Sephirah which divides the collective power of the Demiurge into its distinct parts. Samael, on the other hand, works to return the parts of the God to one Source, and in 95

turn, to return the one Source back to Chaos, resulting in the complete desolation of form. This is the Qlippah from which Satanic Powers are conjured during rights of Black Magick, because these rites express the Will of the Dark Gods, and so we may say that Samael is the Qlippah of Sinister Sorcery and ritual. Basic Correspondences of Samael – Demonic Order: Theuniel, the Wailing Ones Demonic Ruler: Adrammelech Spiritual Experience: Adepthood Consciousness: Qlippothic Planet: Moon in Umbra Word of Power: SUMAL 96

Name of Power: AVEREMI’ILEKIKH Color: Yellow, orange, and red Image: A Lunar Eclipse, a powerful king, a stork Perfume: Citrus and Nightshade Time: 11 p.m.

The Sigil of Samael

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9. Gamaliel. This qlippah results in the perverting of the forms that exist as part of Yesod, which later become physical matter in Malkuth. Because the forms of Yesod becomes physical matter, we may say that Yesod is the womb from which creation bursts forth. Likewise, because Gamaliel perverts these forms thus producing new, abominable creations, we may say that Gamaliel is the womb from which destruction bursts forth. It is from this Qlippah that the demons are given life. As an intelligent force, Gamaliel manifests itself as Lilith, and this is why she is called the Mother of Demons. Basic Correspondences of Gamaliel –

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Demonic Order: Ogiel, the ones who flee from the God Demonic Ruler: Lilith Spiritual Experience: Spiritual Death Consciousness: Sleep Paralysis Planet: Sun in Umbra Word of Power: GHAMUL Name of Power: LETIKH Color: Grey, red, and lilac Image: A Solar Eclipse, a beautiful and horrid woman, a deformed child Perfume: Menstrual blood Time: 12 p.m.

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The Sigil of Gamaliel

10. Nahemoth. Physical reality, which is the God observing the result of his Will, is represented by the Sephirah Malkuth. The absence of this state, or rather, the absence of the God within this state is called Nahemoth on the Tree of death – meaning

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“Whisperers.” For the God spoke Malkuth into creation, but Nahemoth is a strangling of that first voice, but though the God is choked he is not entirely silenced. For the Word of the God is necessary for sustaining form, and Nahemoth is form which is provoked to formlessness. Basic Correspondences of Nahemoth – Demonic Order: Nehema, the ones who groan Demonic Ruler: Nahema, or Naamah Spiritual Experience: Misanthropy Consciousness: Physical awareness Planet: Earth Word of Power: NUKHEMIT

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Name of Power: NAKHEM Color: Indigo, black, and gold Image: A kind young woman or girl wearing a crown of grapes, a cube, a black circle, an open eye Perfume: Menstrual blood Time: 1 a.m.

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The Sigil of Nahemoth

The Broken Star Glyph Now that we have a basic understanding of the Major Qlippoth it is right that we place these concepts upon our new Tree, which is created using the Broken Pentagram. The first glyph shows the Major Qlippoth on the Tree of Death using the Brokek Star Glyph with their traditional Hebrew names.

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The Tree of Death with Their Hebrew Names

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The second glyph shows the same Qlippoth with their sigils.

The Tree of Death with Their Sigils

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The Abyss On the Tree of Life, the Door offering entrance into the Sitra Ahra is called to as Da’ath, or Knowledge. On the Tree of Death, Da’ath is called Tehom, the Great Abyss. For Tehom is the other-side of Da’ath. The Abyss is represented by the inverted black triangle in the center of the Tree of Death.

The Twenty Coils of Apophis The removal of Gimel and Teth results in thirty total paths making up the Tree of Death rather than the typical thirty-two. 11 of these Paths are the Major Qlippothic realms of existence (traditionally 10, as Thaumiel is part of Cathariel), and 20 of these being states of diminishing 106

consciousness required to exist as part of the Sitra Ahra. The 11 Qlippoth will be covered shortly, but here let us concern ourselves with the 20 paths connecting them, usually called the Tunnels of Set. When these paths are symbolized by tunnels and called the Tunnels of Set (an idea of Kenneth Grant), it causes the magician to visualize himself as being the one traversing these tunnels, and this journey is one of will – the magician is willfully venturing through the Tunnels of Set until finally arriving at a Major Qlippothic sphere. This context works for some but others may find more benefit from viewing these paths not as tunnels which you willingly explore, but as being the coils of a serpent from which you cannot escape. For within the coils of a serpent 107

there is no freedom to move and explore, but the serpent alone is in control of its prey’s journey, which is only to death. Viewing the 20 Minor Paths of the Qlippoth as being coils of a serpent in which part of the magician’s Demiurgic Consciousness must die results in a more prolific and dangerous experience, which ultimately results in Gnosis. The 11 Major Qlippoth should be visualized as realms which the Adept may explore (exalting individual will), but the Paths connecting them should be perceived as something done to the magician rather than as something the magician dominates through exploration (exaltation of Sinister Will).

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The 20 Coils of Apophis, which are states of Death-Consciousness, may be also be viewed as being intelligent agents, because all things have consciousness. However, it is important for the Adept to not limit these paths to being conscious intelligences with which the magician communicates. The true abstractness of these paths must be revealed to the magician (while the Major Qlippoth have been defined and their experiences explained, the Minor Qlippoth will affect each magician in different ways, and so they must be personally experienced in order to be understood). Because of this, these paths are not given sigils but they are given Names of Power. The 20 Coils of Apophis, with their

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capitalized Names of Power proceeding their traditional Hebrew names, are as follows.

1. Amprodias. AMAPURAVAS. 2. Baratchial. BERITA’AKIKHEL. 3. Dagdagiel. VIGHAEL. 4. Hemethterith. KHEMU’UTIR. 5. Uriens. URUNUS. 6. Zamradiel. ZUAMEREVEL. 7. Characith. KEKHARET. 8. Yamatu. YIMATU. 9. Kurgasiax. KURUGHASUTZ. 10. Lafcursiax. LAKHAKURASATZ 11. Malkunofat. MALAKUNIKHIT. 12. Niantiel. NUTUL. 13. Saksaksalim. SEKALEM. 14. A’ano’nin. AN.

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15. Parfaxitas. PIRIKHATZAT. 16. Tzuflifu. TZAKHU’UL. 17. Qulielfi. ULUKH. 18. Raflifu. RA’AKhA’AL. 19. Shalicu. SHELUK. 20. Thantifaxath. TAKHENETZ.

At times, the magician may have need to enter into the Coils of Apophis without afterwards joining with one of the Major Qlippah. When this occurs, the magician should use a unique glyph representing only these 20 Coils, and it is shown below.

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The Coils of Apophis

The 4 Qabbalistic Anti-Worlds The Qlippoth themselves can be difficult to understand, and most have fallen into the error of viewing the Qlippoth as either wholly realms of non-existence or spiritual 112

entities. On one level of non-existence the Qlippoth are incomprehensible forces of anti-cosmic power, and exist beyond the understanding of anything beyond itself. On another level the Qlippoth are realms of non-existence and are parts of the Sitra Ahra, the individual Qlippah combined making one unholy state. On another level the Qlippoth are the spiritual or otherworldly Intelligences which exist within the non-existence of Sitra Ahra. And finally, on the last level of existence, the Qlippoth are the demons and devils as they manifest to us. These 4 states of non-existence contain the entirety of Nothingness; everything on the Tree of Death, and all of our experiences and understanding of the 113

Infernal, exists as part of one of these 4 magnificent states and may be experienced accordingly. The 4 Anti-Worlds are:

1. Atziluth-Chosek, meaning “Dark Emanation,” this World represents that which is beyond the God’s ability to understand. It is the only real World, as the other three are projections of it. Within this World is the Archetypal Intelligence of Chaos, which is entirely beyond the understanding of the God and his creation. Here the God is entirely absent, and the evil influence is unaware of itself; Nothingness IS, 114

and there is nothing beside it yet to cause it to be distinct from thingness. On the Tree of Death this World is symbolized by the 2nd Qlippah called Chaigidel, which is Cathariel as a fathomable expression. Here the Word of Power is ABAVEKHUZ. 2. Abaddon, meaning “Destruction,” is the world of destroying force. This is the evil influence in the intellect. At the moment the God becomes self-aware, Abaddon begins working to destroy the ego the God, which is the cause of distinction. On the Tree of Death this World is symbolized by the 5th Qlippah Golachab, which is the fathomable expression of 115

Cathariel manifested as Power. Here the Word of Power is UKYELEM. 3. Tohu va-Bohu, meaning “Formless and Empty,” it is the blending of Tohu and Bohu, and is the World of Dissolution (or Death). This is the evil influence within the Astral plane. This World is the Will of Atziluth-Chosek, which is returning the formed to formlessness. On the Tree of Death this World is symbolized by the 6th Qlippah Tagiriron, which is the Power of Cathariel manifested as the Power of Cathariel directed according to its Will. Here the Word of Power is INASEPETZ. 116

4. Chashah, meaning to be “Silent, still, inactive,” is the World of Without. This is the absence of physical reality. Chashah is the scratching away at the fabric of reality and is our physical experience of Sitra Ahra. On the Tree of Death this World is symbolized by the 7th Qlippah A’arab Zaraq, which is the Will of Cathariel manifested in Cosmos as disorder and lawlessness. Here the Word of Power is AGHRASHAT.

The 4 Worlds are states of nonexistence, with each world is more formed than the last. The Qabbalistic forces are

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expressed within each of these Worlds, and so it is proper to say that demons, for example, are independent Intelligences (the World of Chashah) and parts of our own human psyche (the World of Abaddon). With this understanding there is no need for theist to debate atheist, as both are correct and experience the forces of Sitra Ahra in the way most natural to them – some glorifying rational intellect and others of personal experience, but the wise will acknowledge these 4 Worlds and seek to experience each of them. This requires the ability to maintain a belief without becoming rigid and falling to the error of tradition (a rare but attainable trait). It should also be noted that these 4 Worlds do not possess

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any sigils or invoking signs, as they may only be encountered by a change in awareness. There is a type of 5th Anti-World which the magician must consider, and that is the World of his own experience. For man is the combination of the 4 Worlds, and he is capable of altering his perception in order to experience them. Man, therefore, is the 5th Anti-World. Or rather, the person who lives a Sinister life and who has made his body into a temple of desecration, is the 5th AntiWorld. Most Chaos-Gnostic schools of thought teach that first Cosmos was formed by the God, and then in an act of rebellion, the 4 Anti-Worlds were formed by the first Adversary as a creative expression of

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Wrathful Chaos. However, consider that before the God was formed and began creating, there had to exist the absence of the God. When the idea of the God was first perceived, the 4 Anti-Worlds had to come into perception as well, as everything comes from Nothing. These Anti-Worlds pre-date the God, just as the 4 Dragons who guard them. It should be noted that the Words of Power for each world is derived from the first 2 and last 1 letters of the Secret Formula of the Black Zodiac, which is ABAVAKHUZIYIKULUMANASA’APAITZ.

