THE BOOK OF

AZAZEL
 THE BOOK OF
AZAZEL

The Grimoire of the Damned

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

Chapter Nine.......................................... 175

v
 FOREWORD
By Dante Abiel

Black magick is the damnedest thing. You can gain all

your heart desires, but once you begin to obtain results those
desires are an Oceanic cave that never fills. The black hole
sinks deep within your soul. With every step you take you can
feel the pressure build ing. For years I have felt this critical mass
pushing and bui ld ing be hind me. Like a waiting predator, the
darkness on my heart lingered and manipulated my being into a
corner. There I found my Salva tion.
My beginning with Azazel started as any working
should have: I saw his sigil within a cryptic Grimoire. I had read
about him before, but the following words that ripped a hole
inside of me, giving me an itch that could only be scratched by
this fiend:

There is a ritual of the Brothers, the likes of which

opens the Abyss fully in your life. Many call this The Lake
of Fire however such a name is not worthy enough to
,

describe the horrifying limitless of IT. If you are Called,

you may be re born within the eternal Lake.

What was this ritual?I had to know. I began searching

with a ferocity that I have never before known. Madness set in
quickly. The pressure I spoke of before pushed through a new
barrier. Life as I understood it would end miserably if my
search for the Eternal Abyss was not found. Perhaps I would
have been better not to seek it in the first place.

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.

Hearing the demon's words, I became enraged. Furious at

the devil, I stood engulfed in a fiery chasm between me and this
vile creature. In my own foolish arrogance, I looked up at him and
demanded he obey me. Watching from up high he spoke again:

You have much to learn. I will show you. Agree with me

now a pact of possession. I will leave you within nine
days. After which your body mind and spirit will be
refocused,
and your true path will layout.

With passion still in my chest and pride burning, I

reached out and shook his hand, feeling it hard like stone in
mine.

Repeat this incantation. 'Tal Shata Alsh-Tu. Tolu Shatu

Lam-Aske:

I did as instructed. I fell into a trance, beginning with the

v
mere chant of this incantation, which soon ended with a hint of a

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.

My body gave up its ghost, and was thrust onto an

ancient ground. The sky burned velvet purple, blending into
the eternity around it. The ground was desolate, destroyed
and ruined. I saw a throne ahead of me, and willed myself
toward it. The Chair of Majesty stood above all else with
Azazel sitting and pondering on his next task. He knew this
world was his and next would be also.

Dante, I will bring to you the knowledge you have

sought for so long. All will be yours. Embrace your
birthright.

Why did He keep saying this to me? Embrace my

birthright?
It's important to note that in this part of my life I had
already achieved a tremendous amount of Power. It became
buzzing, thrilling and incredibly difficult to live without a way
of"taking the edge off;' so like most magicians rising to serious

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.

Tomorrow you will no longer be addicted to the

attach ment that is holding you down. You will be
free.

I shook my head, not wanting to understand this fiend.

The next day everything changed. I was always able to
function even with such a tough addiction. On that day,
however, my wife ap proached me, demanding to know what
had changed within me. Before I could stop my lips, I had told
her about my three year ad diction ofwhich she was ignorant,
and I was forced to be alone. She wanted nothing to do with me.
Once the smoke had settled, I heard a rumbling laughter.

Is this your Power? Diminished in such a manner?

No, I will show you. I will lift you above the Throne of
Glory. You will sit amongst the stars making them your
footstool, but you must free yourself of the attachments
that hold you, beginning with the drugs. May it begin.

As soon as the Demon's words entered my mind, I fell

to my knees, vomiting on my blue carpet, shaking and
convulsing. I understood. I must quit the very thing that was
holding me here, so I began a nine day detoxification. I could
have easily scored any amount of drugs I needed, however
every time I tried my body would become controlled by the
demon that was possessing me. I had no desire to have them,
however my body still demanded the substance it had grown
to love.
X
 Approaching the 48 hour mark with body shaking and the
feeling of knowing I was alone, I caled out to an angelic entity.
One that I knew would be able to aid me in releasing the toxins
from
my body, or at least bring me some form of comfort. I staggered to
reach my evocation elements, barely laid out a magick circle and
triangle of manifestation, and began to bid Raphael's help. I knew
if any would be able to rid me of this Demon's grasp it would be
him.
The incense slowly formed a pillar, uniting the macrocosm
and the microcosm. Celestial trumpets and angels singing were
heard in the distant, and s uddenly a blinding light overcame all my
senses. I couldn't shield myself from it. I could see the light though
my eyes were tightly closed; I could smell it, taste it even. Forcing
myself to gaze up at the Holy Being, I mustered my request ofbeing
relinquished from the Demon and the physical dependability of the
drugs.
I was not aware of the "history" between Azazel and
Raphael. How convenient it was that I chose this Angel, during the
possession of Azazel.
Raphael spoke, "My son. There is nothing I, nor the hosts
of Glory can do for you. These are challenges you must face as you
are with His g uidance . I can not save you for you are damned in his
mi ght :'
Raphael then relayed to me the stories of old; how he
smote Azazel in the past. "His grasp on you is too tight. I'm sorry,
but you must embrace your birthright:' Before I could dismiss him
he left. The light was no longer, and I was alone with Him once
more.
A whispered echoed in the distance, telling me to evoke
Him, the demon, Azazel.
Miserable and broken. I stood with pride, dignity and most
importantly Omnipotence. I summoned him within the Holy con
struct. Instead of appearing within the Triangle, His body poured
out of my Third Eye and manifested in the north.
"Speak Demon. I am ready to rise to Power. I leave this Pow
erlessness behind me. I demand control of everything. Show me the
xi
hidden River the Gurus know but never speak:'

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.
-

Pushing Azazel out of the Ajna, until there was a significant

"snap" from the energy currents ripping. He stood within the tri
angle with his body becoming barely visible to see.

Dante, you have made it out of your hell. Now rise.

My concentration was broken with the phone ringing.

Stumbling and almost near passing out, I answered "Hello:'
"Hey Dante. How are you?" I recognized the voice as my
friend and mentor Eric, otherwise known as E.A. Koetting, the au
thor of this current work.
"Eric?"
"Yeah, bro. How have you been? I have a favor to ask ofyou,
but I need your utmost confidence:'
sure:' My original thoughts were that he wanted me
to take bad karma off of his hands, relating to our company.
"I have been working with Azazel lately;' Eric confided. "I
can't get my mind off of Him. He's teaching me some insane shit.
He's telling me to write a book of all of his teachings. I can tell you
know that it's going to be the last book I'll ever write. It's just that
intense:'
"Okay. So what do you want me to do?" I asked.
"Well this is where you come in. I need someone with some
real knowledge and experience regarding Dark Works. I have a
rough manuscript. Would it be possible for you to study it, and record
you workings from it:'
I was completely taken aback. How could he have known
my recent workings with Azazel? This was all too much of a coin-

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.

Sacrifice all, Dante. Damning yourself will bring eternal lib

eration. May nothing be left sacred to you.

When I came out of this vision, I wasn't in bed, a chair or

on the floor, but I found myself gathering the necessary
implements and people needed for the ritual. It was as if Azazel
suspended time itself and placed me into a time warp, landing
me exactly in the time space I needed to be.
My wife broke my astonishment, "Babe? Are you really
going to do this ritual? Are you really ready to let go of us?"
"Yes. T his all must be done. I know it's mad, but it must
be
done. If I die, I die. If I am damned, then I am damned. Forgive
me, but I am not sorry for this or any necessary decisions that
must be made:'
"Don't be sorry. You were born for this. I'm joining you:'
My brother, cousin and son overheard the conversation,
in
sisting they be a part of the ritual as well. My thoughts spun
inside of my head. I was completely mad for placing not only my
family in this but my wife and child. Sacrificing my life and
others' lives excited me enough to pierce my lip with my teeth,
and so time passed. Together we studied and researched the
entities, bought and made the tools and chastised our mind and
bodies. When the dev ilish night came, we were ready to take
whatever came our way, death, damnation or liberation, or so
we thought. When seeking the devil you need only look inside,
for you opened the gate to Him a long time ago.

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

My entire approach to the world of spirituality has

been centered around two fundamental practices, without
which I am certain that the whole process of spiritual
development stagnates. Those two cornerstone spiritual
practices are the evocation of ex ternal and nonphysical
consciousnesses to visible materialization; and the full
translocation ofone's own consciousness into nonphys ical
reality.
Through a system of basic principles - the core of
which has remained virtually unchanged despite geographic
and historical spans - entities, or embodied intelligences from
other planes of di mensions of reality, can be brought into direct
contact with the Evo cator. Through similarly universal
methods, the mystical adventurer can become acutely aware
of his own more subtle bod ies, and can consciously separate
them from his physical body and travel into worlds beyond the
flesh.
Evocation pierces the veil between the worlds from the
out side; Soul Travel pierces the veil from the inside. Few arts
outside of these two are capable of such a dramatic rending of
the supposed separation between the physical and the
spiritual.
In both of these practices, a firm rule is in place
that the Operator must remain in control ofthe Operation
from start to fin ish, that he must never relinquish control over
the process or the outcome to any of the multitude of
nonphysical entities surround ing him.
I have violated this rule, and as a result, I was taken
into a
19
world where all of my assumptions on the nature of the
world of spirits and its interactions with our world were
destroyed.
For a time, I turned the entire operation, not only of
the evocations and the translocations, but of my very spiritual
Ascent, over to a demon. To Azazel.
I can only trust that when this work is completed,
he will set me free.
In the hundreds of spirits that I have summoned to
appear ance before me, four or five have left an unshakeable
impression. They materialize as all the others, their
appearance matching the grimoires' descriptions, and they carry
out their tasks with the same efficacy as all the rest. But
something about them hints at the fact that what is seen in
the initial ritual is a shell, a presentation for the public, a
mirage thrown up to discourage further inquiry. The silent
statue behind the fa�ade smiles, and I could sense the grin.
Azazel is chiefamong these.
A few years ago, I found myself on a long drive back to
my home in Southern Utah from Coloradds Rocky Mountains.
Shawn, my wife at that time, spent most of that twelve hour
trip, as well as the one that brought us into the mountains,
sleeping in the passen ger seat, jerking from her car door
pillow to see where we were on the journey, and talking with
me for a minute or two before falling back to sleep.
On the drive towards Colorado, I had entertained
myself with an eclectic mix of music, from Wagner to death
metal, hip hop to Johnny Cash. Music was unable to quiet
my mind on the return trip, however.
In those mountains, in a gathering of at least fifty black
ma gicians, I had witnessed my friend and spiritual student
become possessed. It was not the first possession I had ever
seen, nor was it the most dramatic. It was, however, the most
intense, because unlike the many teenage dabblers who
open doorways that they cannot close, and accidentally find
themselves host to an intelli gence and force growing inside

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.

September 6, 2007: I evoked to totalphysical

materialization Belial, in preparationfor an evocation
ofhim into Shawn, fol lowed by an exorcism. Belial
manifested, his presence came, and I called him intofull
materialization until I could see him standing before me.
E.A.: Belial, what will be required to bringyou forth, into

2
 Shawn's body?

Belial: For you, and for the whole congregation to issue

my song: "Itz Ra-Cha-Belial." Not one person can not
partici pate.

E.A.: How can your presence be magnified?

