THE BOOK OF ANAMLAQAYIN
LIBER FALXIFER II
BY N.A-A.218
]xaxaar ®crult iUitrraturr 2Dll
TABLE OF CONTENTS INTRODUCTION The Second Book of Falxifer
1 ..
�.
PART ONE:
QAYINITE GNOSIS AND COMING FORTH OF THE HOLY MOTHER 1.
Apocryphal Revelations of the Qayinite Genesis .. .. .......... 17
2.
The Sigil of the Spirit's Deathly Ascent ....................62
3.
The Mark of Qayin and its Esoteric Sigil .................. 65
4.
The Veiled and Rose-Crowned Queen ...... .............. 70
5.
The Formula of Calling and the Invocation of Qalmana ........ 75
6.
The Veneration and Enthroning of the Holy Mother ...........77
.
7.
Sigils and Keys of Our Lady of the Reaping Sickle ............ 81
8.
The Rosaries of the Rose Queen ........................104
9.
The Blades of the Queen of Sinistral Harvest ..............107
10.
Liluwa Her Name Is ................................ 113
PART TWO:
THE BRANCHES OF SIN, THE BLACK IN GREEN AND THEIR SORCERIES 11.
The Green Point of the Skull .......................... 117
12.
The Black In Green .................................123
13.
The Activation and Applications of the Signatures of the Black In Green 218
.
14.
General Offerings for the Black In Green ..................222
15.
The Influences of the Genius Loci and Secondary Causes of Attribution 226
16.
The Covenant of the Dryadic Famulus ....................230
17.
The Ensouling Tincture of Qayin ........................239
18.
Herbal Formulas for the Seven Key Sigils of Death ............261
19.
Sanctified Inks of the Sorcerous Art ......................265
20.
The Seven Talismanic Seals ............................270
21.
Qayin and Qalmana's Incense Formulae ....................282
22.
The Tincture of Fiery V ivification - A Kindling Libation ........285
23.
Enlinkment of Sympathetic Effigies ........ ..............289
24.
The Elder's Curse by Hanging ..........................297
.
25.
Spirit Effigy Animation Sigil ...........................306
26.
The Shielding Homunculus ............................309
27.
Reversing the Flow of the Turbid Waters of Malediction ........324
28.
The Sorceries of Amiahzatan ...........................330
29.
Treaty of Mardazdahak-Deva ..........................343
30.
V inegar Tinctures ........ ...........................346
7
31.
Hamadryadic Armour Sigil ............................348
32.
The Making of Holy Water ........................... 350
33.
The Triple-Tongued Flame of Cleansing Fire ...............353
34.
Walnut Talisman Against the Law ......................355
35.
Conquer the Law Oil Formula ..........................361
36.
The Greater Enchantment and Seal for the Blinding of the Law ..364
37.
Spell and Sigil of Invisibility- For Blinding the Eyes of the Enemy..370
38.
Prayer for Protection ...............................372
39.
Prayer for Illumination ............................. 374
40.
Prayer Against Enemies ..............................376
41.
Prayer for Prosperity ............................... 377
42.
Prayer for Path-Opening .............................378
43.
Prayer for the Conquering of a Rival ......................379
PART THREE: THE ZENI TH AND THE NADIR OF THE BLACK CROSS AND THE SECRETS OF GULGALTHA
44.
Invocation of the Mighty Dead ..... ...................383
45.
The 13 Named Heads of the Mighty Dead .................385
46.
Prayer for the Mighty Dead ..........................391
47.
The Thirteen Pointed Star of Qayin's Bloodline .............393
48.
Rosarium of the Mighty Dead . . ........................395
49.
A Spell for the Hand of Glory .........................400
50.
The Mysteries of Abel Grave Grim- The Black Hound of Gulgaltha 401
51.
Prayer to Abel of the Cemetery ........................414
52.
Prayer for the Buying of Soil from Seven Cemeteries ..........416
53.
Master of All Diabolic Shades .........................418
54.
The Holy Fetish of Dominor Tumulus.................... . 424
55.
The Dark Dead ...................................436
56.
Distorted Shadows of the Calvary Cross . . .................444
57.
A Fortifying Bath..... . ............... . ............456
58.
Purifying Baths ................................... 459
59.
Protection Oil .....................................462
60.
Self-Benediction Oil ................................464
EGRESSUS 61.
Transcendental Aspects of the Unified Twin-Flames of Sataninsam 469
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�·�
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1- .
- - - .. - ............ 348 -- - - ................ 350
��CFtre •
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353
-- - - ............... 355
--- - - .. - ............. 361
iulw: Blinding of the Law . 364 �the En:s of the Enemy. 370 .
.
- .·_
- - . - .............. 372
:- - - . - .............. 374 '-- - - - ............... 376
�:��������������:::: ���
� --
..
- .................. 379
r££:
�NADIR OF caETS OF GULGALTHA - - .................. 383 . . . . ... 385 Dead I.�. . . .............. 391 llloOOline ............. 393 .
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�.-- . . •
•
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.............. 395
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400
F :Bbci;. Hound of Gulgaltha 401 --- .................. 414
paa Cemeteries ..
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..
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416
r�.--·················418 !!!- - - .. - ............... 424 ���-. -................. 436
..................... 444
-- ..... - . ......... 456 . .. - .......... 459 - - �- -- - .. - ............. 462 c:t• - .. - . - . - .......... 464
,.,.,. r:-·
.
-
��;
, lfT..n-n Flames of Sataninsam 469
9
'" ' : 1 ··� ,.,.,j
{lt , :.-
' '
Witt� ... '� W"rthin this Serood ..
by the Overseers a-M can point oal,.fl!l hidden points of • Otherworldly Spiril.
that
'":
Whereas we in the lliql fonn.s and
practices ttl
through. "·e will ia * aspects of the Path, 11 simpler and more�
rooted in the fertile ..
aDd Tradition� both effective and .. the eulted goals - ..
-') We
•ill in this
boak,
holding certain � make available the lli 1Unted at is as imiJOI aDd openly outlined. '1 reader and is solely ,.
demanding practias ..
U¥e entered His Cul
fmits only to those •
lemming upon the �
..
Ia the first part of tbiallj
10
INTRODUCTION
Wl}t @1ernn� i'nnk nf 1J1alxiftr
Within this Second Book of our Master Qayin we have tried, guided by the Overseers and Famuli of the Path, to include texts and rituals that can point out, to the ones possessing the Eye to see, the still hidden points of ingress to the Gardens of Worldly Death and Otherworldly Spiritual Rebirth.
Whereas we in the First Book placed great focus upon the folk-magical forms and practices that His Cult is masked by and initially revealed through, we will in this Second Book focus more upon the esoteric aspects of the Path, which in many ways are elevated far above the simpler and more open aspects of folk-sorcery, while still being firmly rooted in the fertile soil of such practices, as the strength of our Work and Tradition comprises in our correct employment of the simple, but both effective and authentic forms of nigromancy, in order to achieve the exalted goals of our Necrosophic Theurgy and Gnosticism.
We will in this book, which is divided in three major parts, each holding certain subdivisions within themselves, disclose much and make available the Hidden Keys to even more, as that which is merely hinted at is as important, and often more so, as that which is clearly and openly outlined. This work is therefore not meant for the casual reader and is solely penned for the sake of those who through the demanding practices based upon the teachings already made available have entered His Cult, and as such it will yield its ripe and nourishing fruits only to those who have properly sowed their own seeds of Becoming upon the Cursed and Blessed Path of Nod. In the first part of this book we will touch upon many before unrevealed
11
aspects of the Tradition, giving a clear account of the underlying
the first time be m.
foundation of our Qayinite system of thought, as expressed, according
the contacting and a1
to our strategy, through the mythopoetic forms recognisable to those
dead be prO\ided. ..
who have insights into the codifications of the Qabbala and the different
which they are prol
branches of that which often has been labelled as Gnosticism. While the forms/words/symbols employed may be recognisable the essences they carry within this, our, context may be loaded with wholly different
As the Egressus
of til
to the first part af IIi
powers and meanings than the ones more commonly associated with
broken and made il
them, thus the educated reader is warned not to mistake the covering
the Source and to
61
for the actual substance. May this Second
Boalj
In the same first section also the mysteries of the Holy Mother will
Necrosophic Cult -.1
be partly disclosed, but as it is Her nature to keep Her veil for all but
Cause, being the
those very few who would be worthy of beholding Her Salvific Beauty
God.
�
and Light, more of substance will be presented in concealed than in
�·,. '!!
revealed form and thus only the initial steps of the road leading to
��
Her Garden of Roses will here be paved and the rest is left to the faithful to build upon, through direct and concrete contact with Her Soul and Spirit, via the means that through this book will be provided. In the second part of this book the mysteries approached in the First Book will be more fully entered into and different means and approaches will be made available to the ones that already have worked the Falx Bellicum. Here many new tools and techniques will be provided for the venerators of the Green Thorn-Crowned Skull and those who would seek to gain and utilise the benedictions and maledictions of the mighty Black In Green. Within this section of the book we will also provide many rites and formulae that can greatly aid the Qayinite sorcerer and once again that which is not openly given out will be hinted at and thus the traversing of the thorny tracks is hopefully made more attainable for those who would not hesitate to water the sowed fields with their own lifeblood. In the third part of the book we will open the ways to the most brilliant Light of the Mighty Dead and the densest darkness and obscurity of the Dark Dead, as in order to reach the zenith of the cross you must climb the steps at its nadir and in order to properly bless you must know perfectly how to curse.
12
Here many secrets will for
j
:l
r .:count of the underlying
.,tal. as e:\.-pressed, according
: fonns recognisable to those
f81e Qabbala and the different
llleDed
as Gnosticism. While
re: rerognisable the essences
-= 1oaded v.ith wholly different
m nly associated with •como
• JM)t to mistake the covering
the first time be disclosed and not only will the rites and signs for the contacting and commanding the most bestial and ferocious of the dead be provided, but also the simple and effective means through which they are protected against and their taints washed off. As the Egressus of this Work we have placed a text belonging actually to the first part of this book and by doing so the circle is closed, broken and made into an anti-clockwise spiral, coiling back towards the Source and to that which lies Beyond. May this Second Book of Falxifer further establish our Master Qayin's
Ides of the Holy Mother will
lle to keep Her veil for all but �g Her Salvific Beauty
�ed
Necrosophic Cult upon this earth and aid in the realisation of His Cause, being the Cause of the Black Light of the Unknown and True God.
in concealed than in
Magister Templi
I slrps of the road leading to
TF.C.
.. .nd the rest is left to the
W roncrete contact with Her lll1a this book will be provided.
lilies approached in the First
and different mean s and Ftllles that alreadv have worked
lit
... techniques will be provided I!Qvlmed Skull and those who
.mrtions and maledictions of rti n of the book we will fw sro
Ill an greatly aid the Qayinite
flllot openly given out will be
111ir thorny tracks is hopefully
llilllld
not hesitate to water the
!!"'·
�"
• open the ways to the most
.. the densest darkness and lllla reach the zenith of the cross
·
..I
N.A-A.218
in order to properly bless
.._ Here many secrets will for
13
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PART I
i
r.
15
:� .lO;J
"''l ·�
�:1 ....
�·"'�
In the Beginni� -
Divine Acausalitv 1llllllil Zeroth divine
ee&>:sl*
of Unity, where aD.
and Being coexiste
restriction placed ..
of the Pleroma of ..
AIL In Nothingne&;f�! 11 Within this
state
Gf:1
manifestations al eoc:ompassing came so
aDd ..
to pass tllll:t
the unity which ia • Spirit of Divinity ..
�·"' As
this fraction �
betwftn its o�
manifested �ithin iNI
eternally conflict��
permanently sepran1
wbich it had beea ·IIi
distinguished aspect II to retnm
AD
was
to the-�
One and 110•
Becoming.
•
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CHAPTER 1
Apnrrupl}al1Jleu.elatinns nf tltt <@aumitt <&.en.esm In the Beginning was Ain and within its Fullness of Emptiness the Divine Acausality was All and Nothing, Unbound and Unbinding. The Zeroth divine essence encompassed itself within an unlimited Point of Unity, where all aspects of its Bornless and Deathless Non-Being and Being coexisted simultaneously, without any spatial or temporal restriction placed upon its Lawless Becoming. Within this Holy Chaos of the Pleroma of Unknowable Divinity All Was One and One Was All, In Nothingness.
Within this state of Nihility and All-Potentiality the seeds of all manifestations and possibilities coexisted. Because of the all encompassing and unrestricted Fullness of the Divinity within Ain, it came so to pass that a fraction of the whole became separated from the unity which in order to know itself fell outside of the Mindless Spirit of Divinity Within Ain.
As this fraction sought to confine and know itself, it caused a division
between its originally Paradoxical and Unbound facets and duality manifested within it in this state formed as the Ain Sof. Within this eternally conflicted manifestation one portion of it wanted to permanently separate itself from the Fullness of Emptiness, within which it had been Unlimited, but thus also unable to know any distinguished aspect of itself, while the other aspect instinctively sought to return to the Acausal state of its Primal Chaos, where Nothing and All was One and no division could limit its Eternal and Unrestricted Becoming.
17
These divided manifestations of the Divine became as beams of light
ia
a
series of SOCXIIIIIIi
emanating from this first point outside the Acausal Fullness of Ain
point within Ain WI
and shone forth from that point of division as Two Contrasting Rays,
ad, for the sake t4.
one being the White Light of Restriction and the Other being the Black
temporal Spiritual ...
Light of Liberation.
1bus the True Fall ... The White Light manifested on the one side of the void that had
upt
become after the separation from the Ain and manifested as the point
emanating and �
of Ain Sof Aur, where it gathered its light in order to focus it towards
the Divine Es.wncp;
its willed separated, confined and restricted manifestations, through
self-limiting and to .. that it was com� Light formed itself .. Sof Aur. while dial ,f � downward fall
which it designed to know itself. In contrast to this, the Black Light of the Divine manifested on the Other Side (Sitra Ahra) of the void caused by separation, and there manifested its first point as the Tohu, within which it wanted to reflect the Chaos of Ain and thus re-connect itself unto it. As a reaction to
"'as
caused till
;"'! On the Other Side af4l
While the impulse of the White Light was separation, the Black Light
Dmne within the .. White Light and td the Ain Sof Aur -· c:ontained within tile. own longings for tile I also felt the � between the divided fl
instinctively sought unification and the Fullness that it once had been
to the Divine E."'S"Mle'
part of. Its opposition to the White Light was therefore not only
Jtestoration and Dli
motivated by the volition for separation from the White Light and its
4
the limiting form-spawning impulses which it had separated itself from, it then manifested Bohu, in order to reflect and connect to the formlessness of the Abyssal Womb of the Ain and finally as a reaction to the White Light's manifestation of Ain Sof Aur the Black Light manifested Chasek, its eternal opposite.
manifestations, but also caused by its Divine Will for unification and restoration of the Fullness of Emptiness. It was therefore its cause not
.il
to only return itself back to the unbound state of Ain, but also to bring back that fallen portion of the Divine manifested as the White Light. As
the falling White Q
...vde and below .Ail! ���
..kausal Divinity .. ..mfestation and .. tile Demiurge of its Gl
The White Light gathered and focused within Ain Sof Aur, unknowing and uncaring of the Black Light that it had separated itself from, and
As the� ..
in order to know its own separate parts it decreed for itself to emanate
-.1 iD its blind aDd ..
18
ji.e became as beams of light l'1iae Acausal Fullness of Ain i.. as Two Contrasting Rays,
- the Other being the Black
in a series of successive forms below its still unformed and shining point within Ain Sof Aur and to further cause division within itself, and, for the sake of the Being that it craved, sacrifice its own non temporal Spiritual Nature. Thus the True Fall of the Divine Spirit contained within the White Light was caused and commenced, but as the divine force was emanating and pouring downwards from Ain Sof Aur, a fraction of the Divine Essence contained within That Light awoke to its own
manifestations, through
self-limiting and to the sin of restriction against the Fullness of Divinity that it was committing. This small fraction of the awakened White Light formed itself into a Pearl of Wisdom and remained within Ain Sof Aur, while the rest of the White Light dimmed through its
by separation, and there
downward fall.
which it wanted to reflect unto it. As a reaction to
On the Other Side of the void caused between the Divided Lights, the
it had separated itself
Divine within the Black Light observed the foolishness of the Fallen
reflect and connect to the
White Light and beheld that awakened Pearl of Spirit remaining within
and finally as a reaction
the Ain Sof Aur and longed for her, as it could see that the essence
Sof Aur the Black Light
contained within the beautiful Pearl of Spirit was in harmony with its own longings for the Fullness-Emptiness of Ain. The Pearl of Wisdom also felt the connection to her unseen counterpart across the void between the divided lights and called out, as a lover to her betrothed, to the Divine Essence of the Black Light, for the sake of Reintegration,
was therefore not only
Restoration and Union.
the White Light and its was therefore its cause not
of Ain, but also to bring
.Ufes1ted as the White Light. As the falling White Light manifested within the first sphere of being
outside and below Ain Sof Aur, its eyes became more closed to the Acausal Divinity before and beyond its now isolated state of manifestation and there, in the sphere of Kether, it birthed itself as the Demiurge of its own creation and limitation. As the Demiurge awakened into being, he knew nothing but confusion
and in its blind and forgetful state it declared itself as the One Divine.
19
From his throne of singularity the Demiurge then caused the downward
reflection for the
succession of his essence and formed the spheres and elements of his
The Pearl therefore ..
own confinement and creation. Into each sphere produced below him
and fell into the tniiNI
he made out of his own Light of Creation multitudes of forms, beings,
eognlfedbyand�
watchers, angels and rulers, all being aspects of his own essence, but
Demiurge rejoiced
�
IIIII
separated from him in a way that allowed him to be the ruler of each. But, by each successive emanation, the Light and Spiritual essence contained within the spheres before and the spheres coming after
""f:
became darker and darker, as the dispersion of the Fallen Divine Light
;il
caused a dilution of the spiritual essence within the whole of the creation.
As
the Divinity
"�
of the Demiurge, it .. While the spheres and dungeons formed within these emanations below
of the Di,ine tight 11
the Demiurge's throne on high, each cell within this creation became
the self-made prisoa •
filled with prisoners fooled into believing themselves to be guards and
Pearl of A\\-akened Wil
rulers, and by the restricting power of the Number Ten the Demiurge
the murky world of til
encircled and bound both himself and all that had emanated from
to
him.
Dn"inity and redeeua.a
sacrifice its 0\\U.
&om the fallen The Demiurge waxed in darkness of ignorance and waned in divine
�
� order to achiewe il
light. This darkening within him evolved until he hungered for the
In
spiritual essence that he now had almost fully lost through his
itself the Cause
emanating dilution into causal forms.
Demiurge it ,_-ould til
of
abominations of the 11 In his ignorant hunger the Demiurge looked upwards and for the first
every creation of tbeJli
time in his blind hubris noticed the Divine Pearl of Light and Wisdom,
by, "ithin and �
radiating above him in her brilliance, and he lusted for her for the
own
sake of satiating the dark emptiness that he now felt within.
to
Without understanding the true nature of the Pearl he hungered for
Where the Deminr&e, •
her. In his hungering darkness he made himself into a black sea, upon
as the
which the Holy Spirit of the Pearl shone and as a dark mirror her light
u.e Black tight W01
and beauty became reflected, not in essence but in a deceitful form,
of �uamic mol�
and as the Demiurge was the form maker the illusion created was
�lion.
fall into the sa.el
his now wretched II
one tyranniral)l
"1f1
most convincing.
Where the Deminrge .. When the Pearl of Wisdom and Spirit saw the reflection below her
tMough the acts of ..
place on high she became joyous, as she mistook her own luminous
� in itself and-
20
�caused the downward
fllla'es and elements of his l!llrn produced below him lllld litu es of forms, beings, dS of his own essence, but ... to be the ruler of each.
reflection for the Divine Presence that she had sensed across the Void. The Pearl therefore descended towards the reflection of her own Light and fell into the trap and darkness of the Demiurge and thus became engulfed by and ensnared within him. Causing the fall of wisdom the Demiurge rejoiced but remained ignorant and forgetful.
