The Book of Azazel e A Koetting
The Book of Azazel e A Koetting
The Book of Azazel e A Koetting
AZAZEL
THE BOOK OF
AZAZEL
E. A. Koetting
Nephilim Press
2012
iii
CONTENTS
Foreword............................................... 7
Chapter One............................................ 19
Chapter Two....................................... 43
Chapter Three.......................................... 55
Chapter Four........................................... 73
Chapter Five.....................................................85
Chapter Six............................................ 99
Chapter Seven....................................... l 39
Chapter Eight............................................l67
v
FOREWORD
By Dante Abiel
v
I laid out a fairly simple evocation, in order to ask Azazel
what this ritual was. Before I could even call the conjuration, He
formed from the smoke of the incense. The swiftness of His
mani festation made me stumble and fall to my knees.
Rise.I will show you the path you seek. My sacrifice. You
have chosen me and I you. I will show you the Current
which the Masters and Gurus know, but do not speak. I
am forbidden to show a path of such abundance. There is
a river that runs beneath everything. It is above all
realms of exis tence where the council of the Ascended
sit. W hen reached, you will be not only renewed but
different in your very Spir itual Vitality. Alas, fear not, for
you were born into this. Em brace your birthright.
You are still weak, and require much strength. You must
master not only the Spirit but the body and mind as well.
i
whisper. What felt like an eternity was only a few moments.
When the whispering stopped, IT began.
The flames engulfed the candles and the shadows began
to circulate around my body, building a wild tempest. I
became faint, and right before I passed out from the surge of
Power created I felt all of His Spirits and Power blast through me
a thousand times over, causing me physical pain and massive
spiritual overdose.
Vomiting on myself but with no stamina to wipe it
away, I stood in a cross fashion on my tiptoes. I was
suspended almost in mid air. Then my entire body fell off the
cross onto the Palestinian floor. I will not forget what Azazel
told me in the split moment it took for me to pass out:
Nine Days of Hell you must face. Face your fears and
limi tations. Be engulfed by the Darkness, Embrace it,
then rise above it.
x
Power, I turned to drugs. I gradually built up to an ungodly level
ofopiate resistance. In fact, one of my normal dosages was
enough to kill a horse and ten men. Just as Solomon said,
there was nothing in this life that
x
was unfamiliar to me.
I had sought Power and became lost in weakness, but
Azazel was determined to show me this birthright of mine. He
was in no way trying to show me "the light;' but instead
pure damnation.
Within true damnation there lies no Salvation. No
one is coming to save you. There is no rising above it. You
just become it, and spread the disease. I soon found out I was
really
As I snorted and popped my way to Nirvana, Azazel
spoke to me the second night from my Ajna Chakra.
xii
Azazel told me that I would receive written instruction on
how to receive his power, and His brawny image faded into that of
a crow with a man's head, and flew back into my third eye.
After nine days of personal hell, it was time to expel this
demon from my body.
I proceeded down to my evocation site. I laid out all of the
necessary implements and workings of an exorcism. After placing
myself into a self induced gnosis, I chanted an old latin exorcism.
-
xii
cidence.
"Listen there are some things I have to tell you:' I nearly
whispered through the phone. And then I told Eric everything, my
drug addiction, overcoming it, the possession, and Azazel"telling
me he was giving me a manuscript.
"Yup. You're the man for the job for sure! Open all of the
sigils, contact all of the demons, work you way through , but fir st
there is one ritual that needs to be done. It's kind of a crooked bap
tism:'
I intervened. "Let me guess it involves Azazel, Belial, Ab
badon and Amaimon?"
"Oh yeah! You're the right guy. I have to go, but I'll send
you the manuscript:'
After Eric had given his unique "bu-bye;' I began to realize
just how real everything had become. I stood back and evaluated
the situation, and never once was I asked to do anything, not by
the Demon nor my mentor. My life in just nine to thirteen days had
completely changed from manifesting negativity to producing pure
Power.
Once I received the manuscript, I began working. I was
ob sessed from the first word, searching this grimoire for all of its
se crets, paths and hidden doors. I read, read, and re-read every
word, especially what was between the lines. I opened all the
gateways, made the signed pack and searched with the utmost
intensity for the hidden current Azazel mentioned. I lost many
hours of sleep; deprived myself of basic nourishment and
pleasures; I fell slowly into the black, psychosis of my soul.
About 72 hours of sleep deprivation I decided to give it a
rest until I got a good night sleep. I walked up my stairs and turned
into my bedroom. What should have been my bed was a nine foot
magick circle surroun ded by nine black candles. I was confused.
Did I set this up? Wait, why are there no windows? This isn't my
bedroom. I turned to the hallway and saw my body collapsed on
the floor.
I found myself in the circle chanting, whispering HIS name.
Time moved infinitely slow, fast and finally not at all. Azazel's form
xi
was that of a crow and a man's head.
Azazel welcomed me, and told me that it was time for
me to open the Gates to the "Eternal Lake:' He then laid out for
me the entire ritual, of which I surnamed "The Gatekeeper
Ritual:' Vi sions hit me like lightening from hell. I saw everyone
that was to participate, implements needed, removed the
blocks from the gri
moire and laid out the open path to damnation.
xv
We hiked about four miles into a black forest; each of us
felt the forest whispers. Somehow nature knew it would be
defiled. God
xv
was not to be found in any of hearts; the Kingdom of Heaven was
completely forsaken, for we treaded on unholy grounds. We
sought comfort in the Serpent who lives in the Pit. He was our
father, brother and teacher.
When we reached the natural lay line circle that Azazel had
shown me just a week before, I spoke my last words as a human, "If
we die tonight, I want you all to know that it's been a hell of a ride.
Let's begin:'
My assistants, my "knights;' shook their heads, and they knew
we were all going to die. It wasn't a question. We knew what was
going to happen.
My brother laid out a thirteen foot hexagram. Following
him, we laid out four triangles of manifestation in the cardinal di
rections with the respective sigils. We placed red candles on each
hexagram vertex and black candles on the vertexes ofthe triangles,
and proceeded with the rest ofritual as Koetting has given it in this
work.
Causing each of my knights to become possessed by an en tity
proved to be a Herculean task. I began with Belial. The pos session
was quick and quite startling. The being took not only control over my
knight but his entire physical appearance changed.
The gate was thrown open, and I fell to my knees. Forcing
my body to overcome such spiritual pressure, I directed myself to
the next corresponding Demon. With each demonic possession I
felt less attached to the people or myself; fear of dying or any
other consequence faded into the blackness of the armies of
fiends and demons just outside of the unified ritual area.
The forest was littered ghoulish creatures, waiting for their
Masters call; the air was impossible to breathe; my vision blurred,
and at last I reached Abaddon. The possession of this demon was
astonishing. His entire existence was forced into such a small body,
manipulating the body's muscles to expand about six times their
own size. He gave me a crooked smile, and in perfect harmony all
four bodies of the damned chanted, "The gates are connected and
opened!"
The ground physically began to shake. The reality of it all
XV
hit me. Rock began to split, and I felt a tremendous amount of
heat like none I have ever experienced. The ground gave in,
and I fell for an eternity.
I landed into what I can only describe as liquid pain
that burns away any humanity. It was excruciating, and I
screamed as aloud as my lungs would allow me . My flesh and
b ones melted into the abyss . In my feeble attempt to swim away,
a massive serpent coiled around me and swa llowed what was left
of my b o d y.
All was black, no thoughts , feelings or concerns; then there
was a rush like passing th rough multiple levels of existence.
Soon my body reformed from the abyss, p ieci ng matte r together
usi n g glue from the Infernal K ingdoms . The four Gatekeepers
and the rest of the Hellish Entities became me and I them. My
destiny was laid in front of me. The empire was to be built from
that which gave me a n ew birth.
I stood, kn owi ng my knights were watching me diligently.
Reborn from the emptiness beset on us at all sides. I opened
my eyes. They spoke again in u nison , "Welcome, Dante. We have
sum moned you here to do your Will:' My reply was un-
restrainable: "I have waited s o long to b e released fro m th at
pri s on . His body trapped me, and now I am freer
I am no longer who I was before my eyes looked on
these pages. I am something stronger, something older,
something less ... human. And there is no way to get back to
that place again. All of the torches leading to my past were
exting u is h e d . I am damned, and because of that damnation, I
have found Liberation. Heed well these words, written in the
text that follows:
xvi
"This is indeed a door that once opened can never be
shut:' Never a truer statement has been spoken or
written.
xvii
CHAPTER ONE
THE MEETING
2
of them, my friend was wholly ac
2
cepting of the demonic intrusion. She not only invited it, but
when the demon came to her, she embrac ed it. She had owned
the p o s s e ssi on .
She was esco rte d by the ritual's Operators from the
pulpit where the possessi on had occurred, all banishings having
been per formed, and I smiled at her. She was my student, and I
wanted her to see my pride.
She looked back, uns mil ing , and did not recognize
me. And, as I look ed into her eyes, I was shocked by the
realization that I, as well, did not recognize her.
After leaving the ritual chamber and p as s ing an hour
or more in h er tent, collectin g herself, she returne d to me, and
co uld barely speak, her small body shivering, her teeth
clattering as if she were buried in ice.
The demon had strength en ed her when it took her, it
had invigorated her, enraged her, made her more powerful
than any human ought to be. And when it left, she fell into
the realization of her mortal weakness.
Having witnessed such a spec tacle, my mind began
spin ning a tapestry of possibilities, which I discussed with
Shawn be tween her naps on the return home. If someone,
like my student, would be so wiling to become possessed,
t hen perhaps such a pos session could be incit e d, allowing
that p e rs on to bec o m e the mouthpiece of the demon, in a very
controlled setting such as ritual evocation. Perhaps, even, that
willing conduit could sit
within the Triangle of Manifestation, wherein the summoned
d emon would appear, allowing that fiend to speak through her,
to use her body and her mouth to communicate with those of
this world.
''I'll do it:' Shawn said, no quiver or hesitance in her voice.
Crowley had performed such an O peration, t hrusti ng him
self into the Triangle of Manifestation, becoming the living
sacrifice which had materialized the demon of the Abyss,
Chorozon. Was simple vanity pressing me forward to conduct
such a ritual, to put
2
myself on par with "The Great Beast:' Aleister Crowley? Rose
Kelly, Crowley's wife, had similarly involved herself in many of
his work
2
ings, and she quickly turned to severe alcoholism, and was at
one point institutionalized for dementia.
The risks seemed great, but the rewards appeared
even greater. Aside from the knowledge that could be gained
from such an evocation, and aside from being able to tell this
great story, I re alized that in performing this evocation, one
of a demon into the body of a woman, a portion of the wall
separating me from the world of spirit would be torn down.
As we both sat in the car, silent, thinking, Shawn
appearing as if she would fall back into a dead sleep at any
moment, she said, "It would have to be Belial, though:'
"What?" I asked. I wasn't sure if we were even on the
same
subject.
"Well;' she answered, "''ll do the ritual with you, I'll be pos
sessed by a demon, sure. But it has to be Belial:'
Shawn had worked with Belial in some depth months
ear lier, and had developed a sort ofbond with that particular
devil. I have since noticed that Belial is adept in his ability
to beguile women, to sway them, to obsess them.
I saw no issue with her demand, and indeed,
something about it felt right.
As my own path to power had taken me away from
western ceremonialism and into the Shaivistic yoga current, I
hadn't per formed a ritual of evocation for at least two years.
As soon as we had settled back into our home from the trip,
I evoked Belial, in preparation.
What follows here is my recorded account of a piece
of that conversation with the demonic King Belial.
2
Shawn's body?
2
demon
2
into the body of my wife would be too much for me to control,
but even in the first preliminary ritual, my control over the
whole mat ter had been derailed. It was obvious that Belial
was us ing us as pawns, as vehicles for something beyond our
comprehension... or beyond our willingness to cooperate
in.
The whole matter could have been abandoned right
then and there. I could have walked away. But that dark
curiosity inside of me nagged and gnawed at me. I could not
turn away from this, this potential nexion of demonic power. I
couldn't turn my back on a path leading to a greater knowledge
of the inner workings of a demonic order millennia old.
My own wife had volunteered herself as a living
sacrifice to the demons. It was my turn to do the same, to
turn my body, mind, and soul over to them, to sacrifice
myself at their unholy altar, to become the wilin g vessel for
their plan s
.
Belial had laid out not only the purpose of his plot, the
end result of this ritual that he was conducting through our
bodies, but also revealed the formula for it. Outside of the
Christian concept of a Lake of Fire, I had no idea what the
fiend was re fe rr ing to. There seemed only one way to find
out.
2
the Lake ofFire. Once you are reborn, you will have
power over It and can call the souls of the Marked to
damnation.
2
legions of familiars, but found none. The reference to the
"House of the Seventies, remains a mystery.
Amaymon's instructions also sent me to a dictionary. I
had never before heard the word, "Saturnalia:' In Greece, a day
of cel ebration of Saturn was held, in which the roles accepted
in society were reversed. It was a time for drunkenness and
indulgence, and for those who were slaves to no longer
serve their masters.
We were indeed entering to a contract of spiritual
Saturna lia, no longer directing the demonic deeds, but instead
being direct by them.
2
When John contacted him about it, however, Cody was
ec static, and insisted on talking with me personally about
the ritual.
2
Over the phone, I came to realize that Cody's own knowledge
of the intricacies of occult, as well as eastern religion, likely
surpassed mine. We talked for hours about the ritual, and our
places in it. Only exhaustion in the late hours ended the
conversation.
2
archangels, and then de stroyed at each corner of the Circle,
The archangels would then be
2
utterly dismissed from the Temple. The demons would not
allow the angels to interfere with what we were about to do.
My original plan had been to conduct the ritual alone,
with Shawn, and to reap the benefits of it alone. That number
rose from two to five, with Dawn, John, and Cody. That number
seemed ap propriate: five elements; four cardinal directions,
plus the demon being invoked into Shawn; five wounds of
Christ; and five points in the pentagram. But that number still
was rising, to include a congregation, made up of faces that I
had yet to see and names I had yet to hear.
Consulting with the other participants in the ritual, we
arranged the entire ceremony.
A book store in Salt Lake City that had hosted several
of my presentations and workshops, and carried my books,
offered their basement for use in the ritual. Punk, metal, and
ambient music concerts were held there quite often, some
ofwhich I had attended, so the space and concealment of the
venue could not have been bet ter. The two owners of the shop
insisted, however, that they be al lowed to witness the ritual.
I explained that they would not be allowed only to witness, but
that the demons demanded that every one in attendance take
part, even if only in some subtle, invisible way. They agreed.
Cody, being a Master Mason, among various other
titles in diverse organizations, suggested that, due to the
extreme nature of the ritual, the Temple space be "tiled:' or
protected from outside in terruptions or interferences. This is
done by posting a "tiler:' oth erwise known as a "Black Guard"
at the entrance. While in modern freemasonry, the presence of
a tiler is largely a ritual formality, in other, more sinister
workings, the Black Guard is sometimes a very physical
necessity, and requires more than a daytime accountant with a
ritual sword.
It is no secret that many occult orders have ties with
nee Nazi groups, or that those who lean towards National
Socialism also find relevance in the occult. This is something
often denied or minimized by those in both parties, but any
2
person with an eye
2
and a brain can see the link.
Cody put in a call to one such group, and found a
"Soldier;' a young, strong man with tattoos covering every
inch of skin be neath his jaw, recently released from prison for
aggravated assault with a deadly weapon, who was delighted
to tile our ritual space.
Word spread of the evocation from the few who knew
of it. A group of musicians with heavy occult leanings was
playing in the area, heard of the ritual, and contacted me to
ask if they could take part. After meeting with them, I saw no
reason to exclude them. Cody and John also invited people
with whom they had performed ritual. By the time the ritual
began, the basement was filled with a congregation, packed
shoulder-to-shoulder, at least thirty others besides the
original five participants.
The Black Guard's eyes focused.
"My duty is to not only keep those on the outside from
get ting into the Temple;' he announced before the ritual
began, "But it is also to keep those inside the Temple from
getting out once we've started:'
I reinforced his statement, asking any who might have
sec ond thoughts to leave immediately. I had no way of
knowing what would take place once the conjurations had
begun.
John and I worked together to create an Elixir of
Manifes tation, which was made of red wine, moss, various oils,
sacrificial winged-mammalian blood, and a large amount of
human blood. This would fulfill the demons' requests for blood
and bodily fluid as an offering, and at the same time has
proven in the past as a re markable base for providing the
subtle vapors requisite to the ma terialization of spirits.
The Circle was drawn in the center of the basement, a
waist high altar placed in the center. A Triangle of
Manifestation jutted out from the circumference of the Circle
at each of the cardinal points, the converging lines between
the Circle and the Triangles marked with oil lamps, which
3
provided the only light throughout the ritual.
The overhead lights were shut off. The lanterns were
lit. John, Dawn, and Cody dawned black ritual robes, and
lifted the
3
hoods over the faces. I buttoned up a full-length ceremonial
cas sock. Shawn removed her shirt, and I drew on her chest
the sigil of Belial.
She sat inside of the southern Triangle, legs folded into
one another, arms dangling at her sides.
The spirits started to move before the first conjuration was
even spoken. The air thickened and whispered.