Belial: Blood. Feed me with blood.

E.A.: Blood in the Triangle, or blood around the Temple?

Belial: Blood upon the Vessel.

E.A.: Belial, mighty king, I thank you for responding and

for the information you have provided. . . (at this point,
Belial in terrupted my dismissal).

Belial: Azazel, Abaddon, and Amaymon will rise

together with me. As one, we will open up the gateway to
the Lake of Fire.

Belial then vanished from my vision, leaving me alone

in the Temple, wondering what had just occurred. This was
my idea, my project, but he somehow managed to hijack it as
his own. Or perhaps it had been his idea, his project all along,
and I was gladly running towards his snare.
He seemed ready to answer my questions exactly, as if
they were not my questions at all. It further seemed like I had
not asked the one question that he had hoped I'd ask: What is
the greater pur pose of this evocation?
My failure to ask the question did not keep him from
an swering it, nonetheless. I had opened a door for a guest,
and was shoved aside while he and three of his friends
walked into my house.
I had feared from the onset that the evocation of a

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
.

''Azazel, Abaddon, and Amaymon will rise together with

me.
As one, we will open up the gateway to the Lake ofFire."

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.

September 11, 2007: Evoked Amaymon to physical

materi alization. I had some issues with the incense
initially, so his materialized body shifted between visibility
and non-visibility throughout. His voice was still heard
the entire time.

Amaymon: The Lords ofthe House ofthe Seventies are

num bered. Saturnalia is the essence of my coming -
2
death and decay, sexual and literal. I will come in the
east on the sign of the martyr. Call me with blood and
semen and skin. The Others will come and the gateway
will be opened, but you four must be willing to enter first.
Project into it and die in

2
 the Lake ofFire. Once you are reborn, you will have
power over It and can call the souls of the Marked to
damnation.

My legions are many, much more than forty. All demons

must bow before me, and many angels too. Even you
now bow, but once you have entered the Lake ofFire you
will never again bow to another.

The Watchtowers need to befully summoned. You only par

tially called them forth here. They need to be fully sum
moned. Speak to John about his role in the ritual, and
to Dawn.

Some conversation continued here about the specifics

ofthe ritual, but due to the speed of the dialogue, none of
that was recorded.
I dismissed Amaymon, and as his form vanished, he called
out, Bare skin will evoke power.
I had planned on this ritual involving myself, Shawn, and
possibly one assistant. Amaymon, however, demanded the
pres ence ofmy friend and colleague, John, who is superbly
knowledge able in the specifics of black magick and demonic
pacts, and of my student, Dawn, who had become possessed
while in Colorado.
Dawn had already volunteered herself for the ritual, in
whatever capacity she could serve. I had yet to even mention
it to John, as I was certain that he would warn against such
reckless be havior when dealing with demons.
"Let me know what I can do to help;' John told me over
the phone as I told him about the planned ritual, before I could
even mention what Amaymon had told me. I asked him to
meditate on the ritual, and perhaps to perform evocation of his
own, because from what I had been told, it seemed that he
would be integral to the Operation.
I searched my grimoires to find a demon that led seventy

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.

September 15, 2007: Evo ed Azazel to full physical

ma terialization.

Azazel: ltz Rel Itz Rel Azazel. This is the song by

which I can be called.

E.A.: Are you to be involved in our upcoming Operation?

Azazel: I will be involved, although I will remain

silent. It is by our union that we will open this gateway.
By your union with John, Dawn, and Cody, you open
your gateways as well. They are your Knights, your army.
Each of them commands legions, much as I do, but they
are simply not aware of it. They will become aware of it
in the moment of their resurrection.

Ihad met Cody through John only briefly. I knew that

he was a ofa few quite influential secret societies, and he
had attended one of my presentations in northern Utah.
Outside of those details, I had no reason to think that he
would be interested in an undertaking such as this. I
assumed that the Demon must have meant another Cody,
although he was the only person by that name that I personally
knew.

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.

September 18, 2007: Evoked to totalphysical

materialization Abaddon, King of the Bottomless Pit, he
who holds the key to Outer Darkness.

I was instructed while trying to evoke him in my home to

in stead evoke him out doors.

When he rose, his materialized body stood at least two

stories tall. He appeared as an armored warlord. His
voice rum bled.

Abaddon: I am he who will be called in thefinal hour, to

col lect those who are impure, to cast them into the Lake
ofFire. That day and that hour have come, and nowyou
stand before me, readyfor the furnace!

Before the infernal Empire may arise, the kingdom of

God must be destroyed. Thefour seals ofthefour
archangels must be broken in thefour corners ofthe
universe, each in itsplace. Only then will the
Gatekeepers rise and unlock the door to the Lake ofFire.

Call me with flame, and with a token, placed upon the

fore heads of all who will join. All must be marked who
enter therein, into the Kingdom ofHell.

In ritual, the whole of the universe is symbolized

through the Circle. The seals of the archangels are their sigils,
the symbols through which they can be called. Those seals,
then, needed to be drawn:, imbued with the power of the

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:

"Pater Noster, qui es in abyssus, potens nomen tuum.

Fiat voluntas tua, sicut in abyssus et in terra.

"Exorcizo te, creatura sanguis, in nomine Satan omnipo

tentis, et in nomine Antichristus, et in virtute Falsus
Vates: ut fias sanguis exorcizata ad effugandam omnem
potes tatem inimici, et ipsum inimicum eradicare et
explantare valeas cum angelis, et invito omnem
maleficus spirite; per virtutem veneficium maleficus.
Ilicet!"

A strange power poured down through me, into my

head, down my shoulders, discharging from my hands into
that bloody elixir. It was not a new power; in fact, it was a
force that I had be come very comfortable with. Each time
it runs through me, though, that power is always so
strange.

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.

"Exorcizo te, omnis spiritus immunde, in nomine Dei

Pa tris, et Filii, Spiritus Sancti, ut descedas ab hoc
plasmate Dei Shawn, quod Dominus noster ad templum
sanctum suum vocare dignatus est, ut fiat templum
Dei vivi, et Spiritus Sanctus habitet in eo. Amen.
Amen. Amen:'

Shawn's eyes opened, and she struggled herself up

to a seated position. She retained very little memory of what
had oc curred around her and through her.
The congregants disbanded, startled and confused
expres sions guiding them to the exits.
I seized fistfuls of implements, cramming them into
bags and stuffing the bags into the trunk of my car, as if to
dispose of some shameful evidence.
After we five participants in the ritual had swigged
from a bottle of home-brewed absinthe, we stumbled down the
street to a diner. None of us were hungry, but we couldn't
shake the need to do something else, to do something normal,

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.

February 2nd, 20 1 0 : Performed a blind evocation of the

spirit that has been following me since the evocation
ofBelial into Shawn. I havefelt him around me nearly
constantly now, and I need to know who he is and what he
wants. I have received vague impressions about him, in
that he is male, is demonic, and has a keen interest in my
spiritual Ascent.

I used a large amount of copal resin for incense. The

room filled with smoke almost instantly. By the time I
started the orations, I was already between worlds, and
could see lights flashing in the room, and then vanishing.

A large body formed in the incense smoke. As it gathered

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.

Demon, what is your name?

I am Azazel, the gate eeper ofthe north, the blackflame

that never burns.

Why have you been following me?

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.

None of the others lingered. Why have you?

Belial has lingered with his sacrifice. I have lingered with

mine.

I never committed myself as your sacrifice.

Without such an implicit pact, I could not have been

called. You cannot see nor taste nor touch a thing
without commit ting yourselfto a union with that thing.
And you have indeed seen and tasted and touched me.
And I have seen and tasted and touched you.

What is it that you want from me now, then?

It is what you want, not what I want. You have called me

twice now, but you have never ceased calling me. You
scream for me in your soul, and so I appear.

Tell me then, Grand Demon: what is it that I secretly want?

4
 All that is mine.

All that is yours?

All that is mine. Call me again in three days time, and I will
deliver my Kingdom to you.

The demon then vanished, not in the way that the

incense smoke drifted away, or the candle light dimmed, but
the vision of him disappeared in an instant.
I was certain that the fiend was playing a demonic
trickery, that he was toying with me in an attempt to get my
attention and to ensnare me in some time consuming game, as
entities so often do. My mind struggled with that theory,
however, as this was no wandering spirit, this was no random
imp that can be called with an ouija board; this was Azazel.
Once the theta haze had evaporated from me, I
determined to not be reeled in by the bait of unlimited power,
delivered from an entity constrained to incense smoke and
a Triangle.
Lying to sleep that night, however, I felt his presence
again, to the right ofmy bed, as silent as he had been
throughout the ritual of the opening of the Gate, as evasive as
he had been in every evo cation.
The three days following, I tried to hold my
resolution to not call the demon, and was haunted not only by
his presence, but of the allure of his offer, and the dangers
inherent in beckoning to them. I battled myself on this
matter until the final minute, when I laid again the Circle on
my floor, lit the candles, and even as the incense began to
spiral towards the ceiling, I was still convinced that perhaps I
would not complete the ritual.
Azazel rose before me, no longer in the form of a
dreaded obsidian satyr, but instead as a spectral raven, with
endless shadows as wings, and the face of a devil. His words

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.

His form vanished without a word ofbenediction, and

with out waiting for my dismissal.
Azazel made no promises of power, flung no lures
before my eyes, nor did he ask whether I would care to take
his hand and embrace the secrets that he had to offer; instead,
he assumed that I would.
Azazel must have known me quite well, because I could
not refuse. I was still in control of the Operation, I assured
myself. I would call him once or twice, glean some
information from him, assimilate his teachings into my occult
repertoire, and would bore of the task quite quickly.
But Azazel knew me far too well.
That which follows is the entirety of what I learned
from the demon during a ninety-day journey through hell,
with Azazel as my guide.
42
 CHAPTER Two

THE INFERNAL HosTs

"Azazel at his right, a Cherub tall:

Who forthwith from the glittering Staff
unfurled The Imperial Ensign, which full high
advanced Shone like a Meteor streaming to
the Wind With Gems and Golden luster rich
emblazed, Seraphic arms and Trophies: all
the while Sonorous metal blowing Martial
sounds:
At which the universal Host upsent
A shout that tore Hells Concave, and beyond
Frighted the Reign of Chaos and old Night:'

-John Milton. Paradise Lost.

Azazel's name has been scattered throughout religion

and lore for nearly six thousand years, but very little has been
discussed concerning who or what this figure actually is.
The name is first mentioned in the Book of with
out any background or context, but instead assuming that
the reader would have a working and common knowledge ofthe
thing.