.... and Spiritual essence
f:'Ae spheres coming after llttlfthe Fallen Divine Light lit within the whole of the As the Divinity within the Black Light observed the nescient doings
!L
.. these emanations below lllilhin this creation became lllllaselws to be guards and
-...her Ten the Demiurge
t;lhat
had emanated from
� � and waned in divine � he hungered for the ._. fully lost through his
of the Demiurge, it waxed in ire, but also in pity for the broken shards of the Divine Light that now had become enslaved and blinded within the self-made prison of the Demiurge, and most of all it felt for the Pearl of Awakened Wisdom-Spirit that now also had been lured into the murky world of the Half-Maker. It therefore decided to act and to sacrifice its own detachment in order to restore the Fullness of Divinity and redeem the aspects of the divine that could be salvaged from the fallen creation of the White Light. In order to achieve its goal of Liberation the Black Light took upon itself the Cause of Opposition. For every impulse and deed of the Demiurge it would create an antithesis in order to cancel out the
• up"'-ards and for the first -� of Light and Wisdom, Ill he lusted for her for the
ltlle
now felt within.
"'
lfthe Pearl he hungered for
llillself into a black sea, upon ... as a dark mirror her light
� but in a deceitful form,
.. the
illusion created was
abominations of the White Light. For every sphere, every ruler and every creation of the Demiurge it would generate a reflected opposite by, within and through itself, but in an astute manner preventing its own fall into the same traps as the ones that had snared the Demiurge to his now wretched state of being. Where the Demiurge, because of blind hubris, had manifested himself as the one tyrannical point of singularity upon the throne of his creation the Black Light would in contrast manifest as a Twofold Twin-God of dynamic multitude, in order to counteract the very cause of stagnation.
�
!,
lllilr the reflection below her
lllw.istook
her own luminous
Where the Demiurge had caused dilution of his own Spiritual Essence through the acts of isolation and separation, it would instead remain intact in itself and connected to the source from which it had came
21
and to which it sought to return.
tmdivided fol'lll. � 1hat it was to
Where the Demiurge had bound by laws of restriction all within and from himself for the sake of the order, contrasting the Acausality of Ain, it would instead uphold freedom and Chaos as the only Law.
opp+
Wil
manifestation the .... and enthroning pr. between its m-"D ,.... .1"!111
Where the Demiurge fought to preserve finite forms for the sake of his own illusory being outside of the Formless, it would instead dissolve limiting structures in order to open up the roads back to the Unbound.
Whi1e the primary .. within the first � being the Opposiu& ..
Where the Demiurge had imprisoned himself within the barrier-circle of his own will to limitation, it would instead break all circles and allow everlasting outward expansion.
of the polar opposille � «.1
To the Tree of Life that the Demiurge had grown from himself it would raise up a Tree of Death, bringing the end to the cause of restriction.
Thus the Black Light took forms on the Other Side in order to manifest as the antithesis of the demiurgic creation, but where the Demiurge had caused division within itself because of the mode and cause of
Mlong the highest Ill aad female polar CJIIIIII Satan/Samael. the .. ··� Satan/Samael was ..-
his manifestation the Black Light preserved the connection between
tlaat lofty sphere � ller.ame seated in 111111
its diverse parts and remained unified in its multitude and connected
ill its own twin-asp
to its own Unformed Essential Points within Tohu, Bohu and Chasek.
.... whic:h wuo1d ..
As the first manifestation upon its own tree the Black Light took form as the Twin-Aspected and Two-Headed Opposer and Light-Bringer. In
II
-
this aspect it would counteract the very crowned head of the demiurgic
Veogefol N"_. Demiurge the �
creation and act as the dual foundation for all the other manifestations
AII DE(, in the OIJiedl
and emanations of the Divine Black Light.
lf".Plside. in order., of the White f4ht-
As a
For every ignorant principality and ruler of the Demiurge the Great
;.iq
Twin-Divinity created an enlightened opposite within its own realm
•
and as the heads of them all, including and connected to its own dual
!!';JJ
;11
manifestation, Eleven became enthroned, in order to counteract the Demiurgic Ten.
-..e self-deluded Del As result of this Becoming of the Eleven the Twin-Divinity, who within
Giller Side.
itself had held the essences of all male and female aspects in an
llis-aeatioaai•
22
wua·
zfl
undivided form, changed and adapted to the facets of the White Light that it was to oppose. Where it in the beginning had held in its dual
Iii af restriction all within and
manifestation the polar opposites of its own being, it, by the emanation
�ng the Acausality of
and enthroning process, created a distinction, division and distance
IIIII Chaos
between its own polar aspects.
as the only Law.
lie finite forms for the sake of
While the primary masculine aspect remained crowned and vested
llllless. it would instead dissolve
within the first sphere of the Twin-Divinity, acting as the Thaumithan,
lie roads back to the Unbound.
being the Opposing and Illuminating aspect of the Black Light, within the succeeding aspects forming the other Nine Heads of the Elevenfold
lllliRlf �;thin the barrier-circle
Manifestation of the Light of Sitra Ahra, a sense of longing for union
Hllstead break all circles and
between the masculine and feminine, the God and Goddess aspects, of the polar opposite facets of that dual divinity became generated.
!f
.puwn from himself it would llill1 to the cause of restriction. ��
Among the highest manifestations of these now distinguished male and female polar opposites of the Black Light became the ones called Satan/Samael, the Lucifer, and Lilith/Taninsam, the Noctifer.
aller Side in order to manifest ....... but where the Demiurge
Satan/Samael was vested upon the first and highest throne, governing
� of the mode and cause of � the connection between
that lofty sphere together with his twin-emanation Moloch, while Lilith
lilt ils multitude and connected
in its own twin-aspected manifestation as Lilith and Nahema, forming
llldlin Tohu, Bohu and Chasek.
that which would oppose and counteract the Demiurgic Lunar and
i)' llltlee the Black Light took form
Terrestrial mansions.
lbpposer and Light-Bringer. In �bead of the demiurgic lk all the other manifestations
As a Vengeful Night contrasting the dawning of the creation of the
LiPt
Nightside, in order to subvert the restricting existence of the Dayside
F-11'
of the White Light.
... of the
became seated in the realms furthest away from that highest domain,
Demiurge the anti-creation headed by Satan, the Adversary and Accuser, in the Other Side Became, and so the Black Light yielded the
Demiurge the Great
The self-deluded Demiurge, still unknowing of the Opposition of the
liatlleTwin-Divinity, who within
Other Side, continued to explore the possibilities and limitations of
-.ae and female aspects in an
his own creation and so he decided to produce man and to create him
23
in his own image, a microcosmos reflecting his own macrocosmos, in
die Pearl of DiYi1le II
order to know himself fully within another, for the sake of a fuller
Spirit. was adverse .. • iastinc:tively ....
understanding and mastery over himself and the order he had caused.
die first moment aflil He made a Garden within the sphere furthest away from his own
established the place as a false paradise, serving as a prison within
..,...m� of the ...... .. "111e�e.-..
a prison.
Adam and��
Here the Demiurge decreed to all his angels and rulers that he would
liR and show a k:illlitil
Crown and there formed a multitude of creatures and forms and
LiPt that bad left ... create a creature in his own image in order to fully complete his cycle of creation and demonstrate his own omnipotence.
Mi rled by arropwill own dmae -
filiUs
?.:41
He decided to erect this first man from a pool of mud in which he
,,
had seen his own reflection and from the red clay taken from that Garden he shaped him. He made his body in accordance to the form
�"�
of his whole creation and limbs and parts he made corresponding to the different spheres that he himself had manifested and was manifested through.
Adam, "-bose �- • wilhin him. roamed • ... in time be stadlll
The Demiurge placed this creature of clay before himself and beheld
� for
him and saw that something still was deficient within him, as he
escape_
,.11 • 111
lacked the inner spark of light which animated his own self and the
n..s
other aspects of his highest beings. He therefore decided to breathe
iadomness of the 81111
it
came to ....
into the creature of clay life from his own innermost core, without
Demorgeto be grulli
remembering the Pearl of Fallen Wisdom kept imprisoned therein.
'-e Rk amongst aD .. dlr curiines of the ..
The Half-Maker breathed into the nostrils of the man of clay and the
'��
man became a living creature.
But, without the Demiurge's detection, the Pearl of Wisdom, that Holy Remaining Fragment of the Divine Fallen from the Side of the White
�udwasnow .. � before him ...
Light, escaped through the exhalation of the animating force transferred
'-ellladWe decid ...
into the vessel of clay.
-die Garden of .... ,...a- al that wbida 11111
Thus became the Pearl of Spirit, ensnared within the blind Demiurge, unknowingly placed within the vessel of Red Clay, named by the Half Maker as the Adam, in order to animate him, but as the nature of
24
:.1 ' ,.
W. own macrocosmos, in
the Pearl of Divine Light and Wisdom, now burning as a Flame of
�- the sake of a fuller
Spirit, was adverse towards her state of causal and material captivity,
l6e order he had caused.
she instinctively sought to escape the prison of enfleshrnent and from the first moment of her escape into Adam she impatiently awaited the
.... away
from his own
opening of the prison doors of his day-born body and soul.
natures and forms and
�
as a prison within
The Derniurge who was ignorant of the hidden spiritual aspect of Adam and now even more blinded because of the lack of the Spirit
�
Light that had left him, rejoiced as he saw his new creation come to
_... rulers that he would
life and show a kind of luminousness that his other creatures lacked.
�complete his cycle
Blinded by arrogance he fallaciously misunderstood this as a reflection of his own divine greatness and thought that it was good.
.... of mud
in which he
.. dav taken from that
�rdance
to the form
•..ade corresponding to .. manifested and was
Adam, whose hylic aspect was irreconcilable to the Spirit trapped
fi!�
but in time he started to feel the influences of the Spirit within him
within him, roamed first unknowing and uncaring within the Garden,
llil6lr"e himself lllimt within
and beheld
longing for escape.
him, as he
lillld his own self and the
Thus it carne to pass that Adam, affected by the suffering and
..-..e decided to breathe
forlornness of the Spirit hidden within his animated clay, begged the
tllmetmost core, without
Derniurge to be granted a companion in order to escape the loneliness
imprisoned therein.
he felt amongst all other day-born animals surrounding him within
llilllpt
the confines of the Garden he had been risen within.
IJt
•·* man of
clay and the The Demiurge knew that in Adam he had created something more elevated than the other creatures, as he had sculpted him in his own
._.of WISdom, that Holy
image and was now pleased to hear Adam beg and joyful to see him
.... the Side of the White
grovel before him and pray to him as the One True God. In hubris
..-..m.ng force transferred
he therefore decided to create a mate for Adam, again from the soil of the Garden of his creation, and to once again animate it with the power of that which he had misunderstood as being his own breath.
IIJiiiDn the blind Derniurge, IIOay, named by the Half
The Derniurge sculpted this First Female under the cover of darkness,
as the nature of
so that Adam would not see from which muddy filth she would be
...._ but
25
created. And when her shape was fully produced he blew into her in
-"�j
order to give her life. When his breath did not lend the clay the
�
animating force that first time around had been endowed to Adam he
� _,
blew again - this time with power generated from his own innermost
Adam was summoned b,r1
being, where he still had held the last remaining sparks of the spiritual
of the newly animateljj
essence which earlier had been diluted into his creation. As his Ruach
rejoiced when they saw..
bearing this last spark of divinity entered the body of this First Female, the clay became animated with that portion of the Spirit of the Fallen Demiurge and came to life.
The Demiurge rejoiceadl
This portion of the Spirit of the Demiurge that now had been transferred
and Adam rejoiced ballti
splendid creation � to the body of the female, through his spent Ruach, was the part
and because of the .....
connected to the creative, feminine, aspect of his own Fallen Essence
c:ould recognise and nM1
remaining after all the diluting successions of his emanating. As this
assembled female.
share of the Spirit became separated from the now turbid nature of the Demiurge, it awakened to its true Self, realised its awful plight
The Demiurge ordend4i
and sought Redemption.
Adam could utter a na-.1 W'md-Spirit, for t:hro.alll
She remembered now who she had been and what she had become;
herself and escaped the II
where she had originally dwelt and where she had fallen into;
turbid garment of
ma1:IB:
whereunto she had now been bound and understood through what she would be redeemed; what birth into matter was and what rebirth and
This act of self-namin&•
liberation from it would be. She knew and in wisdom of her knowing
of the one who would
she gained Power of Will and Illumination of Spirit.
she remained defiant _.
•
puzzled Adam and � Her Spirit became revolted by her own fallen state and by those who
::�
would see her thusly bound. As her unborn nature was a Shining One,
11le Demiurge ordered ...
alight as a Night-Sun within a hylic darkness, she saw and heard those
and place her beneath 1lili
from the Other Side, the Heads and limbs of the Black Light, who
lla- to the fated order- c6
shared her own longing for the Unbound State of Undivided and Unrestricted Fullness of Divinity, and they saw her and called out to her.
When Lil heard this ....,. the tyrant Demiurge slle1
Among the Soundless Callings From the Other Side that she heard at
Unutterable Name of tile
the moment of her awakening within the accursed clay, the songs of
this revelation granted �
the one whose powers reside within the Black Moon were the most
mmbility in the eyes clit
clear and pleasing to her ears. These songs of the Lunar Garden of
the winds she conjured fill
the Nightside instructed her and imparted to her guidance and further
tile confines of the Ga.illi
empowerments.
ID
26
the east of the bo
...,ctuced
he blew into her in
l did not lend the clay the .. been endowed to Adam he
-.1 from his own innermost
Adam was summoned by the Demiurge to behold the naked splendour
...a.IDg sparks of the spiritual
of the newly animated female and both the Half-Maker and Adam
liD his creation. As his Ruach
rejoiced when they saw the Light and Beauty of Spirit surrounding the
*body of this First Female,
form of the first female.
... of the Spirit of the Fallen The Demiurge rejoiced because he thought that he had made this �e·
splendid creation without the Spirit of the True Divinity above him
... DO\\' had been transferred
and Adam rejoiced both because of the yearnings of his hylic nature
• -..ent Ruach, was the part
and because of the pure nature of the Spirit bound within him, which
of his own Fallen Essence
could recognise and relate to the Flame of Divinity within the newly
-.t
iaas of his emanating. As this
assembled female.
- the now turbid nature of
.a£, realised its awful plight
The Demiurge ordered Adam to name this new creation, but before Adam could utter a name the female spoke and named herself Lil, the Wind-Spirit, for through the breath she had become awakened to
• and "-hat she had become;
herself and escaped the blinded Demiurge, while still confined to the
1116ere she had fallen into;
turbid garment of matter.
t-ierstood through what she ._ ""35 and what rebirth and
This act of self-naming and self-defining separated her from the power
.. in wisdom of her knowing
of the one who would name all other creatures and his creator and
.... of Spirit.
she remained defiant and proud in Spirit and strong in Will. This
�
puzzled Adam and enraged the Demiurge.
� state and
by those who
-nature was a Shining One,
The Demiurge ordered the animal-nature of Adam to take Lil by force
� she saw and heard those
and place her beneath himself in order to break her will and subjugate
IIIIas of the Black Light, who
her to the fated order of creation; the Law of the Creator.
� State of Undivided and
li!raw her and called out to her.
When Lil heard this and understood the destiny planned for her by
-
the tyrant Demiurge she recalled within and through her Spirit the
'-Other Side that she heard at
Unutterable Name of the True Divinity and through the power that
llle ac::cursed clay, the songs of
this revelation granted her she covered herself with darkness and
lie Black Moon were the most
invisibility in the eyes of the now spiritless Demiurge and flew upon
� of the Lunar Garden of
the winds she conjured forth, up to the heavens and so escaped from
IIIII to her guidance and further
the confines of the Garden. She flew upon the storm winds of night
rt
to the east of the boundaries of the Garden, where the creation of the
27
Demiurge still was untamed, and there, by the Red Sea, she made her
·the One and True Goer••
dwelling place inside caves and under the surface of the water, veiled
like what he had created t
from the eyes of those from whom she sought escape.
within the Garden.
This act of rebellion and transgression infuriated the Demiurge and
The Demiurge who now
saddened and scared the unawakened nature of Adam, while at the
by anger decided to try IDI
same time empowering his hidden and indwelling Spirit.
in order to prove to ru-11
The tears of Adam watered the soil beneath his feet as he begged the
The Demiurge looked ••
Demiurge to create for him a more suitable mate. The furious Demiurge
the separate divisions ofa
who now was of an even darker nature, because of the departure of
purely material di""isioa ..
,,.,��..
the portion of his spirit that had fled his fallen state, through his
masculine powers wit:bia •
breath, decided to create another female from the mud underneath
the animal-nature.
".l
Adam's feet.
'lhus he decided to� Before the eyes of Adam the creator assembled this body from that
take the core-element a.t4
clay and this time he used the portion of his own powers with which
instead of the clay wbida 1
all the other animals of the garden had been given life in order to
from his side he wou1d 1111
enliven the clay.
a
Adam who in disgust saw how the filth was put together and shaped
Adam rejoiced in his �
into bone, flesh, blood, intestines, fat, skin and hair before his own
put into
eyes became terrified and revolted as his own repressed Spirit reacted
become separated.
beautiful female.
a deep state
��
of. <011
towards the blasphemous doings of the Demiurge.
From the flesh, blood -II Caused by the lack of spirit and the lowly and inauspicious elements
lesh. blood and bone oftM
from which this second female was created and made alive its
for- this new creation be •
foundation was not well and it looked and acted as the vilest animal within the whole of creation. Because its nature was a mirroring image
ssence, which in acbll&l Awakened Spirit-Flame ill!
of the most turbid aspect of the Demiurge, without any awakened
.\,,:!j!
spiritual spark, it could not be controlled and Adam refused to name
n.e trapped pneuma beail
her.
dmne and holy pol'll"'ei'S ..
Even more wrathful than before the Demiurge smote this unnamed
Adam l'll'h.o when al'll"3kaallj
second female and returned her back to the muddy soil of his Garden. Adam once again became consumed by loneliness and sorrow and
ia his now fully spiritleai! tly and attracted to the • JI!Dised his god, the Delllll
cried to the Demiurge and asked him how come that he, who was
!>�
28
�"-'the Red Sea,
she made her
"the One and True God", could not create a companion equal to him,
a.e surface of the water, veiled
like what he had created for all the other seemingly happy animals
• .aught escape.
within the Garden.
r�
ldBuriated the Demiurge and
The Demiurge who now had become frustrated and even more blinded
-are of Adam, while at the a Wwelling Spirit.
in order to prove to him that he indeed was the One and True God.
..all his feet as he begged the
The Demiurge looked at Adam and in his confused state he mistook
lie mate. The furious Demiurge
the separate divisions of animal-nature and Spirit within Adam for a
Ml because of the departure of
purely material division between male and female essences, as the
11::• fallen
state, through his
lillie from the mud underneath
by anger decided to try to fulfil the prayers of Adam for the third time,
masculine powers within creation generally are more inclined towards the animal-nature.
Thus he decided to create anew and told Adam that he this time would
�bled
this body from that
take the core-element and essence of creation from Adam's own side,
Mf his Ol\'11 powers with which
instead of the clay which had revolted him so. He told Adam that
W been given life in order to
from his side he would take substance, in order to fashion for him
�
a beautiful female.
• was put together and shaped
Adam rejoiced in his ignorance and praised the Creator and was then
� and hair before his own
put into a deep state of slumber, in which the two parts of him could
... own repressed Spirit reacted llltDemiurge.
become separated. From the flesh, blood and bone of Adam the Demiurge created the
1i1111y and inauspicious lit created and made
elements
flesh, blood and bone of this third female and as the animating element
alive its
for this new creation he extracted what he identified as the female
� acted as the vilest animal
essence, which in actuality was the portion carrying the hidden
•uature was a mirroring image
Awakened Spirit-Flame imprisoned within Adam.
lillleliurg .
·without any awakened
.. and Adam refused to name
The trapped pneuma became thus transferred into her body and its divine and holy powers brought her life and made her beautiful.
.aemiurge smote this unnamed
Adam who when awakened saw this female stand before him could,
lila the muddy soil of his Garden.
in his now fully spiritless state, not do anything but be enamoured by and attracted to the enspirited flesh standing before him and he
lllo< llly loneliness and sorrow and
praised his god, the Demiurge.
.. bow come that he, who was
29
The Demiurge ordered Adam to name his female and Adam named
ol Spirit it could .....
her Hawwah/Eve.
falsities.