Dragons of the Anti-Worlds

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The dragon or serpent is used in Qabbalah as a symbol of Satanic force. The Dragons of the Anti-Worlds are the Satanic powers which operate within their respective Worlds. They are called “Guardian Dragons” because their essence is so far removed from the understanding of the God that they, or rather the ignorance of the Demiurge, prevents the God from consciously experiencing these Worlds, as though they were “guarded” from his awareness. The Dragons of the Anti-Worlds are represented on the Tree of Death by the following Qlippah: 1. Thaumiel. On the Tree of Death the 1st Dragon is symbolized by the 1st

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Qlippah after Cathariel, Thaumiel. As a Guardian Dragon, Thaumiel is the adversarial force of Chaigidel, which is terrifying Silence. 2. Satariel. On the Tree of Death the second Dragon is symbolized by the 3rd Qlippah after Cathariel, Satariel. As a Guardian Dragon, Satariel is the adversarial force of Golachab, which is the dimming or concealment of Cosmic light. 3. Samael. On the Tree of Death the third Dragon is symbolized by the 8th Qlippah after Cathariel, Samael. As a Guardian Dragon, Samael is the adversarial force of Tagiriron, which is the poisoning of God’s creation with the venom of Chaosophy. 122

4. Gamaliel. On the Tree of Death, the third Dragon is symbolized by the 9th Qlippah after Cathariel, Gamaliel. As a Gaurdian Dragon, Gamaliel is the adversarial force of A’arab Zaraq, which is the perverting of God’s beauty (creation) into obscenity. The fifth World is not mapped on the Tree, but it is instead the magician himself. It should also be noted that the sigils for each of these Dragons are the same as the sigil of their Qlippah. For example, the Dragon called “Gamaliel” shares the same sigil as the Qlippah called “Gamaliel.”

The Four Rivers of Hell 123

There are also 4 rivers within the 4 Worlds of Terror, and they correspond with the 4 rivers in Eden according to the Book of Genesis. The 4 Rivers are as follows. 1. Characith. Traditionally called Phlegethon, these are the Waters of Tears, which represents the active or positive force of the Sitra Ahra. 2. Yamatu. Traditional called Acheron, these are the Waters of Creation, which represents inactive or negative force of the Sitra Ahra. 3. Shalicu. Traditionally called Lethe, these are the Waters of Forgetfulness and the Waters of the Ocean, which represents the absence of distinctness. 4. Thantifaxath. Traditionally called Cocytus, these are the Waters of 124

Silence, which represents the uncreated.

The 7 Earths and Infernal Habitations Traversing the Tree of Death requires 7 different states of consciousness (called Earths in Qabbalah), which are levels of awareness leading to the mixing of the conscious and unconscious minds. This also means that different bodies are required to experience the Tree (called Infernal Habitations in Qabbalah), which house these 7 types consciousness. The so-called FireBorn naturally contain these states of consciousness and the bodies used to house them, while the Clay-Born may possess up to 6 but not the entire 7. This is why it is said 125

that one cannot be converted or made into a Satanist – you either possess these qualities or you do not, just as one’s physical body is born either whole or incomplete. Therefore, the Adept need not try to create these bodies, but instead he should allow them to naturally manifest as his consciousness shifts appropriately. This, however, does not apply to the Qlippothic body, which must be received in Tehom. The 7 Earths and Infernal Habitations are as follows:

The 7 Earths (states of consciousness) 1. Aretz - Dry, crumbling earth. This is your every-day waking consciousness

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when is focused on formlessness rather than form. 2. Adamah - Reddish mold. This is your astral consciousness, which is the state of awareness you experience while within the astral plane. 3. Gia - Undulating ground. This is awareness as it is experienced during lucid dreaming. 4. Neschiah - Meadow land. This is awareness as it is experienced during dreaming. 5. Tziah - Desert land. This is awareness as it is experienced during deep sleep. 6. Areqa - Earth. This is awareness as it is experienced during deep meditation.

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7. Thebel - Mixed earth and water. This is awareness as it is experienced within the Sitra Ahra.

The 7 Infernal Habitations (bodies) 1. Sheol - Depths of the Earth. This is the physical body of the Black Adept. 2. Abaddon - Perdition. This is the astral body. 3. Titahion - Clay of Death. This is the body one perceives while lucid dreaming. 4. Bar Shasketh - Pit of Destruction. This is the body one perceives while dreaming.

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5. Tzelmoth - Shadow of Death. This is the body one perceives while in deep sleep. 6. Shaari Moth - Gates of Death. This is the body one perceives while in deep meditation. 7. Gehinnon - Hell. This is the body one perceives while part of the Sitra Ahra. It is also called the Qlippothic Body.

Here follows the states of consciousness appropriate to each Coil or path:

Aretz: 10, 4, 20, 30 Adamah: 11, 3, 21, 22 129

Gia: 9, 12. 2, 23 Neschiah: 8, 13, 1, 24 Tziah: 7, 14, 15, 26 Areqa: 6, 16, 17, 18, 27, 28 Thebel: 0, 18, 19, 5, 25, 29

The Order of Disorder The experienced Adept may traverse the Tree in any number of ways, beginning with whichever Qlippah he desires. But in the beginning it is wise for the Adept to travel the Tree in ways familiar and proven to be beneficial. What follows are directions showing which Qlippah the Adept should begin with first, where he should go next, until finally reaching the 3 forms of 130

Nothingness. After the practitioner experiences the Tree in this way, he will no longer need any other guide or map besides his own instinct. Here follows the way in which the Adept may arrive at Gnosis.

1. 2. 3. 4. 5. 6. 7. 8.

Nahemoth to Amprodias. Amprodias to Gamaliel. Gamaliel to Baratchiel. Baratchiel to Samael. Samael to Dagdagiel. Dagdagiel to A’arab Zaraq. A’arab Zaraq to Hemethterith. Hemethterith to Gamaliel. (second visit to Gamaliel). 9. Gamaliel to Uriens. 10. Uriens to Tagiriron. 11. Tagiriron to Zamradiel. 12. Zamradiel to Tagiriron (2nd visit to Tagiriron). 13. Tagiriron to Characith. 131

14. Characith to Tehom (1st entry into Tehom). 15. Tehom to Yamatu (1st departure from Abyss). 16. Yamatu to Golachab. 17. Golachab to Kurgasiax. 18. Kurgasiax to Gashkhalah. 19. Gashkhalah to Lafcursiax. 20. Lafcursiax to Sateriel. 21. Sateriel to Malkunofat. 22. Malkunofat to Sateriel (2nd visit to Sateriel). 23. Sateriel to Niantiel. 24. Niantiel to Chaigidel. 25. Chaigidel to Saksaksalim. 26. Saksaksalim to Thaumiel. 27. Thaumiel to A’ano’nin. 28. A’ano’nin to Thaumiel (2nd visit to Thaumiel). 29. Thaumiel to Parfaxitas. 132

30. Parfaxitas to Samael (2nd visit to Samael). 31. Samael to Tzuflifu. 32. Tzuflifu to Ketheriel. 33. Ketheriel to Quliefli. 34. Quliefli to Ketheriel (2nd visit to Ketheriel). 35. Ketheriel to Raflifu. 36. Raflifu to Parfaxitas (2nd visit to Parfaxitas). 37. Parfaxitas to Shalicu. 38. Shalicu to Tehom (2nd entrance into Tehom). 39. Tehom to Thantifaxath (2nd departure from Tehom). 40. Thantifaxath to Chaos.

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Thus there are 40 total movements (a number the clever student should research), with 11 repeated movements. This further results in 29 Sinister ranks (40-11=29) which creates the Infernal Hierarchy, with the 30th rank being reserved for the moment when Chaos is restored.

The 3 Palaces of Satan There are innumerable rewards to properly living the Tree of Death, with service to Satan being the reward itself. These gifts or rewards, called “Palaces” in Qabbalah, are achieved by the Adept one he has successfully been initiated into specific Qlippothic realms. The 3 Palaces of Satan are as follows.

The First Palace: The Adept is accepted by the whole of the Sitra Ahra. Paths - 10, 11, 9, 12, 8, 13, 7, 14, 6, 15, 16, 17 134

The Second Palace: The Adept is given power over creation to live out his Will. Paths - 18, 5, 19, 4, 20, 3, 21, 22, 2, 23, 1, 24

The Third Palace: The Adept arrives at perfect Gnosis as an individual, or returns to Chaos as a scale on the Dragon. Paths - 0, 25, 26, 27, 28, 29, 30

The Black Zodiac The Infernal Powers of Black Astrology are also represented on the Tree of Death by the Black Zodiac, with each sign expressed by one of the Qlippah. Paths 13-25 symbolize

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the signs of the Black Zodiac, in order, as shown below.

Path 13. Capricorn. Path 14. Aquarius. Path 15. Pisces. Path 16. Pisces the Second. Path 17. Aquarius the Second. Path 18. Capricorn the Second. Path 19. Capricorn the Third. Path 20. Sagittarius. Path 21. Scorpio. Path 22. Libra. Path 23. Libra the Second. 136

Path 24. Scorpio the Second. Path 25. Sagittarius the Second.

How to Use the Qabbalah It is assumed that the reader is familiar with the Qabalah enough that he may begin experimenting with the ideas found within this text, but surely there will be a reader or two who needs a little more information. So let us begin. The Qabbalah is generally viewed as being a psycho-spiritual tool which is designed to bring the psyche of the magician into awareness of the Other Side. While this is in part true, this idea limits the practical use of Qabbalah to being a mystical practice 137

that has no genuine use in the real-world. Qabbalah must be lived if you mean to benefit from it, and not merely meditated upon. Indeed, the Qabalah is an entire system of initiation, as the Adept may measure his progress thereby, and demonstrate the same to others who are familiar with the Tree of Death and its system of Sinister Sorcery. But here I shall give a simple means of Rising on the Planes, that is, escaping the confines of our physical condition and transcending (or descending rather) into the empty spaces known as the Qlippoth. For the Qabbalah, being much more than a spiritual tradition, is the means by which we may arrive at individual and universal Gnosis.

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Because our goal is to transform Malkuth, our physical Cosmos, into Nahemoth, the absence of our physical Cosmos, we shall begin with this Qlippah and show the means by which the Adept may gain access to its current.

Black Earth Meditation This simple meditation technique will cause the consciousness of the magician to rise beyond the confines of his body and to experience the Qlippothic realm of Nahemoth. The other Qlippah may be experienced in this way, with the sigils and names being changed to reflect the Qlippah of interest. It should be noted that this technique is the “bare bones,” and that the 139

magician should be familiar with the various properties of Nahemoth in order to utilize them properly. 1. The magician should spend 10 minutes in simple, basic meditation. 2. He should then rapidly increase his breathing until feeling as though he may lose consciousness. 3. At this point, he should return to normal rhythmic breathing and begin to visualize a door made of stone. On this door is the sigil of Nahemoth. 4. The magician should visualize himself tracing the sigil with the index finger of his left hand, while mentally chanting the Word of Power belonging to Nahemoth.