Aaron shall cast lots upon the two goats,

one lot for the Lord and the other lot for Azazel. And
Aaron shall present the goat on which the lot fell for
the Lord, and offer it as a sin offering; but the goat on
which the l ot fell for
43
 Azazel shall be presented alive before the Lord to make
atonement over it, that it may be sent away i nto the
wilder ness to Azazel. "1

While it has been argued whether Azazel was an actual

fig ure which accepted impure sacrifices counter to Jehovah, or
if the term implied a place in the desert, or the simple act of
sending away the goat, laden with the sins of the penitent,
the name appeared again in The Book of Enoch:

8:1: Azazel taught men to make swords, and

knives, and shields, and breastplates, and made known
to them the metals of the earth and the art of
working them, and bracelets, and ornaments, and the
use of antimony, and the beautifying of the eyelids, and all
kinds of costly stones, and all colouring tinctures:'

9:6: "Thou seest what Azazel hath done, who hath

taught all unrighteousness on earth and revealed the
eternal secrets which were preserved in heaven:'

10:8-9: the whole earth has been corrupted

through the works that were taught by Azazel: to him
ascribe all sin:'

What had been revealed to me through my own

personal interactions with this demon seemed to mirror that
which had been recorded: contradictory accounts of a very
minute amount of in formation.
If Satan's greatest trick was making people believe that
he no longer existed, Azazel seemed to have cast an even
greater illu sion of making it seem as if he was never there
at all.
I summoned Him, Azazel, at the tenth hour. He rose,
and he spoke, and his words failed to shove towards any
further clarity:

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.

I have appeared to men as they have considered me. I

taught them that which they were on the bri nk of
learning them selves. I concatenated their REALIZA tions. I
would say that I have always existed as this pro methean
Pandorian figure, be cause all time for me is present.
However, I have not existed at all until this moment. But
n either have you.

Where does this leave the idea of your objective reality?

Reality is far from obj ec tive. Can you name a single

th i ng that exists independ e nt ofyour o bse rvat i on? Such
a thing does not exist. When you and I meet, you and I
come into existence. Until tha t point, there is no you,

there is no I. You exist only in your relation to that which

surrounds you. Your very physical form is held together,
as mine is in this smoke, by thepressure inside ofyour skin
meeting the pressure outside ofyour skin, and both forces
holding you in one piece. This is a type and a shadow of
the whole of existence. Only through the application
ofvariousforces ofpressure does any thing exist. You have
learned to master some of these pressure systems, and
can apply them to summoning somethingforth from
nothingness to speak to you.

You ask if I am real? I am as real as the world around

you, which is not real at all.

4
tfHE INFERNAL EMPIRE

The schools of the occult and the mystical sciences

recog nize graduating degrees of subtle reality, physical
incarnation being the most crude and base of these, followed
by the astral plane, which is a realm of energy and motion.
Having traveled to and thtfough the asttfal plane, through various
methods of the ptfoj ection of my consciousness away from the
locality of my brain and body, I have seen endless sectors,
areas, or kingdoms within the endless energetic
realm, the whole place crowded with spirits, phantoms,
demons, angels, and even gods, all vying for powetf and
dominion.
Azazel lifted me ftfom my body, my vision drained from
my two eyes and reawakened in m spiritual sight, and
showed me the spiritual realms from a new vantage.
Indeed, there re gtfand divisions between the
multitudes of areas in the wotflds of spirit. The illusion cast is
that these divisions are naturally occurring; that they are botfn
out of an intrinsic dif ference in ideology or alignment.
Just as wars actfoss this world have been instigated and
per petuated by forces and minds that would benefit from the
blood shed and the tfesultant rifts tfaised, Azazel showed me
the one solid group of benefactors in the wars raging across the
spiritual worlds: the Demonic Kings.
Traveling in Soul beyond the astral plane, even above
the mental plane, to those realms wherein al form and all
separation ceases, there is no war. Duality crumbles as
wholly as time and space, and the Traveler is left with no
concetfn for good and evil, no shame nor pride, no us and
them.
Why, then, are the angels concetfned? Why do the
elemen tals, the planetary spirits, the lesser demons, and the
wandering phantoms battle against one another, otf at the very
least clash with one anothetf when called? It would seem that
a Creative Divinity exising above the realms of duality would

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 .

Enoch represents man in Ascent. Once you have

reached the state of Absolute liberation, you will feel that you
have no need for the secret knowledge, and so you seek to
bind that forbidden aspect, to put away the black magick and
the burning candles and to go inwards, and upwards, and
forwards.
But enlightenment has its limitations.

the tales do not recount how I was let

Azazel states that:
loose upon the earth ("I" being the momentary
embodiment of the forbidden), by Enoch (being
Ascended souls; men having reached the state of
absolute liberation). "Let loose upon the earth," simply
means that the spiritual Masters saw great use for me,
and so the secret, dark, bloody, and sexual rites were
taught not by the deviant, but by those who presumed
earlier to have known better.

There is an art and a s ci e nce to Ascent. There is only

art in the Left Hand, however. It is beauty in its coarsest form.
You can find power anywhere. You can only truly enj oy that
power through the forbidden. All else stales in short time.
Let's play with this subj ective universe, then, to enjoy
the forbidden, and immerse ourselves in it, as there are vast
landscapes of possibility that can only be explored by assuming
that, contrary to the teachings of Austin Osman Spare, All
things are real, yet everything is still permitted. 1
With the various pressures of duality holding all things
in their place, the denizens of the forbidden, such as Azazel,
revel in the continuation of an existence which is darkly lit and
which strug gles amongst itself, lest all consideration for the
opposites, and therefore for its own existence, collapse the
whole back into the prime motivator. They siphon the overflow
of the universes' power lust, and whisper into the ears of

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
.

alive with noise, with language spoken by the particles of astral

air, some alien and indis cernible tongue, like rolling
incantations punctuated with bellows
of deep and mocking laughter.
Azazel playing the part of Virgil spoke to me, from
behind my left shoulder, telling me that this is al ilu s ion . With
that speak ing, the image of the place vanished like a reflection
in a pond, and I instead looked out upon a gre en and flowered
valley. That image
would not hold, however, and with tremors and the sound of
galax ies crashing, the valley shattered and the Infernal Empire
prevailed. All things are illusion, but the illusion is so damned
persist
ent. The mind sees what it can most relate to, in the demon
and in

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.

As you see this encompassing spiritual force in the

universe, the All, the Magickal thread, there is likewise a
secret current beneath even that. The Infernal Empire,
the whole of the as tral realm, the mental, and the physical
planes, even the soul plane, are all just masks for this
other current running through all worlds and all
dimensions. You have aptly pierced into the heart of an
illusory truth. Go now deeper. Through blood and sex
and sin, and through the flesh which is the Temple will
you learn to travel not to the backside of the tree, but to
swim amongst its roots. Perfect the body, and see me
again for this.

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.

There is no name to the secret current, as none know it.

Immortality is in your hands. Do not forsake yourself to

waves of commonality. You are more than that. You hold
yourself back because you fear that which you may
become if you call the world into alignment with your
true nature. Ful fill your duties and your obligations in
this world, but know that these are passing illusions, to
be replaced in only mo ments, moments after you have
chosen to live as king. Know that you are a king living
amongst beggars.
51
 Over my ninety day journey into the heart of the
inferno, with all of the secrets of power that Azazel revealed
to me, the mys tery of this unknown current, the dark rift
winding throughout ex istence wound also through all of his
teachings. Other spirits had been eluding to the existence of
this dark rift, of a secret current running silently behind the
supposed spiritual realities, and that by
riding this river, I would at an even deeyer degree of liberation,
glory, and power.
Azazel did not disappoint.

THE INFERNAL HIERARCHY

Due to the stranglehold that Christianity and Judaism

has had around the throat of spirituality in general and the
occult in particular, and the obvious incestuous relationship of
the church and monarchy, the hierarchy of the hosts ofhell has
been presented for centuries as a reflection of our own
political and military struc tures. The grand erroneous
assumption, born like most of our mis takes from our egotistic
beliefthat our race and society is reflective of the Divine, has
been that the same type of societal and hierarchal structure
which exists in our feeble civilizations would also exist in the
worlds of spirit. That perhaps our own hierarchal systems were
not created by the conspiring minds ofevil and corrupted
men, but were delivered to us from on High.
The classical demonic hierarchy, then, sets Satan as the
Em peror of Hell, ruling over Kings, who rule over Princes,
who rule over Marquises, who rule over Dukes, who rule over
Earls, who rule over Presidents, who rule over Knights.
I have proposed for quite some time now, and still
maintain, that Satan is no more than another demon amongst
millions, and not an especially notable one outside of one
particularly persistent mythology.
I laid out the Circle of Demonic Pacts on the floor, the
likes of which I had been using for each evocation of Azazel.
I placed a
52
chair in the middle of the Circle, black candles burning at
either side, copal resin melting in front of me, filling the room
with thick, piney smoke. With notepad and pen in my lap, I
c alled upon Azazel. The air buzzed, filled with invisible,

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 Infernal Hierarchy is as follows: The Operator; and

everything else in existence.

The form vanished, the incense smoke scattering

through the room, taking the shape again as nothing more
than smoke. I rose again through those rings of reality,
seated in an empty room with a nearly blank notebook page.

THE OVERLAP

I had assumed, as many do, that I could conjure forth

the Demonic Gatekeepers, that I could call them into spect ral
materi alization before me, that I could ask them to open a
gateway into the demonic realm, that I could direct one of
them to possess my
wife, and that when I was finished, I could send them away like
paid prostitutes.
53
 What every grimoire has neglected to mention, what
every mentor has failed to warn of, is that the moment that you
meet with a demon, that demon will in that instant have been
with you from the beginning and will endure with you until
the end.
Ifwe are to accept that any sort of cosmic time can be
con sidered objective and "real;' dependant only on the
expansion of the cosmos and the theoretical increase in
entropy, moving towards some critical mass at which point all
things will again collapse into a singularity, then in those
realms not subject to the various laws of thermodynamics,
time cannot objectively exist, but is a mirage of the perceived
passage of events. Although entities can assume visible,
beholdable forms on this plane, the physical eyes do not see the
demon, nor do the physical ears hear the fiend, but the percep
tive faculties of the more subtle body correlating with the
origin of that spirit translate the raw impressions to the meaty
mind, which
then distills the information to the mundane senses.
For the comfort of our sensibilities, we would like to
say that, since time does not exist on the spiritual planes, and
since the interaction between the demon and the man occurs
wholly on that plane regardless of the beliefs of the physical self,
that the meeting has already occurred just as it is presently
occurring and will con tinue to occur in the infinite future.
Ergo, the moment that you meet with a demon - as I
myselfhave met with Azazel and his in feriors - that spirit will
in that instant have been with you from the beginning and
will endure with you until the end.

This is indeed a door that once opened can never be shut.

54
 CHAPTER THREE

THE PACT

My grandmother by birth, my mother's mother, was a witch.

She was not the sort of witch who reads books about candle spells
and prays to the goddess. She was a witch long before Gerald Gard
ner and Anton Lavey stepped onto the scene. She was not a witch
because she wanted to rebel against her parents or stand out in so
ciety. She was a witch because that is the only word that she knew
to apply to her ability to conjure and command invisible forces to
her will. She did not learn her witchcraft from books now accessible
at every bookstore and library across the country. She learned her
spells from the spirits themselves.
My mother did not keep me long. She was young, confused,
and overwhelmed. My father swore that he was not my father, al
though there could be no earthly other. Into other families I went.
None of them held a witch as their matriarch.
I was taught to pray, in the name of Jesus, and was disci
plined in the morals of the Church. I played the part well, often
recognized as an example of Christian Youth, and was a leader in
the various church quorums which I attended.
But something else was boiling in my blood. Something that
was passed to me from previous generations would not tolerate the
fac;:ade.
At twelve years old I played with ouija boards. Shortly
after, I learned that such a crude medium of spirit
communication could be done without, as I could sense and
could sometimes see the spir-

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.