IE IE IE
Hence Eve became the carrier of the spirit-flame while Adam was left as a spiritless golem of clay. The spirit within Eve reflected the Fallen
;
� "lhe Serpent told � fruits of the Tree of &I ad Restriction. fed pnJIIlised Eve that Q would be opened ... difference �-een ...
Light of the Unknown and Unmanifested Divinity and gave her the
·�4
nimbus and beauty of a goddess.
'lhe Spirit "ithin �
This divine shining beauty within the darkness of the hylic corpus of
panted her the will • IDcMiedge.
Eve was the Spirit-Light which beckoned the two polar halves of the highest divine manifestations of the Other Side; Satan and Lilith, and
� in her goodness..-:��!
motivated and caused their intrusion into the confines of the Garden
-.1 hoped that the ..
of Eden.
within him. like the ..,.. there was little ..
Because Satan and Lilith felt Love for that imprisoned Spirit they
s.rounding them ..
united portions of their own essences within the Nightside sphere of Venus and together with the seeds gathered from that sphere their
Adam was at first .....
own shards of Spirit emanated forth through their Shadowless Lights
lleanse of his
into the garden of the Demiurge and took seat within the body of the
a-ny became axm..
serpent, which they deemed as the most worthy host for their
�
own
-II
manifestation. The two rays of the Black Light of the Other Side shone
lbllt ate first from ••"1
thus as One within the Cunning Serpent and that Serpent became the
fruit added
power to
Ill
vehicle for the Awakeners of the Spirit and the Accusers and Adversaries
�eyes became �
of the Demiurge.
tile limitations of CRIIIIil pve Adam to e11t11 .bowledge. but bbEe�• boldedge imparted .. ..-..w substa.oce.. 1li
* This manifestation knew and made itself known as Sataninsam, being the avatar of Samael and Lilith conjoined through the form of the Double-Faced and Doubly Cunning Serpent.
...... In order to awaken and liberate the Pneuma within Eve the serpent Satariinsam/Samaelilith approached her and offered her the Forbidden
1lle Sabnimam, coill!l
Fruit of Knowledge, growing upon a certain mighty tree whose roots
il was pMXi. for ..._
were connected to the source of all Wisdom and whose fruits the
&&
Demiurge had forbidden Adam and Eve to eat from, as the nourishment
....lit& .
30
id•n!ltPIIt and � -wAr &"...,
could .-.!
ill female and Adam named
of Spirit it could provide would spell death to his own illusions and falsities. The Serpent told Eve to eat from this Forbidden Tree, instead of the fruits of the Tree of Life/Lie, which only bore the Fruits of Deception
I''
and Restriction, fed to Adam and Eve by the Demiurge. The Serpent
�
promised Eve that if she ate from the fruit of knowledge her eyes
lit-flame while Adam was left
would be opened to the truth, she would know divinity and the
-.m Eve reflected the Fallen
difference between that which is good and that which is truly evil.
Ill' Divinity and gave her the r�'
The Spirit within Eve awakened to the Words of the Serpent and
�'
granted her the will and courage to eat from the Forbidden Tree of
� of the hylic corpus of
Knowledge.
IIi the
two polar halves of the Satan and Lilith, and
Eve, in her goodness, told Adam about the instructions of the Serpent
•* confines of the Garden
and hoped that the fruits of the Tree also would awaken a Flame
Ill' Side;
within him, like the one she could feel inside herself, for as Adam was now there was little difference between him and the rest of the animals
I
<
r
tllat imprisoned Spirit they
surrounding them within the garden.
lildDn the �ightside sphere of � from that sphere their
Adam was at first reluctant to break the laws of the Demiurge, but
Lights
because of his own submissive nature and the will to please Eve he
lillllllh their Shadowless
llik seat within the body of the
finally became convinced to also eat from the Tree of Knowledge.
-.st worthy host for their
�of the Other Side shone ._. that Serpent became the
Eve ate first from the Tree and the Divine Light of Truth within its fruit added power to the Flame of Spirit she had within herself and
� .Accosers and Adversaries
her eyes became opened to the imperfections of her own existence,
,
the limitations of creation and the true nature of the Demiurge. Then
Iii!'·
she gave Adam to eat from one of the fruits of that Holy Tree of
·'bo�'ll as Sataninsam, being � through the form of the
Knowledge, but because Adam only possessed a soul and no Spirit the knowledge imparted to him was of his own nakedness and lack of spiritual substance. This Knowledge saddened, shamed and angered
IIIIJient.
Adam.
lillllmoa within Eve the serpent
�!had offered her the Forbidden
The Sataninsam, coiled around the Tree, saw all this and knew that
illllain mighty tree whose roots
it was good, for where the fruit of knowledge had provided a true
and whose fruits the
nourishment and awakening the Serpent knew that also other light
�m
ttD eat from, as the nourishment
bearing gifts could prevail.
31
Thus the double-faced serpent comforted and lulled Adam to sleep with its one face, being the one belonging to the Irresistible Lilith, and with its other face, belonging to the Shining Satan/Samael/Lucifer, further introduced and seduced Eve to the ways of the Spirit.
.... the pneu.ma, - D inrp: increased ia.. ..... Cause of the LiiMI ..ided into the Twilnl a.fiDes and retum
....
Eve Loved the Serpent for the gift it had bestowed upon her and the Serpent injected its Black Light into her womb. Thus the male spiritual essence of Satan-Samael and female spiritual essence of Taninsam Lilith impregnated Eve with the Acosmic Seed-Fire.
Conjoined � ..... of the Serpent .... -.e. and retracted ..... -.r fonr.ud the Serp II 'Die
• dlr animals and� ���
.. Silra Ahra..
,..
4li The empowerment granted to Eve by the Spiritual Fire and Light injected into her by the Serpent fully awakened her own pneumatic
•·4
essence and through this act of salvific intrusion the Azoth/Spirit
""
fI
Element hidden and imprisoned within her hylic shell expanded and
.... awakened .,..,
became increased.
;p;ilal nakedness Dll 1 ......._ing spiritual lid��-
As the Fiery Seed of the Serpent germinated within Eve and empowered
:YI'il
her Azoth, the awakened and strengthened Spirit within her became in essence as a Flame of Black Light, seeking to intermingle itself with �:...�;
the Fiery Seed, with which it now was fully harmonious, in order to
1
escape from and shatter the clay-horn prisons that it had been
'ftr
encapsulated within by the ignorant Demiurge.
- clifletent reasons. Cl
Demiurge
became a
'llllae he before had .As the Fiery Serpent-Seed of Light, which in form and essence reflected
the twofoldness of the Cunning Sataninsam, grew within Eve, it came
... see& • I U:
to immerse the Spirit Flame held within her and because of the
4
gmific:atioa -
which •-..s ��
.....
transmutation caused by the Atazothic Empowerment and Spiritual Addition the egg containing the spiritual flame broke the kelim-vessel within Eve and spilled over and divided itself into two equal halves.
�·;,il
• d.en:.fore ..••w
ss.
forud ..
which
..... .. 01111 dar:tmesstl The Black Spiritual Flames overflowing the shattered and divided vessel
... .. beaa
made ..
within Eve took the forms of a pair of male and female twins. One half of the Pneumatic Fire became seated within the male foetus and
.,
the other half placed itself within the female one.
c
32
I
-'ted Adam a.�•
... threw- �
llll!d and lulled Adam to sleep
Thus the pneuma, once fallen through and then entrapped by the
to the Irresistible Lilith, , !Shining Satan/Samael/Lucifer • the wavs of the Spirit.
to the Cause of the Light of Sitra Ahra and broke its chains by becoming
I!IPng
f
c
Demiurge increased in power, became as a Black Flame of Spirit aligned divided into the Twin Flames of Sataninsam in order to escape its confines and return back to the Fullness it so much longed for.
_. bestowed upon her and the
l
The Conjoined Spirits of Satan and Taninsam left at that time the
m lllti:titoal essence of Taninsa
body of the Serpent that they had inhabited, as their work now was
ii'womb. Thus the male spiritua � Seed-Fire.
done, and retracted back to their source in the Nightside. From that time forward the Serpent became the most blessed and cursed amongst all the animals and remains as a living symbol of the King and Queen of Sitra Ahra.
� tbe
Spiritual Fire and Light her own pneumatic
pawakened
Iii&&: intrusion the Azoth/Spirit
Ilia her hylic
shell expanded and
Adam awakened beneath the Tree of Knowledge, remembered his own spiritual nakedness and wept, while seeing Eve standing proud and radiating spiritual light.
� �ithin Eve and empowered Spirit within her became
�
tilleking to intermingle itself with r to ... fully harmonious, in orde been � prisons that it had
IIJrlmiurge.
J
c
illlr::b in form and essence reflected
i •
sam.
�
grew within Eve, it came her and because of the
The Demiurge heard the cries of Adam and laid eyes on the luminous Eve and knew that they had eaten from the Forbidden Tree. The Demiurge became enraged as he in both of their hearts, based on different reasons, could read contempt for him and his creation, where he before had read admiration and respect. Where he before had seen gratification he now could sense a strong yearning for that Fullness which was before, above and beyond him and his fallen creation.
Empowerment and Spiritual broke the kelim-vessel
He therefore forced both of them to drink from the nver of
hided itself into two equal halves.
forgetfulness, which flowed past his accursed Tree of Life/Lie, and
��air
� flame
.. tbe shattered and divided vessel and female twins. One of
male � within the male foetus and r6r female one.
with his own darkness of ignorance he blinded their eyes to that which they had been made to see.
illr
He banished Adam and the pregnant Eve from his so called Paradisal Garden and threw them out into the cursed world, which was the
33
lowest sphere of his own fallen creation and there sentenced them to
.-r
a life of toil, pain, misery and material concerns, so that neither they
tile� feh by • tile ltetum of All 1D .. -.1 amplified in ._ 1 D'tlennents gift��·•
nor their descendents would ever have the possibility to discover his own imperfections and instead would be forced to eternally plead to him, as the One and True God, for mercy and salvation.
point bad been ..
]
Through this tyrannical and evil deed of the Demiurge humanity
n.s when
became bound by the Oppressive Chains of Fate, tied to the planets
TDIItSfonned DiriDe ..
and the stars guarded by the Cosmic Rulers appointed by the Demiurge
•• -,.ed her � ..
Eve
pwal
himself.
been shackled -' Awakened Spirit. 11
Thus Adam and Eve went into the dark world of the earthly elements,
Sapeat � &eilli ... nsrrv-es the IWJI ifestations of t�Je.i'•
�
forgetful of that which they had come to realise about themselves and their creator and enslaver.
But, while the finite senses of Adam and Eve were afflicted by the evil elevated her own pneumatic flame, endured in remembrance of the
.At tile moment of theil -'tile day-born fleslrw � remained ell
Truth.
wridUn them.
Adam and Eve settled down in the world they now had been condemned
Hat to em the ._.
to and there built their new homes. In this world of suffering all was
a..ty twin sister.
spell of the Demiurge the twofold Spirit-Power within Eve, which had
bitter, malodorous, hostile and unshapely and created to cause nought
1"1
o!'IM!
but discomfort and distress. Here Adam and Eve, in their forgetful state, toiled and endured.
.. :, ffiffiffi
..._
E-we saw
the sl
... liwa birth a S1lpl As time passed the Twins of Sataninsam grew within Eve, whose spirit
now had become strengthened by and integrated into their own, and
.... af spirit � ..
... widDa bsself .. ._.. but bad
now
bea
at last the moment of their birth drew near. But, already within the womb of Eve the Twins of Awakened Spirit felt Love and Longing for
... - heheld the ..
each other, as their Divine essences instinctively sought further Union
I iML bean.se af .. .... .m.re of the e.dtl
and Completeness.
•
-..e ..
Within these unborn twins the longing of the divine aspect, which at
34
a
- a
of the seed ..
IJat .afJtided .... ,...,;
one point had been the Pearl of Wisdom, for the Nightside force and
� there sentenced them to
the yearning felt by the fractions emanated from the Black Light for
�ms, so that neitheover rthehi_ys � possibility to discy plead to
the Return of All to the Fullness of Chaos within Ain became as one and amplified in intensity and focus, because of the synergetic
letorced to eternall � and salvation.
empowerments given and received by their merging.
ity 114 the Demiurge human s net '- of Fate, tied to the pla rge miu De Ilia appointed by the
t•
Transformed Divine Light, that once had been trapped inside her, escaped her being and the cosmic destiny that both she and it had once been shackled to and went forth as one with the Dual Flames of Awakened Spirit, which burned within the two Children of the
hly elements,
k world of the eart ut themselves and ID realise abo
� Ew
�
he evil were afflicted by had ";thin Eve, which
�p0,_-er
• 'ured in remembrance
of the
-
n
-o
�
Serpent Through Eve, which in more ways than one reflected through their essences the Holy Cause of the Twin-Divinity and all the other manifestations of the Black Light of the Sitra Ahra. At the moment of their birth the curse of the world and the limitations of the clay-horn flesh were placed upon their finite aspects, but still they remained empowered and blessed by the Holy Spirits burning within them.
condemned iY. � ow had been ring was Ia this ,_ rld of suffecause all nought ;, 'y and created totheir forg etful
I' �·
Thus when Eve gave birth to her twins the Spirit Flame of the
First to exit the womb of Eve was the male child, followed by his lovely twin sister.
and Eve , in
'•
When Eve saw the shining beauty of the two children to whom she had given birth a suppressed memory stirred within her, because the light of spirit glowing within and around the twins had not only once
pm grew
within Eve,
�hose spirit , and
1.1 integrated into their own the in il.w near. But, already with g for
gin � Spirit felt Love andfurtLon her Union
�
ht jastinctively soug
been within herself but also within the Beloved Serpent whom she had known but had now been made to forget. As she beheld the appearances of her children and saw that her
offspring, because of their acosmic luminance and beauty, were not of the nature of the earthly beings she for a moment realised that they were not of the seed of Adam but instead of an Alien and Divine
..,a.g of the divine
aspect, which at
Origin, but afflicted by the curse of the Demiurge she could not
35
maintain her recollection of the truth.
....WS\5 and spiril - eadl other.
i'SI
The male child was named Qayin and the female one was named
·�
Qalmana and through them a light was brought into the dungeon to which humanity had been condemned.
.... ill c:ontrast to .. Fires of Aw:akenmc •
From the first moment of their coming forth Qayin and Qalmana
., die Divine..
., day�-. witJMI
�
sought each other's company and solace, for as two strangers in a
·.�
strange world they instinctively felt that they, besides each other,
'Dr disappoinln E •II -.1 Qalm.ana and ..
would have no equals in the world they now had entered into.
ID f:nour .-\bel
and Kil
As two flames born from the same Bornless Fire they were, and seeing
iMtead of the inferil
these marvellous children Eve and Adam rejoiced and for the first
IIIey looked
time since their expulsion from the Garden of Eden they felt hopeful
� "JJI.s a diYmon a.e.
and joyous.
·
ffiffiffi
upon
..
a - illess and clifi ,...
---· the world ..
�
Adam and Eve decided therefore to have many other such children
.ji!
as their two firstborn and only 10 months after the birth of Qayin and
I
Qalmana they gave birth to another set of twins, again a son and a
QiiJia aad QahnaM •
daughter.
.-.�� � iD this wwlll. til
This time the son actually sired by Adam through Eve was named Abel
..'
""
.
and the daughter was named Kelimat.
1lllln Qayin
Contrary to their first twins these children lacked both inner and
• ies aJilODgSt the .. ... c::aDir to c::any ..
outer beauty and they were fully afflicted by the curse laid upon all
---fl!e
went
...
of their ._..
of the clay-born, as they lacked Spirit and possessed only lowly animal souls.
QIIJiaudQalma-• At the moment of their birth it was painfully evident for both Adam and Eve that their second pair of twins were different to Qayin and Qalmana and this saddened and enraged both of them, for where a
.... -'reaped.._ - * fdr-bound
*
luminous halo surrounded Qayin and Qalmana there was only the darkness of matter around and within Abel and Kelimat, the same
36
.... SIJIIai. pb;g) JJJ
.
darkness and spiritlessness that Adam and Eve had for so long seen
�
in each other.
b '
� female one was named rllluoght into the dungeon to No.::;
For in contrast to Qayin and Qalmana, who both were born of the Fires of Awakening and Awakened Spirit, Abel and Kelimat were born of clay solely, without any spark of that Deathless and Bornless Spirit
Qayin and Qalmana a Ill!. for as two strangers in IIIII �-. besides each other, r.uw had entered into.
llc'forth
Jl!f'
ng ... rrre they were, and seei t ... rejoiced and for the firs eful hop � of Eden they felt
of the Divine. The disappointment they felt made their hearts cold towards Qayin and Qalmana and based on spite, jealousy and ignorance they started to favour Abel and Kelimat, with whom they possessed actual kinship; instead of the inferiority which they now unconsciously felt whenever they looked upon their two firstborn. Thus a division became created between the Spirit Endowed and the spiritless and different paths became set for each of them upon and beyond the world they had been condemned to.
other such children • after the birth of Qayin and a llill of �ins. again a son and
- many
Qayin and Qalmana remained inseparable as they grew up and for each passing year they understood more and more that they did not belong in this world.
• through
Eve was named Abel
L
...
,.
�n lacked both inner and lllled by the curse laid upon all �possessed only lowly animal
� evident for both Adam
and .. �""ere different to Qayin a re � both of them, for whe the W Qalmana there was only e sam .. Abel and Kelimat, the
Where Qayin went the sterile earth became fertile and green and all species amongst the green which Qalmana touched became sweetened and came to carry aspects of her own lovely fragrance, as the mere presence of their inner spirits quickened, by the way of At-Azothic addition, the diluted spiritual emanations entrapped within the earth. Qayin and Qalmana became therefore cultivators of the earth, who sowed and reaped bountiful harvests, made to grow not by the virtues of the fate-bound nature but by the unnatural powers of their own Spirits. Qayin sowed, ploughed and reaped the fields with the aid of Qalmana,
37
who mainly attended their fruit and flower gardens, and through their
wuold ever m;e and Keli alld intelligent as he "'aS til
toiling, the light of their spirits, the sweat of their brow and by their own Blessed Blood, which they from time to time spilled during their
samed to be inseparallle I
arduous work, did nature, once cursed by the Demiurge, bloom in
f
sweetness and fragrance.
Qayin and Qalmana wt.11
Qayin and Qalmana developed their arts and elevated their agricultural
sibliugs. were repn1sed t,!i ill order to stay a"'"3.Y fnlil each other grew for eadl tl
work towards the first forms of magic and witchcraft, as they learned to use the plants empowered by their own sanctitude for exalting
·,;a
purposes unlawful in the eyes of their own parents and their blind god.
��l
They learned to make poisons, wines, medicines, perfumes, tinctures and incenses, with which they could fortify themselves and also affect their surroundings. All this they did learn and practice in secret and under the cover of darkness as they instinctively understood that their Work and Art was prohibited by the tyrant Creator and by those who
.lllel tbe shepherd laid idl � slothful twin sisl
..adl their flock feed ._4 1lle hard work of Qayin -
could not understand nor appreciate such prowesses.
r. Older to make his wad
They kept their secret workings and powers hidden especially from
..-ly by indolence, �
Abel and Kelimat, who with the passing of the years had both developed
Q' ana•s taming of the IIli
in nothing but ignorance.
... by brutishly beafin&. -.ed to tame and tJail
Qayin and Qalmana became also the first tamers of a wild horse,
.._ be managed to avoill•
which they pacified and becharmed with the aid of certain plants that
- despised.
they harvested at night, and thus Qayin's ploughing of the soil became even more efficient and their fields flourished.
I!< I!< I!<
lly tile animals they ""'l care of most of � .._ jllst eating and slftl -�� ...wt:.