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5. He should continue this intense visualization, repeating the 4th step until finally the sigil begins to glow black. 6. The Black Light emanating from the sigil should slowly engulf the entire door. Once the door has been covered in Black Light, the magician should vibrate the Name of Power belonging to Nahemoth. 7. Upon the vibration of this name, the door will disintegrate leaving only Black Light. The magician should then step into the blackness, and thereafter he shall see the world of Nahemoth. Rather than describing it here for you, I would rather the magician experience

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it for himself and to describe this world in his own words. 8. The magician, once he finds himself in the Qlippah of Nahemoth, should explore the world as he finds it, always keeping in mind the various correspondences of this realm so that he may take note of hidden messages in the landscape, in the speech of the beings found there, and so forth. And should he ever find himself in danger, he should speak the Name of Power of Nahemoth before ending his session.

The Five Accursed Nations The Five Accursed Nations are here presented as spiritual, demonic ranks. 142

Because the Qabbalah is initiatic we may use this system to chart our own spiritual and intellectual growth. Naturally, different groups are going to have different standards required for a student to progress in their style of Black Magick, but here is the general standard. 1. Amalekites. These are the Aggressors, and the magician who has been initiated into the Chaos-Gnostic tradition should consider himself as part of the Aggressors, for it is his hatred for Cause that drives him to Chaos. 2. Geburim. These are the Violent Ones, for it is the magician who has turned his hatred for Cause into an actionplan against it. 143

3. Raphaim. These are the Shades, which represent the magician actively dimming the Cosmic Light of Source through his works. Those who actively work against the God should be considered Shades. 4. Nephilim. These are the Sons of Lawlessness, who having proven their resolve by their works, are adopted by and considered members of the Sitra Ahra. 5. Anakim. These are the Children of Chaos, who through Satanic Grace, exist beyond physical description.

A Final Word

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Qabbalah is a highly complex system of Black Magick, and the student should avoid two great errors: 1) Believing that the Qabbalah is the goal rather than the means to the goal, and 2) Oversimplifying the Qabbalah. While I have presented this system of Sorcery as simply as I can, I have but touched upon the subject, and the Adept is encouraged to devour all of the knowledge available regarding this subject.

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Ra’a The Language of Demons

The Magickal Use of the Voice

Man is made distinct from the other animals of the Earth by two things: culture and speech. While other animals do indeed possess types culture and communication systems, man has perfected these two qualities, and with them has made himself the Lord of the Earth. Here we shall concern ourselves with speech, which leads to culture. 147

The human voice is perhaps the greatest creation of the God, for while he intended man to employ it in his praise, with it we are also capable of expressing our Sinister Will. Speech is the first way in which the concepts of Chaosophy are manifested outside of the Chaosophist, and so we may say that the voice is the foundation of Black Magick, which itself is an expression of Chaosophy. The voice is the lantern carrying the Illuminating Light of Lucifer.

Traditionally, Hebrew has been the language which Chaosophists have resorted to in order to uncover the Mysteries of Chaos, because the system which is used to illustrate these ideas is taken from the Jewish Mystery Tradition of Kabbalah. And while this method is proven reliable, it is also limited to the language of Hebrew, and so in turn the Gnosis attained by the use of this 148

system is limited by the Jewish spiritual culture of Kabbalah and its language.

The use of Hebrew or some other language in place of one’s own native tongue is an often error, and with Abramelin we must agree, that one’s own native tongue is sufficient for communicating the Mysteries of Satan. Why, then, do we feel compelled to use alien tongues such as Hebrew, Greek, and Latin? The answer is relatively simple: We relate the experience of mystery with our spirituality. We love the mysterious, and the more foreign than the mundane, the better. But while Hebrew indeed gives insights into Chaosophy from the perspective of Qabalah, the goal is to transcend these many perspectives, which leads to the arrival of pure or True Gnosis.

The problem, therefore, is that as humans we require a sense of mystery, 149

especially in our spiritual life, but our parent tongue is far too mundane to express the teachings of Chaos, in that it is used in everyday speech and has lost its sense of deeper mystery. The solution is the creating of an encoded language – one that is based in a person’s native tongue, but given structure and sounds which cause the mind to fall into the meditation of Silence. Because English is the most widely used language, I have (with the help of my own Demonic Guide), arrived at an encoded form of English suitable for the rites of Black Magick. This language, which is a perversion of English and should be manipulated to reflect one’s own comfortable tongue, is called Ra’a.

The Alphabet in Western Script

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While the English language contains twentysix letters, and the Hebrew alphabet twentytwo, the alphabet of Ra’a has only 20 letters (16 consonants and 4 vowels), which produce 10 additional sounds, and they are as follows.

A, B, E, GH, I, K, KH, L, M, N, P, R, S, SH, T, U, TZ, V, Y, Z

When transliterating from English the following applies:

1. English C and Q are represented by K. 2. English D, J, and W are represented by V. 3. English G is represented by GH. 4. English F and H are represented by KH. 5. English O is represented by U. 151

6. English X is represented by TZ.

English Equivalents

A B E GH /g I K /c/q KH /f/h L M

P R S SH T U /o TZ /x V /d/j/w Y 152

N

Z

Consonants

The 16 consonants are pronounced in the following manner.

B: As in the word better, except when it is found at the very end of a word. Then it takes a D sound, as in the word devil. B can be trilled to indicate pride or victory, but when it takes the D sound it cannot be trilled. GH: While this sound does not have an English equivalent, it is called a Voiceless Uvular Fricative, and resembles a less harsh "clearing your throat" sound that you find in

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Semitic languages. This consonant must follow either a vowel or a diphthong. K: As in the word kill. This letter can follow the letter KH without being separated by a vowel, doubled-vowel, or diphthong. KH: This is pronounced as the ch sound as in the word child. This letter can follow the letter K without being separated by a vowel, doubled-vowel, or diphthong. L: As in look. L can be trilled to indicate calmness, peacefulness, and receptivity. M: As in most. N: As in none. P: As in put, but always followed by a slight breath of air. R: As in rat. R can be trilled to indicate anger, aggression, and dominance. S: As in saw. 154

SH: As in shout. T: As in tall, but always accompanied by a slight breath of air. TZ: As in nuts, but a Z sound in place of the S. V: As in vile. Y: As in you. This is the only non-vowel letter that can come directly before or after a consonant. Z: As in Zebra.

Vowels Each vowel has two forms: long and short. In order to differentiate between long and short vowels when transliterating into a language like English, long vowels may be written with a diacritic called a Caron (ˇ) 155

above it. Short vowels do not take this diacritic.

A: Pronounced as in the word apple. Ǎ: Pronounced as in the word father. E: Pronounced as in the word better. Ě: Pronounced as in the word beef. I: Pronounced as in the word bit. Ǐ: Pronounced as in the word bite. U: Pronounced as in the word puck. Ǔ: Pronounced as in the word tooth.

Doubled-Vowels Aside from the basic vowels, there are also doubled-vowels. Doubled-Vowels are vowels repeated twice consecutively, and each vowel is separated by an apostrophe. Doubled-Vowels are always pronounced 156

long. For instance, the doubled vowel A’A is pronounced ah-ah. The Doubled-Vowels are as follows:

A’A, E’E, I’I, U’U

Diphthongs Diphthongs are two vowels which are spoken together in order to produce a single sound. Unlike vowels, diphthongs cannot be doubled. There are seven diphthongs in Ra’a, and their pronunciations are as follows. AE, AI, AU, IA, UA, UE, UI

AE: Pronounced as in the “a” in ate. AI: Pronounced as “eye.”

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AU: Pronounced as the “ou” in bough. UA: Pronounced as the “wa” in wall. UE: Pronounced as the “we.” UI: Pronounced as the “wi” in wit. IA: Pronounced as the “yu” in the word yum.

There are 6 simple rules for diphthongs: 1. Anytime these vowels appear together in a word, they should always be pronounced as a diphthong. 2. Diphthongs cannot be doubled. 3. A diphthong must be followed by a consonant unless it ends a word. 4. A diphthong cannot come before a vowel unless it ends a word or is part of a proper name. 5. When a diphthong precedes or follows a vowel in a name, the name must contain a glottal stop before the diphthong. For instance, the name IAIM is divided thusly: IA – IM, with a 158

short pause between the IA and the IM. In the same manner, MIAI would have a glottal stop between the MI and the AI. We use the ' diacritic in order indicate the glottal stop. E.g. IA'IM, and MI'AI. 6. While a diphthong can compose the middle of a word, they can also begin and end words.

Gematria and the Numbering System Every consonant and vowel contains a numeric value which serves as the numbering system, and consequently gematric values of words, phrases, names, and so forth may be attained. Unlike other gematric systems which only count the values of consonants, vowels are also counted. The gematric/numbering system is as follows. 159

A=1 B=2 E=3 GH = 4 I=5 K=6 KH = 7 L=8 M=9 N = 10

P = 20 R = 30 S = 40 SH = 50 T = 60 U = 70 TZ = 80 V = 90 Y = 100 Z = 1000

The Ra’aian Script While one may use the traditional Western characters to represent the letters of our code, the Adept will benefit greatly from using the Ra’aian Script to represent these same sounds, because the design of these letters are taken directly from the Qlippothic sigils that each character represents, and the observant magician may find their pattern in 160

said sigils. This causes each letter to be charged with the Power of the Qlippah which it represents.

The Ra’aian Alphabet

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Further, we may represent the special sounds of our code (diphthongs and doubled-vowels), in Ra’aian Script as shown below.

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The Ra’aian Alphabet (Special Characters)

Coding Words and Names Creating a word in Ra’a is meant to be relatively simple. Let us consider the English word “Magick.” We should follow these basic rules to translate this (and every other) word, name, or phrase into Ra’a. 1. Remove the vowels from the word and keep only the consonants. We would thus render the word MAGICK as MGCK. 2. Translate the consonants using the English Equivalents table as previously given. MGCK then becomes MGHKK. Because this produces multiple Ks, we may opt to exclude one from our translation, or we may maintain it. 3. Now we should add the vowels, which is the hardest part of this procedure. Not only must we consider the individual vowels, but we must also consider doubled-vowels and diphthongs. Should you use a vowel, a 163

doubled-vowel, or a diphthong? This will depend on whether or not you’re creating the word for private use or whether you plan the word will be used by others. If only you will be using this word, then you should use whichever sits well with you, or whichever “feels” correct. This use is personal, and so you should feel personally attached to the word. If you mean to share this word, or if you’d like to be more cerebral in your approach, you should choose whichever gives the word the most elaborate hidden Chaosophic meaning and accurate gematric value. In our case, the word MAGICK which we have reduced to its consonants MGHK (I’ve chosen to drop the second k), becomes MAGHEK. This word has the gematria of twenty-three, and the well-read student may see how this number most perfectly relates to the idea of magick.