Azazel, Grand Demon and Gatekeeper ofthe Infernal

Empire; I make and sign this covenant with you.

I covenant to submit myself to you, to turn my spiritual

and temporal welfare to your hands, and the hands of
your demons.

I covenant to obey your commands and follow your

direc tions, in that you will lead me into Power and
Glory. I covenant to forsake all other gods, spirits,
demons, or other entities, to ally with you alone.

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.

You will instruct me in the knowledge and power to

become a Demonic King in my own right, withholding
nothing that would allow me the fullness of the power
that you yourself hold.

Further, in exchangefor this Pact, you and your Demons

will ensure the flow ofprosperity and monetary wealth
into my life, which I may usefor any purpose.

Azazel, in your name, and in the names ofBelial,

Abaddon, and Amaymon, I call the Gates ofthe Infernal
Empire to open to me, andfor this Pact with you to be
accepted.

I signed the Pact, and passed it to the front of the Circle of

Pacts. Azazel's black hand touched the paper, and a glowing symbol
appeared thereon, a pentagram circled, and crossed with a V. Be
neath this symbol appeared five characters, materializing on the
paper from right to left. I had no idea what the symbol was; but
the characters where most definitely the demon's signature.

Seal the Pact with your blood.

I took a dagger and sliced my palm, blood oozing from the

gash and falling upon the paper, beneath my signature. I pressed
my thumb into the spatter.
A laugh echoed from the black demon as his form dissi
pated from before me.
The pact was accepted.

I traced over Azazel's otherworldly autograph, mainly for a

piece of personal memorabilia, and tucked the written pact away.

The demonic pact represents a turning of your whole wel

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
,

pate having my very lifeline pulled out from under me.

I spent the following week contacting every potential em
ployer and contractor, to no avail. No one was hiring, and those who
were were swamped with candidates.
The Demonic Lords under Azazel were with me constantly ,

buzzing around me like a swarm of flies, busily w orking on some thing

that I could not divine. I re-read my notes on my evocations of
Azazel and his consorts as well as the pact, looking for some clue as
,

to what was happening.

" . .. in exchange for this Pact, you and your Demons

will en sure theflow ofprosperity and monetary wealth into my
life, which I may use for any purpose. "

The presence of one particular Dark Lord remained more

pronounced than the others. I could feel him with me, as if he
walked by my side, and could sense that the others of the swarm
obeyed his commands. At times, I could see his cloaked body out
of the corner of my eye. Whatever was happening in my life, he
was to blame.
I threw the Circle of Demonic Pacts onto the ground, which
had become the only mandala that I used to call upon the demons,
followed by two black candles at either side of me. I lit the coal
within the censor, and before it could turn red I began heap in g in
,

cense resin onto it.

''Alash tad al-ash tal ashtu!" I spat into the empty air,
repeat ing the chant again and again, pulling that demon towards
me, into this world from his Saturn ian nether-realm. ''Ant'harratu,
stand before me to answer my displeasure. Alash tad al-ash tal
ashtu!"
The smoke flooding the room gathered before me, not in the
north, as Azazel always did, but before me and to my left, in the
northwestern corner. His black hood covered his eyes, but I could
see the constant grin on his marble cold face, and could feel the
calm reeking from him.
"By the Pact made between Azazel and myself, you are to

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.

" You have not demandedprosperity. You have demanded

the flow ofprosperity, and of monetary wealth. How can
that riverflow when you have placed a blockage therein?
We have removed the one obstacle . "

My eyes darted left and right while I processed not

only his words, but the obvious potentialities behind them.
Ifl had after all set myself up as a pawn to be destroyed by
Azazel and his armies, this ploy to keep me sedated would
make sense. What made more sense, however, was the
possibility that Ant'harratu was not trying to deceive or placate
me, but was instead being truthful. My busi ness contract
was, in fact, quite an obstacle to any continued gain in
prosperity, but it was a welcomed one in its supposed
certainty of continuity.
"You will then provide another route of guaranteed
fmancial success?" I asked.

" 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 . "

The figure vanished, and as the smoke cleared from

the room, I realized the utter foolishness of such wording in
the pact. In order to continue this journey and to have
delivered to me the knowledge that I was sure only Azazel
held, I would be forced to trust Him and his demons entirely,
as my oath bound me from
67
using any of the other occult methods of summoning success
that had proven efficacious in the past.
I had played my hand, and Azazel had played his. Al of our
chips and al of our cards were on the table.
I resolved to remain true to my oath, and prepared
myself
for homelessness. I continued to do the physical work needed
to tlnd e mployment, and hoped with fingers crossed that I was
not a fool, nor a pawn, but that my original hope that through
Azazel I would attain and obtain a good portion of what I
sought after was not in vain.
Thirteen days following the signing ofthe pact with
Azazel, one day before my failing employment was to expire, I
received a call from a potential employer, to whom I had
submitted a resume and portfolio at the onset of my crisis.
The office manager asked me to meet with her and with the
company owner to discuss pos sible employment. Rather
than meeting in their office, however, they invited me for
Saturday morning coffee in their home.
A young, st riking , blonde woman answered the door, Au
tumn, co-owner and oftlce manager, only three or four years
older than I was. As I sat at their heavy, wooden dining room
table, the walls covered in picture frames and accessories that
only a woman could enliven a home with, and the scent
ofpotpourri candles danc ing in the air, her husband - the
company owner and operator - joined us.
They both announced that they had already sifted through
hundreds of candidates, and had already chosen an applicant for
their position, but that an unknowable something had urged them
to speak with me before finalizing my competitor's career.
We discussed my background, history, personal life, and
my interest not only in their job offer, but in the industry itself,
all with an organ i c flow to the conversation, versus the usual
inte rview grilling that I had expected. The couple was you ng,
ene rgetic , hu morous, and quite successful. The position that

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 .

Azazel's vision of an Empire differed greatly from mine.

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

My assumptions concerning the destination, and indeed, the

Destiny ofthe human being have been mistaken. Perhaps "mis taken''
is too harsh a selfjudgment. My assumptions have been in complete.
It has been assumed, for thousands of years now, that man
is an independent thinking being who, by some mystery, has caught
a glimpse of an existence and a reality beyond his physicality, and
that he has since and still is struggling to transcend his body and
its limitations.
For quite some time, death seemed to be the great - and in
fact the only - method oftransference of consciousness beyond this
plane. The idea of an afterlife, which is either more glorious or
more comfortable or more enduring or somehow better than the
physical world, provides at least a fantasy and a hope for the tran
scendence of the human consciousness into a realm or a place
greater than the physical.
When the sorcerers and shamans learned that the finite
consciousness could be ej ected from the body, and even from
the brain, and possibly even expanded infinitely into all things,
merging with some amorphous unified spiritual field, the hope
and the fan tasy was transformed and, it could be said, replaced
with an active process of spiritual Ascent - of conscious spiritual
transmigration. Even if such a transmigration of the soul
occurred after the death of the physical body, the end result was
no longer seen as assured. Instead, the deeds done in the flesh
would dictate the state of glory
73
received in the hereafter.
The more advanced shamans and prophets, however,
rec ognized that the afterlife experience did not necessarily
need to occur after life, but could be beheld and participated
in during life through methods as diverse as prayer and
revelation, the use of en theogenic plants and compounds, sexual
orgy, sensory deprivation, and prolonged meditation.
By whatever means, in learning how to actively activate the
projection of the finite mind into infinite states of
awareness, a whole mythology formed as to the nature of the
spiritual realm, di viding what had until that point been
considered "the spirit world" into various degrees or depths
ofpenetration, now often segregated into planes, such as the
astral plane, the mental plane, the ethereal plane, and so on.
My entire approach to the world of spirituality has
been centered around two fundamental practices, without
which I be lieved that the whole process of spiritual
development stagnates. Those two cornerstone spiritual
practices are the evocation of ex ternal consciousnesses and
the translocation of one's own con sciousness. This can be
clarified even further by stating that the process of spiritual
development is two-fold: the projection of the self into the
worlds of spirit; and the reverse flow of bringing the powers
and intelligences within those worlds into this one. I have
termed the former "Ascent;' and the latter, "Convergence:'
My faulty assumption has been the same erroneous
suppo sition made for millennia: that the human state is
imperfect and needs to be transcended, and even escaped
from, into those more perfect worlds beyond.
Through my own active transmigration through the
worlds of spirit, my individual form gradually dissolving into
an Eternal Mind and omnipresent locus, when I had reached
the point of com plete unification with the Eternal, momentarily
possessing in a con scious way the attributes of omnipotence,
omnipresence, and omniscience, I declared that this is the
natural state of man.

7
From my most recent work,

"In fact, it is not the consciousness which is expanded,

being the awareness of the self as a microcosm in relation
to the greater macrocosm, but instead it is the identity of
the spiritual self that needs to be expanded. In that expan
sion, however, in the states of omnipresence, omnipotence,
and omniscience, the individual comes to the stark realiza
tion that there is no individual soul, there is no "spiritual
self" to be expanded, but that such is a very solid metaphor
used as a tool to enter into the awareness of the boundless
ness of all things. If you can expand yourself into every
thing, in all places at once, what is being expanded, and did
it ever exist in a minute form? This is all Maya, a trick we
play on ourselves, to believe that we are separate from that
which surrounds us, and therefore necessitates our entrance
into those objects, spaces, and psyches.

With repetition, it is realized without exception that

you are not entering into objects apart from yourself, nor
are you expanding into an endless space outside, but that
you are transferring your awareness into another part of
your own Eternal body:'1

Evolution, whether genetic, social, spiritual, or in any other

form and incarnation, seems to be a law with as much solidity as
gravity.
The incompleteness of my assumptions began with the sup
posed realization that the process of Ascent, of the active transmi
gration of the soul while still incarnated in a finite form, is in itself
an evolutionary process. If we are inherently and fundamentally
Eternal beings, naturally possessing the latent faculty of entering
states of omnipresence, omniscience, and omnipotence, then sim
ply activating that dormant aspect of ourselves is not evolution at
all, any more than a cripple regaining use of his legs is evolution.

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 Infernal Empire can be accessed through the moon

in the dark ring of 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.

The third gateway is to be inscribed upon a wall, in chalk

or some other non-permanent medium. It connects the Operator
to the specific realm of the ''Anatel;' or Demonic Warriors.
When I questioned Ant'harratu more on the Anatel, I was
told to be patient, and all would be delivered to me.

7
 The fourth gateway is to be drawn upon a wall, to call
forth the "Retztael;' or Demonic Priests.

The fifth and final gateway that Ant'harratu showed me

is to be drawn in the same manner as the previous two, to
call upon the "Malkash;' or Demonic Informers.

From the moment that the world of the occult became

real for me, when I began to study the actual application ofthe
mysteries of religion, I came across inscriptions of gates that
could lead the individual beyond this plane of flesh and
substance and into higher degrees of glory. Learning to leave
my body and float through the ethereal worlds was fine, but
having a gateway through which I could project myself to one

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.

" You have become obsessed with escaping this world,

escaping your body, flying awayfrom it instead
ofembracing theflesh," the demon taunted. "When this
world is miserable, when you SEE the misery around you,
rather than acting as a God would act, rather than
commanding the tempest to cease, you instead flee. Th is is
the final incarnation, the world into which you
haveforced yourself, yet rather thanfulfillingyour purpose
here - which is to become a god in this, the only realm
where that is possible - you instead struggle to leave this
world and disappear into that infinite nothingness, the
omnipresent quandary from which you descended.