Taking a box of sterile, unopened medical lancets, I
passed them out amongst the congregation. The three
Operators, Shawn, and I uncapped the lancets, jammed the
sharp metal tips into our thumbs, and trickled the released
blood into the chalice of elixir.
Eyes froze as I moved to the periphery of the Temple,
hold ing out the chalice for the congregation to do likewise.
Without giving a command of any sort, each person pricked
their thumbs and offered their blood into the chalice.
Setting the chalice on the altar, cupping my hands
over its mouth, I pronounced:
3
Dipping my fingers into the solution, like a priest
absolving sins, I anointed Shawn's forehead with the blood, and
then Dawn's, John's, Cody's, and every person in the
congregation, asking, "Do
3
you accept the Mark?"
The Mark was accepted by all, some more hesitantly
than
others.
With those same fingers, I scattered the remainder of the
elixir around the Temple, concentrating it in the Circle and the
Tri angles, careless of the splashes flung on the ritual's
participants.
The three other Operators stepped inside of the
bounds of the Circle. Using the last of the blood elixir, I traced
the Circle with my fingers, from the south to the east, to the
north and the west, until I again faced south, towards Shawn,
who was already begin ning to swoon at the onrush of
power.
I looked at her, and for the last time saw my wife in her
eyes. For the remainder of the evening, something else would
gaze at me through them.
John held the four seals of the four archangels, disks
of clay with sigils embedded. I had envisioned that he would
snap the clay pieces in twain and discard the halves. He
stood at the eastern quarter, gazing into the seal, opening it as
he would open a doorway into the celestial realms. The
demonic surge flowed through him, the words of Abaddon
acting as an invocation: Before the infernal Empire may arise,
the kingdom of God must be destroyed.
He raised the seal of Raphael above his head, his body
tens ing, his jaw clenching, the hand holding the single day
seal turning to a fist. With an unintelligible wail, he threw
the disk to the ground, the day shattering, turning to dozens
of fragments and dust. Then with Michael's seal to the south;
Gabriel's to the west; and Uriel's seal to the north. All heavenly
hosts and any amount of divine light that might be shining in
that dank basement fled.
Dawn knelt to the left of the altar and opened some
secret grimoire, which I had never seen before or since. She
offered an invocation of the hosts of the infernal region,
3
opening pathways above and below to allow the fiends to
filter into the Temple.
Cody began a mantra that he would repeat throughout
the ritual, despite the onslaught of abyssal streams:
"Lamvam ramyamhamramaummm;' each syllable activating the
energy cen
3
ters in each person in the room, opening not only the Temple
as a gateway into the world of spirits, but using our own
bodies to fa cilitate Their coming. Behind him, one of the
musicians began a drone on a Tibetan singing bowl.
I turned to the east. Amaymon's sigil laid on the ground,
within the Triangle of Manifestation. I gazed into it. Within sec
onds, the inked lines flashed and faded, and reappeared in three di
mensions. Amaymon's presence trickled into the Temple.
I call you and conjure you forth to stand in
this Temple and to take your place within the Triangle. I
summon you to manifest before me in beholdable form and to
speak with me in a discernable voice. Amaymon, I give you
license to appear, I give you power to manifest, I give you this
call to come. Amaymon, come!"
T he congregation repeated, "Amaymon, come!
Amaymon, come! Amaymon, come!'' A peculiar yet familiar
fugue came over me, as if my brain was receiving too much
oxygen, as if I would black out at any moment. I stayed with
the fugue, recognizing it as a sure signal of the success of the
evocation, knowing that I could ride its waves into the world
between the worlds, where the mate rialization actually begins.
Swooning and swaying, losing all con nection with the physical
world, with the basement around me, with the congregation
unsure if they should prepare to catch me if I started going
down, the fugue shattered, and my eyes looked to the Triangle
with new clarity. I couldfeel Amaymon there, in astral space,
preparing to breach the veil and enter our realm.
Within seconds, the air above the Triangle shifted, the
in cense smoke gathered into a column, and that column gave
way to a form, a solid shadow, and then a figure with a face.
Our lungs and hearts seemed to momentarily stop. The air
thickened. Amaymon had come. The chanting stopped.
I turned to the north.
"Azazel, I call you and conjure you forth to stand in
this Temple and to take your place within the Triangle. I
summon you to manifest before me in beholdable form and to
3
speak with me in a discernable voice. Azazel, I give you
license to appear, I give you
3
power to manifest, I give you this call to come. Azazel,
come!" ':Azazel, come! '' the congregation chanted
again and again,
this time with more fury, more excitement, zealously pushed
for ward by the arrival of the first demon.
The same fugue fell on me, and I rode it the same as
before. A figure, seeming to shift between worlds, to shift
between visibility and not, hovered over the north Triangle. A
figure of an enormous and dreadful satyr.
The chanting stopped.
I turned to the west.
':Abaddon, I call you and conjure you forth to stand in
this Temple and to take your place within the Triangle. I
summon you to manifest before me in beholdable form and to
speak with me in a discernable voice. Abaddon, I give you
license to appear, I give you power to manifest, I give you
this call to come. Abaddon, come!''
The congregation chanted with me, ':Abaddon, come!
Abaddon, come!'' The fugue from the previous evocation had
not fully left me, allowing me to nearly immediately walk
between the worlds. A large form assembled in the middle
of the column of smoke in Abaddods Triangle, his height
reaching the ceiling.
I finally turned towards the southern Triangle,
towards Shawn, her half naked body serving as the sacrifice,
the heat rising from her warm flesh acting as the incense, the
blood still running in her veins the Elixir of Materialization.
The demon's sigil was drawn on her chest. I gazed into it.
Within seconds, the inked lines flashed and faded, and
reappeared in three dimensions. Belial's presence streamed
into Shawn's body.
Her muscles jolted, her neck twitching, and then her
arms. Her head fell back, her eyes towards the ceiling, as if
she had no muscle to lift it.
"Belial, I call you and conjure you forth to stand in
this Temple and to take your place within the Triangle. I
3
summon you to manifest before me in beholdable form and to
speak with me in a discernable voice. Belial, I give you
license to appear, I give you power to manifest, I give you
this call to come. Belial, come!"
3
"Belial, come;' the congregation chanted. "Belial, come!
Belial, come!" The group mantra mixed in my ears with
Cody's in cessant song and the drone of the singing bowl, both
of which had been buried to me under the din of the astral
winds.
Shawn's convulsions intensified, her abdominals
contract ing and her spine distorting. Her arms bolted into
the air to form a cross at her sides.
My hand stretched out, all fingers pointed towards
Shawn, towards the Triangle, towards the misty shape of the
demon flick ering between the worlds.
"Belial, enter this body. It has been willingly sacrificed
for you!" I found myself shouting over the cacophony of
sound, audi tory and ethereal. "Belial, accept your
sacrifice!"
With a final, short gasp, Shawn's neck muscles finally
reen gaged. Her head tilted downwards, again facing towards
me, and towards the congregation, her eyes still staring at
the ceiling, at some invisible portal which I could not see nor
sense, through which the demon had descended into her
form.
Her eyes lowered. When they met mine, they were no
longer her eyes. Her face was no longer my wife's. Her lips no
longer perched in a smile or a frown, but stood without any hint
of human emotion. And her eyes were simply dead holes
through which the demon could peer into this plane.
Afraid to turn away from the devil in human form, a
Her culean effort was required to continue with the ritual, to
move my feet from their cemented place, and to move my
eyes from that hideous face.
I broke myself from the gorgon gaze, turning my
whole body to the east again, and to the north, and the west,
spinning in a slow circle. My senses drifted between the worlds,
seeing the va porous bodies of the demons within their
Triangles, their evil ef fluvia swirling around them. And then
to the southern triangle, where Belial sat in the body of a
3
woman, her breasts, small body, and soft features eradicated
by the hard, sharp form of the demon which possessed her.
"Welcome to our Temple:'
3
All four devils spoke at once to me, all in some alien
tongue, translated somewhere in my brain as it passed through
the tunnels of perception, except for Belial, whose words were
delivered in Eng lish through Shawn's mouth.
"You have called us here to open a door into hell. We
will open that door now:' The words jolted from her mouth,
each one forced, ej ected in a sudden, without the cadence
expected in a sen tence. Her arms raised again to her sides,
as if yanked by invisible strings overhead. I turned my head to
see Amaymon to my left and Abaddon to my right stretching
out their arms likewise. Some strange light connected them,
running a circuit through their bod ies.
All me. I fell to the ground, my legs
of my strength left
re fusing to bear my weight.
The concrete beneath me, upon which the Circle and
the symbols were inscrib ed, dissolved, and the earth beneath
it fell away. In place of solid ground, the nine foot diameter
"protective" Circle became a lake of liquid fire.
My body or my soul, the part of me that I then recognized
as me plunged beneath the surface of the steaming orange and
yel low sea. I shrieked as my skin caught flame and
disintegrated from my bones, and more as my bones
dissolved. Even as I no longer had a body with which to
scream, still the sound of terror bellowed out from me. A
thousand faces whirled around me, trapped in that unholy
place, shrieking as well, none of us comforted by the real
ization that we were not alone in our suffering.
Whatever form was left of me began to burn away,
whatever soul or identity that remained being destroyed, or
utterly lost in the anguish. And just as it departed, just as my
entire existence was ex tinguished, a voice called out. I could
not tell if it echoed through the depths of the Lake of Fire
alone, or if it was spoken by one of the demons in that distant
Temple where my lifeless body remained. The voice
commanded, "Rise, and be reborn:'
My mouth opened and my throat begged for air,
coughing and spitting as I crawled to my knees. The
3
congregation had fallen silent save for the incessant drone of
the singing bowl, all eyes star-
3
ing in horror. I stood, fe eling as though my body had been atro
phying, unused for decades. My mind was quiet, focused,
sure. I looked again at the floor, and saw that my feet were
resting on the same molten lake that I had fallen into. I
walked across th e red water to John, offering my hand to him ,
leadi ng him into the Circle. Leading h im into hell .
The moment his feet crossed the boundary of the Circle,
his knees buckled, as did the rest of his body. Curled like an
infant,
screaming like murder, John writhed on the floor, the
surface of which began to flash, to transition to my eyes between
concrete and fire.
Within minutes, his flailing stopped. He stopped. It
seemed that even the rising and falling of his chest with his
breathing had stopped. With a g asp, he too rose. As he
regained his legs, and I helped him stand, our eyes met. In direct
contrast to the experience of non-recognition when looking
upon the possessed, as I looked at John, and as he looked at
me, I recognized him anew, as a lost brother finally returned
h ome. We both led Cody into the Circle, and his rea ction was
identical. The three of us helped Dawn into the Lake of Fire,
and when she rose we helped her up. And then we stood
t ogether, hand- in-hand, as the risen damned.
I invited any from the congregation to enter the Circle,
to embrace spiritual annihilation. Few accepted, but all bore the
mark, and so damnation would come for them in time.
With a mind not of a dying man but of a god rebo rn , I
left the Circle, to the Triangle where Belial sat, embodied. I
offered my hand, and that demon took it. I led him to the
congregation, and one-by-one the fiend touched the
onlookers, and named a name, the name ofa demon , a familiar, a
foul spirit that would forever fol low th em, would guard them,
would guide them into power, or into slavery.
When the last congregant was touched and the last name
was pronounced, Shawn's body fell. I caught her before she hit
the ground , and I c arried her back to the Tri angle , to wh i ch the
3
mate rialization of the demon was bound and could only leave
for a very short time.
4
Returning to the altar, I recollected my focus, and looked
at the opening beneath me and the spirits gathered around
me.
I inhaled once, a long breath, and with a sigh, realizing
that the gateway must be closed and the demons must return
to their places, I pronounced, "It is done:'
"It is done;' the participants echoed. The floor shifted
and flashed, and then was concrete again. The bodies of the
demons and the spirits who had attended dissolved and
dematerialized. Shawn fell in the Triangle, unconscious.
I took a bottle of consecrated water and emptied it
into a golden chalice. With my index and middle fingers, I
sprinkled the water on the floor, dispelling the demonic
residue thereon. I cleansed the Circle, and then the
Triangles, and then knelt over Shawn's body, wetting my hand
with the blessed water and placing it on her forehead.
4
to pull our minds away from that basement. Nibbling on pizza,
we sat silent, no one able to conceive of words not related to
what we had just experienced.
4
Dawn finally blurted, "What the fuck what that? What
did we just do down there?"
The group erupted with laughter, the ice being broken and
the maddening reality of the thing staring at us.
The laughter died quickly, and an even deeper somber
fell on us. John looked up, brushing his hair away from h is eyes.
"What we did down there:' he said, "is something that I think
we'll be an alyzing for the rest of our lives:'
Back in our hotel room, Shawn's image began to shift again.
Her eyes stared dead into nothing . When I waved my hand in
front
of her face, her head turned, as if moved by a machine, and
looked at me, expressionless. I repeated the exorcism, forcing the
residual demonic impression out of her body through focused
will and through an invocation and channeling of power. For
three days fol lowing I continued to exorcise the demon from her,
as the p osses sion would take hold randomly, and her eyes
would change, and her face would change, and her voice would
no longer be her own.
Belial followed her, and I could feel him enter the
room, I could feel him enter her. If I paid attention, I could
see his form slide between the shadows. His presence would
come and go, but most of the time it was there.
As I laid down to sleep, however, somet hing else came
into our room as well. Som et hing other than Belial. And this
other spirit, this other demon, didn't bother hiding in the
shadows, but seemed to drift at the left side of my bed,
watching, waiting, perhaps whispering words that I could not
hear.
As Belial stayed with Shawn, this other entity stayed
with me. To this day, years after the fact, it is clear that Belial
never fully left Shawn; that she never renounced him, but
dung to his posses sion enough to keep a back door open
for his return.
Something remained with me, as well. A demon
followed
4
me, and waited for the moment to announce itself, to invite itself
into my awareness, and to continue the work that had begun in
that basement.
Over a year later, my marriage having dissolved, my
atten
4
tion turned wholly to the worlds beyond, I found myself
again haunted by that same figure who had stood over me
while I slept that night after the ritual evocations. The demon
had never left, I suppose, but had simply been waiting, following,
watching me until I would listen to its whispers. I could feel it
around me, closer every day, more intrusive, as if the specter
would dart out of invisibility and would present itself in a
physical body at any moment. And as time wore on, he became
less and less alone, until a seeming army swarmed around
me, clattering at me to pay attention.
I laid out a simple ritual area in my home, lit candles,
burned incense, and performed what I call a "blind
evocation;' which is an evocation into physical
materialization of an entity whose name, sigil, and attributes
are unknown, but who can be sensed nearby. Such evocations
are indeed dangerous, as the Evo cator has no idea what he will
find forming in Temple around him, and he cannot pretend
that he will be able to constrain whatever may arise. It
seemed to me, at that point however, to be more dan gerous
to continue without knowing the identity of the spirit that
haunted me.
3
mass, it blackened, until the figure of a mostly naked man's
chest with an animal's legs was visible. The entirety of
the form was ebon black. The face was the last to
materialize, a
3
large head bearing twisting horns, much like a mythical
satyr, which revealed that this demon that was haunting
me was none other than Azazel.
Do you thin you can call on the devil, and that he will
dis appear when you've grown uncomfortable with his
presence? It is you who called me, with my brothers. And
it is you who calls me now.
All that is mine. Call me again in three days time, and I will
deliver my Kingdom to you.
4
. no longer rumbled through the air, but were injected straight
into my mind.
4
The Infernal Empire awaits you. Rise as a warlord into
the halls of the mighty. Take your throne as a king among
demons. Tread carelessly over the embers of dying suns,
to take that which is mine. Call upon me each in the
tenth hour and I will come, and piece bypiece, the
Infernal Empire will be yours. Ninety times, call me, and
I will come.
4
I am the formed abyss. We are not diferent. All things are
4
formed from one primordial nothingness, not at some
p oint in the distant past, but in each moment. Every
moment that you consider me, I come into being. Every
moment that you consider yourself, you are brought into
existence. Stop con sidering yourself, and you will cease
to be.
4
tfHE INFERNAL EMPIRE
4
care little for spiritual battles, let alone to set Michael and his
minions upon those who
4
oppose His plan. Such an action from an Eternal being is as
ridicu lous as the notion that any embodiment could threaten
the asser tions of the Omnipotent.
No, these worlds below, these worlds held in the ever-
swing ing pendulum of duality, are held in that sway by a
sinister and a nefarious force.
The general supposition that the Demonic Kings are at
the helm of the divisive plot is perhaps too large a blanket to
cast. Per haps terms need to be more aptly defined.
According to the Book of Enoch and the legends
spawned from that text, Satan opposed God's plan of sending
man to earth to struggle through life and to achieve a degree
of glory after death through his own efforts. Taking one third
of he aven's angels, he waged a war against God, and as a
result was thrust down to the earth until the Final
Resurrection , when all would be judged.
When Enoch and his whole city were lifted into heaven,
and when Enoch himself was translated into angelic glory as the
angel Metatron, however, a second revolt began. Metatron
refused to look away from Azazel's sin of teaching mankind
forbidden knowl edge, petitioning Jehovah to cause Michael to
bind Azazel and his cohorts Ouza and Shemyaza, and to cast
them to the earth until the final judgment.
While this myth can only be taken seriously as an
allegory, the realistic root from which it derives does incite
some specula tion.