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The Occult Properties of the Letters

I have divided the alphabet into two groups: Major and Minor. The Minor letters, symbolizing the twenty Coils of Apophis (or the Minor Qlippoth), are shown below, followed by the ten Major Qlippothic letters. It should be noted that first the character in Ra’aian script is shown, followed by the letter’s name, then its western letter equivalent, next the letter’s corresponding Coil or Path on the Tree of Death, the Qlippothic name of that Coil, and finally, a Zara interpretation which will make sense once The Book of the Younger Lilith is understood.

The Minor Letters of the 20 Coils

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: A. AMP. This letter represents the 11th Coil, Amprodias. Zara meaning – The 11th Coil is the first doorway to death which the Adept experiences as he dies to the old world of Malkuth, and in his death, the world dies with him. This is the Coil leading to new beginnings, which ultimately leads to new endings. This is creative destruction. Amprodias connects Nahemoth with the 9th Qlippah Gamaliel, which symbolizes the perversion (Gamaliel) of Malkuth thus producing Nahemoth.

: B. Bar. This letter represents the 12th Coil, Baratchiel.

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Zara Meaning – B is the letter of twoness in the context of Sinister Copulation, for Baratchiel is the Coil connecting the sphere of perversion, Gamaliel, with the poisonous one Samael. This is the person who understands the power of sexual perversion, and who uses such power to cause destruction. This is the letter of Sinister tantric meditation. Baratchiel signifies perverted desire.

: V. Dag. This letter represents the 13th Coil, Dagdagiel. Zara Meaning – This Coil symbolizes the perverted power of Samael being dispersed throughout the many levels of existence. This Coil connects Samael, the poisonous one, to the A’arab Zaraq, the dispersing ones. This letter signifies one who can reach out and influence others at a distance. This is the one who has influence, 167

but perhaps has yielded this influence to self-doubt and loathing. Such a one must exert their Will or he shall have the will of others exerted over him.

: KH. Hem. This letter represents the 14th Coil, Hemethterith. Zara Meaning – This letter symbolizes the driving force of lust. It is envy, jealousy, restlessness, love and contempt. It connects A’arab Zaraq back to Gamaliel, the dispersion of perversion within the Tree of Death. It may symbolize the desire to express oneself in more creative ways.

: U. Uri. This letter represents the 15th Coil, Uriens.

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Zara Meaning: Uriens connects Gamaliel - perversion, with Tagiriron, the Litigators. This represents the perversion of Cosmic Law and the mockery of those who support it. This is a call to liberation through the bending of Divine laws.

: Z. Zam. This letter represents the 16th Coil, Zamradiel. Zara Meaning: This letter connects Nahemoth with Tagiriron, symbolizing the breaking of societal and mundane laws. This may symbolize one who has perhaps conformed to the norm of society, and who needs to break free.

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: K. Char. This letter represents the 17th Coil, Characith. Zara Meaning: This letter connects Tagiriron with the Abyss, and is the first Coil which leads the Adept into the Abyss. This represents the complete breaking down of both Divine and societal laws, and symbolizes liberation from both Divine and societal laws. This may represent one who has a need to create his own standards, as the only Rule is one’s own Will.

: Y. Yam. This letter represents the 18th Coil, Yamatu. Zara Meaning: This letter connects the Abyss with Golchab, and symbolizes the first departure from the Abyss. Whereas prior to the entering the Abyss the Adept was struggling to overcome the restriction of law, 170

the Adept now has received Infernal Power from the Abyss which causes him to be enflamed with the desire to receive further Gnosis. It may symbolize the need to educate oneself even further.

: E. Kur. This letter represents the 19th Coil, Kurgasiax. Zara Meaning: This path connects Golachab with Gash’khalah, and represents the Adept who was encouraged to Gnosis by burning Black Flame, and who now is called to destroy his past ideas and beliefs in order to allow for new Gnosis to manifest. This path may symbolize new beginnings which come after destroying the old.

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: L. Laf. This letter represents the 20th Coil, Lafcursiax. Zara Meaning: This page connects Gash’khalah with Satariel. While Binah gives form through the knowledge of the Demiurgic illusions, seeing as form itself is but illusion, the demonic forces in Satariel opens the eyes of the Adept to these illusions by the breaking of them in Gash’khalah, which leads to Sinister Gnosis in Satariel – the ones who reveal by concealing. This may indicate one who is on the brink of Gnosis, but who has failed to achieve it due to his love for tradition and the understanding of the crowd. Such a one must empty himself of his understanding, as one who is so empty may then be filled. This is the realization that an emptying is required.

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: M. Mal. This letter represents the 21st Coil, Malkuofat. Zara Meaning: If the previous letter called the magician to empty himself, this letter is represents the process of becoming empty. The 21st Coil connects Satariel with Golachab. Here the Adept must destroy his previously held beliefs, in recognition of their flaws, so that he may be prepared to receive Gnosis in Thaumiel.

: N. Nia. This letter represents the 22nd Coil, Niantiel. Zara Meaning: This Coil connects Satariel with Chaigidel. Previously, the Adept was in the process of emptying himself of his long-held beliefs about himself, spirituality, society, existence, Cosmos, the Sitra Ahra, and so forth, and now he has arrived at such 173

a state of emptiness, and from Satariel he may reach the state of Thaumiel, and from this Qlippah achieve Gnosis. This is one who has become empty, and this emptiness produces the experience of the Silence of Ba’al Zevuv, for in emptiness there can be only silence. The Adept is waiting to be filled by the twin flames of Black Light from Thaumiel.

: S. Sak. This letter represents the 23rd Coil, Saksaksalim. Zara Meaning: This Coil connects Chaigidel with Thaumiel. While the Adept experienced Silence caused by Emptiness through the previous Coil, here the Adept ventures for from Silence to Gnosis, and the first emanation of Gnosis (for man) is always speech. This Coil, this leads to the Gnosis found in Thaumiel, and may indicate a 174

Master of Black Magick, or someone who will encounter such a Master.

: I. A’ano. This letter represents the 24th Coil, A’anon’nin. Zara Meaning: The 24th Coil connects Thaumiel with Satariel. This represents the Adept who in an enlightened state becomes a Shade himself, and with his Chaosophy he shall blot out the Sun. Here the student becomes the teacher, and service to others is required.

: P. Par. This letter represents the 25th Coil, Parfaxitas.

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Zara Meaning: This letter connects Thaumiel with Samael, and represents the Adept existing as the Qlippah Samael. In his separation from the God, the Adept now becomes the poisonous one who destroys the whole of creation in his thoughts and actions. This symbolizes the Magician-King, or the Grand Adept.

: TZ. Tzu. This letter represents the 26th Coil, Tzuflifu. Zara Meaning: This letter connects Samael to Cathariel, and symbolizes the Adept as Samael transcending categorization, rank, hierarchy, and all mundane concepts which have both limited him and excelled his progress in Chaosophy. This is the Coil which takes the Adept to Cathariel, where he for the first time shall exist as the Sitra Ahra itself. 176

: GH. Qul. This letter represents the 27th Coil, Quliefli. Zara Meaning: This letter connects Cathariel back to Chaigidel. When the Adept as the Sitra Ahra returns, for the first time, to the Tree of Death he does so as the Chaigidel, and he is the Silence of Ba’al Zevuv. Here the magician strangles and silences the babblings of the God and his creation. The magician himself is the physical manifestation of Ba’al Zevuv.

: R. Raf. This letter represents the 28th Coil, Raflifu. Zara Meaning: This Coil connects Cathariel with the 29th Path. Once the magician, as the demonic force of Chaigidel, 177

silences the whole of creation and the God is found dumbstruck, the Adept shall immediately find himself back in the Qlippah of Cathariel, for when the God is silent the emptiness of his expressed Will produces the state of Cathariel. From this state the only “place” for the Adept to go is back to the Abyss, where he shall further blend with the Sitra Ahra with the loss of his own individual ego.

: SH. Shal. This letter represents the 29th Coil, Shalicu. Zara Meaning: Here the magician willingly dies to his Self within the drowning waters of the Abyss, and he in turn once again becomes fully united with the Sitra Ahra.

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: T. Than. This letter represents the 30th Coil, Thantifaxath. Zara Meaning: This is the unknowable Coil, for it leads back to Chaos, and therefore one cannot properly speak of its qualities, but they must be experienced.

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The Major Letters of the 10 Qlippoth

: A’A. Cath. This letter represents the nulled Qlippah, Cathariel. Zara Meaning: Cathariel is unknowable while existing as part of the consciousness of God. Both minds but be united as one Mind, the conscious with the unconscious, which occurs in Thaumiel and Chaigidel. Once this union occurs, the Adept experiences Cathariel – total union with the Sitra Ahra.

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: E’E. Thau. This letter represents the 1 Qlippah, Thaumiel. st

Zara Meaning: This letter represents complete separation from the God, and must be experienced with the unconscious mind. This is the Adept existing as the Abyss itself.

: I’I. Chai. This letter represents the 2nd Qlippah, Chaigidel. Zara Meaning: This letter represents the silencing of the God, that is, to silence his influence in one’s own conscious mind. This is the person who is not yet separated from the God but who, in acts of Wrathful Chaos, shuns his influences and prevents his Will from being manifested in the worlds through 181

him. This Qlippah must be experienced with the conscious mind.

: U’U. Sat. This letter represents the 3rd Qlippah, Satariel. Zara Meaning: This letter represents the concealing power of the Adept, which he utilizes in order to hide the influence of the God by covering it in Shades of Darkness. This is the Adept as Shade himself, who by the power of the Sitra Ahra, makes it as though the God were non-existent, for in place of his false light – Black Flame illuminates the whole of Cosmos to Chaos. For what the God has made distinct, the Satariel shall unite in the covering of Darkness.

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: AE. Gash. This letter represents the 4th Qlippah, Gash’khalah. Zara Meaning: This letter represents the Adept as the destructive force of the Sitra Ahra. Not content with concealing the influence of the God, here the Adept actively works towards its destruction. For what the God has made whole, the Gash’khalah shall break into pieces.

: AI. Gol. This letter represents the 5th Qlippah, Golachab. Zara Meaning: This letter represents the Adept as the representation of Black Fire, as well as the immersion therein. Here the Adept desires to die to the God rather than experiencing rebirth.

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: AU. Tag. This letter represents the 6th Qlippah, Tagiriron. Zara Meaning: This Qlippah symbolizes the Satanic scholar – the one who knows the teachings of the Demiurge so thoroughly that he can see the errors in it, thus exposing the illusions of the God.