Abel was as lazy as he was spiritless and Kelimat was as lazy as him,
IIIII. still the,- did lust for tl
but also doubly so jealous of Qalmana. Their day-born natures unified
•
lillllk
-
- for them
grew
wil
them and together they leisurely tended the sheep, with which they had more in common than what they had with Qayin and Qalmana. Abel lusted for Qalmana who was the most beautiful woman that
38
II •+w.iausly they hung j • a-.es burning �� a :a: himself once W -
would ever live and Kelimat lusted for Qayin, who was as powerful
their IIIII' gardens, and through
their al of their brow and by
their • to time spilled during
!i-by
the Demiurge, bloom in
I"'
and intelligent as he was beautiful and they despised the fact that they seemed to be inseparable and only happy in each other's company. Qayin and Qalmana, who always sensed the invasive glances of their siblings, were repulsed by their ways and did everything they could
l
a.-l ele-.·ated their agricultura _. �itchcraft, as they learned
in order to stay away from them and in their seclusion their love for each other grew for each passing day and night.
g IPown sanctitude for exaltin parents and their blind
lit GWD
I"
�-
tures _.nclnes, perfumes, tinc ..,Y themselves and also affect
111nt and practice in secret and their llllil-=fu-ely understood that e .-m Creator and by thos who
1
-=b prowesses.
l 10"-ers hidden especially from ed •• the �-ears had both develop
Abel the shepherd laid in the grass all the days, accompanied by his equally slothful twin sister Kelimat, and they often did nothing but watch their flock feed on the green of the earth, made bountiful by the hard work of Qayin and Qalmana. In order to make his work even gentler on himself and motivated purely by indolence, Abel, who had become inspired by Qayin and Qalmana's taming of the horse, also succeeded in trapping a wild dog and by brutishly beating this dog into submission and starving it he managed to tame and train it to become the first herding dog, and
'''··
se, .. first tamers of a wild hor
thus he managed to avoid even more of the laborious tasks that he
llilh the aid of certain plants that ploughing of the soil became
so despised.
lia"s
.._nsbed.
than just eating and sleeping and were felicitous in their spiritless ignorance.
they .-.led the sheep, with which with Qayin and Qalmana.
P'
that .,. most beautiful woman
•
by the animals they watched over and the white herding dog that took care of most of their chores and they had no other ambitions
, � Kelimat was as lazy as him ied -. "'beir clay-horn natures unif
.. had
Abel and Kelimat possessed not much more skills than those owned
But, still they did lust for their beauteous siblings and their animalistic passions for them grew with each passing season. Unconsciously they hungered not for the flesh of their siblings but for the flames burning inside of them, this reflecting the hunger the Demiurge himself once had felt before luring the Pearl of Awakened
39
Spirit to fall into his own darkness.
that her will was to msa.il connected even before
bidl
Unknowing of the Divine Spirit their lust translated into the lowly longings of the animals, as those born from clay can never comprehend
But, Adam, who himseH -
the Glory of the Spirit and because of their base natures cannot ever
and who had for many Ja1
relate to anything more than the appearance, instead of the essence
his God for guidance and •
hidden within or beyond such illusory and finite forms.
like himself also was jeaial that he himself did not
pal
Qalmana who was endowed with the sensual aura of her true mother Lilith and the beauty of the Blackened Pearl of Wisdom had unwillingly
Adam declared thus that-.!
mesmerized Abel, but also Adam himself, who in secret lusted after,
Kelimat was forced to�
what he thought to be, his own daughter.
possibility to finally sepan1
"1
In similar fashion did Kelimat yearn for Qayin, who possessed the
This decision made Abel ..
grace of both the Awakened Spirit and that of his own true father,
and Qalmana with a great II
the Lord of the Black Light, and wanted nothing more than to mate
who sought to separate .._
with him in similar manner as how the animals copulated with each
Adam told his children that•
other.
their God and creator a.il1 Thus it came so to pass that Kelimat and Abel expressed their longings
against the law of the O..IJ
for Qayin and Qalmana to their parents and asked them to be allowed
.ddress the creator d.i.redl.ri
to unite with them in the same way that they themselves had been
and not only Adam's "'ill a.!�
united by the Demiurge.
marry Kelimat and
AbeL
This solaced not the ffiffiffi
two
strong aversion towards
fl
die!
Abel and Kelimat on the .. Qayin who was disgusted by the very sight of the spiritless Kelimat
creator would listen to dl
and Qalmana who was even more so repulsed by the courtship of the
Qalmana,
sheep smelling golem, the day-born Abel, became both horrified when
dleir creator, and they pni
approached about this subject of marriage by their earthly parents.
- and their own will �
As Qayin always had wanted to marry his own sister Qalmana, in
i
who had neve£ 11
order to unite his inner flame with the flame that burned inside of her, he asked to be allowed to wed her instead and strongly refused to have anything to do with the foul Kelimat. In similar fashion did
rt
Qalmana also reject the idea of marriage with Abel and told her parents
tile Prayers of Abel and a.8
40
that her will was to instead marry Qayin, to whom she had been connected even before birth.
IIIIi translated into the lowly
.._ da�· can never comprehend
..._ base natures cannot ever illlmlc:e- instead of the essence
� finite forms.
-
-..ai aura of her true mother
_.of Wisdom had unwillingly d ""ito in secret lusted after,
Ills.
l!(lilr' �in,
who possessed the
Mtbat of his own true father,
.. nothing more than to mate • nimals copulated with each
liii.Abel expressed their longings •.-.� asked them to be allowed
�611l � themselves had been
fOr'
..,,� of the spiritless Kelimat -.,msed by the courtship of the
lllel, became both horrified when .ntge by their earthly parents.
But, Adam, who himself secretly lusted after the beautiful Qalmana and who had for many years felt jealousy towards Qayin, prayed to his God for guidance and received the signs he wished for, as his God like himself also was jealous of the Light within Qayin and Qalmana, that he himself did not possess. Adam declared thus that Abel indeed had to marry Qalmana and Kelimat was forced to marry Qayin, as he in this marriage saw the possibility to finally separate Qalmana from her protective twin brother. This decision made Abel and Kelimat very happy and filled both Qayin and Qalmana with a great sadness, anger and hatred towards all those who sought to separate them from each other. Adam told his children that this marriage was the will of the Demiurge, their God and creator and that Qayin and Qalmana could not go against the law of the One True God. He told them that they could address the creator directly themselves and see that it indeed was His and not only Adam's will and decision that Qayin and Qalmana should marry Kelimat and Abel. This solaced not the two fire-born siblings, who instinctively felt a strong aversion towards the god of their clay-born family. Abel and Kelimat on the other hand rejoiced and knew that their creator would listen to their prayers and not to those of Qayin and Qalmana, who had never shown any real devotion or fear towards their creator, and they prayed to their god and asked him to impose his and their own will upon the malcontent Qayin and Qalmana.
if!!.;.
own sister Qalmana, in !6r flame that burned inside of Ia instead and strongly refused
..,. his
IKftimat. In similar fashion did Ill! with Abel and told her parents
The Prayers of Abel and Kelimat were heard by their god and it came
41
them both to present their case before him.
Dellliurge and p� • a burnt offering t.ftl
Abel who was used to beg and to be submissive before the creator
-., became much
so to pass that the Demiurge summoned Qayin and Abel and asked
f'JLAbel rose up towu61
pl
asked for Qalmana's hand in marriage and told the Demiurge that he
�
just wanted to follow the will of god and obey his commandments.
womb of Eve should be allowed to marry her and that Abel instead
a lleame Qayin's bl a.ld already feel wil -..jast court "-onld � •IDs field's hantst .. llle fruits of the eartlt - jra)ous god wbo .. JBSDD with wbom .. lie lad been born ii
should take his own twin sister as wife, for if they were not meant
-�I'l
to be together in life why had they been so in Eve's womb and by
'1llr tyrant de� II
birth?
1lllmr smoke desceDdi
By the fawning and supplications of Abel the creator became much pleased. It became Qayin's turn to present his case and Qayin who was without any genuine respect or devotion towards the god of Adam demanded that he who had been connected to Qalmana already inside the
llle sphere of the
Fields of Harvest, while Kelimat did not have anything in common
al ";� A111pnd the C'l'eator al aj& t:t:;ed the burnt ofiBl .. .. fDour of ..\belalili
with him and knew nothing about his Craft.
QI
Qayin explained how Abel repulsed Qalmana and how he himself found Kelimat distasteful and charmless. He explained that Qalmana shared his own passions and worked side by side with him in the
.... -.mo1d be tilil!l
.. ....-y Kelimat..
.. ,
The uncompromising stance of Qayin infuriated the Demiurge, who
�
i
could see why his faithful creature Abel lusted after the light and
l!:�i
beauty of Qalmana, instead of the dull clay of Kelimat, for the Demiurge himself lusted for the Acosmic Light and beauty of Qalmana and felt
�
jealousy because of the love between Qayin and his twin sister. He therefore told Qayin to keep silent and then demanded of both
'�1
&tw:i&g the jndgmeat .. .IQiyin and told m...
Qayin and Abel that they should first bring suitable and worthy
�
:-1
offerings to him and he would based upon their show of devotion
..,... whose blood -
decide his verdict, but in truth his mind was already made up and he
II
had no other intention than to deliberately separate the insolent Qayin
.. tlaat this wortd 11
ds both Abel ...j
from his beloved twin sister Qalmana.
Abel rejoiced and brought to the altar of his god the firstborn amongst his flock of sheep and slit its throat on the altar of the bloodthirsty
42
I
SWiy answered til ...... Wll$ �1
li Qayin and Abel and asked
Demiurge and proceeded by giving the fat of the animal to the fire
liiiiL
as a burnt offering to that tyrannical god. The smoke of the sacrifice of Abel rose up towards the heaven and was accepted by the Demiurge,
r .. •is.<>ive before the creato .. told the Demiurge that he
who became much pleased by the offering of Abel.
commandments.
It became Qayin's turn to bring offering to the Demiurge and Qayin
1111 the creator became much
could already feel within his heart to whose favour the demiurge's
•aad Qayin who was without
the fruits of the earth to the flames and silently cursed both Abel and
.... god of Adam demanded llm na already inside the lfla
his jealous god who wanted to separate him from Qalmana, the only
ay her and that Abel instead
he had been born into.
.. obey his
unjust court would rule. Saddened and angered he gathered a share of his field's harvest and brought them to the sacrificial pyre. He gave
It, tor if they were not meant .. so in Eve's womb and by
person with whom he felt true familiarity in this strange world that
The tyrant demiurge became greatly offended by the offering of Qayin whose smoke descended towards the earth instead of lifting up towards
"'.
the sphere of the Chief Archon in the heaven.
I
I 1 atana
and how he himself
IlL He explained that Qalmana
Angered the creator declared that he accepted Abel's offering but
IIM'e �,-
rejected the burnt offering of Qayin. He stated that he would decree
side with him in the
- b;ne anything in common
in the favour of Abel and that Qayin and Qalmana had to be separated. Qalmana would be forced to marry Abel and Qayin would be forced
tiOaft-
to marry Kelimat.
, illfuriated the Demiurge, who
1111111 lusted after the light and
... of Kelimat, for the Demiurge ... beauty of Qalmana and felt
.,m
and his twin sister. Hearing the judgment of his god Abel rejoiced and laughed in the face
"'
of Qayin and told him that their god was truly great, loving and just.
-IIDCi then demanded of both 1111t bring suitable and worthy ....,n their show of devotion
Qayin whose blood now truly boiled because of the anger he felt
.. -.-as already made up and he
towards both Abel and the Demiurge told Abel that it was his own
llll!ly separate the insolent Qayin
view that this world was not created with divine love and that it was not arranged in keeping with people's good deeds. He told Abel that
...
the justice of his god was corrupted and his love false. To this Abel
,..,
!Willis god the firstborn amongst
boastfully answered that the world indeed was created with divine
Jla the altar
love and was altogether arranged in keeping with people's good deeds.
of the bloodthirsty
43
been better than Qayin's that his sacrifice had been accepted with
• -- ., apeed ....... ..... llllre Abel to ...
favour and Qayin's had not.
'lllllida ia ldimat's •
He told Qayin that it was because his own deeds and work always had
...,.s c:ase Qayin·s IW "; ;
At that moment the fire of Sataninsam blazed up and raged within
:1 with
-
per'
1
Qayin and he could hear his own true parents' voiceless whispers
n
resonate within his whole being.
' wart to Ai111J1 e' fill a 1ftoe. while wah ' 1 1
He ran to his beloved sister Qalmana, who was already in tears when
* laid bim that ....
he arrived back to their home, as she through the bounds of Fiery
lllr jw-aw-nt of the t11111 ..... she had seal
Blood already knew what the tyrant god had decreed. Through the anger of Qayin that she had felt within herself she already knew what the Chief Archon had sentenced them to. That which affected Qayin
- �'5 had beea lliipothera�.JI
.fld
also marked Qalmana, as the two were in Spirit as One, kept apart only by the limitations of finite clay.
'ar .... of the to.
1llllill Abel who llbeld� and rejoicing Abel and Kelimat, who vauntingly celebrated the edict
..... that his lust .. lasbnd that she ..
of their god.
... been afraid of the.
Their anger and sadness became multiplied by the sight of the laughing
JE
SS
. ,'
�
It was first then that the hissing whispers of the Serpent within the N
told .� dtl
minds of Qayin and Qalmana became a loud and clear voice, giving
tJ
them counsel and making their burning anger turn into the cold lust for a just and murderous vengeance.
--- auymore BM�• fill dlr clnniurge that ll
The Serpent advised them to use their enemies' weaknesses against
� should go there • ..._. 111lite as man _.
themselves and to lure them to the places where they had conducted
�;�
all their other hidden work, in order to eliminate the faulty creatures
-.spitefuL�".... .,. lllr fcap-ance and ..
of the Half-Maker.
• ...., the field so .. Qayin and Qalmana, guided by the Tongue of the Serpent, decided
-;··e�
thus to lead the worthless Abel and Kelimat to their ruin, and in a
� Qalmana SUICC E !II ·: 2 wboattbatti ..... liD present to lliPitl j 'c eut.. and thus • •
manner similar to the spilling of animal blood which had satisfied the Demiurge, now satisfy their own divine parents, dwelling on the Other Side, with the shedding of the blood of their detested siblings.
il
1.1 ���
44
�
a4eeds and work always had lie had been accepted vnth
It was so agreed upon that Qayin would lure Kelimat and Qalmana would lure Abel to their chosen places of execution and sacrifice, which in Kelimat's case was the Rose Garden of Qalmana and in Abel's case Qayin's Field of Harvest.
� rWazed up and raged vnthin �nts' voiceless whispers i'i':
II- .-as already in tears when IIJiroogh the bounds of Fiery .. llad decreed. Through the llflllself she already knew what Ia That which affected Qayin
ia
Qalmana went to Abel, when he as usual was resting in the shadow of a tree, while watching his white herding dog do his own work, and
!k
It
Anointed with perfumes and oils of seduction and enchantment
Spirit
as One, kept apart
••
she told him that she now had changed her mind and could see that the judgment of the creator indeed had been just and vnse. She told him that she had secretly prayed to the creator for this judgment, as she always had been attracted to him, but had not dared to show any sign of her attraction because of her fear for Qayin's jealousy. The words of the lovely Qalmana fully beguiled the unintelligent and vain Abel, who became joyous, and he told her that he always had
lill �the sight of the laughing �gly celebrated the edict ifjc<
known that his lust for her had been mutual, but that he could understand that she had feared Qayin's wrath, as he himself always had been afraid of the strength and strange power that he seemed to possess.
��
... of the
Serpent vnthin the
a-loud and clear voice, giving • anger
tum into the cold lust
Qalmana told Abel that she longed for him so much that she could not wait anymore and as Qayin had become so enraged by the sentence of the demiurge that he had fully abandoned all his work in the field they should go there and in the fields where Qayin for so long had
ir .-emies weaknesses against
toiled unite as man and vnfe.
·
.-s
-.-here they had conducted
lteliminate the faulty creatures
by the fragrance and beauty of Qalmana he agreed that they should go into the field so that he could know her as a vnfe.
!tJ,•
llacue of the Serpent, decided l[llimat to their ruin, and in a .Wood which had satisfied the ......-ents. dwelling on the Other
fill. their
The spiteful Abel was delighted when he heard this plan and becharmed
detested siblings.
Thus Qalmana succeeded to lure Abel away from his flock and from Kelimat, who at that time had been to the altar of the demiurge in order to present to him offerings of thanksgiving, to praise his good judgment, and thus as a sheep Abel became led to slaughter.
Ill"'! ""
�
45
When they approached the field Qalmana ran jestingly into the long
c:.ed for, and they all ....
and tall rows of wheat and enticed Abel to follow her in where no
....-er. blessed, em� Sbmgtbening of the �J • by the intrusion of tile'l :.;fjj -.n into the world
prying eyes could see them. Abel who could not think clearly because of the enticements of the
j
lovely Qalmana ran blindly into the field, where Qayin waited for him,
All that became so blesillll
armed with his harvesting tool.
-.b thus to the Cause:.lllll When Abel came to that beforehand chosen spot, at the crossroads
ID sene
their unfated dellli
hidden in-between the tall rows of wheat, he saw the brother of
,,
Qalmana waiting for him and as he realised that he had been deceived
"'11mop the open pa� Alan the true voices that • die Serpent could now be•
he became overwhelmed by a crippling fear. Qayin who saw the terror in the eyes of the one who wanted to violate
6111: what they had done
his beloved felt nothing but contempt and urged on by the hissing of
�true insight about till ,:aJ lllat it championed
the Serpent, echoing forth from within his own spirit, he cut down Abel, with three strikes, as if he was nothing but a shaft of wheat to be harvested, and with the third blow he severed his head from his
-.,the wisdom so granted IIIII
body.
.-:aside from all others. ._
As the blood of Abel was splattered over the field and upon the ground,
ad the Mark of the Reddll
the gates within and without leading to the Other Side became opened
ID them as the One M.alkll ....... mirrored in hen. 'II iaeheads with the Invisibl&i '-u. of fire from those ....
lllr Mark of the Venusian .a.
and both Qayin and Qalmana became fully awakened to the Cause of the Black Light and to their own Spirit-Selves.
As the blood of the true firstborn lamb from the flock of Adam was spilled upon the crossroads, the earth itself opened up and the forces of the Nightside Earth intersected with the Dayside Earth of Malkuth. �:�
Through the liminal point thus established, because of the event of spiritual awakening, transgression and the first sacrifice of day-born human life, for the sake of freedom, liberation and spiritual unification, the Light of the Other Side could shine into the dark realm of the Demiurge and new seeds from the fields and gardens of the Sitra Ahra could be sown into the now blood-moistened soil of this world. As the blood of Abel flowed downwards into the open jaw of Sheol the Light spewing out of it caused an Increase of Azoth wherever Qayin and Qalmana before had toiled and in whatever they before had
46
•
.J
..,.. and Qalmana knew• � at the Rays of Ligbt ill ian sphere from wllill Y �bad gathered� .... the corpse of Abel iaGI .._ possessed scratched • ... h of bloodied "ileal 'Il � Qayin the Planter. ..
jjla ran jestingly into the long
cared for, and they all became, through the addition of their spirit
her in where no
power, blessed, empowered and/or awakened, either by the
.. to follow
strengthening of the traces of the diluted spirit already there present or by the intrusion of the emanations of the Nightside Garden, now
b lillie
of the enticements of the �where Qayin waited for him,
sown into the world. All that became so blessed within and through the Field of Blood awoke thus to the Cause of Qayin and Qalmana and became bound
� spot, at the ---. he saw the
crossroads brother of
jlllld that be bad been deceived .,.,__ [,6e one who wanted to violate -'urged on by the hissing of Ws
�"11 spirit, he cut down
� but
that what they had done was good, as they illuminated and empowered gained true insight about the Other Side and the transcendental divinity that it championed.
a shaft of wheat to
* sewered his head from his ll!�
Through the open pathways between this cursed earth and the Sitra Ahra the true voices that before had been masked by the Hissing of the Serpent could now be heard and both Qayin and Qalmana knew
....
•
to serve their unfated destinies.
By the wisdom so granted and obtained they both became marked and set aside from all others. By the grace of Satan and Lilith they received
.
the Mark of the Venusian Emerald Point, the Mark of the Black Serpent
�· field and upon the ground, * Other Side became opened
...., awakened to
the Cause of
ll&hes.
and the Mark of the Reddened Sickle. These three marks were given to them as the One Mark of Qayin and Qalmana, as his marking became mirrored in hers, and that Mark became branded on their foreheads with the Invisible Fire of Spirit, to forever separate all those born of fire from those solely born of clay.
"'.from the flock of Adam was 1!1e1f opened up and the forces lAe Dayside Earth of Malkuth. � because of the event of •* first sacrifice of day-born
� and spiritual unification, fi* into the dark realm of the jlllllad gardens of the Sitra Ahra � soil o f this world.