Azazel seeks to teach men the secrets of the gods, to assist
them in their Ascent. The path of the Left Hand is that of this
very same forbidden knowledge. The greatest and most
accurate criti cism of Black Magick is that it delivers to the
Worker of Darkness a degree of power for which he is ill
prepared, speeding his Ascent faster and more furious than
he can withstand, resulting in im mense instability, and
granting him abilities that can run rampant with his ego.
Azazel is not, however, the typical demon, the impish
ser vant of Satan or some other Dark Lord, but was a grand
4
Angel, an ancient Watcher, and held that status even after he
copulated with
4
human females, and taught men the secrets of warfare, and of
witchcraft. All of this is in accordance with the myth .
4
angels and demons incitements which will cause them to
continue to war.
Their realm is an Infernal Empire, a glorification of that
he-
4
donistic urge which eradicates the otherwise inexorable and
instan taneous movement towards perfection, the likes of
which would cause these lower worlds and all therein to cease,
in the blinking of an eye.
In this manner, all that exists in the worlds of spirit is
under the tight yet indiscernible control of the demonic, the
dark. Every spiritual kingdom, therefore, be it celestial, terrestrial,
S ephiroti c or , chthonic is merely a province of the Infernal
Empire.
Like B abylonia, however, there is a central city, a
demonic stronghold, a spiritual Babylon, which can be
considered the Infer nal E mpire , proper. All that you can
imagine the shattered and nighttime palaces of the Demonic
Kings to be, their Babylon is this, and more, as thos e
imaginations are injected into our minds as we connect to this
place, and as our minds inject our imaginings into that realm
as well, all things feeding in a circle and a cycle.
When I look through the windows between the worlds
or when I exit this form and travel through the gateways
provided to that demonic Babylon, I see a forsaken kingdom,
fields blighted and stone buildings crumbling. The sky is liquid
amethyst, streaked with waves of ink throug hout The place is
.
5
thedemonic landscape. There is a tmique sort of subjective
expe rience, as none ofthese things are empirically real, from our
sensory interaction with the world around us to our magickal
interactions with the realms of spirit.
The illusion is consistent throughout the human
experience,
5
however. What I see as a blue sky and gravitational force is not
my perception alone, but is shared by my racial siblings.
Somewhere in our ancient genetic formation a biological pact
was made to in teract with our environment in a predicable
and consistent way.
Matter is not solid, gaps between molecules and their
elec trons and the next set of molecules making things that we
consider to be concrete quite spacious and fluctuating. It
would not be use ful for us to experience the fluctuations or
the gaps, however, and so those details are passed over and
the illusion of solidity is be lieved.
Such is our interaction with the world of spirit as well,
if not more so. Just as the effects of gravity, or the barriers of
walls, or the separateness of embodiments can be momentarily
displaced to allow for the miraculous, to allow for conscious
shifts in the fabric of what we consider to be solid reality, the
apparent nature of the astral kingdoms can be adjusted to our
will. And just like the dis ruption of physical law, as soon as
focus is withdrawn, the more deeply rooted illusion snaps
back into place.
These lower worlds are a very persistent illusion. And
the illusion is useful to us. The Infernal Empire appears to the
human sight to be a dark, dreadful, and often terrifying
landscape. This is how our senses can make sense of the thing
at all, to assimilate the awareness that what we are
encountering when we enter that Em pire is beyond what our
mortal minds should behold, and that in deed we are probing
into secrets forbidden to our fragile race.
At sixteen years old, after my dabbling was dabbled
and my curiosity was complete, and I laid my hand upon these
secret sci ences with sincerity, worlds upon worlds opened
before me. With obsession driving me, I learned to call into
this realm any entity that I could name, and some that I
couldn't, and I trained myself in the ability to leave my body
and to travel through similar gateways to the realms from
where the spirits came.
5
I Ascended through these planes and supernormal states of
awareness with alarming ease, shedding illusions of self and envi
ronment like serpent's skin, arriving finally at the awareness of Sat
Nam, of True Identity - of my Eternal Self, unfettered by Maya.
5
I had set out to do this work with Azazel as a matter
of cu riosity, as a novel way to experience new aspects of the
same old black magick. In only my fifth evocation,
however, a few words spoken from his lips and the visions
that flooded my mind with those words made me realize that
my journey has only just now
begun.
The tales are true that I was never to reveal this, because
even the angels and the gods have not seen the secret
passageways that I will show you. Perfect the body, perfect
the mind, order your life, and I will show you.
noisy locusts. I could feel the shift in the pressure around me,
my ears plugging, my heart struggling to push liquid to my
limbs. I fell through rings of reality, and the incense smoke
coalesced into a column, forming the shape of that ebon,
horned giant with the legs of an animal, the chest and arms of
a man, and a face unmistakably demonic.
Azazel had come.
I posed a single and simple command: "Explain the
Infernal Hierarchy to me:·
I perched the pen between my fingers, the tip scratching at
the paper, ready to take the demon's dictation.
The shadow figure was silent. I imagined that he was
think ing, or that his mind was reaching into mi llenni a past
and through the endless kingdoms of the astral plane to
find the answer.
He finally gave it:
THE OVERLAP
THE PACT
55
its around me, and could converse with them more easily than with
others of my own species.
The mask nevertheless remained in place. I was a Warrior
for Christ, a beacon, and would remain such until I had gathered
enough information to walk another path.
Between classes and over lunch brea ks , I would steal
into my school's library, checking over my shoulder for members
of my religious congregation, some of which attended my school, and
oth ers who were teachers. I would always find myself buried in one
book more than others, a particular book on historical demonology
and witchcraft.
Amongst the accounts ofwitch's sabbats and diabolical for
nication stood a copy of a written pact made between some certain
nobleman and a demon. According to the contract, the demon
would supply the nobleman with wealth, political influence, and as
much sex as he could enjoy. In return, the nobleman would, upon
his death, relinquish his soul to the demon, and thus into the fires
of hell, for eternity.
The Catholic Church made a solid poi nt that unless such a pact
were made, the witch or warlock could have no hope ofwield ing the
powers of witchcraft.
This was echoed in Arthur Edward Waite's book, The Book
of Ceremonial in which he asserts: "Such persons, it is
af firmed, will never succeed in evoking spirits unless they
perform, point by point, all that is detailed hereinafter
concerning the man ner of making pacts with any spirit
what soeve r:' I
Those disciplined in modern occultism will naturally scoff
at the idea that, in order to utilize the invisible yet tangible forces
which surround and move through each of us, it is requisite to turn
your immortal soul over to some imp, and to condemn yourself to
a hell which, in any sense of true spirituality, does not even exist at
all.
The very idea of making pacts with demons is today con
sidered a thing for those long-haired high school Satanists who murder
kittens and call it "sacrifice"; or, something that might be used by a
fundamentalist Christian wishing to rebel against his
56
hereditary faith and embrace a world of black magick and blas
phemy which he knows nothing about. Either way, it seems
obvious that the demonic pact has no place in the real study and
application
of the occult, and therefore ought to be dismissed outright.
Much ofwhat is done in ritual, in occult application, is a re
turn to fantasy. This is not a methodical science, as many
hermeti cists would have you believe; otherwise, every ritual
temple and ceremonial altar would by now be replaced with a
laboratory, scry ing mirrors, and a microscope. Something occurs
in ritual that can not be measured by our gadgets and gizmos,
and will not be for perhaps hundreds of years to come. The
ritualist must embrace a series of actions which his intellect
cannot possibly believe hold any potency, yet by ab andoning
himself to the fantasy, by momentarily indulging in what would
seem at the surface to be nothing more than childish play-acting,
a whirlwind of power is unleashed from his temple, and the world
around him begins to shift in accordance with the specific
symbols inserted into his fantasy play, and with the intention with
which the whole thing was originally ap proached.
There is power, and then there are keys to that power. The
two ought never be confused with one another.
The power of the demonic legions that are raised through
the rites given in this book, and indeed in many other grimoires, is
objectively and independently real. The keys to that power, how
ever, the sequence necessary to unlock it for oneself, can be quite
subj ective.
Western occultism, in its present incarnation, suffers
from a malady of the Master of the Universe syndrome. Man
believes that, through the focusing of his will and his mental,
physical, and even emotional drives, that he can hold absolute
power over all events in his personal microcosm. Add into the
cauldron the aspect of the esoteric, of a connectedness with the
forces which breathed life into the universe, and his ability to
mold those forces to make the unthinkable occur with absolute
nonphysical action, the human being begins to believe that the
5
whole of reality, even its very fabric, can be controlled and
manipulated to his liking.
5
The ego is a valuable tool for any spiritual or mundane un
dertaking. The desires and impulses that power it surge into the
environment at the moment of release and send into the cosmos a
shockwave of energy that will ripple across the realms and realign
reality with the individual's intention. The key to all of this, how ever,
is that the desire, and the ego attachment to that desire, is ac tually
released. Ego, unhampered by any sense of humility, any sense of
awe, spins and wears on its own axis, accomplishing little and
frustrating the originator.
At some point, all desire, all ambition, all pride-and power,
must be released.
In a working such as the one that I have undertaken - the
ninety day evocation of Azazel and His legions - required from the
beginning such a release. The desire was for unfettered knowledge
and unrestrained power. Such a desire was not borne in moments
before first meeting with the demon, but had been building in me
my entire life, planted in my infant being as power was taken from
me, robbed and beaten out of me. Overcompensation was my
modus operandi, and although my lust for power has in moments
been sated, the thirst was never fully quenched.
The explosion of such forbidden desire and its full release
occurred in the moment that I signed my name at the bottom of a
written pact with Azazel.
Looking again at The Book of Ceremonial I put to
use a mandala that had been calling to me for years -Illustration
5
Plate number nine, co-incidentally - labeled in the book as
"The Goetic Circle of Pacts:' also called, "The Circle of Demonic
Pacts:' According to Waite's instructions, taken from The
Grand the Circle of Demonic Pacts " is formed from
the skin of the victim (which is a kid; a young goat), fastened
to the ground by four nails taken from the coffin of an executed
criminal. The skull is that of a parricide; the horns those of a
goat; the male bat opposite the skull must have been drowned
in blood; and the black cat, whose head forms the fourth
object on the circumference of the
circle, must have been fed on human flesh:'
After such a macabre and seemingly purpose-less
arrange ment of fetish items, Waite continues: "There is no
authority for any of these stipulations:'
If there is no authority for such stipulations, it is
entirely possible that they were included in The Grand
Grimoire as blinds, or purposeful misdirections, intended to
render the whole Opera tion useless to those who take the
book at face- value. Another ex planation for such energetically
impotent items is that a good deal of Black Magick is
surrounded by an air of the heretical and the bloo dy, and that
the sacrifice of a cat, grave robbery, and animal torture lend
to the mystery of such works.
Either way, outside of primal systems of spirituality such
as those which derived from the Congo, such inclusions seem
to pos sess a psychological power more than a raw, occult
power.
What enthralled me was the arrangement of the whole
Cir cle. The circumference is bound with double concentric
circles, which is common with most Circles used in the
evocation of spirits. However, the Triangle, where the spirit is
to manifest, is tradition ally placed outside of the Circle,
ostensibly forming a division or barrier between the
Summoner and the Summoned. In this case the Triangle is
drawn inside of the Circle, illustrating the direct union
between the two, or between the fleshly man and the infernal
6
spirit, serving as an indicator ofthe intimate nature of the pact
itself, which will forever link the two.
Three circles are drawn within the Triangle, which, accord
ing to The Grand designate the positions of the Operator,
6
who woul d stand at the uppermost circle, and his two
assistants , who would stand in the circles behind him. Such an
arrangement is not coinddenta\, nor sim\)ly \)tactical, but is entirely
symbolic of the Trinity - either that of the Father, the Son, and the
Holy Spirit; or of Satan, the False Prop het, and the Antichrist. The
list and eval uation of sacred or unholy trinities in religion could itself
ftll an en tire book, but it s eem s sufficient to note that the circles ,
which in themselves represent eternity, are not to be excluded
quite as easily as the aforementioned macabre fetish items.
To further vindicate my view that, if such a Circle of Pacts is
drawn on the ground, in which the Operator will stand or sit while
communing with the demonic, that the three smaller circl es must be
drawn therein and not regarded as simple markers for the positions of
the inhabitants ofthe Circle, all three are connected by lines, and the
uppermost circle bears small horns, forming perfectly the astrological
symbol of Mercury, which has b een held for nearly ten thousand
years as the sphere of magick, of initiation, of science and
knowledge.
Below the triangle is the Labarum, inverted, at either side
the symbols of alpha and omega. The views on the meaning of this
symbol, specifically as it appears in th is case, differ immen sely. The
labarum , being a commonly used s ymbolic representation of the
name of Jesus Chris t , is most often thought to be present in
this Circle of Demonic Pacts as a final s afety, a device which will
protect the Operator from the entities wh ich he intends to call down
before him. The fact that it is inverted could either be a blasphemy,
the inversion of the name of Christ; or, as a simple means of
allowing the Messiah to "stand behind you;' as you enter the Gates
of Hell. Unfortunately for such a single - min ded explan ation, the
labarum,
under the designation of"Chi Rho;' has also been used to symbolize
Chronos, or "Time:' The general idea behind the symbol is that, like
Jesus' self- assertion that he is ''Alpha and Omega, the beginning and
the end;' that the figure to whom the labarum is attributed is a
master of time, or is outside of time altogether.
As for the names inscribed outside of the whole Circle, these
6
are the names of four major fallen angels, or Watchers, interestingly
6
tied to Azazel and his ilk, each of them responsible, like Azazel, for
teaching men forbidden knowledge.
Amsarac taught the use of herbs and plants in the
fashion ing of spells and enchantments. Berkaial taught the
art of divina tion and prophecy through the movements of the
planets and the stars. Akibeel likewise taught the mysteries of
the stars, and of the earth. Asaradel taught the secrets of the
moon.
As I traced the final Circle of Pacts with all of the above
con siderations on a large black mat, I recognized that it serves
a pur pose that is similar to the evocation of the Gatekeepers.
A portal into the infernal realm. The names of the fallen angels,
were then repl aced by the names of Belial, Amaymon,
Abaddon, and Azazel. When the draft was completed on the
thick, black mat, the whole image was red raw n in red p aint .
I could s e n s e the energy rising from the image even
before laying a single candle within it, or causing the smoke of
my incense to waft above it, as if the lines and the symbols and
the names were automatically imbued with some strange power,
indep endent of any spiritual effort from me.
The incessant prompting to make a pact with Azazel,
to turn the fullness of my spiritual and material welfare over to
that demon, to submit myself to him wholly tugged at me for
weeks.
My every evocation of him seemed empty, unfulfilling. He would
rise, and he would speak, but there was a sense that he was
waiting for so meth in g , as if his immortal tongue was knotted
and could only be loosened once the pact was m a d e . The reality
is that, until I released my overwhelming desire and even need to
subjugate him, and inst ead placed myself as his disciple, my ears
were not suffi ciently poised to receive the deeper mysteries of
his d emonic power. Stooped on one knee before the towering
black figure, I pro cl a im e d, I c oven ant to take all that
yo u will teach me, to utilize it in my own Ascent and material
gain, and to make a written
record of my experiences with these teachings:'
Without a word, the demon vanish ed, leaving me with the
6
realization that a half-assed proclamation of the obvious was
not considered, in his eyes, to be equivalent to a Demonic
Pact.
6
Mulling over the idea of making a sincere pact with
Azazel, I cycled through the various emotions and thoughts
associated with that. The whole thing was initially dismissed
as a cheap and prac tically useless relic of medieval Catholic
demonology, followed di reedy with the self-admonition to not
follow this black rabbit too deeply into its hole, lest I find
myself an unwitting victim of de monic obsession.
Making a tacit pact, in full conscious mind, however,
would instead be a devotional Operation, a wiling dive into the
unknown. The idea of a pact, which had at first seemed silly
and spiritually infantile, began to morph into a very sinister
alliance. I had no rea son to trust Azazel, and I knew that in
not simply writing a pact with flashy, middle-English words,
but in doing the internal work of turning myself over to the
demon, I was thrusting myself into the inferno in hopes to
discover where fire came from.
It was indeed this internal work that occurred over the
fol lowing three days, as I considered not only the pact itself,
but more the implications of the pact.
In return for this oath, you will grant me the most secret
knowledge ofyour power, and will leave nothing a
mystery to me.
6
You will surround me with yourfamiliars, to do my bidding,
6
until the time has come to raise my own demonic army.
6
fare over to the demon with which the pact is made, in return for a
6
thing that could otherwise not be delivered. The pact is a
symbol for the western mind of complete submission to the
demon. You no longer try to subjugate.
Three days after entering this pact with Azazel, and
that
demon having accepted my covenants, a business contract
which had for over a year provided my main financial
support, fell
·
through. The specific contract locked me into less of a salary than
I could find elsewhere, but with what seemed to be
guaranteed longevity. Though monetary gain has always
flowed to me, or is pulled to me, through nonphysical means, I
have nevertheless al ways maintained full-time work, both to
keep my hands and mind busy as well as to ensure that I
can provide for myself and my child, without negative
fluctuation.
I had met with the company president only weeks
previous, as we often met to discuss the current direction ofthe
company and my role in its continued success. In that
meeting, all was well and indeed the company profits
seemed to be accelerating.