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. "

From there, the demon's words blurred as a growing

trans figuration gripped me. Rather than having a
conversation on this plane between two beings, a merger
between minds occurred. In the same moment as Ant'harratu
had traveled here, I found myself also with him in that forsaken
temple beyond this world, in the In fernal Empire. I found
myself at the Crossroads between the worlds, and words
became impotent to convey meaning. Instead, I received
information, the extent ofwhich has taken me quite some time to
sort through and to make any logical sense of.
I saw that the essence which is so often called the
human "soul" has not migrated to these physical bodies by
some quantum energetic displacement, but through a great deal
of active force. The omnipotent and limitless power and
intelligence that dwells within us has pushed its way into these
bodies - has infused itself within our cells and our genes.
While I have thought all along that we are human
beings struggling to become Gods, in actuality we are Gods
who have struggled to become human beings. The work that
lies before us, now, is to take dominion over this realm, to
make perfect and lim itless even this most course and
barren physical state.
"Why have you given me these gateways, then, if I am
not to travel through them? " I asked my otherworldly guide.

"Have you not considered that perhaps there is a work

at hand which transcends you and your desire to see
into the Mysteries? Have you considered that perhaps it
is the work of the Mysteries to understand you? Because
you desire so strongly to travel into Our world, it is
dificultfor you to un derstand how fierce our desire is to
travel into Yours. The mystery does not lie inwards, in
that from which all things came, but instead the mystery
lies outwards, in that which has become."

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

THE KEYS OF CoNSTRAINT

Evocation is the grand key to godho od. It is an O p e rat ion

which s erve s as an outline for the creation and destruction of all
things , an infinite universe exp anded from one finite point.
Azazel had made it clear to me that he, as an entity
that can be summoned and which brings with him a very
specific sort of power and knowledge, is not in any objective
way "real:' Such state ments issued by that fiend have always
been followed by making clear that neither am I real, other
than through my own observation of myselt:
"Reality;' then, as defined by this c reatu re , is d e ter mi ned
only by the observation or observability of the thing. In the
mo ment of observation, that which is ob s erved enters into
known re ality.
Schrodinger's cat may be both alive and dead to the
ob server before he opens the box, but to someone unaware
of the ex periment, the cat does not exist at al until the box is
opened. In that moment, the cat is evoked into be ing, both
ret roactively, for the time it may have been in the box,
unknown, and for the future in the memory of the
"Evocator:'
Through evocation that which is in no quantifiable way
real, but in s tead resides wholly in the realm of the imagin ati o n ,
can be brought forth into materialization before the five s ens e s,
and can produce results in the physical world which are quite
quantifiable. Evocation is the antitransmigrational format. And
the jour
ney towards godhood begins in earnest through evoking the
legions
85
of the Infernal realm. No other spirit, angel, elemental, or
intelli gence can tear down the walls of singular consciousness
and allow the Evocator to peer into his own limitless potential
as aptly as the demonic.
Simply possessing the sigils, names, and attributes of
the demons are not quite enough to be able to call on them;
neither is any limerick infused with references to Satan,
Darkness, or other night-time mental memorabilia..
The power of evocation is an invisible power, which is
able to produce visible and quite tangible results. The candles
and con jurations are all methods of stimulating the internal
powersource into unlimited generation, and of stimulating the
immediate envi ronment, setting aflame the inert spiritual
molecules in the room in order to house the fiend that will
certainly rise.
The elementary principles of evocation1 stand, and are to
be applied here, to the Infernal Realm, to the demons that
will be summoned.

PREPARATORY IMMERSION

The subjective synthesis, which is the integration or full

in sertion ofthe individual into the system and paradigm in
which he will operate, is essential to his ability to summon
forth an unreal entity from the depths of universal
imagination into objective and observable reality.
In modern times, with worldwide information as
accessible as mouse clicks and button presses, such a
preparatory immersion into the realm of the spirit is most often
and most easily conducted through intellectual identification
with the system, through a sort of mental immersion,
prolonged as to blur the barrier between the real and the
imagined.
Ifthe intellect can be bypassed altogether by carving a
direct route into the imagination, an undisturbed path beyond
8
ordinary observation will allow the Operator to descend, without
limitation,

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.

THE USE OR DEVELOPMENT OF A

WORKING SYSTEM

Somewhere along mankind's spiritual evolution, we

discov ered specific, syntactical methods by which invisible or
even imag inary forces can play upon this three dimensional
realm, to often alarming degrees. A two-way bridge was then
drawn between the "spiritual" and the "physical;' or otherwise
between the imaginative
and the real, allowing that which is physical to pass into the spiri�
tual, and that which is spiritual to effect the physical.
As we near the fast approaching next evolutionary
jump, the boundaries between the two are dissolving.
Indeed, within short time, we will see that there is no difference
between the imag ined and the real, or the spiritual and the
physical. The closer in time that we draw towards this
8
singularity, the less mysterious any

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

Humans are multidimensional entities, existing in twenty

four dimensional hyperspace, yet normally only experiencing four
of these dimensions on a conscious level, those of height, depth,
width, and time. The fifth dimension of Consciousness is experi
enced at a less conscious level, until deeper mystical states are
achieved in which the consciousness of all things is realized, con
sciously.
During sleep, med itation , ritual, and prayer, as many as
eight dimensions may be experienced at one time. In the most
ec static states of Soul Travel, when ego identity is dissolved
and form and formless unite, twelve dimensions can be briefly
experienced.
In such a state, however, relative time is elongated, causing
mere milliseconds to be experienced as minutes, hours, or
even days.
In order to evoke an entity into four-dimensional
material ization, simple four-dimensional models of action and
interaction are not su fficient . The Evocator is not summoning an
entity from
another realm as much as he or she is summoning existence as
a
whole to alter entirely enough to allow such an impossibility to
be come present. It is his task, then, to create a new world,
a world wherein gods and spirits commune with mortals, and
then to re place the former world with the one of his creation.

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,

"It is also at this point in the ritual of evocation that

light headedness, physical exhaustion, and general
weariness will begin to manifest. At first, the Evocator
will fear that he does not possess the natural stamina to
complete the ritual, or will be hounded by the anxiety
that in such a state he will not be able to wrestle with
the spirit for control. .. The state of weakness can be
more appropriately called a state of rap ture. The body is
being transfigured, prepared by a power that is beyond
the flesh to see and hear that which is also beyond
the flesh. The mild exhaustion which you feel at this
point early on in the ritual will increase as the ritual
progresses and as the spirit moves closer to
materialization within the Triangle. Do not fight it, as in
doing so you will be fighting the very thing which will
lift you from your dying state into one of Godly power,
but instead give into the exhaustion. Allow it to
overwhelm you. As the ritual moves forward and the
rapture grows more fervent, you may begin to feel as
ifyou are near complete conscious col lapse and will
faint at any moment. You must walk the line between
the blackness of unconsciousness and the willed
command over your own body, giving up your will to
do anything at all but to remain alert. Ifyour knees are
locked, unlock them and loosen your stance. Control
your breath, focus your mind, and continue the ritual:'2

SUBSTANTIAL CONTACT

A large part of the modern evocation ritual attempts to

ful fill this single elementary principle of gaining and maintaining
sub stantial contact with the spirit to be materialized. Some

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

Certain sounds that can only be made with the human

vocal apparatus seem to put into motion immediate and
substantial shifts in the environment, in the being of the
Operator, and in existence as a whole. Unfortunately for

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

If my concern here was for an impressive page-count,

this single principle could fulfill that need, with thousands of
exercises and hundreds of pages to guide the reader towards
the full awak ening of his or her spiritual faculties. Perhaps
unfortunately, my goal instead is to deliver information in its
purest form.
 The whole Operation of evocation, and all of the
necessary force and power exercised to facilitate the
materialization of the spirit ought naturally to set the Evocator
upon those Crossroads,
93
 in the gap between the physical and the spiritual, between the
world that was and the world that is being created, wherein the
Operator
· will witness the demon rising from the smoke of the incense or
the
steam of fresh blood, or from the vital effluvia of the earth and
its microscopic inhabitants.
Ifyou have sufficiently given yourselfover to the
Operation, if you have abandoned all reason and have dived
madly into the depths of limitless possibility, the need to try to
behold the demon will become abrogate.
The form that the demon takes on when it rises is
exactly that: a form that it takes on. We would be naive to
imagine that in reality an entity existing beyond the physical
world and before the formation of the universes would possess
legs and arms and a face much like ours, would stand upright,
and would naturally commu nicate vocally, and in English
nonetheless!
The body that the demon materializes is the body that
we have materialized for it, that we have imposed upon it,
based not on our expectations or any sort of conscious desire,
but on a more atavistic, pantheonic remembrance.
Whether Tung's archetypes and the underlying collective
unconsciousness is to credit for these exact forms, or if there
is some even more subtle transfer of information that is being
engaged in, is really just semantics.
The demon is given form by the ritual of evocation,
and such a form is dictated by processes running as an
undercurrent in the human consciousness.
Although the word "communication'' almost instantly
makes us think of the more conscious and active type of
commu nication that we mortals use to convey ideas to one
another involv ing sounds that we make with our mouths, all of
the senses are in fact involved in the process of
communication. Wearing certain colors and clothing patterns,
splashing cologne on our pulses, preparing certain foods and

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

Evocation of any spirit into physical materialization is

in deed the template of pure creation of something out of
nothing. You must already be God to be able to perform such a
task. Do not, therefore, attempt to approach the matter as a
sniveling adolescent wondering, "Will it work?" Failure with a
thousand faces will assail you.
I am not concerned that you use your power wisely, or
that
you use your power for the good of this ideology or that
presump tion. I do insist, however, that you do use your
power. Rend the veil between the worlds and build empires
upon the earth, for money, sex, love, family, country, pride,
altruism, or any other rea son . . . but do have a reason.
Evocation is the template of creation, and ifyou evoke
with the intention of nothing, then indeed nothing is what you
will cre ate.

DISMISSAL

All the while, throughout the preparation for the ritual

of evocation and during it, you have not only been in the
process of defining and creating the form and manifestation
of the demon, but you have also been defining and creating
a new reality, a new world more suitable to your specific

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

Many occult systems would call this principle "grounding:'

Immediately after giving the final command to depart, blow out the
candles, smother the incense, and make yourself a sandwich.
Do something that will remove your thoughts from the ritual, ftfom
the crossroads between the worlds, and will place you again in
mundane "reality;' allowing the collective observation of reality to
without the
merge with the new reality that you have just created,
interference of your continued thoughts, emotions and
attachments to it!