Qayin and Qalmana knew not what to do with the corpse of Abel, but one of the Rays of Light from the Other Side, emanating from the Venusian sphere from which Satan and Lilith first, for the sake of Love, had gathered essence, entered into a raven who had sat down upon the corpse of Abel in order to feast upon his flesh, and the raven
IIJ.f .. into the open jaw of Sheol
thus possessed scratched the earth and buried with its beak some
Increase of Azoth wherever
kernels of bloodied wheat which were scattered close to the corpse of
- in "'-hatever they before had
Abel. Qayin the Planter, Harvester and now the First Murderer,
•
47
beholding that Raven of Death became inspired to sow the First Dead
Qayin went to her and toWII
into the ground, in ways similar to how he always had sown the seeds
llad told Abel and added 1t1
into his tilled fields.
blow her
Qayin dragged the body of Abel, while Qalmana carried his severed
his wife, t:belll should not unite in � both the Creator and theidiJ as
head, to the centre of the crossroads and there with a shovel Qayin
Qalmana had seduced Ablli
dug the first grave and into that hole he placed the body and the head
amsummate
of Abel, and the First Tiller, Harvester and Killer now became also
the lovely fragrances of .�
the First Gravedigger and thus the First Place of the Skull became
cooswnun ation.
their own ....
·
�
established, by the three cutting blows delivered by First Harvester, and the Black Cross became also so stationed upon and through that burial mound.
Ielimat who had always ..
., enchanted could
not
�
4own on her knees in onlfsa The Akeldama led thus to the Gulgaltha and the Gulgaltha to the
ID
bless her
so.
..i
Akeldama, through the Black Crossing of life by the death instigated by the Nightside Impulses of the Spirit, and the earth first watered
Sbe then agreed and joYQIIIIII
with blood now also became fed with the flesh and bones of the first
01n1
slaughter.
dead human and thus all the places of the skulls and all crossroads
tl
of death came to fall under the dominion of the first establisher of
'11
the grave. ·.1
Qayin stood so triumphant over the tumulus of his wretched foe and from that night on all the dead would forever be under his heals.
··�
Qalmana who had leamecl• sowing had dug a gra,·e by ... mse bush.
ffiffiffi
which had the IDDII!
fngrance, which they all .. ..tolence. Qayin and
Kelimat �
As the deed was done Qalmana told Qayin that it now was Kelimat's
As
turn to reap the bitter harvest of that which she had sown and according
dlat lost Eden, he led her�
to what they earlier had conspired she washed the blood from Qayin
ta:ror
Kelimat
saw
her sidll
and anointed him with her oils and perfumes of seduction and becharming.
·�
8elore she could
tum aJ'OIIII
alld forced her in
un d r
e the 1
Qalmana hid inside her own divinely fragrant and lovely rose-garden,
liB- throat with her sickle, ia:
armed with her pruning sickle, while Qayin went to Kelimat, who had
Alia and Kelimat slaughllS'.
started to look for her brother Abel, as she did not want to perform the toilsome work of bringing in their flock without his aid.
48
��
As the blood of Kelimat ...
Qayin went to her and told her a story similar to what Qalmana earlier
����ired to sow the First Dead •always had sown the seeds
had told Abel and added that as Abel already had taken Qalmana to
I.
know her as his wife, there was no reason for why the two of them should not unite in similar fashion, in accordance to the decree of
�ana carried his severed
both the Creator and their father Adam. He also told her that because
• there with a shovel Qayin
Qalmana had seduced Abel inside his own field of harvest they should
�the body and the head IGller now became also � of the Skull became
consummate their own union in the rose-garden of Qalmana, where
��
the lovely fragrances of all her flowers would elevate their act of consummation.
illirered by First Harvester,
(llled upon and
through that
Kelimat who had always been enamoured by Qayin and now doubly
�
so enchanted could not believe her own ears and in rapturous joy fell
�;
down on her knees in order to give praise to her god, who had deemed
IIJa and the
Gulgaltha to the
to bless her so.
lllife by the death instigated �..-d the earth first watered
She then agreed and joyously followed Qayin into the garden of her
-� and bones of the first
own slaughter.
jllle skulls and all crossroads Ia of the first establisher of �
.... of his �Tetched foe
and
..ewa be under his heals.
Qalmana who had learned well their new ways of cutting down and
k!
sowing had dug a grave by the roots and under the shade of her largest rose bush, which had the most beautiful white flowers, with the loveliest fragrance, which they all had obtained from her own breath's sweet redolence.
lia that it now was Kelimat's ilia she had sown and according ilK hed the blood from Qayin
As Qayin and Kelimat approached the Garden, more paradisal than
that lost Eden, he led her to where Qalmana was waiting and in terror Kelimat saw her sickle-bearing rival standing before her.
lqleriumes of seduction and Before she could turn around and escape Qalmana reached for her
it
and forced her in under the shadow of the rose and there quickly slit
Ill
lllilmnt and lovely rose-garden,
her throat with her sickle, in a way similar to how she often had seen
.... went to Kelimat, who had
Abel and Kelimat slaughter their sheep .
IIMie did not want to perform
� without
his aid.
As the blood of Kelimat splattered the white roses and the other
49
flowers of the garden red and gushed over the ground and into the
....,.me most enraged,�
grave already prepared for her, the earth shook once again and the
fllf die sentence passed u,.
jaws of the underworld opened within that grave in order to receive
.:1: of transgression.
this second offering. The Black Light shone anew and the seeds of the
:-q • amunoned Qayin and ill
Nightside were again scattered into the world in order to cause empowerment of the divine essence, wherever they could take hold,
� but
as
""i'
Qayin deli!!
and the garden of Qalmana, containing all the most wonderful flowers
Ill._ crime of fratricide 61111
cultivated by her own lovely hands and by the unnatural power of her Spirit, became awakened to the Cause of Sitra Ahra.
... Qayin that the ,·oic:e .r.. _..-1 and that he knew 1li
Kelimat's lifeless corpse was thrown into her grave, underneath the
'� .. Qayin stood before 6
rose and by the power of the spirit of Qalmana and the awakened
M Y4j,oo
divine power and installed spirit of the rose the Second Grave and the
_. .,00 and forced by ..
to confess to aJIYtlll
Hidden Place of the Skull became so established and Qalmana became
_,
thus the Lady of Gulgaltha, as her sowing of the corpse made her
� Demiurge contempbl
achievements equal to her beloved Qayin.
1llildlia Qayin filled him widt
lie 1Me self because of his fil By this second sacrifice of Adamite sheep the covenant between the Nightside, the Holy Bloodline of Qayin and Qalmana and all the
.. CIII'Se both Qayin and Qlil _.without the coDSeDt•
elements enspirited and all the spirits awakened by their deeds became sealed, for their murders were motivated by nought but the Love of
• ause upon them "._bil
Spirit for Spirit and the rejection of its oppression, separation, isolation
Q1Jia bad tilled would
and desecration by the lowly Hylic elements and impulses of this
.._ 80lbing but poison Mil
world.
....Wall wither before her •
DO
ia ller presence. He also
I
1
�Bas, rootless in this .. ffiffiffi
Ill •taws and by all the Il
--the blind Deminrge.. .. It came thus to pass that the absence of Abel and Kelimat became
.....
known to Adam and Eve and when they could not find their children,
a
and when they could not get any aid in finding them from Qayin and
Q
Qalmana, they turned to the Demiurge and prayed to him to help
• QayiD
understand
01'
was
•
'±±wd, empowered aM1 '
P?,
now held aspeds •
and Qa1mana
them find their missing children.
.1111 ... tbe curse of� The Demiurge could not discover that which was buried hidden beneath
a
the rose bush, but he could detect the grave of Abel and seeing the,
-.llllft IIIey had been bomli'4
by him, unfated death which had befallen his faithful creature he
-of Spirit within�
50
w to their
own
wills.; •
lill!r' the ground and into the
became most enraged, because he understood that Qayin must, because
• shook once again and the
of the sentence passed upon him, have committed this most unlawful
.. pave in order to receive • anew and the seeds of the
act of transgression.
world in order to cause
He summoned Qayin and inquired about the whereabouts of his missing
�r they could take hold, •• most wonderful flowers
siblings, but as Qayin denied any knowledge and refused to confess
unnatural power of her
told Qayin that the voice of Abel's blood had cried unto him from the
IIIIi
ll!rthe
i11f Sitra Ahra.
to his crime of fratricide the Demiurge became even more furious and ground and that he knew what he had done.
.. ller grave, underneath the
Still Qayin stood before the creator unrepentant and without any
..Jmana and the awakened
intention to confess to any wrongdoing, as what he had done was just
.-e the Second Grave and the
and good and forced by necessity.
Mshed and Qalmana became
� ...
of the corpse made her
within Qayin filled him with fear, but also with longing for that which he himself because of his foolishness had lost, and instead he decided
the covenant between the
jla and
The Demiurge contemplated to utterly destroy Qayin, but something
Qalmana and all the
to curse both Qayin and Qalmana, for he knew that the one had not acted without the consent and support of the other.
..troed by their deeds became
11!111 IJ\· nought but the Love of
His curse upon them was twofold; and he told them that the ground
...ession, separation, isolation .en and impulses of this lla.ts
Qayin had tilled would no longer yield their fruits to him and offer him nothing but poison and thorns and that the flowers of Qalmana would all wither before her and emit nothing but the stench of death in her presence. He also cursed them to become fugitives and wanderers, rootless in this world, and ever opposed by all those faithful to his laws and by all the forces of the natural order of his creation.
��
What the blind Demiurge, because of his own lack of spirit, could not
·- Abel and Kelimat became lteouJcl not find their children,
know or understand was that the ground and the plants blessed,
ifinding them from Qayin and
•
and prayed to him to help
awakened, empowered and enspirited by the deeds of Qayin and Qalmana, now held aspects beyond his dominion, all owing allegiance to Qayin and Qalmana. As for the curse of wandering and banishment, that was also nothing
!l''t'
ah was buried hidden beneath
adverse to their own wills, as they knew that they did not belong to
of Abel and seeing the,
where they had been bound to live and that because of the awakened
faithful creature he
flames of Spirit within themselves they knew that they must find the
If pave
lllle his lln
51
hidden paths to power, wisdom and liberation.
.._. fteD in exile and 1111 ...._,. as they could ..._.
As to sign them cursed and exiled he crowned both Qayin and Qalmana
';o;jl
with thorns, which they accepted with pride instead of shame, for they
WWe crossing the �
knew that which the demiurge himself was ignorant of and as the King
lllr blood from their�
and Queen of Harvest and as Sovereigns of All the Black In Green,
6r decrees of the ne-il
they rejoiced in their coronation, which became an outward
•
manifestation of the Mark of Spiritual Fire, which they already bore.
61lils and
ftml-ers from the hylic blossoms ol11
-.i without, and so tW The Demiurge seeing the two unrepentant before him and sensing
a
iskd in
)XJ¥
-
their contempt also gave them as an oath that as the Sowers, Reapers
"tl
and Bringers of Unlawful Death they would never find peace nor
'llatiowgh their"� 6lll Land of Kod (EMili llll!y decided to settle .. as,mt bright and as defil
escape from the sufferings of life and that none of his own faithful creatures would ever grant them acquittance from the shackles of life, for such a deed would be avenged sevenfold.
the Red Sea and Il ... of X"Igh� bad ear.�!
._
Cursed and exiled to eternal wandering, opposing and opposed by all the binding forces of nature, Qayin and Qalmana turned their backs to the creator and left his presence to traverse the Path of Thorns, towards east of Eden.
lie .ale ckJo,...-n despite ...,
� against his l1l
-.i Qalman.a bad gw=-i
_. llecaw;e of the CODal'il ffiffiffi
Sli
Ph OD
the Other Si
.... aad blind god of .. In absence of their dead and their exiled children Adam once again
...... in the Land of ..
made Eve pregnant and she birthed a new son and later a daughter,
.. flay Seeds "ithia ..
which became as replacements for Abel and Kelimat, and thorough
llllr firstborn
this son, Seth, and his sister, Azura, the Adamite Bloodline of Clay
-
was spread upon the earth, in accordance with the Demiurge's will.
ffiffiffi
As Qayin and Qalmana left the enclosure of their former homes they
52
of�
-oo Enoch..
:1
.... adtivated the .. ... establjsbed her .. - ill defiance of theJl ,_..a- of the Black I...igllt 1 � ol Qayin and � - •wa•tahon of their 11
felt as if they were leaving a prison in which they had suffered since birth and instead of tears of sorrow and regret they shed tears of joy,
Son
'l I
d their fields D114
for even in exile and cursed by the tyrant Demiurge they were as happy as they could be, as long as they were together.
lid both Qayin and Qalmana �instead of shame, for they
While crossing the Path of Thoms their tears of joy, their sweat and
�rant of and as the King
the blood from their thorn pierced flesh made nature itself to disobey
.., All the Black In Green,
the decrees of the Demiurge and while not yielding any good fruits
llll:h became an outwar d
or flowers from the hylic side of nature they did harvest all the good
.-,which they already bore.
fruits and blossoms of the Spirit, which they had awakened within and without, and so their Sorcerous Arts became perfected and they
• before him and sensing
flourished in powers unnatural.
L6at as the Sowers, Reapers never find peace nor
Through their wandering and guided by their spirits they so came to
• none of his own faithful
that Land of Nod (Eretz-Nod), located on the East of Eden and there
111-Jd
lillie from the shackles of life,
they decided to settle down, as they there could feel the presence of
llld-
a Spirit bright and as defiant as their own, for close to their settlement was the Red Sea and the caves to which that First Woman, upon
i'"
fiiiPOSing
and opposed by all
Winds of Night, had escaped and taken refuge in.
flrbana turned their backs lillaWerse the Path of Thorns,
To settle down despite the Demiurge's curse of rootlessness was another
;..
and Qalmana had grown in strength of Spirit during their wanderings
offence against his ruling and an unnatural act in itself, but as Qayin and because of the conscious contact that they now had with their true parents on the Other Side, they contumaciously chose to offend that false and blind god of their human parents.
16children Adam once again - son and later a daughter,
There, in the Land of Nod, Qayin knew Qalmana as a wife and sowed
I and Kelimat, and thorough
the Firstborn Son of the Awakened Twin-Flame of Spirit and that son
•Adamite Bloodline of Clay
was named Enoch.
*with
�
his Fiery Seeds within her fertile womb and she conceived and bore
the Demiurge's will.
l
Qayin cultivated the land and Qalmana aided in his work and once
�
again established her gardens, and thus the earth tilled and the seeds sown in defiance of the Demiurge's will flourished by the grace and power of the Black Light shining into his creation, through the living Spirits of Qayin and Qalmana and now their son Enoch, into whom
,.
1111 ef their former homes they
an emanation of their unified Spirit-Flames had become seated.
they had suffered since
.-m ll%1et
they shed tears of joy,
Around their fields and gardens Qayin and Qalmana built, as the
53
world's first truly Free Masons, a city and they named it after their
-..cr.�� • m.:e of the -...
beloved Enoch, as both their son and their new city were a testament
....... of Darkness.... .
of the falsity of the Demiurge's omnipotence, as he now could not
6e DiftDe Flame \\rdJJilt..
even rule his own creation or control the enspirited aspects of nature.
·
·�� > �·�
���
during this time,. I ..._. own F�el')t- Line af4 flla!d upon the heack Ill -but by the expansiiiM k; �their cla�- ns•eiM lllillc the Halo of their ... .t : .. tile Black Light.. a
As kings and queens Qayin and Qalmana crowned themselves with Gold, while still retaining their Crowns of Thorns, in defiance of the judgment of the demiurge and in pride of their own Unlawful Becoming, Exile and Rise to Power and by their second coronation Antinomian Autonomy and Worldly Sovereignty were achieved.
���
was
. .., II.J dlis Third Crownin&• - adlievements and • � 1111ithin them �
Within the city of Enoch their Fiery Bloodline flourished and spread
illll the shells of life, �
in order to champion the cause of the Black Light, by negating the
(Krliws) and
ways of the Creator and by the development and mastery of all manners
.... and Lilith first .....
of forbidden Arts and sciences, thus elevating mankind far beyond where
' '
they by the Demiurge had been destined to be kept in blind meekness.
.. Lore, to make their 'IIIII
In time the seven generations of Qayin and Qalmana became the true
1ftile the begetters of ...
rulers of the earth, opposing the ignorant ways of the Adamite race
J111isoo house of the Delllil!lll
whenever they would come into contact with it.
S'idr in Spirit, their souls •
ss
pour
back I
take throne allll.llll
IIIII still would walk tbe • Through their antinomian ways and growing power within the world
...a:inne through �
they even came to cause other aspects of the creation to join their rebellion against the diluter and enslaver of the Spirit and new pathways
_,o-iling gifts, as theylll .._.the same Marks of ..
and gates to the Other Side became so opened all across the world.
•
selves had.
:""' I
Thus the natural order of the world became disturbed by the invading
'a.s the Bringers of �
and expanding Light of the Other Side and the seeds of the Tree of
...UC Life and Death, •
Death sown into the earth of the Demiurge gave forth the fruits of
IIIIey came to embody •
enspiritment and forbidden knowledge to all that possessed a strong
M•aeodence.
54
.;?1
Ill they named it after their
enough trace of the divine Spirit within themselves and brought the
* �· city were a testament
"Terror of Darkness" to those blind to the Light of Spirit and lacking
iill!nce. as he now could not rlsspirited aspects of nature.
the Divine Flame Within.
If
It was during this time, having lived for seven long generations of c::rovmed themselves with
their own Fiery Line of Blood, that the Third Crown of Power was
iflf Thoms, in defiance of the
placed upon the heads of Qayin and Qalmana, not by the hands of
�own Unlawful Becoming, � coronation Antinomian ile adtieved.
breaking their clay vessels and granting them the Crown of Apotheosis,
�..
of the Black Light.
ilia
man but by the expansion and ascension of their own powers of Spirit, being the Halo of their Inner Flames turned into the Coronating Fires
By this Third Crowning, and because of the openings created by their own achievements and their Increasing of the Spiritual Power once bound within them through the emanation of their divine essences
-.arne
flourished and spread
into the shells of life, they could finally transcend their Vessels of Clay
J.aadt Light, by negating the
(Kelims) and pour back into the sphere on the Other Side, where
-and mastery of all manners
Satan and Lilith first had gathered their Seeds of Spirit, and there in
�mankind far beyond where
fullness take throne and within that sphere of Nightside Venus unite
ihD be kept in blind meekness.
in Love, to make their Twin-Flame burn again as One.
� Qalmana became the true IIIII wa�-s of the Adamite race llwitb it.
While the begetters of the Bloodline of Fire, which would burn the
�g
continue through those who would carry their awakening and
prison house of the Demiurge from within, transcended to that Other Side in Spirit, their souls remained as a link between them and those that still would walk the Paths of Nod and the opposition could thus
power within the world
-.r the creation to join their
enspiriting gifts, as they all would until the time of the Final Union
�elfthe Spirit and new pathways
bear the same Marks of Blessing and the Brands of the Exiled, as they
•..,ened all across the world.
themselves had.
Ill
�disturbed by the invading
Thus the Bringers of Death became the breakers of the chains of
lit-d the �e gave
cosmic Life and Death, as defined by the Creator of this world, and
�
seeds of the Tree of forth the fruits of
all that possessed a strong
they came to embody the Sinistral Path towards liberation and transcendence.
55
Even from the Other Side the Twin-Flames of Sataninsam, now Unified
-��--of the Watdeatill
and Made Whole, continued to guide and bless its remaining divisions
p
=
on earth, for the sake of the liberation of all of the Divinity Fallen through the Demiurge.
of Spirit. bot .. '1
'lll.r who did not 1l1liiiiH
.... :md thus the..,_.. ���
tJr dlr addition of the• t,r dlr Desc:ended HeawiiJ -* of Sitra Ahra �· Q
So powerful and wondrous became the generations of Qayin and Qalmana upon the earth that even the angelic order of the Grigori,
•. •j
assigned by the Demiurge to the task of Watching and Warding the human race, became enchanted by their ways and the diluted and entrapped Divine Spirit within these Sons of God stirred, awakened
"Die cllildren � IIIII
and came to long for a separation from the binding order of the
-.1 die daughters of 1M I
creator and for a unification with the Spirit that burnt so bright and strong within the Daughters of the Fiery Bloodline of Sataninsam, manifested through the side of Qayin and Qalmana.
ll!nw amongst the Arl.ll
The Watchers awakened so by their Love for the Spirits of those
., dleir ignorance of.._.