The day following the signing of the pact, the secretary
ap pointed to manage the clerical aspects of exclusively my
tasks was laid off. Two days after the pact, I was asked to
double my efforts in the following week to collect outstanding
debts from existing clients, and to "wrap up" their existing
services. On the third day, I met with Andrew, the acting
president of the company.
"I don't like the writing on the walls;' I told him,
without much salutation. "Should I be worried? "
Andrew's lip quivered. "Yes. Yes, you probably should
be:' "Well, what's going on? " I prodded.
''I'm pulling all of my support out of this company, and
forming my own service:'
While he was the president of the company, Andrew
was not the owner. The owner, Andrew's good friend, had
6
built the business to a point of nearly guaranteed and
automated continua
tion, had turned the day-to-day operations over to Andrew,
and moved out of the country, content with a percentage of
net profits. Andrew was required to do very little else than pay
subcontractors
to service existing contracts and continue utilizing the
established
6
marketing avenues to gain new contracts. For his minimal
efforts, he was able to afford two elaborate homes in affluent
neighbor hoods, and several "company vehicles" for his
personal use, on top of a generous salary.
I don't blame anyone for pursuing their entrepreneurial
whims, for wanting to start something that is entirely theirs,
but in this particular case, it just didn't seem to make sense.
The ethical issues behind the whole scheme seemed to run
contrary to An drew's personal morals as well.
As I probed with more questions, it seemed that
although the company was turning a healthy profit, and
although there was no reason to think that this would decline
at any point in the future, Andrew was intent on leaving the
company, which would, due to the lack of any financial or
organizational support, disintegrate within weeks.
In discussing the matter with another contractor, I
discov ered that Andrew and the owner had had a "falling out"
only days before, coinciding with the moment of the signing
of the pact. Rather than accepting the even more generous offer
from the owner for full partnership in the company, Andrew
was consumed with spite. He immediately had his attorney
draw up the paperwork to form not only his own corporation,
but one in direct competition with the one that paid both his
and my salaries. In the two weeks remaining before he
transferred his attention fully into his own cor poration, Andrew's
revenge was taken into full unethical action by recruiting nearly
all of his friend's employees for his new company, and signing
service contracts with existing clients for his own busi ness,
thereby guaranteeing the fatal starvation of the golden goose.
Through all of this, the only position that would not be
transferred to his new company was the one that I filled.
The needed equipment and service was more of an investment
than he was willing to put in. Confounded, I asked him for a
letter of rec ommendation, which he delightfully wrote right
away, and I left his
office, disheartened.
6
I knew that I had no reason to trust Azazel from the
begin ning. I knew that placing my spiritual and mundane
affairs in the
7
hands of a demon was far from wise but I honestly did not antici
,
6
ensure the flow of prosperity into my life. Instead, you have
taken wealth away from me, and have left me with no way to
provide for myself' The demon stood silent, still smiling, still
calm. "How do you answer this?"
The demon paused, not to collect his thoughts, not to
for mulate a response, but to allow me a moment of silence, so
that his words would not need to be repeated.
" This has already been done. Remember now this same
Pact, in which you covenant to turn your temporal welfare
into Our hands, and to forsake all other gods, demons,
spirits, a ngels, or powers. Do not break you r oath . "
they were offering was for a field assistant for Jason, as he was
6
the only field technician in his small business. He was a
perfectionist, and therefore wasn't going to trust the continued
success of his business to multiple
6
crews and mass production.
I told him that I'd agree to come on as his assistant, but
that I am, by nature, an ambitious person, and I wanted to know
what plans he had for me in the company's future.
Jason and Autumn looked at each other, his answer being
one that they had apparently spoken of in great length, and were
only now verbalizing this to an outside party. "I want to train you
to take over my job. To run the company. If you're capable, I want
to hand over the day-to-day operations of the business, so that we
can pursue other business interests. If this works out, we could
even talk about a partnership in the companY:'
They had already chosen a candidate for the position. They
had already established the day and time for this other person to
begin work. But something else had intervened. The indiscernible
urge to meet with me condensed as we spoke into not only a job
offer, but a potential partnership.
The pair revealed to me the financial position of the com pany,
which was quite lucrative, and hinted at the fact that, ifi could prove my
ability to run the company, I could easily double my in come in two
years, and triple it within five.
I left the meeting thirty minutes later employed, all obsta
des removed.
In the months following, after beginning my work with this
new company, Jason told me that, although he still needed to
teach me how he pitches sales and closes deals, and how he
services con tracts, that of the thirty or more candidates he had
trained, I was the first that he would trust his company with.
The tower crumbled, and then was rebuilt. I was looking
for a way to pay the bills. Azazel had greater plans for me, though.
He would not allow me to make a simple living, but insisted that I
elevate myself in every manner, especially financially.
I assumed that this was the fullness of Azazel's work in that
respect to the Pact. The money that I was making, and that would
continue to multiply, seemed grand indeed. I was content.
I am contented by such simple thin gs .
7
Before Azazel would release me from his service, he
would ensure that I would not carry his name without being a
fit repre sentative of what real power looked like.
At the time of this present writing, I am engaged in five
ex traordinarily lucrative projects. In none of them am I an
employee.
One of these projects will make me a great amount of
money over the next two years, guaranteed.
Two of these projects will make a conservative
amount of money over a longer period, but they are also
guaranteed.
The remaining two projects will take one to three
years to bring to mature fruition, after which point I will
essentially retire from the necessity to work for a living, at all.
All of this materialized, literally brought to my
doorstep, within weeks of signing the Pact. I did not seek these
opportunities out; they sought me out.
Azazel had a great task before Him, when He agreed to
the terms ofthe Pact. He was required to bring wealth to a
person who didn't care for it, and then He was to teach that
person how to man ifest in the physical world sensory objects
and physical delights for which I was entirely indifferent.
He had to alter my perception of myself as a being in
this world, in order to show me my own capacity for
greatness in this world.
I had failed to define what my Empire would look like
with out resorting to a vocabulary composed of grunts and
whines, and so He interjected His own vision, so that I could
see what wealth, fulfillment, accomplishment, and real and
tangible power looked like.
Although it may seem obvious that the demonic pact
has no place in the real study and application of the occult,
and there fore ought to be dismissed outright, in adhering to
Azazel's charge to offer such a clear and distinct devotion to
him and to his men torship, it was not only the pact that
momentarily crumbled my fi nancial life, but it was the power
70
of the pact that caught the falling bricks just in time to erect a
tower that could potentially reach to the heavens, at least
monetarily.
71
As I continued in my progress through Azazel's teachings,
it became increasingly clear that he was not simply teaching me
the same mystical escapism to which I had become accustomed,
but instead was guiding me into the step-by-step exaltation of
every as pect of my life. Convergence was upon me, and the
gateways through which I had previously traveled to the other
worlds would instead be used to bring those other worlds and all
of their treasures to me.
72
CHAPTER FouR
GATEWAYS TODAMNATION
7
From my most recent work,
7
I consciously and actively began this process of
Ascent when I was twelve years old. At the writing of this
book, I am thirty. For eighteen years I have not been working
towards spiritual evo lution, as I had arrogantly presumed.
Instead, I have only been learning to use those parts of my
own being which have, through millennia of atrophy, become
crippled.
And only now, at this juncture, when I find the whole of
my
life devoted to the most foul demon, does actual evolution begin.
Azaze\ carried my vision away from m y living room, from
the Circle of Pacts laid out on the floor, from the candlelight
and the gyrating shadows. He carried my vision outside of this
planet, but not far, the short journey ending in front of the
ringed planet Saturn.
The voice, which did not originate from a form, silenced, and
my opened eyes stared no longer at that planet, but at my
living room walls once again.
I had long understood that Saturn, under the name Binah,
is recognized as one of the four gateways beyond the realm of
causality into a realm of chaos.
The enormous rings of Saturn possess within them a
dark ring, known as Cassini's Division, which is thought to
have been formed by the gravitational displacement of the ring
pattern by the moon Mimas. It was this moon, a moon capable
of disrupting the harmony of Saturn's flowing rings, that
Azazel pointed to as a gate way into the Infernal Empire.
On questioning Ant'harratu on this gateway, that
demon seeming to have become my constant invisible
companion, he de livered five more "gateways" to be
inscribed.
7
Ant'harratu showed me the first gateway, calling it, "The
Gateway of Pacts:' It is to be drawn on the ground around the Op
erator, to make additional pacts with the Demonic King, or to be used
in place of a Triangle of Manifestation, placed outside of the Circle,
into which the summoned demon will materialize. A red candle is to
be placed between each "verse" within the circles.
The inscriptions on the first gateway form the Grand Invo
cation of the Pact: ''Alash tad al-ash tal ashtu." The utterance of the
Invocation, or the inscribing of its characters conjures the fullest
obedience to the Pact, by the demons and by the maker ofthe Pact.
The characters had been shown to me nearly a decade be
fore, as I transcribed the grimoire, of Flame as that book
was delivered to me by the mouths of the spirits within its pages.
Until this moment, in taking this information from similar
alien and demonic sources, I have had no phonetic pronunciation
for the characters, but understood them simply to be a written yet
unspeakable language. Now, in only whispering the words, new
levels of their power have been unveiled.
I have also seen this exact seal, drawn above, as I have trav
eled away from my body and into the Infernal Empire, to that shad
owed den where Azazel sits on his obsidian throne, the seal glowing in
iridescent azure to his left side.
7
This second gate is to be placed upon any object in order to
connect it to Azazel's legions, as a type of consecration of that ob
ject. Demonic legions and spiritual darkness will then surround
the consecrated object and will flow through it.
7
The fourth gateway is to be drawn upon a wall, to call
forth the "Retztael;' or Demonic Priests.
7
exact spot tempted to deliver all of the
8
secrets of power to me. The Black Magician within me licked
his lips and prepared to soar.
An abandoned racquetball court sitting on the same lot as
one of the county's oldest and most unused cemeteries, the same
dilapidated structure in which I had performed numerous night
time evocations seemed perfect for this experiment.
With a fistful ofchalk grabbed from a bag of my basic
ritual implements, I insc r i b ed the first gateway on the
ground, large enough for me to stand within it. I passed over
the second gateway, as it seemed more functional than the
others, and instead drew the last three gateways on the
walls around me.
I stood, to view the circle beneath me, and slowly
turning as ifon an axis, I let my eyes unfocus, and I looked
through the chalk lines, through the written characters, my
mind falling and falling deeper into them. I whispered the
words, ''Alash tad al- ash tal ashtu:'
My consciousness descended into the thetan trance,
and turned quickly towards the spiritual rapture that
ruptures all boundaries. The floor dropped out from beneath
me, and my body fell to the concrete ground. Before my skin
could smack the cold surface, I found myself again before
Azazel. He sat on a throne composed of living obsidian,
moving like molten shadow, slither ing. His body was neither the
black satyr nor the monstrous raven, but a coalesced darkness
with eyes like burning sapphire, staring into nothingness as if
contemplating how to influence the next thousand years,
staring into a distant vision of his unfolding plan. Above his head
swarmed his Legions, not in bodies as they appear when
summoned, but as a spiraling, living smoke circling their
Master.
Within seconds , I was ejected from His presence, back
into my body. Catching my breath as if I had not inhaled once
while I was gone, I rubbed my arms, noticing new scrapes I
had gotten when my body had slumped to the concrete
ground.
8
I focused my vision on the thi rd gateway. As the
lines flashed and the images faded and reappeared in three
glowing di mensions, the wall upon which the seal was drawn
deco mposed , the molecules spreading farther apart, the
spaces between the elec
trons and the nucleus of every atom widening. A doorway ap
peared, and I stepped through it.
A desert awaited me on the other side of the gateway,
the cracked and barren black earth holding a sea of demons,
vicious and fanged and desperate to attack, to pour through the
gateway to my side of it, to this earth and this realm, to file
through that open doorway.
A blue glow caught my attention to my left, and when I
looked down I saw on the ground beside me the seal of the
first gateway, which was also inscribed next to Azazel's
throne. I could sense that the seal of the Pact would not only
protect me from the hideous army, but could also allow me to
command th os e terrifying legion s. The shini ng doorway closed as
I returned again to my body.
I looked upon the fourth gateway drawn on the
concrete wall, gazing into it, beyond the lines, beyond the
concrete, and that doorway opened. Stepping through the
door led me to an ancient temple, the high, stone walls drip ping
with some sort of phos pho rescent moisture, the condensation
oozing through the astral mor tar. The soun d of drawn-out
chan ting surrounded me, single syllables not separated by the
need for the cantor to catch his breath between them. As I
moved through the empty, stone hallway, the volume of the
sound did not fade nor did it incr e ase, as if the walls
themselves were singing the endless mantra.
My steps led me to an open chamber where cloaked
figures
moved slowly about, carrying small, metal boxes and
shimmering orbs, none of them speaking to one anothe r but
se em in g to be working cooperatively on some task. I
recognized one ofthe figures as Ant'harratu, and in the
8
moment of this recognition, his stare turned to me. I opened
my eyes, back in my body, without ever hav ing willed myself
to return.
8
The final gateway opened as I gazed into it. Rather
than being greeted by specters or forms or any sort of
structure, I found myself in an anomalous haze of colored
smoked moving around me, not drifting freely but pushing
itself to and fro, a thousand whispers carried between the
passing of the plumes of smoke.
When I returned for the last time to my body, I was
not alone. A demon was there waiting for me. I could sense
him, but could not see him, as I had performed no evocation,
I had lit no in cense smoke to bring him into form.
Nevertheless, something had followed me back through one
of the gateways.
I knelt within the seal of the Pact, retrieved my censor
from my bag and lit one of the round coals, watching the salt
peter within it spark and the black surface of the coal turn to a
glowing red. Set ting a shard of copal resin on the hot coal,
the area instantly filled with sweet smoke. Before the haunting
demon could materialize in it at my command and the push of
my will, however, I saw that it was Ant'harratu.
Pressure built around my ears, a unique sort ofpressure
that I have only experienced when a voice from the other side
penetrates into this world. I focused my mind to make out the
words.
8
This world, this life ofyours, is the next phase ofyour
existence. Eternity is not a cycle, but is an ever-constant
expansion of the self. Now that you have achieved both the
realization of your infinitude, and the singularity-state
ofthe physical body,
8
you can begin to expandfrom that singularity. "
8
I opened the gateways once again, and my intention alone
reversed the flow of the energy through it. Rather than being pulled
into the gateway, the immense power of the demonic realm was
pulled to wards me, that forsaken room becoming the vortex of
a raging as tral storm.
All that I had seen when I had traveled through the
gate ways into the other worlds came then pouring through the
vortexes as I opened them. Demonic armies filled city blocks,
even archi tectural structures materializing around me in as
solid a form as any astral object could.
The gloried Empire, on earth as it is in Hell.
84
CHAPTER FIVE
PREPARATORY IMMERSION
8
into a world where mystery and miracle are made manifest.
An exponentially self-multiplying process begins, as my
own process began with Azazel: an initial evocation of the
demon momentarily solidifies its reality in your observation;
subsequent evocations of that same demon further substantiate
its place in this altered reality, causing the observed reality to
be superimposed upon the previously accepted reality; and
finally, through a sort of immersion that can only be described
as fanatical, the self-created, superimposed reality becomes
the dominant observation - the demon summoned forth from
universal imagination becomes a more solid observation than
the physical world in which the oper ator exists daily.
The Pact cannot be made with any degree of seriousness
until this final stage of disidentification with impossibilities is
reached. Once such a fanatical stage is reached, however, the Pact
is the only possible option.
No greater immersion into the world of impossibility ex-
ists.
8
of it seems. The spiritual systems which have guided our
evolution thus far do indeed work, they do indeed produce
results if followed properly and with proper intent. This is no
longer a mystery. The mystery that remains, however, is why
it works at all. Could we not simply imagine that whatever
nonsense we concoct would possess the same power as the
kabala or tantra or prayer, and because we are operating in a
realm of the imaginative anyways, such nonsense would be as
efficacious as any of these other, established systems of
nonphysical operation?
We are all born into not only bodies of flesh and a
world of substance, but also into a medium of shared memory
and observa tion. We are all quite telepathic, although our
telepathy operates very covertly, as to not disturb our
consciously operating minds too much. The environment
possesses far too much information to sort through consciously
while still functioning as an objective organ ism, and so as soon
as our brains begin to receive and transmit data, they
synchronize their discriminatory processes to the collective
mind, learning what observations are commonly discarded and
which are commonly accepted and acted upon.
As the brain and body develop, these discriminations
are in effect hardwired into the hardware. A sort of psychic
entanglement
has taken place, where the system no longer needs to search for
ac ceptable rej ection or acceptance points for information, but
the
order of operations runs automatically.
The crack in the veneer of common observation, the
entry point for the Spiritual Traveler, is in the very social
paradigm which seems to obfuscate real spiritual development.
In the western cul ture, it is not acceptable to consider that
by merely bringing into full observation an altered course of
events, past or future, that ob servable reality will realign with
that observation. It is acceptable, however, for a person to
recognize that intense and faithful prayer can cause illness to
8
dissipate, or can bring opportunities that may otherwise be out
of reach. In certain western subcultures, it is ac cepted that
through ritual, often of the hermetic sort, life's circum stances
can be altered in sometimes amazing ways.