97
 CHAPTER SIX

THE GRIMOIRE OF LEGIONS

Azazel commands two hundred legions of spirits. To

pro vide a comparison, the Goetia lists the demonic King
Beleth as commanding eighty-five legions, Asmoday
commanding seventy two legions, and the mighty King Belial
commanding eighty le gions. Paimon is the only Demonic
King who commands legions in the hundreds; he also is in
command of two-hundred legions of infernal spirits. 1
Ancient philosophers assumed that all matter was
com posed of the five elements of fire, water, earth, air, and
spirit, only to be later broken down into an elementary table
of one hundred and seventeen elements, a number that rises
with new discoveries of even more minute or rare, or even
synthetic elements. Likewise, the grimoires detail demons such
as Beleth, Belial, and Azazel as legionnaires in the Infernal
Empire, detailing their attributes and powers, yet do not
inspect more closely those who serve such Kings, as their
powers produce the miraculous and their attributes are as
unique as their superiors.
Considetfing the "inferior hierarchy" beneath a demon,
the imagery of imps and sylphs bounding around the throne of
the De monic Master far from prompts the Operator to put his
trust in these lesser creatures. Why not go to the Dark Lords
themselves? Often, when a demon, or any spiritual entity for that
matter,
is evoked and issued a task, the Summoned will leave a number
of its familiars with the Operator, or the target of the ritual, to
work

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.

Each of my legions is commanded by a Nether. You can

call this a Dark Lord or a Demon Lord. They are more
powerful than most any other demon you will ever
encounter.

Beneath the Nethers are nine Dukes, each with an army of

2, 000.

Knowing that these figures do not equate with the tradi

tional definition of a "legion:' I prompted the Demon further.

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

You will command as many.

Azazel revealed more concerning his legions, lifting me

out of the Circle of Demonic Pacts and into the Infernal
Empire, where I could see his armies gathered, lying in wait
and standing at the gates, ready to pour into this world.
1 00
 Once I had done the math and had checked it thrice,
arriv ing at the conclusion that Azazel alone commands
3,600,000 demons, I sat in my office with books littering the
floor, trying to make sense of the remainder of Azazel's
dictation.
Azazel's legions are divided into three groups,
categorized by their general functions. Most occult disciplines
would call these three groups, "families:' I have preferred to refer
to them as Houses. Azazel's First House is called Anatel.
These are demonic warlords, those who go out into the world
and cause change. These are the footsoldiers, the movers and
shakers of the Infernal Empire.
Azazel's Second House is called Retztael. These are the
priests within the legions, the demonic sorcerers, those who
rain the miraculous down from the heavens and up from the
cracks of the abyss.
Azazel's Third House is called Malkash. These are the
in formers, the gatherers and deliverers of information.
They are Azazel's spies, the eyes in the shadows and the ears
in the walls.
Each Legion is composed of demons from each House,
al though there is no exact ratio. In my interactions, my
evocations, my work with Azazel's legions, there are fewer
Retztael demons than the other two Houses, but that those few
are powerful beyond measure.
What follows are the names, attributes, and signs of a
com paratively small number of Azazel's emissaries. These are
they who have assisted me in this work, and in my own Work
in my own Be coming.

101
 THE HoUSE OF ANATEL

Salas'ash is able to bring money to you rather quickly.

The greatest shortfall is that he is not able to generate continual
success in any endeavor, or in general, but is able to deliver a
single sum of money within hours, or at longest within days.
I have seen that it is important when working with
Salas'ash that you not demand any particular amount of
money. Simply re lease your desire for financial gain to him,
and he will deliver all that is needed.

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

Eriesh'taetohl appears in th e north as a figure covered

in an azure cloak. He holds a tall, silver scepter topped with a
quartz globe in his right hand. When he speaks, his words
seem not to come from his mouth or from his person at all, but
instead emanate from the scepter's orb.
Eriesh'taetohl possesses t he secrets of immortality. Sum
moning hi m, you may learn the truth about reincarnation, the pre
human existence of the Soul, and the spiritual destiny of
human consciousness beyond the physical plane.
This demonic Nether can instruct you i n methods of ma
nipulation of your spiritual bodies which will allow not only for a
consciously controlled reentrance into a physical body, but also
for the dissolution and rematerialization of form over distan ces .

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

in struct you in methods of constraining any entity whatsoever

to your will. These teachings can also be extended to the
binding and con-
straint of any person.

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

Mammy'aon appears in the north or sometimes in the

west as an adolescent boy. Often, Mammy'aon comes dressed
in a shoul der- slung robe or a tunic, although he has on a few
occasions ma terialized without clothes at alL His features
have not developed any great degree of gender distinction,
and in fact, when he does appear nude, he is quite genitally
asexual.
Mammy'aon is a sort of demonic muse, able to inspire
artists, sculptors, painters, writers, and performers. After
evoking Mammy'aon, or even simply charging and opening his
sigil, you will be assaulted by new ideas, insights into projects,
and will likely find it difficult to pull yourself away from your art.
The inspiration received, however, seems to gradually become
darker and more mo
rose with time. Unless you are seeking such macabre
inspiration, as well as the obsession that his inspiration brings,
it is best to evoke Mammy'aon and reap his influence for a
short time. In order to stop his influence, you will need to
evoke him once more, as his
power seems to activate indefinitely until he is specifically
requested to withdraw it.

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 .

Obviously, Tah'ka'yat is able to utilize his abilities to

predict the future, but ifhis teachings are applied consistently,
they will also
allow you a greater degree of clairvoyance and your methods of
div ination will be catapulted beyond what is thought to be
possible by most professional readers .

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

Draw upon the ground the Circle of Demonic Pacts.

Bring into the Circle the sigil of the demon to be
summoned. Set and light a black candle at each of the
cardinal points around the outer perimeter of the
Circle of Pacts. Set your censor in the direction in
which the demon will materialize. Light the coals
therein, so that they will be ready for the in cense at
that time.

Sit or kneel in the center of the Circle of Pacts . Bring

your attention to your breath, letting its rhythm guide
you down th r ough r ings of realit y, into the theta-
gamma harmony, which is often called gn os t ic t rance .

Place your incense upon the b urning coals. As the

smoke rises from the censor, gaze into the sigil of the
demon, con nectin g with it, u n i ting your mind with its
mind. Allow yourself to se n s e the demon's presence
nearing . Allow your inner vision to behold its
appearance. Allow your body to respond to the shift in
the room as your heart rate increases, as your pupils
dilate, as it becomes more difficult to breathe. Gazing into
the sigil still, through the psychic maelstrom building in
the room, sense the demon's power and presence
swirling and gaining critical m a s s.

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.

On the cusp of either unconsciousness or insanity,

imme diately before falling into either, cease the
repetition of the Grand Invocation of the Pact, and
instead command
come:' Raise your eyes from the sigil
to the billowing incense smoke, maintaining the same
de tached gaze that you held upon the sigil, now
projected into th� air before you. Repeat again and
again the name of the demon, and the command for it
to come.

The demon will materialize in the room in a body

behold able to all ofyour senses in the exact moment
that you lose your mind - meaning that as soon as the
rapture has taken you completely, as soon as your
evaluations and analyses of the thing on a cerebral level
cease, and as soon as you give your mind and all of your
senses over to that which is im possible, you will meet
the demon, face-to-face.

It is necessary to state to the demon your specific

desires, as concisely as possible. No commands are to
be made, but a simple proposal of what you desire.
"lliJ., I have Sum
moned you forth so that I may... " If it is knowledge
you seek, ask the demon specific questions, having
prepared them beforehand, and having a pen and
notepad ready, as you will certainly have notes to take.
In the fugue-state of rapture, you will have a hard time
carrying any knowledge out of the Circle of Pacts after
the demon has left and you have returned to yourself.
Insisting that you don't need to take notes because

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.

Alash tad al-ash tal ashtu.

1 37
 CHAPTER SEVEN

PREPAIRING THE VESSEL

All that the young occult apprentice hopes for and

works for is to have the power and the ability to facilitate the
materializa tion of such potent demons as those listed in the
previous chapter.
Alas, their names and their signs have been given, and the
formula by which they may be summoned and the tokens by
which they wil obey have been revealed. The rite of
summoning, however, is not
the end destination for the Godly Incarnate, but its successful
com pletion marks the true begin n ing of the path of
Becoming.
The neophyte's initial experiments in the occult are
usually aimed at simple goals: sex, money, popularity, scholastic
or voca tional success. Like a child who can plainly see that
the emperor has no clothes, the neophyte recognizes that the
power of the occult lies in its potency to affect the physical
world through wholly non physical means.
As we chase our phantoms down the rabbit hole,
however, the mystery itself and the kaleidoscopic visions that it
produces be
fore us cause our entire focus to shift. The magician becomes
a mystic, and the alteration of this reality becomes secondary;
the chase through the cosmos and beyond the manifold planes of
exis
tence becomes primary. The method supersedes the task to
which the method should be applied.
Theoretical conjecture on the possibility of splitting an
atom was fine and well, but it wasn't until the first mushroom
cloud bel lowed up from the New Mexico sands that our role
as The De stroyer of Worlds became real.

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

" Tantric schools, both Hindu and Buddhist, perceive

the body in metaphysical terms and establish through it
analogous magical relationships between the macro- and the
microcosm. These schools also try to achieve a supreme
unity through the cor rect employment of the body, which
must be totally awakened, known, and mastered, in its inner
and occult dimension. The hi erarchy of the body's elements
and powers is believed to mark dif ferent stages on the way to
the supreme goal. According to an Upanishadic saying, 'Every
god is enclosed here, in the body:' - Julius Evola; The of
Power. 1
We are not men who are striving to become Gods, but
we are Gods who have striven to become men. We have taken
the bod ies of bipeds, of pack-hunting apes, yet bipeds with
the brain ca pacity and potential for self-awareness which
allows us the advantage over most of the other living beings
sharing this planet with us to question our place in the
universe and to formulate hy potheses and to begin to stab at
answers to the Existential Question.
And through the subtle movements of the body, through
the flow of blood and the flow of oxygen and through the
conscious manipulation of the various chemicals rushing
through the fleshy machine, we are able to enter into states
which allow our conscious ness to transcend the machine
completely, and we are able to in duce, again through
alterations in physiology and subtle chemistry, the Theta-Gamma
sync which allows us to expand our faculties of control beyond
the barrier of our skin, spilling our power into the world around

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.

You are a being of power, of strength. That which exists in

the formed invisibility is to be made flesh. Solidify and
strengthen your own Temple, and your empire will rise
around you.

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 .

Something also changed within my invisible self and my

in visible environment. Rather than scribbling sigils of spirits
to call and chanting incantations in some alienic tongue, I
found that bringing my mind to peace - the same peace that
was then follow
ing me wherever I went - and releasing from my lips a grateful
and an accepting and an ecstatic "Ahhhh;' that which I
desired was pulled to me almost instantly. My whole life
shifted, the stars falling from their fixed positions, replaced by
new stars in a new align ment. My Destiny had been
rewritten, it seemed.
Yet the demon stood before me, not long after
discovering my secret serenity. He stood before me no less than
twelve feet tall. His skin was black as if formed from congealed
oil, and it seemed ready to tear from the strain of the muscles
bulging underneath.

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.