J1i1ts of spirit. v.-hlch
-·
beautiful daughters of Qayin and Qalmana, headed by one amongst them called Naamah (the Pleasant One), as her beauty, power and Watchers broke free from their chains, which had bound them to their
-. awUening of the IIJII _...threatened to set• • the natural order ellll
stations amongst the stars of the heavens, and they descended, like
iiiiiD
grace was from the very Mother of their Bloodline, and 200 of those
a
liberating chaos. J
falling stars from the heaven, in order to join with the Glorious Race of the Fire-Born.
�i
1llr cleminrge in his biW • die deeds of the enspil
As their spirits united with the spirits of their male counterparts
amongst the chosen ones of the Line of Qayin and became so enfleshed through these who willingly received them, the addition of the spiritual
'1llr Adamites cried
essence caused further empowerment to the Flames of Black Light
illr iDiquity of the Trt:aDie
1IIIID
within the fire-born and the Fallen Watchers could thus through their
p
Avatars attain freedom from their former limited being and
.. die Deminrge look r.
ivd to them, bot eM
consummate their union with the women that they wished to take as their wives.
• m decided to destru)J1 6e euth. both those _..
The daughters and sons of Qayin and Qalmana all rejoiced in the
56
IIR Wood of Adam. for •
•fllSataninsam, now Unified
coming of the Watchers and welcomed them as Flames unto their own
kWess its remaining divisions
Flames of Spirit, but also as husbands and brothers.
1flf all of the Divinity Fallen Those who did not unite as husbands and wives united as Spirit unto Spirit and thus the bloodline of Qayin and Qalmana became endowed by the addition of the awakened share of the Divine infused into it by the Descended Heavenly Azoth, which burnt Black as it joined the side of Sitra Ahra upon the earth. •.-nerations of Qayin and
lll(lillll&elic order of the Grigori, IIM'atching and Warding the
Ia wn"S and the diluted and •
of God stirred, awakened
The children resulting from the union between the Fallen Watchers
•
the binding order of the
and the daughters of the Bloodline of Qayin and Qalmana became the
liftt that burnt so bright and
Mighty Nephilimic men and women and as Giants they walked the
..,. Bloodline of Sataninsam,
earth spreading unlawful freedom and forbidden knowledge, but also
.. Qalmana.
terror amongst the Adamic race, who always rejected and shunned the gifts of spirit, which was something alien and evil to them, because
� for the Spirits of those
of their ignorance of that which they themselves lacked.
-. headed by one amongst
16.
as
her beauty, power and
ll�line, and
The awakening of the Flames of Spirit growing in multitude upon the
200 of those
earth threatened to set the Demiurge's whole illusory creation on fire,
...... had bound them to their
as the natural order established by him was being fully overturned
as, and they descended, like
into a liberating chaos.
•join with the Glorious Race :.H'
The demiurge in his blindness could not see anything but wickedness
Iii:·•·
in the deeds of the enspirited ones risen from the side of Qayin and
•· Gil their male counterparts
Qalmana and in anger he regretted that he had ever created man.
f11!rin and became so enfleshed -the addition of the spiritual
The Adamites cried unto their Lord and Creator for salvation from
• the Flames of Black Light
the iniquity of the Titanic Race of Fire, which had usurped the world
ll:llers could thus through their
promised to them, but even amongst them none but one, named Noah,
r former limited being and
did the Demiurge look favourably upon.
lla that they wished to take as !:;..,;
He so decided to destroy man whom he had created from the face of
I
the earth, both those who carried the unnatural blood and those of
I Qalmana all rejoiced in the
the blood of Adam, for also they had proven themselves unworthy in
57
his eyes, as they had not been able to withstand the blasphemous
�and endure. in llill
lawlessness that had defiled his creation and undermined his own
,._ by the cunning of 1111
tyrannical rule.
lllr Demiurge himself. ...
carry a
Upon all of them he willed death, for he was truly regretful that he
.nJiing enough to
had ever made them and thus unwittingly opened the gate to the
5-taninsam could �
unknown forces which now as a wildfire had spread within his creation.
ill would once again � t.:r of the cursed eartiL .
The wrathful creator decided thus to drown them all in a deluge of
·d
the bitter waters of his own ire, but before doing so he warned his
..
chosen one, Noah, and instructed him to, with the help of his angels, build an Ark and to fill it with two of every sort of animal, male and female, and with similar pairs of every other living thing from the dry
··J
land.
.a.l.. the very forces of Dil .,( spirit-awakening and I
In order to keep his bloodline, from the side of Seth, alive, Noah was
�Spirits from ..
also granted to bring with him and save his own family, consisting
.. watch the dest:ruct
of his wife, his three sons and their three wives, but everyone else on
.... of the enslaver.
the face of the earth became so sentenced to death by the blind tyrant
-..:. •-hat the Archons a
Demiurge.
Clralor had made, forti The enraged Demiurge further decided to punish the Fallen Watchers
thing beyond theirtl
and ordered his Archons, headed by Raphael and Gabriel, to descend
6lir' mm spiritless god.·�
upon the earth with their vast armies, outnumbering all the living, and to chain all the fallen Watchers and to force them to behold the slaughter of their own beloved children, the Nephilimic Race of the Fire-Born, before the great flood would wash all their blood from the face of the defiled earth.
1llr slain Nephilim and• lift became spirits � .. the Nightside and tbe J IIIIey bad opened in lifllt.1 .,( the Black Light and j
���
.ada the elements upon a
-.1 Qa1mana and th• • The chieftains of the Bloodline of Qayin and Qalmana had by the
Sfiritoal
natures.
..1
grace of the Spirit foreseen the events which would befall them and which would follow. They strengthened certain bounds and loosened
Oilier'S amongst the s1B. ...,.nee, swearing thaltl
others and planted their Seeds of Rebellious Fire where it would remain
aalion and incarnate �
they had thus made themselves ready for the bloodshed and the deluge
58
J withstand the blasphemous
hidden and endure, in spite of the decrees of the foolish Chief Archon.
lia and undermined his own For by the cunning of the Serpent they had amongst the chosen of the Demiurge himself, the family of Noah, found a vessel fertile and
lie was truly regretful that he
willing enough to carry that Fiery Seed. Thus the Seed of the Serpent
opened the gate to the
Sataninsam could secretly be sown into a receiving soil and in time
W spread ·within his creation.
it would once again bring forth the Mighty Ones (Gibborim) upon the
ii11Jty
face of the cursed earth.
11wwn them all in a deluge of � doing so he warned his lit. with the help of his angels, llery sort of animal, male and
lllllrr rning thing from the dry And, the very forces of Dayside existence turned against the harbingers
t• ""'
of spirit-awakening and liberation and the leaders of the incarnate
"
irfiide of Seth, alive, Noah was lie his own family, consisting illlltwives. but everyone else on
Rebellious Spirits from the heavens became bound, tortured and made to watch the destruction and evil brought upon their families by the will of the enslaver.
.. to death by the blind tyrant But, what the Archons could kill was solely that which their own
r'
Creator had made, for the Awakened Spirit within the slain was
.. punish the Fallen Watchers
lliiJ-ei and Gabriel,
to descend
something beyond their grasp and belonging to a force transcending their own spiritless god.
M nubering all the living, and �- force them to behold the
The slain Nephilim and those other Mighty Dead of the Bloodline of
:Sephilimic Race of the
Fire became spirits unbound by flesh and because of the enlinkments
lwash all their blood from the
to the Nightside and the pathways and gates to that Other Side which
.. the
they had opened in life, many of them could transcend to the Side of the Black Light and inhabit the realm of the Nightside Earth (Nahemoth), while others were caught in places in-between the worlds and remained within the liminal points or took seat within and joined with the elements upon earth already enspirited by the deeds of Qayin
ft-·
and Qalmana and thus most welcoming and fitting for their own
Jlia and Qalmana had by the lhrbich would befall them and
Spiritual natures.
llll'the bloodshed and the deluge
Others amongst the slain would instead become roaming spirits of
llc:rrtain bounds and loosened
vengeance, swearing that they would take possession of the Demiurge's
... Frre where it would remain
creation and incarnate in suitable vessels whenever possible, in order
59
ing by the sadistic •
to oppose the Enslaver and undermine his tyrannical rule from within his own creation, until the Black Light of Spirit would prevail and Liberation would become endowed to all.
1i
i
iF iF iF
The two main leaders of the Awakened Watchers the Demiurge ordered to be chained forever in order to suffer for all generations. The one
--tbeearthhad � 6r Demiurge drowned .r.J 'lllidt the bitter waters of. ...,. sunnors kno""ll toll
called Azazel, who had joined spirit with the Blacksmith from the side
•>t1
of Qayin, they bound with chains of iron and placed under a Mountain
'ae· arth became thus-.
of Darkness, located in the desert of Dudael, while the other one
.._ .. races of man aod ...
named Shemyaza, they chained upside-down upon the constellation
* Olber- Side. the opplllil
of Orion.
� ... it is written that �
This they did in order to separate them and have one suffer within the underworld and the other in the heaven, so that they would see what would befall the earth that they had usurped.
lllllilre the flood; and ... .. e.dnre and the Side Gli .. Bride. both in Souls'l
The Demiurge did thus once again, because of his ignorance and hubris,
�
commit another mistake which would allow the influences of the unified
� 'ii
spirits from the side of the Angels and the side of Sataninsam, through
'�
the Bloodline of Qayin and Qalmana, remain connected to and within
�,u
e's hostility t�.1
his creation in order to undermine his Heimarmene.
•
For within the darkness of the Underworld Azazel could with one side
z' - rl and some of • • lisy Bloodline Dill .. wiled and IU ..d
enter the Nightside Earth and with the other remain within the creation
5
7
I
of the Demiurge, where he was bound, and he became thus a Lord
. 1
of the Crossroads and Intersections between the Tree of Lies and the
... * sandity of .. :1 m I .. triumph (JIItStj
Tree of Knowledge and Death.
£j f widUn tbe In similar fashion Shemyaza became a guardian of the Stellar Point of Entry for the forces of the Nightside, which he by the connections made through his own conjoined spirit became as a bridge to.
I
WI 5
ll
�� aad liberated..
..... iKiled by tbe .... •.ll
In this manner the Chthonic and the Astral Thrones of Rebellion within this world became seated, by the two condemned to eternal
60
':'-!:'4:;
in �tyrannical rule from with Ill of Spirit would prevail and
suffering by the sadistic and witless Demiurge.
,.
When the earth had become crimson by the blood of the enspirited the Demiurge drowned all upon its surface and covered all of its lands
red �Watchers the Demiurge orde k for all generations. The one
Ma the Blacksmith from the side
ntain • and placed under a Mou
rf Dudael. while the other one n �-n upon the constellatio
with the bitter waters of his wrath for 40 nights and 40 days, and the only survivors known to him were the ones within the Ark of Noah. The earth became thus in time repopulated, but with the re-emerging of the races of man and nature itself, which had been duly seeded by the Other Side, the opposition once again took form. For it is written that there were giants upon the earth in those days
�
- and have one suffer within
see lf�n. so that they would
l!rlaad usurped.
before the flood; and also after that, and so the Bloodline continued to endure and the Side of Qayin still remains, and so does He and His Bride, both in Souls and in Spirits, on this and on that Other Side.
'.
�of his ignorance and hubris,
...,_the influences of the unified lithe side of Sataninsam, through
a. wmain connected to and within
.. Heimarmene.
�
� Azazel could with one side
• Giber remain within the creation
-.1. and he became thus a Lord �""een the Tree of Lies and the
IIIII a guardian of the Stellar Point
iiJirit
explained and some of the fundamental aspects of the mysteries of the Fiery Bloodline and the Cult of Qayin and Qalmana are here further veiled and revealed. May the sanctity of the Two-headed Serpent's Seed of Forbidden Knowledge triumph over all profanity and may all sparks of divinity trapped within the wretched and fallen state of the creation become
,
iillde.
Nature's hostility towards its own creator and the day-born is thus
which he by the connections became as a bridge to.
redeemed and liberated, through the Sowing and Reaping of Sinistral Death, incited by the Black Light of True Divinity.
�;.·>
lt6e Astral Thrones of Rebellion 'r the two condemned to eternal
•
61
6t**pt:Uts to the .. •• siP are the Sill 6t..r in tbe ..... CHAPTER 2
ID4t @1igil nf t}Jt @1pirif s ittat4Iu Asttnt
&•.,. 01" tbe SJil
-
.. ils clilided
�
WR Spirit of the
.. .. I -,;r aspect_ .... lliR. Bid tnnso ::1
... crl the Sbll/8
·-·udthr� The Sigil of Spirit's Deathly Ascent is a sign related to the Fire-Born
:.>1
eis-.,
Dead of our Lineage of Sataninsam, to all that which is strived for
.....
through the Path of Thorns and to the very essence of the Qayinite Gnosis itself, but it is also interlinked with the mysteries of
........thr WILli • ., j ... of ..
Anamlaqayin, being that of the Twin-Flame sired by the Two-Faced
SJ
Serpent of Wisdom, made whole and perfect in their transcendent
..._ c:w:epiS are ..
conjunction accomplished through Death.
,.,. ...... � ... tile Pad oi A1l
This sigil holds much power and is the key to the realisation of some
•
of the most fundamental mysteries. It shows the Point of the Skull
........ :md.
as the Gate of Death/Daath and as the very Head of the Mighty Dead,
.._crlthrF�
representing the liberating powers ofNecrosophic Gnosis, the ancestral
, I
aspects of Qayin and Qalmana and the path to ascension paved by
WR -... nsible .. _ , .. al tl.r
them.
..
1
-.t en.:=
d..iwut �
_
IWJd
.... lllen•wrtilwll The Sigil of Spirit's Deathly Ascent goes hand in hand with the Thirteen Pointed Star of the Gate of the Dead and the Key Sigil which opens
beforetlle. •7 ...........
it, but while they are linked to the similar concepts and essences they achievements of those Mighty and Blessed Ones through and within
'aR Silil crl SpitiQ!d .... crldle
Death and is not only connected to their souls upon earth but also
1_...-.r • a fa
are so in different manners, as this sigil emphasises the spiritual
to their Spirits in the Beyond/the Other Side. It is in other words the sigil of the Great Work itself, not being concluded but initiated by the entering and going through and beyond the death of the clay-horn ego. The composition of the sigil can be explained in the following ways;
62
...-
...... rs •·n•
the serpents to the right- and left-hand side of the middle vertical line of the sigil are the Sataninsam or the Twin-Spirit Flame divided, while the one in the middle is the Serpent Seeded Spirit Awakened and ascending, or the Spirit Made Whole through consolidation and union
IJt�irifs bctnt
of its divided parts.
The Spirit of the Mighty Dead is here represented in its Atavistic Ophitic aspect, rising upwards from the Triangle of Holy Pneumatic Fire, and transcending the limitations of enfleshment through the Point of the Skull/Death/Daath, whereby the day-born aspects are cast off and the Primal Serpentine Form is once again assumed.
II a sign related to the Fire-Born
f'ID all
that which is strived for
Of relevance is also the meaning of the main, middle, pillar unifying
-.e wry essence of the Qayinite
within itself the left/feminine and right/masculine aspects leading to
diaked "'ith the mysteries of
the Conjunctio of the Spirit, represented by the One Serpent and the
lt4llame sired by the Two-Faced
Eight-spoked Cross marking its acausal point of egress. Connected to
li perfect
these concepts are also the three Black Points found in the lower part
in their transcendent
of the sigil, signifying the Trinity of the Spirit Seeds of Satan, Taninsam
�-
and the Pearl of Awakened Wisdom-Spirit, unified and divided through
llle key to the realisation of some lft shows the Point of the Skull
the enfleshment caused by the birth of Qayin and Qalmana, and again made whole and as One by their entering into the Gates of Death/
at:��- Head of the Mighty Dead,
Point of the Fire-Crowned Skull.
Flteaosophic Gnosis, the ancestral I tile path to ascension paved by
The seven visible coils of the serpent around that vertical shaft of the
�:;
Trident of the Holy Serpent Flame are also of relevance and encode
lili
both the connection of the sigil to the Seven Generations of Qayin and
... band in hand with the Thirteen
Qalmana before the flood and the Seven Gates and their Keys through
.. and the Key Sigil which opens
which the union and ascent of Spirit was/is accomplished .
IIBlar concepts and essences they
ilia sigi1
emphasises the spiritual
The Sigil of Spirit's Deathly Ascent is a sign which can both adorn
-...,..oo
Ones through and within
the altar of the Master and the Lady and that of the Mighty Dead,
llfttheir souls upon earth but also
and serve as a focal point used during contemplation of the mysteries,
._, Side. It is in other words the illllrK c:oncluded but initiated by the ll!)ond the death of the day-born
route codified within its linear forms have already achieved its glorious
meditations and the workings meant to recall those who through the
promise. The key to the activation of this sigil lies fully within the realm of the Spirit, granted through revelation and Necrosophic Gnosis.
lit explained in the following ways;
63
. ,�
*
·"'! .,jj -�l
QJ)p£-=
+
.. ')'!!
1IR -.m of Qayin is willi - .utasign
a
•M
'
a.
�
but it is �
.. tile Blessing of the II -- .fkn misundetstual
....... Flame of Divmi
... il is and ""ilere it ..
Leik•ia.n boons � 7
.. a 4'ii'Ei'.l within hvtic
� .. which it beaM
•;
C!lj
.. -.m is not visible ...._ad is a gloriole Wli il is
sip of recognitiaa-1 Wily of tbe Holy SerJ1 -·� the cause of libeali a
* '
c IJiiDS of fallen -
!I
Wit r.k is in essence fili ... aepc:a::uted by - "-DMln symbols The Sigil of the Spirit's Deathly Ascent, being a sign of the Fire-Born Dead and linear codification of the goal strived for through the Great Work
�SOBle c:ootexts
-lllllil:- symbolism is ew'l
lllm'ed ""ithin our�
64
1
CHAPTER 3
+
W�.e :!lark nf ®auin anb its tesnt.erir �igil The Mark of Qayin is within the esoteric context of our Necrosophic Gnosis not a sign representing a curse placed by the Demiurge upon the Master, but it is instead understood as the Mark of Awakening and the Blessing of the Holy Spirit. It is also not a physical sign per se, as often misunderstood by the profane, but a condition in which the Inner Flame of Divinity has been awakened unto itself and Knows what it is and where it belongs. It is in other words a sign of the Luciferian boons granted by the Nightside forces to the Spirit imprisoned within hylic forms and a mark showing its quickened state, in which it becomes adversarial to all that has restricted it.
The Mark is not visible to the eyes of those belonging to the race of Adam and is a gloriole visible only to the Eye of Spirit and as such it is a sign of recognition between those who belong to the secret sodality of the Holy Serpent of Wisdom and all the Discarnate Ones serving the cause of liberation of the shards of divinity caught within the dungeons of fallen matter.
The Mark is in essence formless, but has within different traditions
11!11\'
been represented by various symbols. According to folk-tradition the
., ,
most common symbols for the Mark of Qayin have been the cross and
.. a sign of the Fire-Born Dead ....p through the Great Work
in some contexts even a horn or pair of horns. The mark of this cross, often believed to have been branded upon the forehead of Qayin, has
lt5l
most often been of the X-shaped variety, even though the Tau cross within some contexts also has been a symbol for it. This folkloric and exoteric symbolism is even manifested within the title of the Master, as employed within our Tradition, and is the reason for the alternative
65
spelling of Falcifer, which is the more common way to write the title
......Point: .
'-!Ill
of the Scythe-Bearer in Latin. By using the FalXifer spelling of His
llii
title we both separate Him from the general associations between the
.. �
title Falcifer and the god Saturn and at the same time incorporate
'ale .S.U Will:
4�
within His title the marking X at the centre. Falxifer becomes thus the Crucifer/the Cross-bearer and the cross, which within our workings is a most important symbol with many different attributions and
<.ti ........
·�
meanings given to it, becomes here an exoteric aspect of That Mark.