: IA. A’ara. This letter represents the 7th Qlippah, A’arab Zaraq. Zara Meaning: This letter symbolizes wandering nature of the Adept, who finding no home nor comfort within the Cosmos, is constantly moving in the attempt to discover the Sitra Ahra. This is wandering restlessness.

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: UA. Sam. This letter represents the 8th Qlippah, Samael. Zara Meaning: This letter symbolizes the Adept who is in a state of illumination, for the poison of Samael is a healing elixir for the Black Adept, and it does cause the falseness of his character to die.

: UE. Gam. This letter represents the 9th Path, Gamaliel. Zara Meaning: This letter symbolizes the perverting of creation. Because it is the Qlippah closest to Malkuth, our physical world, it is natural for us to strive for the state of Gamaliel in our own Cosmos, and indeed, this must be the goal of the student: to pervert Malkuth with the forces of Gamaliel, thus turning it into Nahemoth. 185

: UI. Nah. This is letter represents the 10th Qlippah, Nahemoth. Zara Meaning: This letter symbolizes the Earth and society reflecting the nature of the Sitra Ahra rather than the Will of the Demiurge. This is the physical world as ruled over by the Adam-Belial, the evil men and women who actively oppose the God. All levels of reality must be perverted in such a way, with man focusing on Malkuth, just as the other forces of Darkness focus on their own individual levels of existence.

The Alphabet of Perfumes There are many creative ways in which we may express the various letters of Ra’a, and perhaps the most useful is through the use of specific scents to symbolize each of the 186

Major Qlippothic letters. By assigning perfumes to each of the letters, the Adept may express any word, name, or statement through the sense of smell, and combining this with his other senses, will render him more readily capable of experiencing the forces he wishes to call upon, as the infernal should be experienced by all of his senses, and with them all he should call out to the Powers of Darkness. The Alphabet of Perfumes are as follows. WARNING: All of these perfumes should be burned in a well ventilated and open area, as most of them are highly toxic, deadly, or illegal. Investigate the effects of these perfumes thoroughly before burning. The Adept should also refer to the perfumes given in the previous work. 0. A’A. Cathariel: Cannabis (sativa) 1. 2. 3. 4. 5. 6.

E’E. Thaumiel: Sulfur I’I. Chaigidel: Musk U’U. Satariel: Cedar AE. Gash’khalah: Flesh/skin AI. Golachab: Hair AU. Tagiriron: Asafoetida 187

7. IA. A’arab Zaraq: Pallid Henbane (all parts very toxic) 8. UA. Samael: Henbane (all parts very toxic) 9. UE. Gamaliel: Vervain 10. UI. Nahemoth: Cannabis (indica) 11. A. Amprodius: Dragon’s Blood 12. B. Baratchiel: Human waste 13. V. Dagdagiel: Wormwood 14. KH. Hemethterith: Coal 15. U. Uriens: Deadly Nightshade (all parts very toxic) 16. Z. Zamradiel: Hemlock (all parts very toxic) 17. K. Characith: Salvia Divinorum 18. Y. Yamatu: Plastic (fumes are toxic) 19. E. Kurgasiax: Coriander 20. L. Lafcursiax: Fennel 21. M. Malkunofat: Black-flowered Hellebore (all parts toxic) 22. N. Niantiel: Rue 23. S. Saksaksalim: Storax 24. I. A’anon’nin: Willow 25. P. Parfaxitas: Pathcouli 26. TZ. Tzuflifu: Mustard seed 27. GH. Quliefli: Blood root 188

28. R. Raflifu: Mandrake (all parts very toxic) 29. SH. Shalicu: Datura (all parts very toxic) 30. T. Thantifaxath: Cannabis (hybrid)

Diacritics A diacritic is a special mark used to change the sound of a letter or a group of letters. There are six diacritics which may be used, and they are as follows.

1. ∵ used to indicate a long vowel, and it is placed above the letter. When transliterating into other languages, the Caron ˇ can be used instead. 2. ' used to both indicate and separate doubled-vowels. It should be placed above the vowel that is doubled. This prevents the need to write both vowels, but when transliterating into other languages, both vowels should 189

3. 4.

5.

6.

be written respectively and they should be separated by this diacritic. If this diacritic is used for a long vowel, it should be placed to the left of ∵. This diacritic is also used to indicate a glottal stop whenever necessary. ° used to indicate a trill, and it should be placed beneath the letter. ˕ used to indicate a raising of volume and intensity of the voice. It is to be placed beneath the letter where the change begins. ˔ used to indicate a lowering of volume and intensity of the voice. It is placed beneath the letter where the change begins. - used to indicate a returning to normal volume and intensity of the voice. It is only used to complete either a raising or a falling of the voice. It is placed above the letter where the change begins.

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Sigils Sigils represents a more abstract manifestation of a spirit. Whereas first the demon manifests itself in some imagery, because man perceives things beyond himself by perceiving their form and structure. Next, the demon delivers its Name to the magician, for the name though it has form is less physical than the image, and so we can see that the demon reveals itself in stages, with each stage a more abstract revelation of its Essence. Lastly, from the Name of the spirit we may arrive at its sigil, which is a drawn character representing the spirits. The sigil is even more abstract than the form and Name of the spirit, and it is by meditating upon its sigil that we may finally perceive its true Essence, which is beyond physical manifestation.

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There are two types of sigils: The first is the type which are channeled or given directly from a spirit, and these seem to be more artistic expressions of force than a technical map charting the nature and function of the entity. The second type, naturally, is the technical figure which is arrived at by using precise systems of Sigilcraft. The main difference between the two is that the first type of sigil and its use should be limited to the magician[s] working with that spirit and in that context, whereas technical sigils may be used by anyone and shall always produce the same results. Here we shall concern ourselves with Sigilcraft as it is taught in Qabbalah.

In order to arrive at the technical sigil of a demon we need represent the character and letters which make up its name. We may do this by decorating a 30 pointed star with each of the characters of the Ra’aian language, as shown below. 192

The Star of Sigilcraft

If, for example, we wished to arrive at the sigil of the demon Malkunofat, we should first encode this name in Ra’ain script, thus rendering it MALAKUNIKHIT. In order to 193

mark the beginning of the sigil, a special character should be used, and I have elected to use the figure of a trident to signify the starting letter of this sigil, B. Next, we need only draw a line to the next letter in our Name, and so on until we have completed the sigil. We must then mark the ending letter of the sigil with another, different special character, and I have chosen to use a black circle, symbolizing the Black Sun and the Black Earth in some instances. Should a Name possess more of the same letters, the magician need use another special character to convey this information, and I have elected to use a cross to symbolize repeated letters, as shown the sigil of MALAKUNIKHIT which has two repeated A’s. See below.

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The Sigil of Malkunofat (Note the trident as the starting point, which leads to the rest of the letters. Note also the crosses representing the repeating letters, and finally, the black circle marking the end of the sigil.)

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Charging Sigils The Chaos Magician has designed many ways in which the Adept may charge a sigil, or to invoke the powers which the sigil represents. And while the magician is encouraged to study this branch of magick, the principles of Chaos Magick is regards to sigilcraft do not apply to the sigils found within this work. These sigils, of the most Sinister Qlippoth and Infernal Hierarchy, attract those Intelligences which they represent and need not be invoked, conjured, or charged. However, the magician should meditate with the sigils until he has arrived at an emotional and instinctually bond with the forces represented by the sigils.

A Final Word on Magickal Languages 196

Speech is our way of communicating, both with ourselves and with Intelligences beyond the restriction of physical form, and we must not believe that Ra’a or any other language is the true or actual language of demons. Such languages exist for us, and they aid us in learning how to express our Will in ways beyond mere language, and such expression is the actual language of the inhuman spirits. Both angel and demon speak but in a way alien to man’s speech, for they think and it is understood. And so we must keep this in mind when dabbling or dedicating ourselves to the mystical and forbidden tongues. As with all things, we must perfect these various things and over-come them as we arrive at a more true Gnosis. Ra’a is the most perfect, Sinister language or code that man currently possesses because it was designed for the sole purpose of assisting the Sitra Ahra in returning duality to Dual-Oneness. Therefore, do not underestimate this or 197

other systems of magickal languages, but instead study them, master them, adapt them, and overcome them.

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Ater Astrologia Book of the Black Luminaries

Let us not fall into error as those before us have done, but instead let us attain a deeper understanding regarding the Celestial bodies, which the astrologers claim determines the character of a man, and from which the White Adepts draw their power. It is true when I say the White Adepts draw their power from the Heavenly abode, as I shall show, though I find no reason to believe one’s character is governed by the stars. Every serious student must have the ability to separate the Occult Arts from the superstitious, thereby eliminating what does not work and indulging in what does.

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So we shall discuss the nature of the planets in relation to magickal and occult operations and divine whether or not traditional planetary magick is of any use to the Chaos-Gnostic practitioner. And as we explore the astrological ideas of men such as Don Néroman and Jean Carteret, we shall come to the knowledge of this new astromagickal system, whose only purpose is the ushering forth of anti-cosmic influence into our reality. Saturn, Venus, Mars and the other Celestial Mansions within our Solar system are, as all physical things are, manifestations of the God. While our physicality is also part of Source, we possess a consciousness which the planets do not. Though all things share in consciousness according to their portion, on Earth man alone has Willfull Consciousness, meaning that we are active participants in the creation of reality and may, according to our Will, shape reality on the whole. While other self-aware creatures can indeed alter 201

their personal reality, only man (as far as we now know), can alter reality on a grand scale. And so we must wonder then, if man is governed by his own agent (his Will), then what agent governs the planets and the other conscious forms which lack this type of consciousness? What force sustains them and causes them to execute their functions? And from where do they draw their power – the very same power that the magician’s call down? Whatsoever thing lacks Willful Intelligence is governed over by the God, for all things which cannot rebel are naturally servants of the Demiurge, which he uses to sustain his separation from Nothingness – that being the cycle of life, death, and rebirth, as all things which cannot escape this cycle through rebellion merely assist in the continuation of Source. We may say that the physical planets contain only the power which the Demiurge has allotted them, and that they possess no supernatural power of 202

their own, being unable to change their own natures or to even stir themselves to change. The physical planets, therefore, only possess Demiurgic Grace and their power can only, in the end, sustain the God. The Black Adept will not prosper from evoking the various planets or even observing their movements, but because of complacency and a love for tradition, many have fallen into this trap set by the Lord of the Heavens, but we shall be wiser. Do not think that because we have said that the planets can only serve the God by whom they are empowered, being themselves founts of Cosmic False Light, that we should ignore them entirely, for we would fall into an even greater error. All things are corruptible, and it is within corruption that we shall find acosmic power. But there is greater power in the absence of these bodies. Consider first the privation of the physical Sun, the body which the astrologers have made their foundation, and 203

we shall find for ourselves the Black Sun – the Foundation of our Sinister Art.