In places like Haiti and the Congo, a black priest can
point
8
his finger at a victim, pronounce a single syllable, and the
victim will fall to his death instantly. Or by touching a certain
stone that has been enchanted, a grapefruit-sized tumor can
develop within hours. This is accepted as very real in these
places, and indeed such practices and their results are quite well
known, while in the United States such claims are barely
graced with a scoff.
What is of real interest, however, is not only that the
efficacy of such nonphysical interactions is accepted or not,
but that the whole potency ofthe action is greatly diminished
outside of the re gions in which they are accepted. Despite
the claims of most re searchers into this phenomenon, this
has very little to do with psychological self-sabotage by natives
of those regions, but is in stead reliant on the natural and
intrinsic immersion of the individ ual into a very specific
imaginative or consciousness subset.
In the middle part of the last century, it was
popular for those seeking spiritual enlightenment to travel to
India and seek out a guru there who could teach them. Even
though the Vedic knowledge is accessible in the west, and
even though many Hindu gurus have relocated to the United
States, it was understood that real enlightenment in that
system could not occur unless the seeker immersed himself
fully in Hindu life. Similarly, it is understood that in order to
be initiated into Haitian Vodoun, one needs to travel to Haiti,
spend a certain amount of time on the island, and be ini
tiated into the religion there. Such pilgrimages are common
in a variety ofreligious and mystical paths, and signify more than
simple devotion and sacrifice to the religion, but involve a
process of im mersion into the system, and surrounding
oneself with the devotees of the religion. This allows for a
resynchronization with a new col lective observation.
What this all comes to is that, because ofthe limitations
im posed by yourself on yourself, in order to penetrate into the
Mys tery, a reliance on that which is established in your own
culture as effective is required. Alternatively, the adoption of
8
another culture and system is also effective.
Eventually, you can indeed simply alter your observation
of anything whatsoever, and thereby cause a dramatic shift in
reality,
9
without any prolonged ritual or observation or formality of
any sort. At such a point, you may then imprint the
imaginative medium with any idea that you desire, and such
an imprint will glisten with all of the power of the ancient
spiritual secrets. There is a ladder that must be climbed out
of the collective observation and into true liberation,
however.
ATTAINMENT OF OMNIPOTENCE
9
The issue of "attaining omnipotence" is less of
actively working towards such a state, but instead is a
relinquishing of the four-dimensional consciousness to the
rapture of the ritual. As the theta-gamma sync is triggered and
the worlds begin to collide, a
9
peculiar sort of mental fugue and exhaustion sets in. From
my work on the subject of evocation,
SUBSTANTIAL CONTACT
9
occultists will meditate upon the sigil of the spirit to be called
and will recite
9
incantations to bring it forth. Some Operators spend hours
con cocting various oils and incenses specific to the astrological
attri butions of the spirit. The practice of dressing wholly in
the planetary colors of the spirit for days preceding the ritual
is
mon, as are daily devotions to the spirit, sphere, or godform
asso ciated with the spirit. Despite the most fervent
assertions that these practices in their own right bring the
spirit into materializa tion, in actuality they only serve to create
a substantial psychic con tact between the Evocator and the
evoked.
The assertion made by Azazel and even more by
Ant'har ratu is that, in the very act of reading this text, of
becoming aware of the evil spirits whose names are given in
this text, and in the un veiling to your mind the secrets of the
Infernal Empire, its invisible hosts move nearer to you, the
reader, the Seeker, and indeed these demons begin to make
substantial contact with you. Their materi alization in your
ritual chamber and in your life is almost guaran teed, as you
will sense their presence and will soon be able to scan the
following pages and call their names and they will rise in
forms and bodies which you can behold.
Si ils for the demons will be given in following
chapters, which can be used to establish the vital link to the
demon, along with its name. The Summoning Rite given later
in this text, when performed, will provide the necessary
substantial contact to facili tate the full materialization of the
demon.
INCANTATION
2
adherents to the system of the tradi tional grimoires in which
the conjurations used to summon a spirit exhaust up to a half
an hour, such transformative and transfigura tive orations
most often consist of only one or a few syllables, the
2
intonation and repetition of which alter the whole of existence
in
accordance with the inherent intent of the mantra.
The License to Appear, the constraints, the bindings and
the commands that are given to the spirit once it stands before
you are primarily for the benefit of getting straight in your own
mind that which you wish to achieve through such an
Operation. The spirit that you have materialized into this reality
does not speak English, or any other language, but ideas
seem to muddle and mesh in the mind until they are spoken
aloud or committed to writing.
Even such a simple command as "Rise before me, foul
fiend of the inferno:' clarifies the otherwise ephemeral desire for
the spirit to materialize.
Rather than going on for thirty minutes in a
memorized conjuration - or worse yet, reading one aloud from
a book, pocket sized flashlight in hand - I recommend
utilizing the demonic tongue given in this text, which
consists of only a few interesting and alienic words. Along
with this, the Operator would do well to write a single sentence
declaring that the spirit rise, the whole of which is to be
repeated again and again, as the mind falls through rings of
reality, the chant circling back on itself like the Ouroboros
serpent, the frenzy and fanatic recitation driving the
consciousness deeper than the flesh and the soil, into the
crossroads between the worlds where Evocator and evoked
may meet.
COMMUNICATION
9
drinks, using appropriate and possibly suggestive physical
touch, and adjusting the tone, tempo, and con text of our
words while on a date with the opposite sex is a very
conscious attempt to communicate some very specific pieces of
in-
9
formation about ourselves, all without saying, "I am a suitable
sex- ual partner."
Azazel materializing before me as an ebon satyr with
taught muscles communicated a great deal to me about him,
and about his purpose on my path. Just as the woman across
the table from me will smell the savory cologne, appreciate my
stylish apparel and my personal grooming, will gasp at the dish
that I've prepared for her, and will feel at ease with the tone of
my voice, not often does the thought enter her mind with any
conscious clarity, "He would be a suitable sexual partner!" The
communication is taking place at a much more subtle level, into
which language is inept to penetrate.
Alas, we mere mortals do often need the obvious
spelled out for us, and so eventually the demon will speak,
answering our demands or imparting their guidance through
words. These words will initially enter the mind as in a sort of
telepathic, near-instan taneous response. Although the "voice
in our heads" will sound quite different from our usual internal
monologue, and the words and their syntax will differ
sometimes dramatically from our own, the primary impulse is
to disregard the spirit's speech as an imagi native
phenomenon, and press the demon again to answer us.
All of this is imaginative. We are using the
imagination to bring into this four-dimensional reality an
entity which, by all measurement, existed previously only within
the imagination. Like the whole matter of evocation, though,
the demon, its form, its voice, and its power is impotent and
useless when trapped inside of the imagination, and so it
must be released. A body must be cre ated from virtual
nothingness before us, and a voice must be made to echo
independent of our expectations and internal imagination. That
which was fantasy must be born into reality.
The demon does not rise in a beholdable body by the
force
of our wondering when it will rise, but instead a rift in
assumed re ality is made when, through the various stages of
the Operation it self, the materialization becomes an
9
inevitability. Likewise, the demon's vo ice will not boom in our
ears by dismissing the telepathic communications. Instead, by
accepting the automatic oral projec tions into our conscious
minds, the ears will soon ache and seek to
9
shut out the thunderous voices of the dissonant choirs of the
de monic denizens.
Only by giving yourself over to the Operation and to
the Rapture completely will you attain Mastery over it.
ISSUING A TASK
DISMISSAL
needs.
With a mighty exhalation, like Brahma let that new
9
world flow out from you.
"Go now, and bring to pass that which I have
commanded;'
9
is your declaration of the creation of your new world. With that
single statement, let the demon go out into the void to lift up the
firmament of your world, and likewise let your desires, your
thoughts, and your attachments to your creation go. In the moment
that the shockwave of desire leaves you, that which you have previ
ously desired will be delivered.
PSYCHOLOGICAL RETRACTION
97
CHAPTER SIX
99
day and night on its success. The Summoned simply relays the
in formation to the descending hierarchy, and returns to the
abyss until called once more.
What is interesting about the legions under Azazel,
how ever, and what sets them apart from the
aforementioned imps under the command of most grimoired
demons, is that those who Azazel commands are not demonic
at all, at least not in the tradi tional sense of the word. Azazel
is a unique sort of entity, a free agent roaming the Infernal
Empire, a devil of the wilderness. The legions beneath him obey
only him, and possess the same silent in subordination to the
plans of gods or hopeful tyrants. His legions are filed with
demons far more impressive than Fates, Familiars, Nightmares,
Black Angels, Watchers, Succubae, and Incubi .
Azazel commands two-hundred legions.
The term "legion" was used because the prophets who saw
our numbers could in no other way describe them. Ifwe
assumed physical form, and if we all stood up at once,
we would blacken your sun with our numbers on this earth
101
THE HoUSE OF ANATEL
102
Lord Kiltan is a Duke, commanding two thousand
demons beneath him, all ofwhich will surround the person
ofthe Operator's choosing and will implant any idea, thought,
or emotion into that person's being.
The method by which this is done is through a type of
con veyed tel ep at hy. Once you have summ one d him, write
on the groun d, either in the dirt beneath you or in sprinkled
flour on the floor the n ame of the person that you wish to
influence. Bring into your mind or your emotions that which you
wish to implant, and focus on it strongly, as if it were your own
natural thought or feel ing. As you do this, such will be gath ered
and sipho ne d from you by Kiltan, who will then trans fer SUCH to
his dem on s , who have al ready surrounded your target. Continue
to hold the vis ualization and the identification as long as you are
able, allowing Kiltan to take all of this from you. Once you can
no longer hold the concen tra tion , His demons will co nti nu e to
feed this i nto your target in
definitely.
1
Hent'yos possesses the ability to raise the spiritual "vibra
tional rate" of anything whatsoever. Such vibrational
acceleration can heal a variety of d i se a s es , and can cure
depression and other psychological and emotional di sorde rs. If
pushed to an eve n fur ther extreme, however, Hent'yos' power
can cause a heightened vi bration at a molecular level, which
can ca use the piece of matter in question to shatter.
One application of the incredible abilities that Hent'yos
pos sesses is in accelerating the natutfal evolution of the target.
When applied to objects and lifeforms, this will have little
effect, as the evolutionary span is so incredibly vast that even a
dramatic increase would not be apparent. When applied to
situations and obstacles, howevetf, you will see problems
tfesolving themselves faster and
more smoothly than expected.
104
Abryaiyan appears as an old, diminutive, white man. He
speaks slowly, but if you call him, be sure to pay attention to
every word. Of all the demons in the House of Anatel,
Abryaiyan seems to be the most knowledgeable.
Abryaiyan is the Initiator into the Secret Sciences.
Once evoked, his very presence wil set into motion subtle and
even mun dane forces, resulting in your gradual understanding
of the nature of spirituality, and of existence as a whole. Once
this process has
begun, however, it cannot be halted.
If you desire knowledge or understanding that is more
spe cific and less imposing than that offered by Abryaiyan,
simply write your query on a piece of paper, and trace
Abryaiyan's sigil over the words. Do not call him into full
materialization, but charge and open that sigil and be
prepared with pen and paper to copy the flood of information
that will descend to you.
105
Sa'ahtlar appears as a fmely-dressed gentleman. One
aspect of his appearance that I found particularly startling
was that his clothing, his hairstyle, his trimmed mustache, an d
his speech is re flective of the style associated with the early
1900's United States upper class. This is a stark variance with
the manifestation of spirits usually in centuries-old fashion .
I've not been able to discern why he appears in this
manner, but have noticed that when he is issued his task, his
form shifts from the above described gentleman into a reptilian
creature definitely not human, but more like a sort of dragon or
giant winged serpent.
Sa'ahtlar possesses the power to weaken your enemies
so that they can no longer work against you in any manner. He
is able to disperse entire armies in confusion and inability.
I have also found that the demon's power is not
relegated to human or spirit aggressors alone, but can equally
be applied to un formed or circumstantial obstacles.
10
Grah'aht'talion is a powerful demon having dominion over
the thoughts, emotions, and behaviors of hwnans.
He appears as an em aci ated , naked man whose skin
is grayed and ashen, as a corpse. Despite his undress, when I
h ave summoned him I have found it difficult to pay attention to
his sag
ging skin with ribs and bones threatening to push out of it,
as his eyes emit a sort ofblack light, a mesmerizi n g glow.
Normally, I would advise that you look away from such
hyp
notic eyes, but with Grah'aht'talion, allowing yourself to
become lost in his gaze will transport your mind into the
Infernal Empire directly, and into the region of lt that is
controlled by him, which is
a glo o my, dead, and c obwebbed forest, wherein you communion
with this demon will reach a new depth, and he will be able to
teach you his secrets more inti m ately.
10
Suhn'talock is one of Azazel's strongest leaders, as he
pos sesses not only the knowledge but also the power and the
resources to raise an entire empire out of nothing, and to
increase it expo nentially and limitlessly.
It is said that Suhn'talock existed lon before the
Infernal Empire, while many of the legions were brought into
existence after the Empire had flourished, and that it was
through his abilities alone, combined with Azazel's grand
vision, that brou ht the full ness of the Infernal Empire into
existence.
Suhn'talock can do the same for the Evocator, takin
the rawvisions of the Summoner and bringing them to life in the
world. Once the process of building your own Empire in the
world has begun, repetitive evocations of Suhn'tal'ock will
help you expand your Empire in every conceivable manner.
108
Kru'vest is a demon of protection, appearing in golden
armor from crown to foot. In the several evocations I have per
formed in order to call Kru'vest, I have yet to hear him speak.
In the instant ofhis manifestation, however, it has been clear
that I am untouchable, until the moment that he departs.
While I have experienced amazing degrees of
protection from Kru'vest, against physical assault, accidental
injury, and even financial loss, I have been told by Ant'harratu
that Kru'vest is ca pable of even protecting the Summoned
against death.
For some reason, it seems that Kru'vest's power endures
only a short time, and so he must not be called until the
dangerous moment is at hand, lest his protection fade before
it is needed.
109
Dra'talon appears as a spirit cloaked in shadows, only
his ocean-blue eyes piercing the black fog that surrounds
him. I have also noticed a marked drop in the perceived
ambient temperature upon his materialization.
Dra'talon acts as a demonic assassin. Once he is
directed towards an enemy, he wil attack that victim day and
night, plaguing him or her with anxiety, depression, mania,
and even hallucina tions, which culminate in complete
madness, preceding a violent and unavoidable death.
This demon is not to be evoked for any other reason
than to torture and kill an enemy, as once he is set on his
victim, he can not be recalled.
110
Ahl'faroahn is able to bring you food, water, and provide
you shelter in the most dire circumstances.
The modern application that I've found for Ahl'far'dahn's
power is the ability to bring the necessities of life to you,
supplying the very basics of life in emergency situations. He
works faster than most spirits and demons centered around
wealth, but he can only bring exactly what is absolutely
needed, rather than that which is desired.
111
Hasscotor can ha rness the power of animals, bringing
you guides and protectors in the form of animals familiars, either
phys ical or astral.
Hass'cotor can also teach you how to communicate with an
imals as higher intuitive beings, and thereby learn how to beter
ac-
cess your own intuitive nature.
112
The demon Glas'yos shows himself as a small figure
whose every feature is obfuscated by the im m e nse radiance of
light ema nating from him, shinin g in all directions, chasing
away shadows
of confusion.
While in its simplest manifestation, this demon's power
can be used to bring clarity to a situation, when pushed
further, Glas'yos is able to alleviate dep ression , paranoia, anxiety,
and many other psychological i mp e di ments, as well as to bring
calamitous situa tions to a peaceful resolution.
11
Fortash materializes as a strong man laden with iron
armor. He seems to stand at least seven feet tall. Upon his
head sits a Corinthian helmet, hiding his entire face under the
tarnished metal. In my evocations of Azazel and his l e gion s ,
instead of setting out a
Triangle of Manifestation, I would simply lay out the Circle of De
monic Pacts, facing towards the north, where my brazier
fumed with incense that soon filled the room. The spirits
would materi alize wherever they chose, and For'tash always
chose to appear on my right, in the east.
For'tash has the power to overthrow your enemies,
formed otf unformed. He removes obstacles from your life, and
even more rem arkably, from yourself. All th at is needed, while he
stands be side you, is to name your obstacles in writing, vivifying
the words with the recognition of their impediment on your path,
and with your intention to have them explanted. Once the words
are written, meditate upon them, and envision your life without
them. For'tash will feed your m in d with a clear vision of thi s , and
will aide in mag nifying this imagination until it is brought to life
and within your own self, the ob sta cle no longer exi sts. F in ally,
burn the pap er with the obstacles written thereon, and, n am i ng
your obstacles aloud,
ask that For'tash remove them from your path.
11
THE HOUSE OF RETZTAEL
115
Ant'harratu materializes first as a vapor or a thin
smoke filling the northwestern part of the Temple. After
spiraling about for several moments as ifsurveying the
Temple for danger or trick ery, his form materializes as a
figure cloaked and hooded in black. Often, the Gateway of
Pacts is emblazoned on the chest of his robe, or on the part of
his hood covering his forehead, not embroidered into the
astral material, but burning like a psychic brand.