;41 �
As the Master of the Crossroads of Death these titles and symbols
•Dtr Crowning Point.._
become also more relevantly connected to Qayin, as He is the bearer
ill tllis case representiuc IIi
and bringer of the liminality and sorcerous power of the X-cross, but
_. J1.e Venusian Seed ...
also the bearer and establisher of the Luciferian � -cross, with the
•· BR ill the form of ...
vertical line of the Descending Spirit intersecting and illuminating/ setting aflame the horizontal line representing the world and its elements of matter and darkness. When it comes to the symbolism
-
a ument. The � .... Emenld Green,. .... ill the case of theil''ti
connected to the mysteries of Gulgaltha the cross of the Cross-bearer
lllliDl at Qayin and �
gains additional meanings and becomes, amongst many other things,
.. 6e Fruit of their Lme II
the pathway through which the chthonic realm is accessed by the
ft.d side Venus and in •
living, the axis through which the shades of the dead are brought up
D
and resurrected and at its centre a liminal point connecting the living
......_ of Lucifer placed .. & I •• and Uprisin&4111
and the dead to that which transcends both their limited forms of
aW Stone. connedell•l
existence. It becomes also within such setting a symbol representing
llflllis Point of Spirit is blld
the Master Himself, as the one standing on top of the first grave.
.
Even if all these important meanings are given to the cross, in its
«
zla its alignment to M L il to reflect the • �Bled on that Other I
different forms, as a symbol of the Mark of Qayin it is still not the cross that within the esoteric work represents it. As disclosed within
-� Seqlent represents ..
the Apocryphal Revelations of the Qayinite Genesis chapter the Mark
• tile Other Side and dial 5 c to the Source of Dhi • ......_ 1he serpentine faa.; llllir bridging mrer to ...; --Idettil:n i o made ben\-eea t
of Qayin is esoterically represented by the unification of three separate symbolic parts, which when brought together represent that formless Mark of Spirit-Awakening Leading to Exile.
•
The esoteric symbol of the Mark of Qayin consists of the following
_. 111111: which is below, •
three parts:
._. al Spirit could be � be bestowed. The ·
66
of the Seeds af � � the Sparks of Spili .,a
1
mmmon way to write the title
.. the FalJGfer spelling of His � associations between the �:a the same time incorporate
The Seed-Point:
•
The Serpent:
! Cll!lltre. Falxifer becomes thus
Ilks.. "'irich within our workings IP different attributions and lisoteric aspect of That Mark.
The Sickle:
1111::-
Diath these titles and symbols
� The Crowning Point stands for the very Seed of Spirit Endowment;
Ill to
Qa�in, as He is the bearer lileuas power of the X-cross, but
in this case representing both the Awakened Pearl of Spirit-Wisdom and the Venusian Seed gathered from the Tree of Death and brought
�erian � -cross, with the
to Eve in the form of the Serpent Sataninsam's Seed of Atazothic
and illuminating/
Empowerment. The primary symbolic colour of this Seed-Point of
the world and its
Spirit is Emerald Green, when representing the gift of Lucifer/Noctifer,
�ng
Jfresenting
it comes to the symbolism
both in the case of their first and second blessing placed upon the
... the cross of the Cross-bearer .... amongst many other things,
Spirit of Qayin and Qalmana, as it in the primary form was a seed of the Fruit of their Love for the Spirit, plucked from the gardens of
� realm is accessed by the
Nightside Venus and in the second blessing was in the form of the
lilies of the dead are brought up
Emerald Stone, connected to that same spheres of influence, of the
llillal point connecting the living
Crown of Lucifer placed upon their brows, as a sign of their Regal
both their limited forms of _ setting a symbol representmg
Awakening and Uprising of the Spirit. The secondary symbolic colour
...
lfs (A
�
on top of the first grave.
through its alignment to and empowerment by the Sitra Ahra became blackened to reflect the anti-cosmic impulse of the Divine Light, as
�
Ill are
of this Point of Spirit is black, as the Pearl of Awakened Spirit-Wisdom
given to the cross, in its
prt of Qayin it is still no� t�e _
manifested on that Other Side.
�nts it. As disclosed Withm �e Genesis chapter the Mark r;il.e unification of three separate
leading to the Source of Divinity within the Fullness of Emptiness that
�ether represent that formless
is Ain. The serpentine form stands here for both the Sataninsam and
� The Serpent represents the intermediary force connecting the Spirit
to the Other Side and through that Other Side to the Path of Nia
lit Exile.
their bridging over to the cosmos of the Demiurge, showing the
-
connection made between that which is above, that which is within
IIQayin
consists of the following
and that which is below, establishing a liminality through which the Seed of Spirit could be sown and the Emerald Stone of the Crown could be bestowed. The Serpent's Mark also signifies a Bringer and Scatterer of the Seeds of Spirit Endowment and one who would empower the Sparks of Spirit, wherever they may be bound, in order
67
to aid in the breaking of their Holding Vessels and thus facilitating their ascension.
'air sip of the Mark is ...
The symbolic colour of the serpent's mark is black,
�in different
as it represents the Black Light of Divinity reacting in a disruptive
-..r wt.o first.
fashion against that which would restrict the Holy Spirit.
-- af their lineage ....
in PSSI --
Ha.t pride.
the weapon of Wrathful Will, cutting that which would cause
il � ....of the Mark is eilllll -ll!:ldlls,s, sening to eJIIIIII
attachment or in any other way bind and restrict the Awakened Spirit
lpil.
� The sickle represents the Harvest and the Harvester of the fruits
of the Spirit and symbolises Action and Work as the means through which Gnosis is manifested and its rewards reaped. The Sickle is also
.... the prad:ical
A
and as such its symbolic colour is red, as it is the spiller of the blood which must water the Seeds of Spirit with the sacrifices of one's own
TF - the "'Orkings of IIIII
clay-horn limitations of the ego. The mark of the reddened sickle
• 1 · Fed upon the idlllltl
stands for the force of separation; dividing that which is finite and that which in essence is deathless and infinite and is thus a symbol
1' ,.eee. in order to 'Will pc:a:uted �· the Mart:•
of the forceful path to liberation and transcendence. As a weapon and
._ ..t the Holiness M
7
tool of murder the bloody sickle represents the antinomian approach and the opposition required against the Archonic Laws before the goal of the Great Work can be attained.
7 These three separate parts when brought together manifest the One Esoteric sigil of the Mark of Qayin, taking the following form:
1
r
ued ritually opoa .. iiestation of the Muk-1 lion entitled to�
•�
first be asked filii
-sued it most be tabiM
...._,in a concealed � b� for. The ink • --r.11atedded and empowt!lllli - I ad Spirits of the ftl ...... commence duJins llil '
"�
The Esoteric Sigil of the Mark of Qayin
It is this Mark that according to Gnosis became fully placed upon Qayin and Qalmana in connection to their deeds of Murderous Rebellion and Love for the Spirit, which fully awakened them to their own True Selves and to the Other Side, to which they belonged and would transcend to.
... t.ttoo most be treallllll Wlillla boly oils and h1mp
• llasler and His �.act,� J adornment of ...... a • s.:h eases changes • •jlllllaaer as one� �of the true � '
1
68
t Vessels and thus facilitating
The sigil of the Mark is therefore a sacred symbol within the cult and
If the serpent's mark is black,
employed in different manners in order to represent and connect to
Wly reacting in a disruptive
those who first, in essence, bore it proudly and to all the other Blessed
id the Holy Spirit.
Ones of their lineage that continued and still continue to bear it with defiant pride .
.. the Harvester of the fruits I Work as the means through
Within the practical context of the Necrosophic Sorcery of Their Cult
lllls reaped. The Sickle is also
this sigil of the Mark is employed both within fetishistic and talismanic
.. that which would cause iilftStrict the Awakened Spirit
contexts, serving to emphasise and focus all the qualities represented by it.
1111 it is the spiller of the blood
... the sacrifices of one's own
Within the workings of Holy Fetishes the sigil may be branded, carved
� of the reddened sickle i1iag that which is finite and
or painted upon the idol, ideally upon the forehead of the skulls
·�e and is thus a symbol -=endence. As a weapon and
represented by the Mark and aid in the connection between its empty
� the antinomian approach IIM\ldtonic Laws before the goal
employed, in order to visibly connect it to the essential principals form and the Holiness it is to be charged with or connected to. In accordance to perceived Qayinite (and some would say Kenite) customs the sigil of the Mark can also be taken as a talismanic sign
,,
tattooed ritually upon the body, in order to create an outer
- together manifest the One
manifestation of the Mark Within and further evoke the blessings and
� the following form:
protection entitled to those bearing it. In such case the license to do
�;;
so must first be asked for and granted by the Master and when so
�·
received it must be taken as a mark upon the left side of the body, ideally in a concealed spot, as it is not for the eyes of man that it is intended for. The ink employed for such tattoo should also be consecrated and empowered according to the guidance of the Familiar Shades and Spirits of the Path of Thorns and the marking of the body should commence during one of the auspicious dates of the cult.
�ofQayin
Such tattoo must be treated as a talisman and regularly be anointed with holy oils and fumigated in the smoke of incense offered up to the Master and His Lady and never be sported for the sake of the
.... became fully placed upon ltiD their deeds of Murderous
profane adornment of the flesh or for the furthering of the ego, as
IIIIa fu]h· awakened them to their
the profaner as one worthy of nought but the reddening of the reaping
*-
to which they belonged and
it in such cases changes meaning and attributes and instead marks blades of the true bearers of the Sickles of Qayin.
69
'lilt� therefore fialll • I - ibaal lic:ense 111!1111
�HerYIOI....
CHAPTER 4
ID4.e ]l.eil.eb anb 1!\ns.e-
-I
of Sorcerous ._
... it tllerefore be
�
.... .., behold Her 111111
and� I of partakiJq; �
..... tt.oms -
.... :n:sund for HeNI ., The Mysteries of our Spiritual Blood Mother, the Twin-Bride of our
·�
Master, are of immense importance and crucial to enter in order to
"'• . '
achieve the Necrosophic Gnosis, which will facilitate the lawless
..,
becoming leading to the coronations of the Spirit. The Holy Qalmana is in truth the other half of that which makes whole the Path of Thorns
•'
leading to apotheosis and reveals the correct means and modes by and
.... pmpsed throu<:. llli!ric c:uJts and tnM8il
through which it is successfully traversed.
_.
In ways similar to our Master Her soul dwells still upon the earth,
identity h. li
na ·s
lr
of the time bee.1
·� elevated sbllblil
in order to serve the cause of Her Spirit, enthroned in a state of
.,
unified wholeness on the Other Side. The secrets of Holy Qalmana are
'ae Holy Qalmana is ...
many and few of them can be truly comprehended without actual
.a..lr. She is the refledil
direct contact and interaction with Her blessed essence.
wiiO baJances and compll _.
own..
Unto Qayia·.l
Because She is the Veiled One, the Shrouded One and the Queen of
•
All That Which Is Kept Hidden, She can only be approached via the
--.rt:be��tl to and wodlriil
Master, our Sancte Qayin, as it is only through Him that Her power
bning, empowe�
eLc
a
most signW
and beauty can be reached and comprehended. This ties into the mysteries concerning their spiritual bound and unbroken connection and the fact that what affects one of them also affects the other.
Ia ways similar to � lll'd5 and modes of •
lllill& and becoming. .. It is therefore again necessary to have had the essence of the Master enlinked to and seated for a sufficient amount of time before the Hidden Flower, that is the Beauteous Qalmana, can be beheld amongst
6is in order to bring .._.
all the piercing thorns and the broken bones trodden upon during the
-.1 spiritnal manife.Qi
arduous crossing of the tortuous Path of Nod.
--�
'Dis sbould on the otl
70
We have therefore first now, in this Second Book of Falxifer, received the spiritual license to start to outline some of the esoteric traditions concerning Her workings and offer a few insights into Her paradisal garden of Sorcerous Power, Death and Spiritual Rebirth.
iaanb � (Outtn
Let it therefore be known that the profane, who have not earned the right to behold Her beauty, will instead only get to know the sharpness of Her thorns and drink from the Envenomed Cup of Her Just Wrath, instead of partaking of Her Sweet Spirit Salving Nectar, which is a
!
,-,4
boon reserved for Her Faithful Children.
�r, the Twin-Bride of our illllll crucial to enter in order to lida �;n facilitate the lawless ftt.e Spirit. The Holy Qalmana � whole the Path of Thorns � mean and modes by and ..-
Qalmana's identity has always been kept concealed and She has only been glimpsed through the apocryphal teachings and lore of certain
s
esoteric cults and traditions of old, but even in such contexts She has most of the time been misrepresented and not given Her true and
L
on the earth, .. �-ells still up te of enthroned in a sta of Holy Qalmana are
IIJuit �� lr.CIOIDPrehended
IJIII' blessed
without actual
lllf
through
whole. She is the reflection of each of His manifestations and the one Her own. Unto Qayin She is what Lilith is to Samael and She is
of One and the Queen the y be approached via
onl
The Holy Qalmana is the feminine aspect of the Spirit of Qayin made who balances and completes each of His deeds and achievements with
essence.
Loo _..
deserving elevated status and importance.
Him that Her power This ties into the
ended.
tio and unbroken connec other. them also affects the
n
.
therefore a most significant aspect of that which must be venerated, connected to and worked for and with, if the attainment of the full awakening, empowerment and liberation of the Spirit is to be achieved. In ways similar to Qayin our Lady Qalmana also possesses numerous aspects and modes of manifestation, all connected to the cause of Her being and becoming. Many of these aspects mirror those of Qayin and stand for the more feminine expressions of their Spirit and they are
Master � bad the essence of the ore the
therefore wisely paired up and worked with within the same context,
�ongst
this in order to bring further completeness and focus to the sorcerous
liiaat
amount of time bef can be beheld a
�ana,
1- bones trodden upon durmg the ha of�od.
and spiritual manifestations sought within the different workings. This should on the other hand not be misunderstood as Her lack of
71
individual power, for in ways similar to how Master Qayin is worked with singly can also the Holy Mother be petitioned on Her own to lend Her aid to whatever one finds worthy of Her involvement and
�� .. Spiritual Em� Bringer of the� of' il IIR
... Crossroads
intervention.
.. is the Queen of She wields powers as awe-inspiring as those of Her male counterpart
a.. lluted aod
and within certain contexts, pertaining to the more feminine nature
ways similar to how the powers of Qayin may be better suited to call
..,..,.i4tbe ... t..ing QalJDaM
upon within certain other settings. It is in other words a question of
•
of the work, Her sorcery will be even more effectively manifested, in
I il
the two being, in their divided aspects, as the polar opposite ends of the one and the same spirit-essence and therefore possessing complementary attributes in relation to each other, creating in all their forms of unification fullness and perfection.
Amongst the many facets of Holy Qalmana reflecting the Master's
��
most important aspects, such as the First Tiller, the First Killer, the First Gravedigger and the Lord of the Shadows of Death, can Qalmana's aspects as the Rose-Crowned Queen of Harvest, the Mistress of the Bloody Sickle, the Queen of Gulgaltha and the Baalatzelmoth be
�·
counted. But, beside these few cited aspects, which are overtly
,
connected to the most crucial manifestations of Qayin, there are still many others connected to Him, in ways less obvious.
� -A'
Our Holy Qalmana is the Sower of the Seeds, the Bringer of Fruitfulness and Abundance. She is the Cause of Beauty, Sweetness and Redolence. She is the Enchantress, Spellbinder and Witch-Mother. She is the First Potion, Philtre and Perfume Maker. She is the Poisoner, the Deceiver of Foes and the Cunning Beguiler. She is the Commander of the Shades and Spirits of the Left Side. She
is the Concealer, the Granter of Invisibility and the Keeper of Secrets. She is the Oath Binder, the Overseer of Pacts and the Upholder of Covenants. She is the Piercer with Thorns, the Chastiser and the Destroyer. She is the Subjugator, Dominator and Conqueror. She is the Becharmer, the Turner of Hearts and Minds. She is the Consecrator, the Granter
,.!;�
�
� �4
, I
"•
72
• ..,_ Master Qayin is worked
llJiditioned on Her own to lend ..., of Her involvement and
of Spiritual Empowerments and the Cause of All True Blessings. She is the Bringer of the Light of Spirit-Awakening and the Illuminator of the Crossroads of Death. She is the Queen of the Rose Gardens of Nightside Venus, who is the
Her male counterpart the more feminine nature effectively manifested, in llllll may be better suited to call
:e..e of
�e
.... other words a question of of 11., as the polar opposite ends
Once Marked and Thrice Coronated One. By knowing the Sancte Qayin the Holy Qalmana may be known and by knowing Qalmana the still hidden aspects of the Master can be revealed .
and ther efor e poss essi ng ,. each other, creating in all
lie
I perfection.
reflecting the Master's ._Tiller, the First Killer, the
•
na
....,._'S of Death, can Qalmana's .t Han-est, the Mistress of the
.. and the Baalatzelmoth be
1111 aspects, which are lliiiiMions of Qayin, there .,. less obvious. �·
overtly are still
-..Is. the Bringer of Fruitfulness
.._..,. �"eetness and Redolence.
llfiad
W'rtch-Mother. She is the
·-
�!::>.
� and the Cunning Beguiler. � Spirits of the Left Side. She
�- and the Keeper of
Secrets.
Ill" of Pacts and the Upholder of
�
IJiastisre and the Destroyer. She 11-qu ror. She is the Becharmer, 11e • is the Consecrator, the Granter
73
N liJJtl MW olilfJPW alp a...-.• pt..tmS. �·
·�· .fo sagpiD!) ·�, /iplTI. �· �
MfiPOifMfl�· #I a..nos Jllfl �• � ssaupatRS s.--t auo "''I �I � fif'!P.'. r a ... fiUO J11f1 ��
J ;oauqn � � P�� �VPDallflWl� IIIIP7 p DIIDIIIJIIiJ �
CHAPTER 5
Wilt 1J1nrmula nf Qtalling anb tltt 1Jnunnrtinn nf ®almana Veni Qalmana et Lebuda! Veni Luluwa et Awana! Veni Qalomena et Lubda! Veni, veni Liluwa! (x7) I invoke the one whose Perfumed Breath brought
Enspiriting Redolence into this world! I invoke the one whose Tender Touch brought
Love's Sweetness into this accursed existence! I invoke the Sower of the Seeds of Spirit Endowment! I invoke the Mother of the Coiling Blood-Fire Within!
I invoke the Lady of the Blood-Spattered Blossoms
of the Gardens of Midnight! I invoke the Rose-Crowned Queen of Holy Death!
I invoke the First Enchantress and the Mother of Cunning Witchdom! I invoke the Guardian ofAll Unlawful Secrets Concealed!
I invoke the Bearer of the Poisoned Nectar of the Flowers of the Grave! I invoke the Mistress of the Crossroads of Skulls and Bones!
I invoke the Scarlet-Garbed Queen of the Harvest of Souls! I invoke the Wielder of the Blessed Sickle of the Spirit's
Otherworldly Rebirth!
75
I invoke the Veiled One, whose Beauty is Enshrouded
'111
with the Shadows of Death!
¥1
I invoke the Keeper of the Seven Keys of the Paradisal
�t!l
Gardens of the Other Side!
·�
iiltt llenel of I
Salve Qalmana et Lebuda! Salve Luluwa et Awana! Salve Qalomena et Lubda! Salve, salve Liluwa!
=Ill
d
'ale cultivation of ...
X PL Q:almana, .:4 p
ess whic:h must Il
.-11m an share ..
• gil'"' and aJI _. phrsical fet:ishs"• ...- the altar an astn
'Whed. This is ..
-�tJDYlhc-11 a iwrin�t of Her�
.. this process .. IWy Blood-Mother • ��ns.ll • die Master dm� w-s and Saturn 1. llll!ps of Her venenl illllaat. oooght bat.� .... • Her sacred 11 • 0 inc:ense .. • a.rwbo� _.when the time� wil bow of Her_ ll •
ti;,
"'llis W. Sill: d event c:.l
- often it is clrel
_. u•i•t�t forth _.