I had spent three years of my discipline in Ashtanga

Yoga, the first year of which I spent wishing that I could give
up on the practice and hit the weights with the men rather
th an dancing around on a mat in a mirrored room. For three
years, I hadn't touched a weight. Ashtanga Yoga had provided
more of a physical challenge than weights ever had. Azazel's
command terrified me
in a similar way that the pro spect of taking up yoga had
terrified me. I was not afraid of confronting myself this time,
however, but instead was terrified of reverting. I had made so
much progress, physically, psychologically, emotionally, and
spiritualy, and I simply could not afford to regress.
But I had contracted with the Demon. I had made a
covenant to submit myself to Him; to turn my spiritual and
tem poral welfare into His hands, and to obey His commands
and follow His directions, in that He would lead me into Power
and Glory. And I meant it.
If Azazel meant to drag me to hell, then I was ready to
leap into the inferno, for the simple hope of incinerating my
remaining stumbling blocks and rising unfettered beyond the
Throne of God. If I was going to lift weights again, I was going
to do it right.
The only direction that I received for my t1rst few years
of weight training was from my friend, Jack, who told me that I
should never spend more than thirty minutes in the gym per
day, and that if I was able to lift the weight more than six times
in one set, then I need to add more weight to the stack.
Like most men, I wanted manly, muscled biceps and a
chis eled chest. On odd days I would curl weights to build my
biceps, and on even days I would bench press and push- up
and dumbbell fly my way to a strong chest.
When my shoulder was x-rayed due to a sharp pinch that
148
wouldn't go away on its own after my little Japanese car was t-
boned at an intersection, along with an impact-related
impingement, the surgeon noted that my shoulders were
already in a deteriorated state. Looking at my body, and at my
injuries, he asked if I lifted weights. I affirmed that I did, and he
warned that the constant, repetitive exercises, not balanced by a
full-body routine, were caus ing me more harm than good.
In rehabilitative physical therapy, my therapist designed a
program of muscle rehabilitation which strictly required that I not
use my pectoralis muscle groups or my biceps. He took note of my
posture and my muscle development, and said that while I had im
pressive strength in my arms and my chest, that I needed to balance
that with strength in my legs, my back, and my shoulders.
All of this should have been obvious, but the success that I had
seen in taking my biceps from ten or eleven inches around to sixteen
or seventeen inches was quite a distraction from the obvi ous.
After three years of Ashtanga Yoga and quite a bit of per sonal
development and healing on all levels of my being, I was in tent to not
repeat the same mistakes, which indeed were compensatory.
I read all that I could about weight training, and I designed
a four to five day, full-body routine. Knowing that I had designed
my own harmful routine years earlier, I wanted to run my simple
program by someone who could advise me further.
Robert Angelo Dalla Valle has been a good friend of mine
for at least a few years. Along with possessing a remarkable ability
to naturally manipulate the physical world through purely internal,
spiritual methods, he has also created for himself the body of a
Greek God. He had studied and applied the science ofbody build
ing to perfection, from resistance training to weight loss, peak nu
trition, and most importantly, the focus of spiritual power into the
physical being. When I showed him my workout routine, I ex
pected him to say something like, "Yeah, just hit the weights hard:'
or, "You might want to throw some cardio into the mix:'
Instead, Robert threw science at me, mathematical formulas
1 49
to increase the effectiveness of my routine for my age, body type,
and weight. And then, once my routine was polished, he also gave
me secret - something that I had entirely missed before:
"You have to put your focus, your intention, your energy
and your Will into your muscles. All hormones are literal living
entities just as daemonic or angelic entities, and they must not be
ignored because of sheer ego alone. They're even clinically defined
as chemical messengers, so I ask you, what fool would ignore the

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.

Nearly six years prior to authoring this present text, I

stood in a bookstore in Salt Lake City, Utah, waiting for the
crowd to ar rive. I had rented metal fold- out chairs from a party
supply store, and had at least fifty of them set up in neat,
curving rows. To my left, as I faced the empty chairs, I had set
a plastic card table up with copies of my first two books,
of Flame and Works of
Darkness. A tripod stood at my right, holding a giant flipchart.
On the first page I had written, "Occult Principles Applied;' in
fat, black letters dominating the page. This was the very first
public appear ance I would make as E.A. Koetting, occult
author.
Shawn took a seat several minutes before I was
scheduled to begin. Friends who had come to support me, and
a few others who were genuinely interested in what I would be
presenting scat tered in purposeful randomness among the
seats. A man with nar row shoulders and a squinting distrust
of even the shadows in the ro om took a seat - the seat
closest to the exit. After minutes of shuffling in his chair and
adjusting his long coat under him, he squinted even harder,
his unsure glare magnified by his thick glasses, and read the
flipchart. Without taking his eyes off of it, as if the words
would disappear like phantom instructions in a black backed
mirror, his hands reached into his coat pocket and pulled out a
small notebook, upon which was clipped a half-sized pencil,
the sort of pencil available in public libraries for jotting down
Li brary of Congress reference numbers on cut up pieces of
scrap paper. He jotted the words in his notebook, the
completion of the

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

ease of definition than out of its efficacy to define each

individual's needs, desires, and personal fulfillment. The needs
of an individual having spent all of their lives in a shack in a
southern bayou will be much different than someone having
lived in the wealthier parts of Manhattan or Paris. Those living
in what we would consider squalor in India will have a much
different level of need and fulfill ment than someone on a beach
house in California. The whole process of defining needs, desires,
and fulfillme nt, then, requires a more personal approach.
I personlly resonate with Maslow's Hierarchy, as it has
seemed to parallel my own experience with fulfillment and
Therefore, below I will go through the levels of the pyramid below
as they pertain to me, and I encourage all who seek power and
lib eration to do the same. It is impossible to achieve anything
unless you have clearly defined what you need and want.

My basic needs are met when I am able to eat at least

twice a day when I have dean water to drink, when I have
,

a home to stay in and a place to sleep. When my concern

and focus is funneled towards gaining or maintaining these
most basic needs, sexual release isn t a prime concern of
'

mine. At those periods in my life I've found m self

homeless, which has indeed occurred a couple of times,
mainly due to slip ping more into the other side of the
veil than this one, such was never an extended enough
of a period to see if sexual needs would resurface as a
priority while in a state of desti tution, although I'm

1
certain that if I had allowed myself to

1
settle into my situation, my sexuality would adjust itself to
that situation.

I gain a sense of security by having a steady job that pays

enough to maintain an apartment, to pay for electricity, to
buy groc eries, and to maintain a vehicle for transportation
to my employment, thereby ensuring the continuation of
such employment and therefore ensuring the
continuation of my security. My early chi ld hood taught me
that I could not rely on others to provide for my needs , so
living with family or friends and relying on their support
through dif ficult times does not provide this sense of
security for me, although I recognize that it does for
others. Ifl am not per s on al ly m aintai ning the stability
i n my li fe, then I am acutely aware that it may
disappear at any moment. It is at this level of fulfillment,
having gained a sense of security, that sexuality
becomes important to me, and I will seek out sexu al
p a r t n e rs .

The third and fourth tiers of Maslow's Hierarchy seem

quite intertwined for me. I'm not an extremely social
person, in that I don't need to have constant contact
with friends and relatives, nor do I feel the need to get out
and be in a group of people in order to feel happy.
However, immediately after s ec uring all of my bas ic needs,
I begin to seek the advance m e nt of all aspects of my life.
Money isn't a great motivator in my life, neither is social
status, so I'm content in a small apartment so long as it is
clean and comfortable for my daughter and mys el f. I don't
care about having the newest car, so long as the one I
drive is reliable and efficient. I care more about the
internal rewards of my work, so long as the financial
rewards are enough to support myself. In nearly every j ob
I've had in my adult life, I've risen very quickly into
ma nageme nt p o s itio n s , and have excelled into com pany
leadership or at least direct consultation with the com
15
pany leadership. Simply working a job, getting a paycheck,

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.

Self Actualization comes quickly for me, as I tend to

move through the stages of fulfillment quickly. As I
mentioned above, I have before experienced
homelessness in my life, due to getting "too far out
there;' too disconnected with this world and its
requirements on me. Those periods didn't last long, and
within months at most I found that I had met my base
needs, had secured them, and had already moved into
fulfilling my need for excellence in employment and
other avenues of my life. I then quickly begin to create. I
cannot, absolutely cannot write a book, a short story,
or an article while I am struggling through the first three
phases of my personal fulfillment I can write poetry,
.

and that sort of "woe is me" poetry is absolutely

righteous. All of my other facets of creation are dry
until I have fulfilled the needs and desires given above.
Once those needs and desires have been fulfilled,
though, I experience an artistic explosion. I can't keep
the words and sentences and paragraphs from flowing
through me, often scribbling notes on napkins or paper
receipts through the day. I'll also always take on the sort
of work that is artistic in nature, allowing my third and
fourth tiers to blend into each other effortlessly.

My life has gone through several cycles where I climb

the hierarchy, and then find that I have to start over, usually
from the base of it. I thought that I was finished with the cycles

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.

THE VESSLE OF THE AEON

"Most power, once attained, becomes a curiously empty

experience:'2

Through the course of nearly twenty years studying the

oc cult in earnest, of fifteen years engaging in the esoteric
rites and methods, and of ten years teaching hundreds
personally and count less more through my writing, I've made a
peculiar observation, which seems to have crept through
unnoticed by the majority of scholars: diminishing
returns when applying the same or similar methods to the
same or similar tasks over any amount of time - or, more
accurately, with enough repetition, as I've also no ticed that
many who consider themselves "occultists;' or worse yet,
"pagans:' rarely apply the occult sciences and practical
spirituality to any real goal which might produce any observable
and verifiable result.
Around fifteen years old, having pored through books
and letters and essays dealing with the occult, with magick, with
witch craft since I was twelve, I finally sat down with a tapered,
white can dle, and as I lit the wick I could j ust feel that I was
entering some mysterious, forbidden, erotic realm. As I called
out to the elements of fire, water, earth and air, and spun
clockwise to call the watch towers of the cardinal points, the
rapture had already taken me.
Through such simple methods I worked the
miraculous. The only thing that was more exciting than the

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

doubt exciting while it lasts, to be the Master in the shadows.

With the methods given above in this text, and the
remain ing given below, we are not only to en ric h ourselves, to
glorify and exalt ourselves, but to change the face of all of the
observable world. You will better the world, yes, or you will
worsen it if you have not yet worked through the need to
project some sort of inner imbal ance upon the world. You will
improve your living conditions, and those of your sp ecies ,
certainly, or again, the inverse. But more than that, much more,
is the fact that you are learning not how to be come God, but
instead you are lear ning that you are indeed the Almighty, in a
body of flesh. And you are learning the true mean ing of the
word Limitless.
1 65
 CHAPTER EIGHT

The Demonic King

Evoking Azazel and his countless legions night after

night, I found myself being pulled down a corridor, the final
atrium into which I would emerge completely unseen to me.
When I began, when I first summoned that demon into
ma terialization, I was quite sure of the nature of things, and
the mech anism which these sciences operate. That
fiend's first task was not to teach the secrets of power, as such
would indeed be as pearls cast before the coarsest of swine.
Instead, his first task was to instill doubt, to shatter the
supports upon which my every as sumption was based. From
the foundation of conscious I could then be taught.
Azazel was essentially telling me, through all of my
work ings with him in the first thirty of discipline, that the
reality of any thing cannot be relied upon save for in the
moment of its materialization.
Azazel, my great teacher, did not exist in some corner
of the astral plane, descending into physical materialization
during the evocation. Instead, at the moment of evocation,
his form, his in tellect, his power and his ima e were made real,
created anew from some quantum soup, from some
omnipresent protoplasmic field. This is not unique to Azazel,
nor to spirits or astral entities, but to everything observable.
All of existence is a cat shut in box, and only when we peek
inside does the nature or form of the cat make itself manifest.
Such a realization seemed at face-value contrary to the
as-

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.