Ant'harratu is possibly the most powerful of all the
Nethers. He is a maker of miracles. He claims to have taught
sorcery to the priests of Babylon, Egypt, and Olmec.
It was by Ant'harratu's invisible hand that many of the
miraculous alterations in my own life and circumstances were
brought about.
Once called on to fulfill a task, Ant' harratu is
relentless, even at the dismay of the Evocator. He begins
working on the goal immediately, and foresees the best route to
achieve the most com plete satisfaction of the desire. As I
experienced, he will often find it necessary to remove obstacles
from your path, which can cause momentary anxiety in the
Operator, as it seems a reversal of the original command.
However, bearing with the changes unto the conclusion will
result in a much more fruitful end than any human mind could
organize.
116
Eshtalishtu manifests as a beautiful, slender, nude man,
his body and head absent of any hair at all. A peculiar radiance
beams from within him, making his skin appear to glow with a
faint blue energetic light.
Eshtalishtu holds the knowledge and the power of
transmu tation. When evoked, he is quick to explain that the
assertion of modern "alchemists" that " True Alchemy is the
transmutation of impure human elements into that which is
divine" is entirely false, and indeed is quite the opposite of
reality. According to Eshtalishtu, the greatest alchemy is the
transmutation of the Divine Particle into matter. This
understanding furthers the idea presented to me throughout
this entire ninety- day Operation that this physical realm is
not the impure and outcast plane of existence, but that it is the
final condensation of an intentional spiritual will.
Eshtalishtu can teach you, when evoked, some very
elemen tary rituals which can be used for the most
miraculous ends, even for the materialization of objects of
matter seemingly from noth ing.
117
Mehmion materializes in the southeast, behind the Evoca
tor's r ight shoulder as he faces north. It is impossible to cause
him to materialize before you, however, or to turn to face him,
as he re fuses to allow himself to be seen.
His voice is a whisper, with a serpentine hiss, although there
is nothing seemingly deceptive about him.
Mehmi'on knows the secrets of binding spirits, and can
118
Etliosh appears as a figure more beautiful than any
angel, although he is most certainly a Nether Lord under
Azazel, a most furious demon.
Et'liosh is capable of raising power to the omnipotent
de gree, the likes of which he can employ to the immediate
accom plishment of any goal in a seemingly miraculous
result.
If requested, Et'liosh will teach you how to do the same,
how
to harness any tfequired amount of raw power and how to
direct that towards any goal in your life, regardless of the
apparent diffi culty of naturally achieving such a goal.
Lae'ti'kohl is a demo ness mastered in the art of
warfare, of the more cerebral sort. She plans, manipulates,
and plants seeds that are sure to bring victory.
Her skills are easily transferred into the planning and
the development of earthly situations.
If your intent is simply to call Lae'ti'kohl and ask her
to move in your life, all that will be needed is for you to tell
her how you want your life to look in a specified distance in
the future, and she will begin to bring that to pass.
A much better route is to bring a list of questions into the
evocation, where she can instruct you on the alterations that
you need to make to bring your life to the position that you
desire, thus putting all of the control into your hands, and
teaching you most of all that you alone hold the power to your
destiny.
1 20
Khro'syas is a Demonic Priest Lord of the dead. He
appears, like many demons in the House of Retztael, wearing a
dark purple hooded robe, with only the lower part of his face
showing.
When summoned, you m ay ask Khro'syas to raise up
the shadow of any deceased person. The demon's form will
fade and in his place the form of the requested will rise,
appearing and speak ing as the person in life would, and
retaining all of the knowledge possessed in life.
The risen dead cannot speak of the afterlife, however,
as they do no remember dying at all, but are projections of
that indi vidual in life.
With such power, Khro'syas can teach you the secrets
of necromancy, and how you can use the power of the dead
in your magickal operations. He also teaches the forbidden
knowledge of the use of body parts, organs, and bones from the
dead.
121
Alak'than holds the secrets of immortality. He can
teach you methods of transference of what is often called the
"soul" into other bodies, or into other states which will survive
the human body.
The demon's initial instruction on the nature of
spiritual immortality dispel any idea of reincarnation or
afterlife sociality, and instead will dissect for you the reality of
the evanescence of human identity, or samsaric
consciousness.
In a great deal of Alak'than's teachings, the recurrence of
the theme of spiritual antitransmigration is prevalent, as I
first ap proached the demon interrogating him on how I could
translate the flesh, and instead learned that the flesh is the
gloried position, that this physical world is the untested
landscape, and that we are the gardeners of our own destiny.
If you were to learn from this one demon alone, your un
derstanding of existence and your place in it will forever be
changed.
122
Fro'ghla'tasch often materializes first in the form of an
ani mal, and then quickly assumes the shape of a man or a
woman. Since I have yet to collect notes from other
Evocators on this demon, I only have my experience to draw
from, and from that ex perience I have seen that Fro'ghla'tasch
most often initially comes in the form of a wolf, and then most
often changes into the form of a woman in a long, tight, silken
dress. I imagine that the subcon scious desires of the Evocator
are accessed in order to create an al luring image to manifest in,
though, and would therefore change with each Evocator.
Fro'ghla'tasch is capable of fulfilling every sexual,
intimate, or emotional need, c alling into the life of the Evo
cator a lover, spouse, a friend, or any person that is able to
help fulfill the specific needs of the Evocator, whether such a
person already exists in his or her life and is unresponsive, or
if that person is called out of a crowd of strangers from great
distances to the Summoner's doorstep.
123
Krehl'a'teral is the master of miracles. He can teach you
how to perform the most miraculous spectacles, and how to
produce the most extravagant phenomena, such as invisibility,
levitation, pyrokinesis, telekinesis, illusion projection, and
transmutation.
When you first begin to learn from Krehl'a'teral, your
man ifestations of phenomena will be short and sporadic. The
intensity, solidity, and longevity of your productions will
increase with time. If your desire is to master these
materializations, brace yourself for years ofdaily study with
the demon Krehl'a'teral, as his
works require intense discipline and dedication.
124
Ahk'lahtesh is the Master of Time. He can make time
seem ingly come to a halt mome nt arily , as well as slow down fotf
short peri ods , or accelerate for short periods, allowing your
perc eption of time to pass more quickly or more slowly,
depending on your needs. When he does so, he will always
remind you that what is taken must be paid back. If you have
asked that a p e ri o d of time be slowed down, the following
p e riod of time will acc ele rat e, with the opposite holding true as
well.
Ahk'laht'esh can teach you rituals that will effect the past,
and can open gateways into the future through which you can
travel to view decades or even centuries b eyond.
1 25
Hah'kla'tor appears as a demon in a grey, hooded robe.
His face appears to have been stripped of skin, leaving bloody
tissue and some bone showing. As he speaks, his every word
seems to be spat out in pain.
Hah'kla'tor knows the secrets of trapping the full life
force, or "soul" of humans. One of his minor workings would
a ct upon the living, steal ing a large portion of their life force
and leaving them open to disease, depression, and even
death. He can teach you a much more powerful form
oftrapping s ou l s, however, in the conducting of a ritual of
human sacrifice.
He can teach you how to make vessels which will hold
such
souls indefinitely, and how these can be used in powerful rituals.
1 26
THE HOUSE OF MALKASH
127
Mak'ta'lahn appears as a non-humanoid figure, almost as
a sphinx, possessing a hairy and pawed body like a lion , long,
hairless, nearly reptilian - scaled arms ending in three- fingered
hands, and a raptor-like head, still covered in hair, but also
pos s e s sing a large, hooked beak and bird's eyes.
Despite his appearance, this Nether's voice is quite soft
and comforting .
Mak'ta'lahn is a master of mechanics . At face-value,
this implies that he is able to fix that which is broken, weather
made of metal or of flesh. The greater understanding ofhis
ability, however, is in his knowledge of universal and even
dimensional mechanics.
Although Mak'ta'lahn is not an expert communicator,
often rattling off explanations of p rocesse s that no human mind
has even considered, nor have we developed the vocabulary to
understand, when pressed for information on any particular
issue , he is able to direct you in very simple and often
mundane act ions which will cause a considerable shift in
your reality through mechanical causality.
128
Tah'ka'yat is a demonic lord whose ethereal mind seems
to be planted in a point outside of time altogether, as he is
capable of looking into the past and the future with the same ease
as the pres ent. In conversation with him, he will often speak
without relying on tense, or will refer to future or past
occurrences as if they are happening in the present . Initially,
this makes for confusing con versation, but once you learn to
integrate this form of speaking into your own vocabulary, you'll
begin to receive glimpses of the way that Tah'ka'yat perceives
time .
1
Yash'alten is a demonic lord under Azazel who appears
as a spirit engulfed in blue flames. The demon's form will
appear quite solid, and then will fade, nearly disappearing,
before returning to visible solidity again, as if experiencing
some sort of difficulty in maintaining his form. Throughout a
single evo cation, I have wit nessed this shifting occurrence
up to twenty-one times.
Yash'alten holds precise knowledge ofevery galaxy, star,
and planet in the universe, and can provide detailed
information con cerning those planets which do indeed bear life
similar to our own. In speaking with him on these, however, it is
clear that he refuses to use our modern classifications and
names for the various celestial bodies, either relying on terms
from ancient astronomy, or calling them by names never before
heard on earth.
The demon can also advise you of the magickal or
occult properties of the stars, planets, and moons, and their
various align ments.
1
Pent'osch is able to make incredible changes in the
seem ingly circumstantial procession of events, often by
altering one or two minor things which then have a ripple
effect on the entire time line for that circumstance.
With this ability, Pent'osch can derail negative situations
in your life, no matter how immovable they may seem to be.
He is also able to put your life on the track that you desire
quite easily.
It is best, when working with Pentosch, to partner with
him in making these changes, rather than just setting him loose
in your life. In doing so, you'll discover the simplicity of
changing even the most difficult situations, and in establishing
the sort of Empire that you want to manifest in your life by
planting very small seeds.
13 1
Halah'thor is a Demonic Lord who appears as a refined
gen tleman, his hair neatly trimmed, his face clean shaven, and
dressed in a tuxedo. In questioning him on his appearance, he
has revealed that through the ages he has assumed the
presentation of the era's common conception of wealth.
Halah'thor has the power to help you establish a career
that will not only provide for you financially, but will also align
with your greater destiny.
"If you are creating certain prosperity for yourself, this
alone is not your Empire;' Halah'thor told me. "Every aspect of
your life must be made perfect, and perfection in this manner
is not misery, but is j oy and sense- satisfaction in all things
that you do, all things that you have, and all things and people
in your life:'
Indeed, Halah'thor can materialize an enviable existence
in which you are wealthy, happy, passionate, and moving in the
direc tion of your own destiny.
13
Byr'than is an earthy Demon Lord, possessing detailed
knowledge of all minerals, gems, metals, and stones. Some
are drawn to him for excavation projects, mining, and the
finding of precious metals, as he is indeed able to direct you
towards success in these endeavors.
Byr'than's real value, in my opinion, comes from his
knowl edge of the occult or spiritual applications of this
knowledge. He can teach you how to use these solid substances
to enhance various occult faculties, as well as how they can be
used in practical ritual goals.
13
Ala'tahl'sta appears as an elderly woman, slender, with
flow ing white hair. Her voice is soft and kind, but she speaks
very di rectly, not engaging in conversation outside of her
area of specialization.
Ala'tahl'sta teaches the secrets of combining physical
ele ments, such as plants, stones, bones, organs, and insects to
create powerful talismans which can be applied to any ritual
goal what soever.
I have personally witnessed the potency of her
teachings, having put to use several of her combinations, and
having seen dra-
matic and nearly instantaneous results.
13
THE SUMMONING RITE
Eyes locked with the flashing sigi l, utter the Grand Invoca
tion of the Pact: '1\lash tad AI'ash tal Ashtu:' Repeat the
in vocation again and again, the imaginative form of
the demon's body solidifying in your inner vision, the
incanta tion accelerating the movement of energy and
power around you.
13
Allow the Rapture to take you, the repetition of the
incan tation overwhelming your mind and your body.
As you
13
linger on the edge of unconsciousness, recognize that
the figure beheld in your inner vision has united with
the tan gible energy in the Temple.
13
you'll commit the information to mem ory is a waste of
both your time and, infinitely worse, the demon's time.
If instead you desire a certain change to take effect in
your life, let that be known.
13
Once the demon has offered the information which you
seek, or you have come to an agreement on the course
of future events, conclude the evocation by asking the
demon to depart from the Temple, and to go into the
world to bring you that which you desire, or simply to
"Return from whence you came:' As the demon's body
dematerializes, re cite again the Grand Invocation of the
Pact, ''Alash tad Al'ash tal Ashtu;' over and over until
you find yourselfalone in the room, all flashing lights
and crackling air dissipated, and the rapture which had
taken you having departed, leav ing your body
exhausted and starved for food and sleep.
1 39
We are not men who are striving to become Gods, but
we are Gods who have striven to become men, and who have
made the journey with our powers intact, yet with a seemingly
innate inse curity in our abilities.
With our first taste of real power, of our ability to
rearrange the most minute and the most grand circumstances
in our lives, the phantom chase begins, as we try to work out
the hows and the whys of the thing. Astral projection, mirror
scrying, Soul Travel, vision quests, all lead us along a path of
self-discovery.
Through simple and mainly imaginative methods, our
con sciousness is quite easily transferred from the physical
body and brain into the more subtle bodies, the mind itself
needing no host but capable of existing incorporeal. The
physical realm is tran scended, into the astral worlds of spirits,
angels, devils, and gods. Further we fly beyond the simple
spirit, beyond the formed energy, into realms where
consciousness itself forms the architecture and landscape.
Even beyond this we travel, through ten thousand abysses
and an outer sea of darkness, to where even consciousness
must fail and abandon the quest, and that Eternal part of
ourselves, that omnipresent, omniscient, omnipotent part of
ourselves - that part of us which is indeed God - is loosed from
its fetters and both expands and collapses infinitely, becoming
All and Nothing at once. Upon our return to our naked,
shivering, sweating bodies,
we begin to understand who or what we are. But that other
place, that ocean of formative flame is not a place that must be
discovered, but it is our birthplace. The whole process of
Ascent is nothing more than a pilgrimage to that birthplace,
so that with no confusion we may know that we are God. Yet,
throughout the pilgrimage, the method has trapped us. The j
ourney itself has drawn us away from the goal. We are not men
who are striving to become Gods, but we are Gods who have
striven to become men, and once we have seen ourselves
clearly, the rift of insecurity is healed.
We are Gods, walking the earth in the forms of men,
and all that exists flows from our timeless fingertips. Yet, we
have aban doned this world, this realm for which we have left
our thrones, and there is great work to be done here, lost
time to make up for.
1 40
We are here for a purpose, and that purpose is not to simply
escape back to the place of our birth, but to utilize our
powers here and now, to transmute the course elements of
this courser world... to push our power beyond its limits.
VESSELS OF FLESH
141
us.
142
All power, all control, all transformation begins within
the bo dy. The omnipotent essence is inert until activated by
the inten tional manipulation of the body's chemistry and
physiology.
When I first started to mingle in occult and pagan
circles, I quickly theorized that perhaps the constant flow of
power through the human mechanism caused it to deteriorate
more quickly and more intensely than was natural, as nearly
every person over the age of forty who had involved
themselves in the occult throughout most of their adulthood
were quite obviously unhealthily over weight, and were known
to complain of suffering from diverse physical ailments, along
with lacking any real physical strength and stamina. Witnessing
this again and again, I was shocked, as it seemed clear to
me that those who possess the keys to spiritual power would
be able to heal and strengthen their bodies, and the same zest
put towards their spiritual maintenance through medi tation
and ritual would concomitantly and quite unconsciously be
applied to their physical well being.
As I summoned Azazel and as he materialized before
me, the general directions and advice that he offered morphed
into very specific instructions, dictating even the most tedious
details of my life.
Among these instructions, he nearly shouted, "Make
your
selfstrong." Before my mind was allowed to interpret his
statement, I knew within myself that he was not referring to
mental strength or emotional solidity, but instead to physical
strength. I looked again at the smoky phantasm before me
and noticed the muscles about to tear the skin from their
bulge.
143
Certain sinister orders which I had belonged to quite some
time ago practiced the discipline of manipulating the body in order
to manipulate the spiritual currents flowing through it. Self-star-
144
vation, sleep deprivation, and generally weakening and
sickening the body brought the sickest of powers under my
command. Due to my constant use of methamphet am ines, I was
already well on my way to this state, weighing only one hundred
and twenty pounds at six feet tall. Within a few weeks of
adding to this the other recom mended deprivations , I was not
far from a walking corpse. And I did find that the most deviant,
ghastly, and downright creepy enti ties drew nearer to me, and
that I had become much like them, pos sessing remarkable
power over the minds and emotions of others,
and over the gross physical elements around me, always in a deca
dent manifestation.
That insight role being completed after two or three
years of decadence and decline, I ran across a mirror, and with
my eyes not fogged by chemicals and ghouls, it was clear that
I could not simply refocus my mind and reassert my intention,
but that I liter ally needed to rebuild my body.
Barely able to curl a twenty pound weight or to bench
press the bar plus fifty pounds, I spent at least four days a
week in the gym. My muscle mass incre ased, my body filled out,
and my mind and even my nonphysical power fell into place.