The Black Sun Rather than being a physical body whose substance is made by the God, our Black Sun is not a physical body but rather an empty point in space. Because the planets take an elliptical path around our Sun rather than a circular one, every orbit has not one but two centers. In regards to a planet’s orbit, the Sun generally occupies one of the centers belonging to the planet’s orbit. The second center, being itself empty and unoccupied, is the Black Sun for that particular planet’s orbit. It should be noted that the Black Sun is more or less a fixed point in space and located at roughly 2 degrees Capricorn. Moving at less than a degree each year, the Black Sun requires about 18,000 years to make one full pass through the zodiac. 204

Although the Black Sun moves slowly, we observe it moving through the zodiac much faster due to the movement of the Earth around the physical Sun, and it is this illusion of movement that we employ in our system of Black Astrology. In the following diagram one may see how the Black Sun is “formed,” as well as the other Black Luminaries which we shall treat upon shortly.

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The Black Luminaries

The Earth’s approach to the Black Sun comes to a climax on the 24th day of June, and upon this day is in direct opposition to the visible or Demiurgic Sun. Due to its nearness to the Earth, the Black Sun on this date turns retrograde, meaning it is moving at its fastest speed, which is even faster than the speed at which our Moon moves. 206

Furthermore, the movement of the Black Sun reveals specific days when the Doors of Ingress may be opened and the forces of Blackness and Cold may be unleashed from their place of dwelling thus corrupting our one-tenth of reality. These Days of Darkness are as follows.

February 18. Black Sun enters Aquarius April 21. Black Sun enters Pisces June 7. Turns retrograde in Pisces June 19. Re-enters Aquarius June 22. Enters Capricorn June 23. Re-enters Capricorn June 24. Opposes the White (physical) Sun and Enters Sagittarius June 26. Enters Scorpio June 29. Enters Libra

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July 11. Turns direct in Libra August 13. Enters Scorpio October 17. Enters Sagittarius December 18. Re-Enters Capricorn

The Black Zodiac The 13 Days of Darkness form the foundation of Black Astrology, and with these days we may arrive at a new Black Zodiac, for just as the Sun creates the zodiac of the God, the Black Sun creates the Zodiac of the Anti-God. The Adept should understand that because this new Zodiac is based in a Sun that is not there, one should not think of this Zodiac (or Black Astrology in general) in terms of orthodox astrology nor attempt to apply traditional occult philosophy, but instead consider all things using the Mind of Knowledge-Giver, and rather than tradition we seek to uphold the perversion of it. While mundane astrology is 208

good for predicting cosmic patterns, Black Astrology must be considered a powerful weapon against the patterns of the Cosmos. Our Black Zodiac consists of 13 signs, or rather, 6 signs which the Black Sun enters and re-enters, and in doing so corrupts said signs. These 6 signs are considered 13 correctly, as the Black Sun manifests different Powers each time it enters a sign. The second or third entry of the Black Sun into any given sign is signified by appending “the second” or “the third” to their traditional names. The Black Zodiac, and its appropriate dates according to the movement of the Black Sun, is as follows.

Capricorn. December 18 – February 17. Aquarius. February 18 – April 20. Pisces. April 21 – June 6. Pisces the Second . June 7 – June 18. 209

Aquarius the Second. June 19 – June 21. Capricorn the Second. June 22. Capricorn the Third. June 23. Sagittarius. June 24 – June 25. Scorpio. June 26 – June 28. Libra. June 29 – July 10. Libra the Second. July 11 – August 12. Scorpio the Second. August 13 – October 16 Sagittarius the Second. October 17 – December 17.

Demons of the Black Zodiac We may further divine the Demons of the Black Zodiac, using Qabalistic demonology, each representing the manifestation of the Black Sun in their respective signs. Though these names are taken from the Qabalah, here their properties are distorted even 210

further, becoming for us the inhuman titles of each Black Sun Sign, each being the names of their governing Spirit and planet. They are as follows.

Capricorn becomes the Schichiriron, the Black Ones. Aquarius becomes Abiriron, the Clay-like Ones. Pisces becomes Dagdagiron, the Fishy Ones. Pisces the Second becomes Nashimiron, the Malignant Women. Aquarius the Second becomes En Tannim, the Dragons or the Spring of Dragons. Capricorn the Second becomes Shalhebiron, the Fiery Ones. Capricorn the Third becomes Tzaphiriron, the Scratching Ones.

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Sagittarius becomes Bahimiron, the Bestial Ones. Scorpio becomes Necheshthiron, the Bold Ones. Libra becomes Tzelilimiron, the Clangers. Libra the Second becomes Adimiron, the the Blood-covered Ones. Scorpio the Second becomes Nachashiron, the Snake-like Ones. Sagittarius the Second becomes Beiriron, the Herd.

The Six Infernal Planets You have seen how the Black Sun traverses through the mundane zodiac, rendering a new Black Zodiac consisting of 5 doubled signs and 1 tripled. Consider now that each sign is naturally governed by one of the 6 212

Infernal Planets, and being given the same Demonic Name as the sign which they govern, are as follows. Saturn (Schichiriron) Uranus (Abiriron) Neptune (Dagdagiron) Jupiter (Bahimiron) Mars (Necheshthiron) Venus (Tzelilimiron)

The Planetary Rulers Each planet, being named after their respective Demonic Order, also has a governing or ruling spirit who sends forth Acomic energy as it relates to the qualities of their planet. The Planetary Rulers are as follows.

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Saturn. In the Babylonian tongue here called Urbat, which in Ra’a is rendered URA’ABAT. Ruled by Moloch and Paimon/Satan. Uranus or Earth. Called Mudu and rendered MUAV. Ruled by Naamah. Neptune. Called Nuru and rendered NUR. Ruled by Lucifer. Jupiter. Called Suqammumu and rendered SUM. Ruled by Ba’al Zevuv. Mars. Called Etlu and rendered ETEL. Ruled by Ashmedai. Venus. Called Ummum and rendered UMA. Ruled by Lilith.

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The Planetary Sigils

The Sigil of URA’ABAT (Saturn)

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The Sigil of MUAV (Uranus)

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The Sigil of NUR (Neptune)

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The Sigil of SUM (Jupiter)

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The Sigil of ETLU (Mars)

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The Sigil of UMA (Venus)

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The Planetary Days We may further give tribute to the Black Zodiac by assigning the various planets and their signs to the days and their hours. By doing this, we are not saying that the planet’s themselves exert any special power of their own during these times, but instead, we only mean to organize the Black Adepts so that their efforts are united in common goal. For instance, if we say that the day of Saturn is good for operations of destruction, then we only mean that the magicians working towards discord should perform such operations on this day, allowing one magician’s power to strengthen the others even if having never met. Further, we may rename the days and the hours just as we did with the Black Zodiac. In regards to the Magickal Week, we have removed Sunday from our system, and this will be explained shortly, and have further set Saturday to mark the beginning of the week. The Planetary Days, and being 221

given the same Demonic Name as the planet which they govern, are as follows.

The Planetary Hours Again we may honor the Black Zodiac by further attributing each planet to the hours of our day. However, rather than following the old traditions, we shall not employ all twenty-four hours but instead only celebrate thirteen. This arrangement leaves eleven hours unused during the day. Of the week days we shall remove Sunday, which shall become for us the Lesser Sabbath, as it symbolizing the Greater Sabbath on a microcosmic scale, which will be explained shortly. This arrangement excludes eleven hours per day, which are not named but must be times of rest for the Black Adept, as the God operates within this period and only 222

the Dark Gods can frustrate his designs during this time. Further, by reserving the December 24th as the Greater Sabbath (which is explained below), we are removing a total of 168 days and 7 hours from our magickal year. The Planetary Hours, being given the same Demonic names as the Infernal Orders which act during their time, are as follows.

3pm is ruled by ruled by Capricorn and becomes the Hour of Shichiriron – the Black Ones. 4pm is ruled by Aquarius and becomes the Hour of Abiriron – the Clay-like Ones. 5pm is ruled by Pisces and becomes the Hour of Dagdagiron – the Fishy Ones. 6pm is ruled by Pisces the Second and becomes the Hour of Nashimiron – the Malignant Women.

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7pm is ruled by Aquarius the Second and becomes the Hour of En Tannim – The Dragons or the Spring of Dragons 8pm is ruled by Capricorn the Second and becomes the Hour of Shalhebiron – the Fiery Ones. 9pm is ruled by Capricorn the Third and becomes the Hour of Tzaphiriron – the Scratching Ones. 10pm is ruled by Sagittarius and becomes the Hour of Bahimiron – the Bestial Ones. 11pm is ruled by Scorpio and becomes the Hour of Necheshthiron – the Bold Ones. 12am is ruled by Libra and becomes the Hour of Tzelilimiron – the Clangers. 1am is ruled by Libra the Second and becomes the Hour of Adimiron – the Bloodcovered Ones.

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2am is ruled by Scorpio the Second and becomes the Hour of Nachashiron – the Snake-like Ones. 3am is ruled by Sagittarius the Second and becomes the Hour of Beiriron – the Herd.

Sigils of the Planetary Hours

Shichiriron (3 p.m.)

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Abiriron (4 p.m.)

Dagdagiron (5 p.m.)

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Nashimiron (6 p.m.)

En Tannin (7 p.m.)

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Shalhebiron (8 p.m.)

Tzaphiriron (9 p.m.)

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Bahimiron (10 p.m.)

Necheshthiron (11 p.m) 229

Tzelilimiron (12 a.m.)

Adimiron (1 a.m.) 230

Nachashiron (2 a.m.)

Beiriron (3 a.m.) 231

The Tridecagram We may represent the principles of this astro-magickal system with an inverted star polygon of thirteen points. Here we place the planets around the points of the Tridecagram, beginning with Saturn at the upper left point and placing the other planets in their designated areas. The Black Sun itself is represented by the blackness at the center of the star.

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The Planetary Tridecagram

The Black Sabbath On December the 24th the Black Sun conjuncts with the White Sun, meaning the physical Sun temporarily eclipses the Sinister Sun. This event symbolizes the Demiurgic drive to exist separately, and even though the God shall fall into Chaos, we must recognize the power that the God possesses so as to not under-estimate our enemy lest we become lazy and defeated. 233

This day is our Day of Rest. During both the Greater Sabbath (being December 24th) and the Lesser Sabbath (being each Sunday), actively opposing the outward Demiurge should be halted and instead, the Black Adept should oppose the Demiurge within himself through meditation and selfcentered ritual. Our two Sabbaths are celebrated during 3pm each Saturday (being the Lesser Sabbath), and of course, during the entire day of December the 24th (being the Greater Sabbath). During the Greater Sabbath, only 3 p.m. may be honored, while all hours may be utilized during the Lesser. The eclipse of our Black Sun is the reason for removing Sunday from our Magickal Week.