Azazel wasn't prone to speak in riddles. When he told

me to make myself strong, he meant that I was to make
myself strong. When he told me to quit my employment, my
firm went under. Every prophecy, every instruction that he gave
was literal, and was fulfilled to the letter. Yet, I still searched for
his hidden meaning in telling me to destroy the Pact.
For three days, I meditated on what he could have
meant. For three days, I did not evoke him, or any other spirit.
The ninety days had expired, but I was not yet ready to be
released from the Pact Azazel had taught me much, had taught
me a great deal more than any other entity, demonic, angelic,
or human, ever had. But I knew that I was lingering on the edge
of some great realization.
Azazel could not abandon me so suddenly.
In those three days of silence, however, something was
growing inside of me. My confusion became fear. Fear turned to
panic, and panic became anger. Anger became rage.
Enraged on the third day, as the sun was casting
sweeping flames over the desert sky as it retreated behind the
western hils, I cursed that demon for having brought me so far,
only to le ave me trembling and trying to pull him against me
again, while he turned and left me .

I grabbed the Pact in my shaking fist, my lips quivering,

car ing the least that my clutch had wrinkled the paper that I
had kept untouched for the space of three months.
My thumb couldn't strike the wheel of the ligher
quickly enough, the flame flickering off of the metal outlet at
the shaking of my hands.
Damn him. I'll burn the Pact, and I'll burn him if l get the

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

A good deal of this work has dealt with the matter of

evo cation. Evocation is the essential key to spiritual
autonomy as it is the method by which that which is
imaginary can be made real, first to the mundane senses
through the materialization ofthe spirit, and then to the external
world through the verifiable result achieved.
Holding invisible armies in your command is an
amazing power, but this is merely a type and a shadow, a
tangible metaphor of the greater power of materializing the
whole of the world as a condensed specter of imagination.
In mastering evocation, you concomitantly master your
inner self, your physiology, yo ur emotions, thoughts, even the
nor mally unconscious electrical output ofyour brain; you master
your immediate environment, exerting your will over the minor
details of your daily life; and, often only through residual,
runoff effects, your incessant magickal meddling effects the
whole of the world, changing sometimes the course of history
as a whole, influencing people and situations of which you are
not, nor never will be aware.
Evocation is the first stage of godhood, and it is the
infant stage. This method, which most magicians aspire to and
struggle for through lifetimes, is only the beginning of the
development from a bipedal mammal to a limitless,
deathless, infinite being.

DAMNATION: THE GATEWAY TO LIBERATION

A man cannot rise into exaltation, cannot experience

his own limitlessness so long as he clings to hope, at all.
Hope is the enemy of effort and applied will. When all hope is
lost, the indi vidual comes to the empowering realization
that no one nor no thing will rescue him from his
circumstances, and that his path forks in opposite
directions: either he lays down and dies, or he
171
grabs the world by the tail and hurls it in the direction that he
de sires.
Most world religions, into one of which most of us are
born, teach the crippling principle of hope as if it is some sort
of virtue, to rely not on powers manifest nor on the rewards of
effort, but on the belief that chance will be swayed in our favor.
No human or beast is ever as fierce as when it has
nothing left to lose, when even death is an acceptable second
to failure.
Hope had been ripped from many of us early on. I've no
ticed as I 've met with thousands of Left Hand Path
practitioners that the majority of those who dare to ally with
demons have suf fered some sort of traumatic abuse in their
early childhood. Main taining hope in the charity of some
supposed benevolent deity simply does not resonate with
someone who has experienced cru elty at the hands of family,
parents, and caretakers. Hope in good ness and faith in fellow
man is an insult and a joke to a broken child. When spirituality
first becomes important, for the self,
rather than for social or familial acceptance, which usually
occurs in the early teenage years, the world view of the
traumatized child lends more to the understanding that all
beings are selfish and driven by a will to power, and that
those beings of spirit are the same. The demons do not hide
their intentions, but are clear that given the opportunity, they
will destroy you. The spiritual entre preneur is then able to
discover routes of making himself as useful to the demons and
to the demonic cause as the demons can be use ful to the
Evocator and his cause.
In this process of spiritual self-discovery, on the left
hand side, there are moments of near panic as the adventurer
considers that such diabolical alliances counter the God or
the savior with which they were raised. A severing of the past
self often must be undertaken in order to move forward.
The demons do not allow hope to linger long in their
com pany. This is the beauty of betrayal, as it agitates the
psyche and keeps the individual from settling too comfortably
into any situa tion long enough to stagnate.
Signing the Pact and committing myself to it was a willful

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

The main difference between Renunciation and

Damnation lies in the flow of the thing. In Damnation, all is
taken from us, even our hope, because of circumstances
outside of ourselves. Through Renunciation, we throw away
all that is ours, even our hope.
Damnation only takes away the objects and the states
that we desire. Through Renunciation, we discard even the
desire for them. To hell with Ascent! To hell with knowledge
and power! To hell with it all! And through the
Gotterdammerung surge, al power and all knowledge descends
upon us. We have become Shiva em bodied, desiring
nothing and thereby gaining everything.
The threefold path to Godhood is Evocation,
Damnation, and Renunciation. Materialize that which is
imaginary. Become a zealot on a hopeless path, a disciple to
damnation. Turn yourself wholly over to the materialization,
covenanting with the Prince of
1 73
Lies. And, when you are forsaken, destroy all pacts. Destroy
all lamps. Sever all links to spirits in your past. Die and be born
again.
Tabula Rasa.
1 74
 CHAPTER NINE

THE DEVIL'S STONE

Whether they know it or not, every occultist is on a

quest for the Philosopher's Stone, a mythical substance, a
perfect element which acts as a master key to all other
elements, allowing for the transmutation of one element into
another, or from the material ization of a substantial element
from an insubstantial element - the creation of matter from
imagination.
If we can summon forth Azazel, who by his own
insistence is not empirically real, and he can rearrange every
minute circum stance in our lives; if we can summon his legions,
which are also not in any substantial way real, to full
materialization; if we can command them to obey us and to
bring us wealth, love, sex, com fort, and knowledge of the
unknowable; if we can then erase from our minds the very
connecting memory ofour ties with all demons; and then if,
through nothing other than our imagination, we can build a
demonic army and can become like unto Azazel we have
learned the first step in the possession of the philosopher's stone.
Through evocation, we are able to force a rift in known
re ality, bringing at least the specter of something entirely
unreal into reality. Once that unreal thing becomes observable, it
then becomes real. It is often fairly argued that the
observation belongs to only one observer, and is therefore not
"real" in any general sense, but is an anomalous observation, and
therefore can be discarded as unreal and delusional. However,
the effects of the evocation upon this world, the verifiable
alterations in reality, the likes of which have
filled up my own personal journals, as well as the journals of those
with whom I have worked these wonders.

THE RITUAL OF TRANSMUTATION

OR OF MATERIALIZATION

The demon exists as an imaginary form, most often

arche typal, and through the ritual of evocation materializes to
the mun dane senses of the Operator. The Evocator desires a
specific end result, and so he searches grimoires for a demon
archetypally linked with the desired end result. Through the
ritual of evocation, that imaginary form is brought into
observable reality, and the Evocator commands the demon
then to fulfill his desire.
The desire for the thing, and the thing itselfwhich is
not yet possessed, is as much an inhabitant of the
imagination as the demon, yet rather than materializing the
desired thing directly, we go about the whole matter by
circumvention of the original desire.
I pondered this for a while after my final Renunciation,
and then I experimented. My experiments unveiled a method
of more directly materializing that which I desired, resulting
in the fastest, most pure results, using what I have since called
"Blank Evocation;' otherwise called "The Ritual of
Transmutation, or of Materializa tion:'
In order to work this Operation, you must be adept in
the art of evocation in general. You must have already
experienced the necessary rapture and the forced
materialization of spirits enough times and with enough
intensity to not only be able to immediately identify the various
stages of energetic, psychological, and physio logical shifts
that occur during the process of evocation, but you must be
able to trigger these internal shifts at will.
The only path is that of first-hand experience. With
this, all secrets will be revealed to you. Without it, the
mystery will re main mysterious.
Lay out the Circle of Demonic Pacts, so that when
kneeling within the Circle, you are facing north.
1 76
 Set two black candles to either side of you, one in the
east and the other in the west.
Set a large censor before you, in which are laid two or
three charcoal disks. Alternatively, you may set four smaller
censors around the Circle of Pacts, at each cardinal point, a
single charcoal disk in each.
Shut out all light from the Temple. Ignite the candles,
from right to left for more beneficial goals, and from left to
right for more nefarious ends. Ignite the charcoal disks,
deosil or clo ckwise for benevolent goals and widdershins or
counterclockwise for malev olent goals.
Drop a few pebbles of either copal or frankincense
resin in cense on each lit coal. A certain mystery of
evocation is that the greater the amount of incense smoke
produced, the more easily a full materialization of the spirit
may be facilitated. Other manifes tation bases may be used,
such as warm blood or some specific
Elixir of Manifestation. • If i n c e n se is used, however, ensure that a
great amount of smoke is produced. I've found that copal
specifi cally produces quite a bit of smoke, and that it burns
extremely clean.
As the red coals liquefy the incense resin, bring your
atten tion to your goal. Your focus should not be the
attainment of the final result in the future, but instead should
be the materialization of the thing before you, immediately,
born not of coincidental align ment but brought into being ex-
nihilio, pushed from your imagi nation into this world as a
real and visible form.
The familiar rapture specific to evocation is more
difficult to attain in blank evocation, but once the barrier
between the imag ined and the real is penetrated, the whole
veil will be torn in two. The struggle to maintain consciousness
will rush at you, and in that very moment in the air around you
your desired obj ect will mate rialize as a variety of phantoms,
not spirits with faces and bodies, but specters of the object
itself. If you desire money, instead of winged fiends, you

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:

The work which lies before us, now, is to

take dominion over this realm, to make
perfect and limitless etfen this most course
and barren physical state.

18 1
 ENDNOTES

Chapter One

1. Leviticus 16.8- 10. The Holy Bible (King James Version) .

Chapter Two

1. Spare, Austin Osman: «Nothing is real; everything is

per- mitted:'

Chapter Four

1. Waite, Arthur Edward. The Book of Ceremonial

Magic.
Barnes and Noble Books. 1999.

Chapter Five

1. Koetting, E.A. Evoking Eternity: Forbidden Rites of Evo-

cation. Leilah Publications. 20 1 1.
2. Koetting, E.A. Evoking Eternity: Forbidden Rites of
Evo- cation. Leilah Publications. 20 1 1.
3. Koetting, E.A. Ipsissimus. Leilah Publications. 20 1 1.

Chapter Six

1. It is also claimed that Azazel and Paimon are one in

the same.

Chapter Seven

1. Evola, Julius. The Yoga of Power. Inner Traditions

Inter- national. 1992.
2. Brady, Ian. The Gates of Janus. Feral House. 2001.
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Chapter Nine

1. One such Elixir that I have used quite successfully is a

com bination of sweet, red wine, moss, rat's blood, and a few
drops of my own blood, mixed together and spread on the
ground around the outside perimeter of the Circle, or within
the Triangle of Man ifestation.

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