Soon after my route to health became an obsession, as
I'd wrap a measuring tape around my limbs and my chest each
day and would internally berate myself if there was no measurable
progress, I suffe red an injury to my left shoulder, requiring
surgery.
After surgery, rehabilitation, and physical therapy, I was
still not able to curl a dumbbell or press a weight away from my
chest without a shock of sharp agony running down my right
arm and into my upper torso, shocking out from my shoulder
like a m inia ture barrage oflightening bolts. I was far from
content to allow my body to once again deteriorate, espe cially
knowing that, with the passage of five years having aged me,
and with having quit all sub stances which had earlier kept me
thin, I was sure to plumpen up
rather than shrivel down.
145
My younger sister taught a "Power Yoga'' class at the
gym where I worked out, and while I had taken a few sessions
from her, I hardly took the practice seriously. Yoga seemed a
thing for mid-
146
dle- aged, middle-class women or as a last resort of physical
disci pline for the geriatric. It was not, however, something
for a young, athletic weight lifter.
I refused to remain sedentary while my body
recovered, though , and I was even unsure that it would heal
to the degree that I could return to the weight room, ever.
I did recall that my first spiritual mentor, Baba
Maharaja, was a strong, well-built man - a "manly man'' - and
that yoga was his sole physical discipline. He had encouraged,
even pushed me
to practice the asanas, and in training with him I found that I
pos
sessed neither the strength nor the balance to stand inverted on
my head or to hold myself in many of the postures for long at
all.
I could admit that I lacked certain physical abilities, and
that
perhaps yoga could direct me into strengthening them .
At the root of my persistent contempt for
contemporary yoga was fear and insecurity. Due to extreme
neglect and abuse in the first few years of my life - the years in
which my body and phys ical coordination would develop - I
was incapable of performing many physical tasks which other
children seemed to take for granted, but which I had to
practice and push myself to achieve. As a four-year- old
adopted into a concerned fam ily, it was apparent that I wasn't
able to interact with obj ects on the left side of my body using
my right limbs, and vice versa. I couldn't spin myself around off
of a small ladder in order to sit up on the top bunk bed. I
couldn't walk a straight line, one foot in front of the other, and
when stretching with all of my might, I could barely touch my
fingertips to the middle of my shins.
Through rehabilitative training, I learned to cross midline,
although I remained quite uncoordinated. I could walk a
straight line, but doing so required every bit of my focus, to the
point that I would constantly run into things in my path, as my
14
eyes and my mind were solely on my straight line of travel. I
increased my flex ibility, but I never could touch my fingers to
my toes.
Yoga presented far too many challenges, more to my
ego than to my physique.
Tied in with the recognition of my physiological shortcom-
14
ings were my even more crippling psychological and emotional
is sues. My adoptive family had been quick to help correct the
obvi ous and possibly embarrassing issues that I had managing
my body, but their answer to my being able to manage the
intense emotions and mental states stemming from those first
few horrific years of
life was to forget about it, to appreciate the change in my
situation, and to turn my focus towards the Church. Such was
a threefold recipe for repression, for a good many years of
bubbling and boiling frustration, and for an explosion that
would inevitably come.
As a teenager, the repressive walls within my mind
started to crumble, running concomitant with my dive into the
world of the occult. All of the shapes and colors and vivid
horrors pressed into the foreground of my mind, the smell of
my own feces sicken ing me as I laid in my empty playpen,
starving, the sound of shout ing and the explosion of
gunpowder, and children begging.
I had been instructed upon my adoption, and then
threat ened and punished, time and again, to not discuss with
anyone my life previous to my adoption, and so "talking out"
the psychic mael strom as it assaulted me in my teens was
not an option. I ran a sharp blade across my upper arm, slowly,
decisively, pressing harder and harder, feeling each layer of skin
parting, giving way to the metal until streams of blood ran
down my arm.
Self abuse soon was not enough to sedate the shame,
fear, and the rage, and so I proj ected outwards, vilifying the
whole of the human race for the sins that only a few had
committed against me and other children. Hatred and sadism
compelled me. Even after my marriage and the birth of my
daughter - an event that set my life on a much more
productive course - I still could not shake my deep rage.
Anger was a mask, though, as it almost always is, and
un derneath that mask was a face of loneliness. My adoptive
parents were warned that it would be difficult for me to form
14
close rela tionships and true intimacy with other people. I
would hold the whole world at arms length or further, as a
way to keep myself safe from the atrocities that humans seem
to be most apt to inflict on those who are close to them.
14
And so, I found myself married, yet incapable of really
melt ing into my spouse. I could make love, I could hug and
kiss, but a part of me shut down inside, went away... held
back from feeling too much, too deeply.
I somehow connected confronting the physiological flaws
caused by my early life with the more disastrous psychological
and emotional flaws that seemed to comprise who I was as a
person. If I fixed my body, the rest might follow. I was not far
off from the truth. Yoga would become quite the challenge for
me.
After only a few sessions of my sister's Power Yoga
class, I realized that she was teaching the postures well, but
that a good deal of the actual discipline was missing. With
less than a little re search, I found that Power Yoga is a
modern, "washed down" de
rivative of Ashtanga Yoga, and so my attention turned towards
the more original source. I picked up a few books on
Ashtanga Yoga, watched a few videos of the various postures
and, more importantly,
the vinyasa, or the movement between each asana and the corre
lating breathing and focus.
Passing by the freeweights and pully machines
decorating the main floor of the gym, I ascended the concrete
staircase to the second floor, which housed the various
"classrooms" and treadmills, and I snuck into the Yoga Ro om in
between sessions.
Many of the asanas required flexibility that I simply did
not
possess, and the only way that I could find to fold myself in
half in either direction was to force my body as dose into the
posture as possible, by wrapping a belt across the soles of my
feet, and pulling. My tendons burned and my muscles tore, but
day-by-day I needed the assistance of the leather belt less and
less. As my muscle mass naturally deceased as well, I could fit
more easily into the various postures.
Something within me changed - "snapped" is the only
1
word that fits - in the moment that I was no longer struggling
to attain the correct position, but the whole movement from asana
to vinyasa to asana became a type of dance. My inner state in
that moment came to absolute calm. I remember dropping to
my knees and out of nowhere sobbing. I remember laughing in
the next moment,
1
and then sighing as if all in the world had suddenly been made
right.
Something had changed within my psyche and my
emo tions, a strange sort of serenity, an acceptance of my
past and my present and a contentment with the motion of
things into the fu
ture. I had sat in twelve-step meetings for various addictions,
and on psychologists' couches, and in spiritual mentors'
temples, and in ritual mandalas in hopes to achieve that single
seemingly unat
tainable moment, a moment that fell on me and crushed me, not
because of something I was doing with my mind or my focus or
my emotional state, but by something I was doing with my body
and with my breath alone.
My daily life became from that moment not a struggle
for more, but a graceful receiving of all the gifts that were
constantly poured upon me. And I began to expect all aspects
of my life and my environment to match up to the peace and
the love that I felt within. All that was unable or unwilling to
meet this expectation was quite organically removed from my
path . . . even my most inti mate relationship. My wife and I had
become locked in the dance of disconnectedness, and neither
of us really knew how to dance in the first place. The origin of
our meeting was in chaos and various
degrees of despair, so as my despair diminished and her need
dis solved, so did our marriage .
1 47
Make yourselfstrong. You are a being ofpower, of
strength. That which exists in theformed invisibility is to be
madeflesh. Solidify and strengthen your own Temple, and
your empire will rise around you.
messenger, when the messages relate to their very own health and
life?"
It seemed that something far beyond the simple building of my
muscles and strengthening of my body was taking place.
For the first few weeks of my return to weight training, my
muscles, and even more, my ligaments ached. My body faced
quite a task ofreadapting to the stress. My ego also had some
adjustment to do, as I realized that I couldn't curl eighty-five
pound weights in each hand anymore, and that I couldn't
dumbbell press two-hun dred and twenty pound weights.
As Robert had predicted, though, muscle memory quickly
activated. My biceps grew b ack to their previous size, my chest bulged
and rounded, along with the new development ofincreased leg muscle
development, and stronger back muscles, balancing my body,
thrusting my shoulders back, increasing not only my vanity muscles,
but my whole body's strength and power.
I had set the intention of the routine, as well, not to gain
muscle, but to be strong, fit, and healthy. Rather than gaining
weight as I usually did when I put on muscle, I started noticing
that I was losing weight while gaining muscle. Robert's
mathematical formulas seemed to be working, seemingly
miraculously. I had pre pared myself to see a massive gain in
body weight, bringing me from my steady two-hundred and
fifteen pounds to two-twenty five and higher. Instead, four
months after my muscles had adapted to the routine, I started to
lose fat while gaining muscle, bringing my weight down to one-
hundred and ninety- five pounds. I was leaner, healthier, and
without a doubt stronger.
Another level of strength began to peak as well. In the
1 50
height of my yogic discipline, kundalini flowed effortlessly
through my body, all blockages having dissolved, al restraints
being loosed. If I stretched out my hand to cause a change,
power would flow through it and into the world. I was in
energetic harmony with ex istence.
As my muscles grew and my body strengthened, it
seemed that something unique was occurring within the
kundalini flow it self, as if my muscles themselves were
pumping kundalini through my system rather than just letting
it flow. I could feel myself be coming literally a more powerful
spiritual machine.
Make yourself strong. You don't have to be a body
builder. I'm not aiming to compete on stage, my muscle-
stretched skin rubbed with oil. But as my body becomes
stronger, so does my mind, my emotions, and my spiritual
abilities. All of these are bound together, and the intelligent
spirits living within our bodies, being pushed into our
bloodstream through the endocrine system are multiplied by the
continual strengthening of the body.
And the doubt arises: sure, this is fine and good for a
healthy, athletic male of only three decades in age. What of
those with hormonal imbalances, genetic dispositions,
deteriorated bones, or other very real and very physical
impediments to the strengthening of the body?
If you are able to reach into the world with invisible
hands and to strangle the life of your enemies, or to raise from
deathbeds the dying into perfect health, as you surely are, and
as I surely have, then you possess all of the tools to destroy
the internal enemies to your health, and to resuscitate and
revitalize every aspect of your physical being. One does not
need to rise from his wheelchair and run a marathon, or to
drag a seventy year old body into the weight room and lift the
same weights as I do. But, make yourself strong, in whatever
capacity you are able, to whatever degree is necessary to achi
eve a peak psychological, emotional, spiritual, and physical
state.
In yoga, I learned that the pineal gland can often
become physically encrusted due to a lifetime of inactivity, and
that through raising kundalini and causing nearly
imperceptible vibrations in
15 1
the pineal gland, the encrustations break loose. Once the
pineal gland is freed, the rush of chemicals and more subtle
forces through it creates an ecstasy beyond that which any
artificial drug can du plicate.
And the pineal gland is merely one of many glands
within the endocrine system. Consciously and intentionally
activating these restores not only our bodies to their original
functioning ca pacities, but triggers even deeper faculties
with us.
Most people in modern, western society concede to the
re ality of a "mind-body connection:' in that thoughts,
attitudes, in tentions, and perceptions greatly influence the
well-being of the physical body. The polarity runs in both
directions, however - a fact that is often overlooked. The
health, strength, solidity, flexi bility, and stamina of the physical
body greatly influences the inner aspects of the human being.
Physical well-being translates into mental, emotional, and
spiritual well-being. Physical balance and flexibility translates
into mental, emotional, and spiritual balance and flexibility. And
physical power translates into mental, emo tional, and
definitely spiritual power.
We are no longer simple mammals living in harmony
and symbiosis with this biological sphere on which we were
born, but we have taken dominion of the earth, and now
beyond. We have been neglectful of the needs of the body, as
well as the needs of the earth which feeds and houses us, but
with the applied force of our godlike power, we could restore our
bodies, and we could transcend the need to pillage to extinction
the earth's resources for our simple survival.
If we were content to live as other mammals live, a
simple balance with nature would suffice. But since we are intent
to master the atom and play with the electron, to dominate
matter and anti matter, to dissect quarks and quasars, to
become not only an inter stellar but interdimensional
species, more is required of us than allowing our power to
flow as it naturally does. The machine of the human being
needs to be perfected, and simple perfection is not enough.
The vessel of the flesh needs to be empowered, strengthened,
doubled and magnified. And our power needs to
1 52
reach beyond our selves, beyond our lives and our enrichment
and towards the expansion of our Empire.
VESSELS OF EARTH
Build your empire upon this earth, Greed is not the key
by which you will rise, nor is contentment, but assertion
ofyour Godhood into every alley of this world is the key.
1 53
task allowing him to look again at those mischievous shadows
and the bustling shoppers and al ofthe other dangers possible in
a place such as a bookstore.
This man's notes appeared the following morning in a local
newspaper. The seminar was a footnote of local goings-on. The
only letters that I noticed him scribble in his notebook the entire
evening were those three words, "Occult Principles Applied:'
Those, along with my name, were the only details given in the
newspaper the following day.
I introduced myself, as a presenter is supposed to do
unless you're Deepak Chopra or Tony Robbins. I explained that I
would be discussing not only the occult, but how the occult, how
magick and ritual and spirituality can be put into practical use,
not only in my life, but in the lives of each and every person in
the audience. A few people sat forward in their seats, and some
even took out pens and notebooks. I felt good about where my
first seminar was heading.
Turning the pages of the flipchart, where I had large illus
trations of sigils, ritual circles, and even a candle-color-meanings
chart, I explained the various types of ritual that can be employed
in effecting change in the physical world through nonphysical
means.
The crowd was still with me. A few were taking careful
notes, and one girl even asked me to hold off on turning the page,
so she could copy the information on it. I'm sure that I glowed as
I gave her a few extra seconds.
Then, I made the whole thing personal. Too personal.
One of the last pages on my flipchart showed the over-utilized
Pyramid of Needs, otherwise known as "Maslow's Hierarchy:'
Motioning to the lowest, base of the large, sectioned triangle
drawn on the page, I explained that the most basic, primitive needs
need to be met first, which are those needs of self-preservation and
biological function. Food, water, shelter, breathing, defecating,
sleeping, and sexual release are some of these most basic needs.
Once the base needs have been satisfied, the individual will
begin to work on the second step ofthe pyramid, which is ensuring
1 54
the security and continuation of the resources needed to fulfill
those needs beyond the immediate present. In human society, this
often translates into steady employment, farming or agriculture, se
curing a long- term residence, and joining with the gender of pref
erence for continued sexual activity.
Pointing to the third section on the tri angle, I expl ained
that, once the base needs have been met and have been
secured, the individual can begin to move beyond the basic
needs of a bipedal mammal, forming meaningful relationships
with friends and fam ily, and graduating b eyo n d simple sexual
fulfillment with the gen der of choi c e into emot iona l
fulfillment and long - term commitment.
The fourth level being that of self-esteem and
achievement, simply maintaining employment may no longer be
enough to sat isfy the individual; instead, he or she strives to
excel in their capac ities, to rise into man agement positions,
or to branch into other avenues of employment or self-
employment which will more align with their personal interests
and motivat i ons . He or she will strive to stre ngthen bonds with
family, friend s , and spouse. Bel on g ing to a community and being
active in the welfare of that community be comes important at
this stage as well. Basically, al of the previously fulfilled needs
become amplifie d, more personalized, and more meaningful.
Finally, the individual enters the realm of self-
actualization. Artistic endeavors become fruitful; the value of
making money is replaced or supplemented by a need to give
back to society and the world at large; and as a whole, the
fullness of human potentiality is explored.
Embracing the self-actualization proces s with enough depth
often leads to some sort of spiritual purpose, which, taken to
the extreme, leads men to strive to become like unto God:
limitless.
attain self-actualization, even Christ Con
"You're trying to
sciousness and God-realization, but you need to take an honest
look at where you're at in your own life;' I bellowed from the
soapbox that seemed to be crumpling under the weight of my
own fervor. '�re you really free and able to explore the deepest
meaning of your
1 55
life and to discover your true purpose on earth when you're living
in your mother's basement . . . and even she wants to kick you out?"
One ofmy friends cast his eyes to the ground. He was living
in his mother's basement, and she indeed did want to throw him
out into the streets.
"If you have to worry about food and shelter, or if you've
had nothing but horrible, abusive and manipulative relationships,
or if you're not sure how you're going to pay the electricity bill,
or ifyou don't feel like your life is moving in any direction at all,
how can you experience any real, substantial liberation other
than hope ful escapism?"
The note-takers stopped taking notes. The previously nod
ding heads were replaced by eyes shifting around, possibly looking
for the coveted exit dominated by the journalist.
And then I spat salt onto the wounded, by flipping back wards
through the pages of my display, back through the various methods of
ritual, back through the candle colors and the spirit sig Hs.
"You naturally, innately possess all of the power that you'll
ever need to change every single aspect ofyour life, exactly as you<:l
like it to be. And you have the knowledge of how to use that power
available to you, here;' I pointed at my table of books, "and here:'
pointing at my flipchart.
"So, let's use that power:' I had drawn beforehand several
"Magic Squares;' designed to attract money to the bearer. I passed
them out to the members of the audience. Most put the pieces of
paper in their laps politely. The journalist squinted at it, and then
shoved it in his pocket. I could count on one hand those who held the
paper in front of them, waiting for instructions on how to acti vate the
magic.