The Black Earth There is another Celestial point in space like our Black Sun, which is for us the Black Earth. This Black or “Scorched” Earth exists as the second focus point of the Moon’s 234

orbit around the Earth. This point in space is created in the Moon’s apogee, that is, when she is the furthest from the physical Earth. The Black Earth moves along the zodiac in much the same way as the Black Sun, but much faster. The Black Earth moves roughly 40 degrees each year, and requires about 9 months to make a full revolution. Our Black Sun is represented as Samael – the masculine force of anti-cosmic power, and symbolizes Thaumiel. The Black Earth, naturally, is represented by Lilith and symbolizes Nahemoth on the Qlippothic Tree. While the Black Sun determines which planets relate to which days and etc. (operating in the Macrocosm), the Black Earth determines the finer details of each correspondence (operating in the Microcosm). Because of this, the Black Earth does not have a set of specific days, but must be calculated per day as it shall be found in this sign and that depending on its cycle, and this should be considered when 235

the magician prepares for an operation of malice. The Black Earth represents our physical world (Malkuth) transformed into our Qlippothic world (Nahemoth), which is the Great Work of the Mystical Body of Satan. Like the Black Sun, this Earth has its counterpart, that being Priapus.

Priapus The apogee of the physical Moon creates for us the Black Earth, while the point in space known as Priapus is created in the Moon’s perigee (when it is closest to the Earth). Priapus represents not Malkuth but rather a redeemed Malkuth. This is the physical Earth governed by the initiates of the White Sun, which perfectly sustains the Demiurge. Priapus, or the White Earth, may be calculated and during its time the magician may engage in anti-cosmic rites, but should 236

not consecrate new tools, or initiate new members into his Order.

The Diamond The Diamond is created when the Sun is the closest to the Earth. While Priapus is the opposite of the Black Earth in our system, the Diamond is the opposite of the Black Sun. This Diamond represents the Demiurge just as the Black Sun represents Samael. The Diamond may be calculated and during its time of rule acts of blasphemy and indulgence should occur.

A Final Note This work is the foundation of Black Astrology, and consequently, of planetary magick from the perspective of the LeftHand Path. The wise student will experiment 237

with and come to master this system, while the clever Adept shall add to it in order to bring it to a state of perfection. Meditate upon everything, evoke often, and enflame thyself in the anti-cosmic Black Light of the Sol Niger!

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Zara Book of the Younger Lilith

Of all the magickal practices, Divination is the most widely accepted and used. If one cannot change their situation, then perhaps one can at least look into the future and foresee upset before it arrives. There are, however, various errors in our divinatory systems and, more rightly, in our use of them. The Tarot cards, Runes, Ouija Board, and every other means of attaining future insight acts as blindfolds obscuring the Light of Luciferic Knowledge. Like a mountain, our common divinatory practices block our view from extending beyond ourselves and into eternity. This work, the Book of the Younger Lilith, is a short treatise on Divination whose aim is twofold: to dispel the errors as they 240

are practiced by Diviners of the Left-Hand Path, and to present two new methods of divination by which the magician may attain true insight.

On Time Divination implies the existence of time – “I shall look into my crystal ball and see the future.” Or perhaps the seer wishes to behold the past, or to answer a question regarding some present situation. Traditional divination has always had its foundation in time, causing divination to be flawed from the beginning. As normal humans who exist within the confines time, it is logical to perceive time and its affects and to therefore conclude its reality. But time, like distinction, is a function and illusion of the Demiurge. Rather than viewing time as being our conjoined twin, know that time is entirely separate from us, and is imposed upon us by 241

our physicality. But time is a thing which can be distorted, twisted, and eventually escaped. The goal of true Divination is to escape the illusion of time, which the God maintains in order to strengthen division. Glimpses of the “future” and the receiving of personal insight is a secondary function of Divination, though most have made this its first. When I ask the Runes a question about the future, it is asked with the assumption that the future has yet to take place. But the future has already blossomed and has become the past. Again, when I ask the Ouija board a question about my past, it is asked assuming that the past no longer exists. But the past is simply the future distorted. What does it mean then to exist within the present, as we assume that we do? It means to exist within the unfurling of the future which is the furled past. All time is illusory, and all events which have happened and will happen, are already 242

happening and have happened. This is the meaning to the phrase, “There is nothing new under the Sun.”10 Because of this, a person will only ask for insight regarding the future or the past due to ignorance and a lack of the mystical understanding required to genuinely know that time is just a cheap conjurer’s trick.

The Enquiry The fool occupies his time asking about this mundane matter and that, hoping some Celestial Spirit with infinite Knowledge is just as bored as he, and in that boredom, willing to answer his petty questions. We who carry Lucifer’s Black Flame upon the Torch of Radiance Abounding must not count ourselves amongst the fools, nor imitate their fallacies. In proper Sinister Divination we must only enquire of two things: Matters

10

Ecclesiastes 1:9

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of our Individual Sinister Will, and matters of the Universal Sinister Will. In regards to your Individual Sinister Will, this is your Will as it applies to how you are personally and uniquely fighting against the God and his powers. The Universal Sinister Will is the collective strategy of the Sitra Ahra. So, rather than busying oneself over matters of finances and love, through the use of Divination the magician may gain knowledge regarding his own purpose in this life, the secret knowledge regarding the God and Cosmos, the Mysteries of the Sitra Ahra, and insight into Chaosophy. And of course many more, even innumerable, secrets are revealed through its practice. The planet Mercury is the traditional ruler of arts such as Alchemy, Divination, and Magick. Of course, this planet is symbolic for Hermes Trismegistus – author of the Hermetic Corpus, and Father of

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Hermeticism11. We lack the planet Mercury in Black Astrology, as Mercury/Hermes represents the Arts being used to benefit the whole of God (White Magick). In place of Mercury and the Son of White Magick, we have Uranus – the planet of the Abiriron, which is ruled by Naamah – the Daughter of Black Magick.

Naamah – Mother of Divination According to traditional Kabbalistic lore, Naamah (meaning “pleasant” in Hebrew) is one of the four wives of the Samael, the other three being: Lilith, Agrat Bat Malat, and Eiseth Zenunim (or Qodeshah). I would have you consider that these four Women of Whoredom are not four separate beings but are instead four aspects of the one same entity: Lilith. Naamah represents the Younger Lilith, which is Lilith in her desirable 11

To further study Hermeticism, please see Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a new translation with notes and introduction, by Brian P. Copenhaven (Editor)

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or “pleasing” form. The Older Lilith, or simply “Lilith,” is the Dark Mother in her destructive and terrifying form. Because Divination does not take away but instead gives, we must ascribe this practice to Naamah – the Younger Lilith. To her we look for insight, and to her we look for comfort.

Preliminary Notes Prior to practicing Divination the magician should already be well versed and practiced in Qabbalah and magick in general, lest his results be that of any layman. He should also have a quiet place in which he may practice this art, as Divination is intimate and personal. The Diviner may use any oracle he desires, but those which are designed for the sole purpose of Cosmic Annihilation will always produce the finest results, affording that the Will of the questioner is aligned with the Will of the thing so questioned. It is for 246

this reason that I have herein supplied two new systems of Divination. The Diviner should begin his operation in solitude at first, and when he has sufficiently progressed in both skill and technical knowledge, he may Divine in the full sight of an audience. Let him also eat nothing for an hour prior to practicing this art, and when he has finished a session, he should then eat. Music may be played while incense burns, but only before the Divination takes place. For once the operation begins, the Diviner shall be in the throes of spiritual ecstasy, and his reality shall be engulfed by Naamah’s; the magician shall not require incense or music to “set the mood” once the Pleasing Spirit has settled above his head, and so he should make use of these things only prior to Divining. And let the magician take care to respect the tools of his Art, lest the profane be allowed to profane them.

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The Meditation Once the magician has prepared his tools and ritual space, let him then prepare his mind in the following manner. 1. The magician should sit or lay comfortably. He should breathe through his nostrils, hold the breath for five seconds, and exhale through the mouth. This type of rhythmic breathing should be performed for roughly 5 minutes before continuing. The magician need not visualize anything during this time, nor should he attempt to arrive at a state of nomind. His only goal is breathing. 2. The magician should then begin to visualize himself surrounded by the Cosmos. He is naked, and his arms and legs are out-stretched; the magician forms the shape of the upright pentagram with his imagined or astral body. 248

3. Once he has a clear and sustained image of himself, let him then imagine dull light of a blue/green hue to be shooting out of his arms and legs. One by one, the Light goes forth from his limbs and even into the Ain Soph; this light extends into Eternity. 4. Now he should imagine the sensation of having burning fire within his stomach. He must be able to imagine this feeling so intensely that he physically produces the experience. This fire is Black – it is the Dark Light of Lucifer which sustains the Sitra Ahra. It burns but it does not pain the magician, for its burning is but your own true Sinister Self yearning to escape. 5. When the magician can no longer contain this Black Light, he should imagine it shooting forth from his

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Muladhara12 chakra and into eternity. The feeling should be one of liberation. 6. At this point, the magician has invoked the demons belonging to the Order of Naamah through the use of the colors related to her, he has centered his own inner Black Flame to a single point in his body (the stomach), and has allowed his Black Flame to shoot forth throughout eternity like lightening across the sky. 7. The magician has opened a channel into the other worlds by focusing and using his own inner Black Light. He should now begin to vibrate the name of Naamah upon his breath. That is, he should mentally vibrate the name of Naamah as he inhales, and he should verbally vibrate the same name on his every exhale. Each time he exhales and says the name of Naamah, the magician should visualize the name 12

Also called the “Root Chakra,” the Muladhara Chakra is located at the base of the coccyx.

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being sent forth into Eternity as vibrations of energy going down the beam of Black Light from the Muladhara chakra. This will focus the magician’s energy on Naamah thus allowing for a much faster and longer sustained connection with her Essence. 8. The magician should continue this breathing until he can feel the presence of Naamah, at which time he may open his eyes and greet her in whatsoever way seems apparent to him. Then he may proceed with his Divinatory Art.

Method 1: Full-body Possession

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Like the Ouija Board, this method employs the use of the ideomotor effect. However, unlike the Ouija board, we will go beyond the ideomotor effect and allow the spirit (Naamah) to control our entire bodies rather than merely our hands as they rest upon the planchette. The Diviner should draw upon the ground, or otherwise lay thereupon, the letters of the Ra’a alphabet. The letters should be drawn in such a way that they form a circle in which the magician may stand. The magician should also have with him a staff or the magickal rod. Lastly, the magician should prepare his questions before the session begins. Once the magician has completed his meditation and his space is set up as herein described, let him begin the Operation.

1. The Diviner, who still being within the throes of Naamah from his meditation, 252

now invokes the spirit of Naamah into himself by verbally requesting and inviting Naamah to dwell within him. At this time, the Diviner should be within the circle of letters and think about his purpose, the intent of the Operation, the nature of his question, and so forth. Once Naamah begins possessing the Diviner, as sign of this, his body may jolt suddenly or move unexpectedly. Likewise, he may be alerted to the presence of Naamah by hearing unfamiliar sounds or seeing shadows where none should be. 2. Once the Diviner has received a sign that possession is occurring, he should again begin to meditate, picking up where he left off earlier. He should vision himself with the light of Naamah shooting forth from his arms and legs, along with his own inner Black Light flowing forth from the area of his Root Chakra. 253

3. The Diviner should then visualize a serpent slithering up the beam of his black Light and into his stomach through the Root Chakra. 4. Finally, the Diviner has two places in which he may direct the serpent to settle: in a single part of his body (chiefly the arm/hand holding the staff or rod) or his entire body. In the beginning the magician should channel the energy of Naamah into a single arm or hand, that being the one holding the staff or rod. Once the magician gains experience using this technique, he may visualize the serpent travelling throughout the various parts of his body. He may do both by imagining the serpent travelling to one of his hands and therein resting, or to find no rest and instead visualize the serpent travelling throughout the whole body. 5. Once this has been done, the magician should then open his eyes and 254

mentally remind himself of how detached he is from his hand or body. He should feel this detachment and experience it. As he does this he is waiting for the consciousness of Naamah to fully take control of his hand or body. Once she does, she will likely move the Diviner’s staff so that it points at the letter N, or she will move the Diviner in some other manner which will alert him to her presence. 6. At this time, the Diviner should ask his question[s] to the best of his ability, remembering to focus on the task at hand. Naamah will spell out her answer in response. 7. After the Diviner has had his questions answered, he should thank Naamah for her insight, pledge his service to her, and dismiss her.

This method of Divination may be too advanced for some practitioners, and some 255

may fail to achieve full body possession. Those who fail in this operation should first evaluate their ability to creatively visualize during meditation, and once they are certain that they can correctly perform this task, they should then perform it with the goal of causing only a finger or a hand to become taken by the spirit. Once this is achieved, the Diviner may move onto the possession of his arm, then the right or left side of his body, and so on until full body possession is achieved.

Method 2: Zara This method is called Zara, which is an encoded form of the Hebrew word Zarah, meaning to scatter. This form of Divination is an entire system in its own right, and a longer treatise regarding it will be produced at a later time. Contained here are the basic 256

ideas of Zara and enough information for the magician to experiment with this system. 1. The Diviner shall acquire 5 blocks, each possessing 6 sides, paying tribute to the 11. On the face of each block shall be painted, engraved, or burned the appropriate letter which corresponds to a location on the Qabbalistic Star Glyph. Its sigil, number, demonic name, and other corresponding scenery may be used to represent each letter of the Ra’a alphabet, or the Diviner may simply draw the characters of the letters. Therefore, these blocks will represent all 30 Paths of Destruction forming the Qabbalistic Tree of Death. 2. Once the blocks have been created and conjured, a familiar spirit shall be assigned to them and it will not depart therefrom. This spirit will act as the engine powering these blocks, directing acosmic energy to them so 257

that they act as a bridge to the Sitra Ahra. The first task of the Diviner is to produce the name of this familiar spirit. 3. The Diviner should first begin with the basic meditation. Then he should gather the blocks in his hands and as he inhales next he should mentally speak the phrase “What is your name?” Upon his exhale he should verbally speak the same phrase. All questions should be asked in this manner, and addressed to the familiar spirit by name. 4. Next, the Diviner should toss and thereby scatter the blocks before him. The unseen characters facing downwards represent the so far unknown answer to the Diviner’s question. Each block should be turned over, one by one, revealing their unseen side. The Diviner should use these letters to construct the name of the familiar spirit, and should he be so 258

inclined, throw the blocks again to add more letters to the name. 5. Once the Diviner has divined the name of the familiar spirit he is prepared to preform Divination.

Designing the Zara Blocks The Diviner shall inscribe, etch, carve, burn, paint, or draw each letter from the Ra’a code, using the script from the same code as shown in the Book of Ra’a, onto their respective side of each block. The block itself should be made from wood or stone.

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The First Block. Contains the letters N, P, M, R, L, S. --The Second Block. Contains the letters KH, SH, K, T, U, TZ The Third Block. Contains the letters V, I, Y, GH, Z, E The Fourth Block. Contains the letters B, A’A, E’E, I’I, A, U’U The Fifth Block. Contains the letters AE, AI, AU, IA, UA, EU

It should be noted that the remaining letter, UI which symbolizes Nahema, is not drawn upon a Zara block, but is instead represented by the Diviner himself. This arrangement glorifies the Three Infernal Palaces of Satan as described in

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the Book of Ra’a, which are again as follows.

First Palace: N, P, M, R, L, S, KH, SH, K, T, U, TZ

Second Palace: V, I, Y, GH, Z, E, A’A, E’E, B, I’I, A, U’U Third Palace: AE, AI, AU, IA, UA, UE, UI

For the more visual Adept, here follows the five Zara blocks with the appropriate letters assigned to each of their sides (in no particular order).

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Block One

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Block 2

263

Block 3

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Block 4

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Block 5

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Casting the Zara After the artisan has finished designing the blocks, he should bury them within the Earth for a period of 6 days. Each day he must visit the spot of their burial and evoke the powers of the Sitra Ahra over the ground (and subsequently into the blocks) by leaving offerings of burning cannabis on the first day, whiskey on the second day, blood on the third day, raw meat on the fourth day, burning hair on the fifth day, and either Semen or menstrual blood on the sixth day. After giving the offering of the sixth day and before the seventh day, the magician should unearth the blocks, clean them off, and place them as the center piece of his altar. He should burn sweet smelling incense and sulfur each day until the familiar spirit of his Zara set manifests, at which time he may ask its 267

name and so forth. He may then retire the blocks until he has a need for them. When such a need arises, the Diviner may cast the Zara in the following manner:

1. After meditation, the Diviner should hold the blocks in his hands and clearly form his question in his mind. 2. When he is ready, he should begin breathing in the prescribed manner: as he inhales he should mentally ask his question, and as he exhales he should verbally ask his question. He should breathe in this manner until sensing that the familiar spirit is prepared for his question, and if he lacks this insight, he should ask his

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question in this manner eleven consecutive times. 3. The blocks are mixed in the hands and tossed in front of the Diviner chaotically. At this point, the Diviner may begin reading the blocks starting with the shape in which the blocks fell. This is done by comparing the pattern of the blocks with known symbols of magick, alchemy, geomancy, and so forth. 4. Next, the blocks shall be analyzed for an answer to the enquirer’s question. The sides of the blocks facing downward which cannot be seen are the sides containing the answer either in part or whole. The blocks should be turned over, one by one, from the left to the right or from the bottom to the top depending on how they fall. Each block should be read and 269

interpreted as one aspect of the complete answer. The complete answer can be found in the combined letters of these interpreted sides. The Diviner must be led by inspiration in regards to whether or not he should scatter the blocks again to produce more letters, or for clarification. 5. The Diviner should also examine the other sides of the blocks. He should be looking for single words or names which may give additional insight into his question. This is the standard method of casting the Zara. There are other methods and ways in which the Zara may be employed, and these will be presented in a treatise dedicated to this subject. Further, the interpretation of the individual Zara blocks and their sides are only given here in part. The Zara blocks, 270

along with their appropriate meanings, here follows.

Interpreting the Zara The Diviner should refer to the Book of Ra’a, and see the section called “The Occult Properties of the Letters.”

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APPENDIX Demonic Names Translated into Ra’a

While this list of translated names is nowhere near exhaustive, it should be enough to inspire the Adept to translate additional names and words for his own collection. I have also included the gematric values of these names.

Major Spirits Satan: SATAN = 112 Paimon: PAIMUN = 115 Moloch: MULU’UKIKH = 245 273

Ba’al Zevuv: BILIZ = 1020 Hylel: KHEYAL = 119 Astaroth: ASITURIKH = 218 Ashmedai: ASIKHU’UMUV = 362 Belphegor: BALAPIKHAGHAR = 110 Beliya’al: BILUYUL = 263

Adrammelech: AVEREMI’ILEKIKH = 151 Lilith: LETIKH = 83 Nahema: NAKHEM = 30

Minor Spirits

Amprodias: AMAPURAVAS = 263 Baratchial: BERITA’AKIKHEL = 128 Dagdagiel: VIGHAEL = 111 274

Hemethterith: KHEMU’UTIR = 254 Uriens: URUNUS = 290 Zamradiel: ZUAMEREVEL = 1217 Characith: KEKHARET = 110 Yamatu: YIMATU = 245 Kurgasiax: KURUGHASUTZ = 371 Lafcursiax: LAKHAKARASATz = 245 Malkunofat: MALAKUNIKHIT = 182 Niantiel: NUTUL = 218 Saksaksalim: SEKALEM = 74

A’ano’nin: AN = 11 Parfaxitas: PIRIKHATZAT = 209 Tzuflifu: TZAKHU’UL = 236 Qulielfi: ULUKH = 155 Raflifu: RA’AKHA’AL = 119 275

Shalicu: SHELUK = 137 Thantifaxath: TAKHENETZ = 164

Qlippothic Realms Cathariel: KATAKHARIL = 119 Thaumiel: TEKHAEMA’AL = 93 Chaigidel: KHUGHIVAL = 254 Satariel: SUTIRIL = 218 Gash’khalah: GHISIKHIL = 74 Golachab: GHALIKEB = 29 Tagiriron: TIGHUREN = 182 A’arab Zaraq: ARAB ZARA’AK = 1073 Samael: SUMAL = 128 Gamaliel: GHAMUL = 92 Nahemoth: NUKHEMIT = 164 276

Three Powers Before Samael Tohu (Formlessness): TUKH = 137 Bohu (Emptiness): BU’UKH = 149 Chasek (Darkness): KUKHUS = 193

The Abyss Tehom: TIKHIM = 86

The Black Zodiac Capricorn: SAKA’AKHIRI’IN = 111 Aquarius: ABERAN = 47 Pisces: VAGHARAN = 227 Pisces the Second: NASHIMERAN = 119 Aquarius the Second: ENUTUM = 222

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Capricorn the Second: SAKHALIBIRAN = 110 Capricorn the Third: TZEPEKHI’IRAN = 164 Sagittarius: BAKHEMERAN = 66 Scorpio: NEKKHUSHATIRIN = 227

Libra: TZELIMIRIN = 155 Libra the Second: AVIMIRIN Scorpio the Second: NAKAKHASHUTIRIN = 256 Sagittarius the Second: BERA’AN = 47

The Infernal Planets Saturn: URA’ABAT = 265 Uranus: MUAV = 170 Neptune: NUR = 110 Jupiter: SUM = 119 Mars: ETEL = 74 278

Venus: UMA = 80

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About the Author 280

Arioch is an independent scholar of the Western Sinister Tradition, and a lone-wolf practitioner of his own unique style of Chaos-Gnosticism. He currently resides in Sacramento, California where he works towards the transfiguration of Malkuth into Nahemoth.

Would you like to contact Arioch?

Website: lionofsatan.com Facebook: facebook.com/norkron 281

Email: [email protected]

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