"Hold the square on your lap; you want to have it far enough
away from your eyes that you can see the whole image in one
glance. Relax your eyes as you look at it. Rather than focusing your
mind on the image, instead think about your breath. You don't have
to count your inhalation and exhalations or anything. Just pay at
tention to your breath flowing in and out of yo ur body. Let your
1 56
mind get completely carried away by the rhythm of your
breathing, while keeping your gaze on the square. You may
feel yourself get ting a bit dizzy, a bit lightheaded. This is what
I call the rapture as you descend into the Theta- Gamma
sync. It will almost feel as if you're getting too much
oxygen... but you aren't. Your mind and your body are
adapting to your ability to sense and connect with more
subtle dimensions, and to project information into those di
mensions.
"Now, gently, without pulli ng yourself out of the
rapture, bring to mind an image ofyou possessing the money
that you need or want. See it in your wallet, in your hand, or
see a bank statement showing the amount that you'd like to
receive. Hold that image as a still picture in your mind, and
notice a certai n pressure building in your Ajna chakra, in your
forehead, as you do this. Through your gaze, this pressure is
slowly released, as if your line of sight to the square is
transferring the power and the will into the square it self.
''At this point, many people will visibly see the lines of
the square or the sigil disappearing from sight, and then
reappearing, hovering off the surface of the paper. The
square will also seem to possess a unique invisible glow.
"When you've reached this point, take a deep breath in,
and then exhale quickly, bringing you out of the theta brainwave
state. You can fold up the paper and put it away.
"That brings this presentation to a close. Go about the
rest of your evening doing whatever it is you would naturally
do, and try to distract your mind from the ritual that you just
performed, and from your need or desire for money. You will
find that as soon as you've forgotten all about it, the money will
be delivered to you:' I had offended almost everyone in the
room. Not only had
I told them in clear words that, unless they applied themselves to
the betterment of their immediate environment and the
enrichment of their lives, that their quest for self-actualization
was futile; and not only did I make it known that I expect
1
those who hold the power to make these changes to take
responsibility for every part of their lives; but I also expected
them to do it, now!
1
I didn't sell a single book that day. I was contacted by
every single person who joined me in magickally opening their
square, within days , reporting that they had received the money
that they needed, quite unexpectedly, but that they weren't
sure if they'd do another "ritual" like that again. Heaven forbid
that we take away al reason to complain about our
circumstances rather than doing something about them.
Using Maslow's Hierarchy as the baseline for the fulfillment
of needs and the rise into Self Actualization was more out of
1
certain that if I had allowed myself to
1
settle into my situation, my sexuality would adjust itself to
that situation.
16
and going to work the next day is not satisfying
enough for me. I need to feel as if I'm pushing myself,
learning and growing. I'll be more prone to making
friends, and more receptive to social gatherings once I
feel that my base needs have been secured. I'll also
feel much more comfortable having the same sexual
partner, and even being exclusive with that partner, at
this phase of fulfillment.
16
when I mar ried and when my daughter was born, as my falls
previous to that had been of my own making, my own lack of
focus and responsi bility, which had been corrected in the
moment that more than my
16
own life and well-being depended on my ability to remain
stable in this world and society. Then, Shawn and I divorced.
There was something magical about that period in my life. Not
only had my marriage fallen apart, but my employer had filed
bankruptcy and had closed their doors in that same month,
owing me thousands of dollars in pay that I would never
receive, and I was transitioning between publishers, so I no
longer had royalties being paid to me to ease the fall. I moved
in to a friend's spare bedrooTh and went through my savings at
a beastly speed as I tried to support myself with no income, as
well as pay Shawn's bills while she stabilized her life, as well as
pay the legal costs of the divorce.
Within a month, however, I had gained employment with
another firm for less of a salary than I was used to, but it was
income nonetheless; I had established my own publishing house
which, at least for the time being, was bringing me in more
residual income than before; and I was in my own apartment,
furnished the way that I wanted, with new pots and pans, new
dishes, and a refrigerator filled with good food. Within two
months I was again able to sit down and finish my work on
writing, completing the manuscript for my sixth book, After
Visions.
None of this came because I have better connections
than others, because I'Th drinking buddies with a rabbi in the
publishing business, or that I know the right handshakes. In
the middle of the worst economy in my generations, I have been
able to succeed be cause I apply nonphysical force to the
physical world. In this book alone, the methods are given to
call arThies of deThons into this world to aid in the
rearrangement of all circumstances in life. I re fuse to live in a
spare room at my friend's house for more than a month, or to
stay in my mother's basement, or to live on govern ment
unemployment benefits, when I can instead reach into the
ether, grab a handful of power, and toss it at every problem in
my life. Azazel expected nothing less from me. I expected
nothing less of myself.
Having power over this world is essential to having
power at all. As a being of power, of control, of Godhood, you
must make your life, your interactions, the very organization
of yo ur day- to-
161
day living resemble the sort of spiritual megalodon that you
are. That which is above needs to be brought below, to this
world, to situations here and now, to the formation of paradise
around you. No one who knows and utilizes these mysteries
ofpower should be po or, should be hungry or homeless, or
should want for anything of this world.
1
ritual itself was the end result: real, tangible, usable power. By
lighting a simple colored
1
candle and "chanting" a sily limerick, I was able to make others
be have quite opposite of their natural patterns; I was able to
make even the most "out of my l e ague" girls give me the time of
day; I su m m o n e d
money; favors; dec ent grades entirely
undeserved. There seemed no bounds to the power that I had
in my hands, by lighting the wick of a simple candle and
pronouncing a silly limer ick.
Before long, however, my soul's stomach started
growling, and the starvation for power that had originally driven
me into the arms of the Mysteries was again surfacing. I had
learned which candle colors worked best for which results, and
had dissected the various elemental attributes for different
goals. I had put into action at least a hundred alterations in
reality through this first form of ritual, and the excitement of its
performance was fading fast. As the veil was pulled back and
the last twinkling particles of mystery fell from it, Eros was seen
flaccid and wanting for more. I moved into sympathetic magick,
intense psychodramatic ce rem ony, sigil work, mudras and
mantras, invocation and evocation, finding my self propelled
upwards, further upwards, until the throne of God was a spot
of light beneath me.
paranormal becomes the normal, our interactions
Once the
with the realm of limitless possibility diminishes, not because
the method suddenly and spontaneously becomes any less
effective, but because the trigger, which is the self, is no longer
primed, no longer excited by the ritual, no longer turned on by
the whole thing.
I've always been advised by my best mentors to not get
stuck in th e method. But, like ignorance, it seems that some
forms of slavery are more temporarily advantageous. If I had
spread those first hundred candle-lighting rituals out over
thirty years instead of thirty days, I'd still be blissful, although
quite unaware of my in finite potential.
Armed with the most powerful methods, evocation
chief among them, I cannot turn away from the fact that a
similar impo tency strikes. Rather than the mystery and
1
excitement falling away from the method, instead the eroticism
and newness of the experi
ence is deflated from the object, from the goal itself
1
It is possible - even simple - for one to take up the infor mation
given in this text alone, and cause large amounts of money to be
delivered to oneself. Although many may believe that they desire
money, the cash is only symbolic. The true desire is power, and works
such as evocation form a direct bridge between the initial will to power
and its attainment. Once it is realized that any amount of money
can be delivered, and once the kinks and quirks have been worked out
of the ritual process to allow the money to come, the whole thing
becomes commonplace. When you need money, or even just want it
for any specific thing, there it is, pile of cash, waiting for you to
call it out of the ether. Until then, how ever, the quest for it is quite
uninteresting. At least to me, it has be come uninteresting, although I
know a few others who possess this same spiritual knowledge and
ability who seem to never tire of wealth. I may simply be possessed
by more erotic demons than greed.
The same loss of interest occurs with sex, glamour, atten tion,
love, success, recognition, and every object that can be mate rialized
through these works. Once the route to obtaining these desires is
made sure, the lust for them subsides.
There exist Perfect Methods - of which evocation is one -
which never fail if applied correctly, which always produce results,
and which can be expounded upon and delved more deeply into,
infinitely, and therefore wil not generate the first cause of dimin
ishing returns. I have yet to find any such Perfect End, though.
Nevertheless, I am still a youngish man, and I am certain that my
adventures are far from complete.
Once the novelty of satisfying your own selfish desires
through your spiritual works has run its course, and you find your self
holding all power with nowhere to direct it, look out into the
observable world, and see what needs to be changed. And as our
scope of the world and our ability to access information about it in
real-time has increased, it does not take long to find something to be
concerned about.
You possess the power. All of the tools necessary are here,
in this text. All that remains is to act. The problem that people so
1
often get into is when they are using mystical, magickal, or
spiritual methods as a means to escape this world, building
mythologies of "this world is only temporary, and then I'll
escape and enter my true home in the 12th dimension:' We
exist in physical reality not to es cape it once again, but to
embrace the flesh and solidify the temp le, and to bring "heaven"
to earth. Turn on, tune in, and then engage! You must here
become a master organizer if you are to suc
ceed. Fulfilling your desires requires the involvement of
usually less than a dozen people, and at most a twenty-four-
event chain, for more difficult demands. If you want to effect
foreign relations; if you want to not only discover cures for
illnesses but cause those cures to be released to the public;
if you want to to pple rel ig ious empires; if you want to improve
a failing economy, or fail an im proving economy; if you want
to have a global effect through en tirely nonphysical means,
from within your Circle of Pacts, you will sometimes need to
alter the observations and behaviors of thou sands or more
people, and put into effect a chain ofevents hundreds of
"co i ncidences" long. While this is not a Perfect End, it is without a
1 67
sumptions I had been making all along - assumptions which
made complete sense and are very helpful in a practical way.
Why, then, would I even continue to evoke at all? If the spirits
were facets of imagination brought to life only in the moment
of their evocation, is the act of ritual mere psychic and
sensory masturbation?
Again, the realization was not that the spirits are not
real, but that nothing is real, nothing exists independent of the
observa tion of the thing. Retiring from my interactions with
those most unreal things, with the entities that would rise from
incense smoke into full materialization before me, in complete
contradiction to the general observation, would be as silly as
retiring from life itself, realizing that all is Maya.
In fact, once I had put aside the infantile assumptions
to which I had clung for so many years, the whole act of
evocation, of ritual, of practical spirituality sprung to life anew,
presenting itself not as a simple means to an empowered end,
but instead being shown to me as a framework, a template for
absolute creation.
With all of my supports crushed beneath me, I pressed
for ward, calling upon that demon again and again, creating
the Infer nal Empire while I discovered it, the shores of the
undiscovered country materializing as I neared.
I had made a pact with the most dangerous of demons,
under whose tutelage the destruction of all of creation was only
the beginning of my path.
Azazel instructed me in greater methods of evocation;
con straining spirits; influencing reality through spiritual works;
he gave me the names of the Nethers which have been
recorded in this text; he gave me their symbols and their
attributes; he stood by as I sum moned them and gained their
power and siphoned their knowl edge. Through Azazel's
instruction, and through his invisible influence over even the
molecules of this world, he prepared my body for my
continued empowerment; he prepared the circum stances of
my life for the raising of my empire; and he prepared my
mind to behold a vision of the Limitlessness that I was about to
em /,.
brace.
The Pact had sustained me, whereas previous to it my as-
1 68
sumptions had done so. For ninety days, the Pact was the law
by which my life was governed. For ninety days, the Pact was
all that I could count on as being real.
Destroy the pact! Burn the words, and destroy them. And
stand as a King, as the King ofkings, unbound.
169
chance.
170
The paper flared as if soaked in gasoline, but the
incarna tion of the paper, and the screaming of the spirits as
they fled the fibers back to their ethereal abode didn't sate
my rage.
With a beastly growl, forgetting that I was human, that I
was civilized, that I possessed language, I threw my wooden
altar across the room. It shattered, the base separating from the
top in splinters.
My glass-j arred candles followed, cracking into
dangerous shards. Skulls and bones that served as fetish
itmes, gifts from the spirits themselves, houses of the dead,
were hurled into the pile. Item after item, tool after tool was
smashed, bent, broken, discarded into the heap of forsaken
hope.
Words left me. My lips spat incoherent sounds. I was not
sure what I was doing, or why. Nor did I care.
With the same blind rage, I wrapped the whole debris in
my Circle of Demonic Pacts, drawn on a thick, black mat, and
dragged the lump down the stairs like a murdered corpse, and
I stuffed it in the trunk of my car.
I unloaded the throbbing bulk of relics onto the desert
sand miles away, and soaked it all in lighter fluid. When I
dropped the match on the wet pile and it exploded in flames,
my rage vanished. My legs lost all strength. I fell to the dirt,
my screams and profanities melting into tears. And the ether
stirred. The smoke of
the burning pile coalesced. A black satyr rose before me.
"Now we may begin;' the Demon said. And then He van-
ished.
I had made myself an excellent disciple to Azazel, but he
de
manded more. Devotion and discipline had only been the
primer for the understanding which would come, the parts of
which I am able to put into writing given in the remaining text
below, and the rest I am either still trying to decipher, or I
understand that I will never reveal unto the death of this body.
171
There exists a definite path to Godhood, to the
attainment of all power, all knowledge, and to the quintessence
of absolute ex istence. The threefold path to Godhood is:
Evocation; Damnation; and Renunciation.
172
EVOCATION
1 72
self-damnation. When I committed myself to Azazel, I realized
that I could end up dead, enslaved, imprisoned, or worse. It
could easily be argued that I maintained hope that Azazel
would treat me kindly, or would release me from torture after a
while, but instead it was more of a human sacrifice to that
Demon, a sacrifice of my own self, my own life, for the chance
to learn and to grow. And yes, there was hope, and I do think
that Azazel saw that I had hope, and he fed it just enough to
keep me interested, and then to dash it to the ground.
Damnation is indeed the loss of all hope. When even
the demons, the evil spirits who had been my constant allies,
when even the forsaken themselves had forsaken me, I was
free to accept my own Liberation. The individual must be
beyond redemption or ex altation, so that he can act and
think and be, without prejudice, without censorship. Only in
the absence of all hope do we discover who we really are.
RENUNCIATION
1
may find the air filled with spectral coins and cash, with
healthy bank statements, and with the objects that you intend
to buy with that wealth. If your goal is love or sex, you may
1
see your future lover materializing before you. Allow the
phantoms to materialize however they will, simply pushing your
desire for them to come, now, into the air around you.
As there is no information in the collective hallucination for
your specific desire manifest (as there is such an invisible library of
shared information on grimoiric spirits), the stabilization of the
phantoms that you've materialized will need to be fed by you.
Sink even deeper into your rapture, and as your body
weak ens to the point of near-collapse, that force within you
which is om nipotent will further activate. All ofyour strength
needs be pushed violently yet silently into the phantoms of your
desire, into the air around you. Unlike a good many methods of
spiritual manifesta tion, the desire and the power to make it real
is not to be pushed out of your Ajna Chakra, or your Manipura
or from your mouth or your eyes, but instead is to be
pushed from every pore, out of your body, out of your mind, out
of your imagination and emotion, and just outside of the Circle
of Pacts.
In the twinkling of an eye, the phantoms will crystallize in
the air, still moving, still dancing, but no longer requiring to be fed,
no longer needing you and your attention to be nurtured.
That which began as a fantasy within your mind has ges tated,
has been given birth by your own power and will, and has come into
life as an energy and a consciousness independent ofyou.
Once such crystallization has taken place, a good portion of
the rapture will retract from you. You will then be able to look
around the outside of the Circle of Pacts, at the specters in the air,
and appreciate your creation.
"Go now into the world:' will be your command, and your
dismissal.
In the moment that the phantoms dissipate from view, they
will indeed go into the world, and they will indeed quickly evolve into
physical objects, circumstances, and events, unchanged from the form
that you had originally imagined, but become flesh. And, indeed, your
evolved creations will return to their Maker.
The results of such a blank evocation or Transmutative Rit
1
ual are fast. Mine have become nearly instantaneous. When the
1
application of the method is perfected, the phantoms wil
crystal as independent energetic forms, and will instantly evolve.
And then your desires wil literally fall from the sky.
I have found as I have manipulated the events not only of
my personal life, but ofthe world at large, that one task must be ap
proached at a time. Although you are starved, you cannot have
your entree until you've finished what's already before you. Choose
one goal, be it the enrichment ofyour circumstances or the shifting of
a world at war. Choose one goal, and push that goal from your
ephemeral imagination into physical materialization, first in the
Temple, and then in the world.
In short time, the incense smoke will form the apparition of
your desire, and the apparition wil solidify into the physical ob
ject. This is nothing less than the Philosopher's Stone, the creation
of something from nothing - the attainment of godhood while in
the flesh.
You are now faced with a choice.
Either you can live inside of your imagination, producing
nothing, but in bliss, wholly convinced ofyour own importance as
a star child or indigo soul, although all physical evidence would
point to your own powerlessness to govern even the most basic
as pects of your life; or, you can make live that which you
imagine, forcing it from the prison of your inner vision into the
world in a beholdable form, materializing in the fulfillment of all
of your dreams, ambitions, and desires, not lived out in some
fantasy of a "higher realm;' but here and now, in the only moment
that is em pirically, irreproachably, objectively real.
1
And Azazel spoke:
18 1
ENDNOTES
Chapter One
Chapter Two
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
1 84