76
�Paradisal CHAPTER 6
W�t lltntrntinn unll1fnt�rnning nf tltt llinlu :!lntlttr The cultivation of the Blessed Essence and Presence of Our Holy Mother Qalmana, via Her enthroning upon the Altar of Qayin, is a process which must be initiated in successive steps. She is the only one that can share altar with the Master and Her presence will even strengthen and complete His own manifestations. But, before any of Her physical fetishes and talismans can be consecrated and stationed upon the altar an astral and spiritual contact with Her must first be established. This is achieved through contemplation of Her role within the relevant mythos and the development of an intense longing for experiencing of Her holiness, beauty and spirit-strengthening Light. During this process of establishment of a conscious contact with the Holy Blood-Mother an amount of time must be reserved for Her contemplations, meditations and prayers, after the giving of offerings to the Master during each Monday night, but also during the late Venus and Saturn hours of Friday nights. In connection to these initial steps of Her veneration and the seeking out of Her links within and without, nought but a single red Rose needs to be presented upon the altar as Her sacred representation. This single red Rose and suitable Venusian incense burnt as a humble offering and a beckoning call to the one who granted all plants their fragrance is all that is required and when the time is right the faithful adorer of the Beauteous One will know of Her, Her approval and Her yearned-for presence. This blessed event can be experienced in many different manners, but most often it is dreams, omens and concrete signs which will signal Her coming forth and favourable reception. At that point a suitable
77
spot upon the altar should be created for Her, upon which an incense
�a sufficient
�
burner, a vase for the offerings of flowers, a cup for the giving and
811 wurk lllith the Holy :
partaking of libations, Her esoteric sigil inscribed and painted in black
GIDsis granted by Her ._
upon a red disk of wood, clay, ceramic or stone and a candle holder
callllle
with one single red candle are placed.
ia w;ns similar to how.
The sigil disc must be fashioned in such a manner that it can withstand
•llecome possible one -IIIJIIi
being anointed with perfumes, tinctures, libations and oils, as it is
ll!r aature and its
through those things which bear the traces of Her own blessings that
-
the sigil in question can become activated.
SJ..-thy
•
stronger enlinbd
•
l
•dauogh the holy rites�
�
·pts figure out the ell!! can
be establilll 1
Upon the candle, which must be cleansed first with Tincture of Rue, the characters/keys from around Her esoteric sigil are to be inscribed
._.Point of Attractioa • fllf die essential elemmll!
of the sigil and then continuing in the anticlockwise direction, inscribing
*=a:gh the correct ril:lsl power the sanct:ifyiJIB;I w.ds fit to act as a pcii
each of the succeeding characters upon Her candle.
aa-�:.::endent Spirit can
The candle is then to be anointed with the oil of Rose or Lilac and
'Die
vertically, from top to the bottom of the candle, starting with the character inside the double circle underneath the sickle at the centre
II
prayed over, with invocations directed at Holy Qalmana entreating
approach for- • • Slle., the Veiled One, ..
Her to imbue it with Her Light and make it shine through its flame.
lia!ase to the scribe of ...
euct
� •ilo study, practice1 It is first after the seventh repetition of Her Formula of Calling that
.a that has been di....._
the candle of Qalmana is to be lit and its flame will at that point act
.... of Falxifer, will h.
as an outer manifestation of Her Fiery Blood within, and as such
..Ach the guidance of Ill ._uli, be able to fiMI
should during the spiritual workings be seen with the Mind's Eye to burn black, reflecting Her Light of Spirit.
-•m!Dtioned and finally a t.r the consecration of Il
The sigil plate can, within this context where it serves as a talismanic fetish, after having being anointed and fumigated in sweet incense act
'De fonn of such idols -
as a focal point, a point of power upon which workings are placed or be placed underneath Her candle in order to further the shining forth
�related to the astal1 ...-through in connedial
of Her Holiness.
41r adlerwise
acquiring. of•
... employed forms wd with
roses,
11m
This simple setup is more than enough as a foundation for Her
cs
preliminary enlinkment to the altar and one's conscious self and will
a
strengthen both the inner and outer bounds to Her.
fllfller essence, fetish�
�
1Dal by her feet. Ot:ber t
lllr slw1ls are often staiael
78
If Her, upon which an incense
After a sufficient amount of time of this simpler form of veneration
111115, a cup for the giving and
and work with the Holy Mother it will, through the guidance and
lllllc:ribed and painted in black
Gnosis granted by Her, become possible to seat Her enduring soul and
stone and a candle holder
create stronger enlinkments to a fragment of Her boundless essence,
lJ r;..nrne that it can withstand k libations and oils, as it is
to through the holy rites of our fetishism. In order for such enthroning
•
in ways similar to how the Master's essence is concretely connected
.
IP of Her own
blessings that
to become possible one must reach a deeper understanding concerning Her nature and its connection to the natural world and through such insights figure out the correct elements through which Her Point of
llld.
Sympathy can be established.
.. first with Tincture of Rue,
Such Point of Attraction must be created by the way of the conjunction
���eric sigil are to be inscribed
of the essential elements of plants, minerals and animals, which
* candle, starting with the
through the correct rites of harvest, consecration and sacrifice will
� the sickle at the centre
empower the sanctifying baths and tinctures through which suitable
�ise direction, inscribing
vessels fit to act as a point of ingress for Her Unceasing Soul and
�t;.ller candle.
Transcendent Spirit can become hallowed and charged.
!t
II 6e oil of Rose or Lilac and I• Holy Qalmana entreating
The exact approach for such work will not be outlined in this book,
* it shine through its flame.
license to the scribe of the book to fully disclose such mysteries, but
as She, the Veiled One, has not wished for it nor given the spiritual those who study, practice and experience the truth and power of all
Formula of Calling that Iiiii ftame will at that point act
else that has been disclosed, both in the First and now this Second
11r Blood within, and as such
through the guidance of the Master, the Lady Herself and the Faithful
•seen with the Mind's Eye to
Famuli, be able to find any missing element needed but still
...
unmentioned and finally create the ablutions and tinctures demanded
"'"
for the consecration of Her most sacred idols.
lllller'
l!l6e:re it serves as a talismanic il ipted in sweet incense act jldr6irh workings are placed or ... to further the shining forth
Book of Falxifer, will become able to read between the lines and,
The form of such idols must always be worthy of Her beauty and take shapes related to the astral and mental forms Her essence has expressed itself through in connection to all the workings leading up the creation, or otherwise acquiring, of such Vessels of Holiness. Some of the most often employed forms are those of a beautiful woman, adorned and
�'
... as a foundation .. aoe's conscious self �to Her. r.
for Her and will
crowned with roses, holding a sickle in her left hand, or having such a tool by her feet. Other times, and for the seating of other aspects of Her essence, fetish skulls may be employed and within such settings the skulls are often stained scarlet red, perfumed, loaded, crowned in
79
the appropriate manner and finally, after their full consecration, veiled.
1'!111
Whichever form these fetishes take they must always be made worthy
'�
�i
of that which is to be connected to through them and be adored accordingly. An important part of the veneration of Her idols is their
�
anointment with sacred perfumes and oils created and consecrated in Her name, possessing the power to amplify Her presence. As the full telestic seating of Holy Qalmana is reserved for those that
"i
have walked the Path of Thorns far enough to, by their watering of �j
the soil with their own lifeblood, be granted glimpses of the rising Garden of Roses (the Rosarium of Nod), the main approach to Our
As already stated the
mail
Lady's power within the practical setting will remain through the
Lady is reached and \�
employment of Her sacred sigils, as they possess the ability to reach
to the workings of
Her, even without having Her fully enthroned upon the altar.
the Q
imprints of Her presence -I
and/or the codified �
Light.
',.
The sigils of Qalmana ue
that they almost fill the -
the context of Her venenli
of many ritual workings ..
as most powerful taHSJI
strong enlinkments to Hai
them masters, and all sud which is placed upon,
cia�!
them.
Similar to Our Master
Her own set of Seven Key!
of Blessings and Curses. e
specific facet of Her SOI
description and a few �
employment are given, hal
limited to the few simple 11
be worked in a multitude 41
the guidance of the Holy I
80
._full consecration, veiled. Iii"
� always be made worthy
�
them and be adored
illlntion of Her idols is their
lacreated and consecrated in
lllfy Her
presence.
,
CHAPTER
7
�ils anil il\eus nf ®ur &ilu nf tlf.e 1!\eaping �tklt
- is reserved for those that ...... to, by their watering of
� glimpses of the rising
...die main approach to Our ... will remain through the
As already stated the main outer points of contact through which Our
� the ability to � upon the altar.
to the workings of the Qayinite sorcerer, are Her sigils, being the
� ).
reach
Lady is reached and venerated, but also petitioned to lend Her power
imprints of Her presence already left during Her blessed manifestations and/or the codified aspects of the Gnosis imparted by Her Crowning Light.
The sigils of Qalmana are so important and strongly attached to Her that they almost fill the same functions as the Master's fetishes, within the context of Her veneration and sorcery. Besides being foundations of many ritual workings based and placed upon them, they also serve as most powerful talismans and do in their activated forms possess strong enlinkments to Her soul, spirit and to that which She through them masters, and all such qualities these sigils can impart unto that which is placed upon, close to or in a becoming manner marked with them. Similar to Our Master Qayin the Rose-Crowned Queen also possesses Her own set of Seven Key Sigils, opening up the gates to Her Gardens of Blessings and Curses, each being connected to and channelling a specific facet of Her sorcerous might. With each Key Sigil a short description and a few suggestions concerning their practical employment are given, but it must be stressed that they are in no way limited to the few simple approaches here outlined and that they can be worked in a multitude of other ways, all by the grace and through the guidance of the Holy Blood-Mother Herself.
81
It is also here once again possible to combine the powers of the sigils
j
with those of Her Key Sigils, in order to unlock the hidden gates and
";�·.J
through the correct turning of the keys open up the paths to Her
!�
Glorious Might.
it 'i
�
May Her Keys open up the hidden pathways to Her Garden of Flowers
,.
and Thorns and may each and everyone employing them partake of
,td
a deserving share of the Sweetness of Her Blessings and the Bitterness of Her Wrath.
�������
The following are Her Seven Sigils and Key Sigils, being the tools of Her concealing and revealing and means through which Her Holy presence may be called forth and Her Sweet Nectar and Deadly Venom be partaken of.
'IIR s.ataic SWI• ._ , .•. a i5 a poillt of ..
-----�
_...... 111is .. liiJpaasadot- .. . rhan. IQ - & fire_
--�� .... . ala._ ..... oaly "I n I cpyia. .. ,
-
•
3
' ....W
If!
*+sc•• ?!
.. ...,. ...,....... .
... jwjlljw . lio• iato.
•
' ator- a•
..-...aebauaa.•
-- lilies willa 4 -a
._
'p
I
-�•
dial: iJt •
_.&a-Holy�
82
llliae the
powers of the sigils
..Jock the hidden gates and
t epen up the paths to Her
�
i}.to Her Garden of Flowers
�ying them partake of � gs and the Bitterness
I """"
ID4t 1Esnt.erir �igil nf (@almana
v
The Esoteric Sigil of Qalmana is in many ways connected to the Qayin
!l!t
ben Samael sigil and represents the very Spirit of the Beloved Lady.
rr,
a, Sigils,
being the tools of
It is a point of ingress for Her Light from the Other Side and a link
IIIIa through which Her Holy
to Her most elevated powers unbound by the chains of Demiurgic
11!1 Nectar and Deadly Venom
creation. This sigil is employed within the workings of High Magic, religious adoration and communion, contemplation of Her mysteries and the channelling of the spirit-strengthening Lumina of Her Crowning Fire. This Esoteric Sigil of Qalmana serves well as Her main focal point upon the altar and should during the initial steps of Her veneration be Her only representation upon the altar of Her Other Half, the Blessed Qayin. The activation of this sigil can, because of its strong spiritual enlinkments and immense value when it comes to establishing a conscious contact with the Rose-Crowned Queen, be both very simple and very complex, all depending on the context and on one's own level of initiation into Her mysteries. The simpler forms of its activation demand the recitation of Her Formula of Calling and Invocation, the lighting of Her flame upon the altar, the burning of suitable incense offering and the anointing of its traced lines with consecrated oils and perfumes. But, the most important part of the opening of the gate of this sigil remains an internal process, as it is the spiritual love and longing for Her blessed presence that in the end will establish the links between one's own and Her Holy Spirit.
83
Within more advanced workings the sigil is to be traced with Her
j ,.,
ensouled red chalk upon a black cloth and then become fully activated by the chanting of Her Formula of Calling, the strewing of flower petals around its keyed borders, the sprinkling of suitable libations, the offering of fragrant smoke of sweet incense, the correct setting of sacred flames and the assumption of the right frame of mind caused by the realisation of some of Her hidden mysteries.
-
"llle Son:el)· Sigil of L1J1
.. s-.:te Qa)in aDd • -d chanllin& ne .. � the context of d •
- •' points of spidl�
* will and
cause
flf j
Her "it� _.Wessi'W' empawa�
•..-:5 all
.. Son:ery Sigil is Il ..... aud placed .. '
1
' ,ion
for the ll
ipalate the aspedE r. This sigil is C:
Lciac with JIO""'er Ii llil& of Her spd1s. .. P s. oil lamps. I'l
, 7
... �- Sigil of .. 1111 a D'Weting qualili! ��·s
will. and
can
-.-·s person
be e
in oat.
:...a...tpin� .. -.es.
84
''"'·
!Iii is to be traced with Her a.then become fully activated IIJjllg.
the strewing of flower
�ing of suitable libations,
illl:ense, the correct setting of
.,nght frame
of mind caused
.If. mysteries.
""" "
WlJe �nrceru �igil nf f!Iebuba The Sorcery Sigil of Lebuda can be compared to the Nigromancy sigil of Sancte Qayin and serves similar functions when it comes to the outward channelling of the powers of the Witch-Mother Qalmana, within the context of the sorcerous practice. This sigil opens up the liminal points of spirit under Her royal dominion and aligns them to the will and cause of the one accessing Her powers through it. It serves all Her witchcraft and possesses the ability to access and direct Her blessings, empowerments, enchantments and commanding powers.
This Sorcery Sigil is a foundation upon which workings are to be based and placed and can act as a two-dimensional altar and a foundation for the manifestation of Her unnatural power to alter and manipulate the aspects of nature once blessed by Her own enspiriting presence. This sigil is a very powerful means for the consecration and charging with power of different tools employed in connection to the casting of Her spells, like for example pieces of chalk, copper talismans, candles, oil lamps, reaping blades, styluses and any other such implements of magic.
The Sorcery Sigil of Lebuda also possesses protective powers, beside its empowering qualities upon the magically focused emanations of one's will, and can be employed as a potent talisman to carry hidden on one's person in order to become covered by the aureole of Her Holy Soul and gain additional strengthening to all enchantments cast in Her names.
85
The sigil is activated by being traced in a suitable manner, the chanting
Ji!
of Her Formula of Calling, flames of three red or half-red and half black candles, this depending on the nature of the work, smoke of an incense blend consisting of elements from three plants under Her power corresponding with the specific work at hand, libation offerings of strong liquor and the strewing of red Rose petals around the circle of the sigil.
.. ..
.. &raping SickJes .. �sigilait .. - juas worki.np ofJil 55 of the � 1 .. npe:seuts the .. .1lding as the .. Xd ..... bep it from 1
'
�
'llliis • of the reapiuc• t11 l.ilida born 'R - I
7
throu< I of Crm."lling �
e.tllarial mound of li Death p;n -ed, � .- die defilers of 11 r
I
'
I
d
Spirits of 11-,
WR!Iraping Sickles Sil
... Dead and � _.. a law
dead and �
-.,. � to be
sent oat tl
-. • is actinted ll;r ... Rd doth. the c:t. .. * poisonous fiowa ... alpS of sweet red wij
86
red
liliMaab e manner, the chanting
E
of
or half-red and half
the work, smoke of an
three plants under Her
• at hand, libation offerings
� petals around the circle �i
(ilft.e i&.eaping f;tckl.es f;tgil nf liiluwa
The Reaping Sickles Sigil of Liluwa can be rightly compared to the Mars-Saturnian sigil of Qayin Occisor and serves the wrathful and pernicious workings of Red Harvest and the sowing of flesh within the darkness of the grave. This is the sigil of the Murderer of Kelimath and represents the death dealing and vengeful aspect of the Holy Mother, acting as the destructive impulse of the Spirit upon that which would keep it from its Lawless Becoming, Ascension and Divine Unification. This sigil of the reaping and bloodied sickles of Liluwa, being the Seed of Lilith born through Hawa/Uwa, is the poison cup emptied, the trident of Crowning Fire stabbed into the earth, the establishment of the burial mound of Murder Concealed and the Black Cross-roads of Unfated Death paved. Through this sigil Her just vengeance is brought upon the defilers of sanctity and those blocking the paths of the Awakened Spirits of Her Bloodline. The Reaping Sickles Sigil of Liluwa holds also Her dominion over the Dark Dead and commands the shades of the murdered and the murderous dead and can be employed within the workings in which they are to be sent out to do Her biddings. The sigil is activated by being marked with consecrated black chalk upon red cloth, the chanting of Her Formula of Calling, the strewing of the poisonous flowers of the Lady around its outer perimeter, by three cups of sweet red wine mixed with the fresh blood of a sacrificed
87
animal placed on its black points, the smoke of an incense blend consisting of the flowers of three plants harvested from Her Garden of Green and four withered flowers of the dead bought from Her Garden of Bones and by seven black candles, carved, anointed and dressed according to the purpose of the rite, placed upon the seven crosses of the sigil and lit in Her name.
,,
�
'�
' 1
�J,r·
'&It Queen of YeDJI lllllllld on·enus. as ..
ail a pauter of Her• ps
aJDeDts
-•' !IdA with
or
to 1ile •
placl
,.... which bas ._
·•� £Utbful to�
.... by aDd throuda11i � .. ... . possesses
Her
aal JJO""er aMi
llllpi ,..,_....,..-i
..... tiSaad�
... c:a;*»F:d as bl
........ of spilil •• .., 1Ril painll, ..... Wlllidt ean be .. -=- widrin suda ..
.. . , ury bom-Gfl _._ .-.bed ., I If�GI
88
!t���e�ok
of an incense blend
JcAuvested from Her Garden dead bought from Her carved, anointed and Ute, placed upon the seven
lll"r ..
L
,,
W�t {@uttn nf lftnusian JJlarutst �igU The Queen of Venusian Harvest Sigil is connected to the Nightside aspect ofVenus, as expressed through the sphere ofQalmana's sorcery. It is a granter of Her authority, blessing and protection, bringing Her empowerments to the one bearing it as talisman or to that which is marked with or placed upon it. This sigil is a badge of the harvester of that which has been sowed in Her sacred names and an insignia of one faithful to the Spirits Guised In Green, and is therefore also a sign by and through which they bestow their blessings and themselves become blessed. This sigil possesses Her powers to cause spiritual growth and expansion of personal power and is as an amplifier of Her blessings and therefore only employed as talisman by those within Her cult, having access to Her powers and deserving Her boons. Amongst the powers of the sigil, when employed as talisman, can those of becharming, the strengthening of the bounds of spiritual love and the obtainment of wealth be counted. It is also well paired with some of Qalmana's other sigils and Key Sigil, which can be marked on its opposite side or traced around it, and can within such contexts focus the Point of Power created and effectively aid in the harvest of the blessings of Our Ever Reaping Lady.
The sigil is activated by being inscribed on copper during the night and planetary hour ofVenus, while Her Formula of Calling is chanted, and then washed and consecrated with the Ensouling Tincture of Qalmana. If marked on parchment or paper it is to be written with
89
the blood of a dove sacrificed to the Rose-Crowned Queen, or with Her Ensouled Ink, during the same night and planetary hour that the copper talisman should be made. Within the workings meant to be based and placed upon this sigil it must be traced with green consecrated chalk upon a black cloth, sprinkled with rosewater, fumigated with seven herbs belonging to Her planetary sphere of influence and given one half-green and half-black candle, which is placed at the centre of the sigil.
a
• s •
•
"w'1
a"s Green Poilih
'
' II :a4iinn that of tlleCI ..- Our Lady"s blel I!I
I
aDd in COil
..._The��heillfl .. 6r Green Point af Q ill silllilar "'�'S be el :,§;l --•die·m rg �-
:�
--��tobe� pe & ally ronseuab!l e. -.::k In Green spil •.
Cllrd within their 8
• -.ws similar poiJI
.....a tbr roosec::ratiaa•
... btismans rollDfldl
• Ciow.:d Queen Gf4
... ..a .... modes 41
llr lilly outlined in ..
.._. of the Skull. wi
•
·s Green l'oi
'
·�to the� •
90
s
Rose. Oteny.
�
"h �rowned Queen, or Wit
[9id planetary hour that the r the workings meant to be
�
be traced with green
�kled
with rosewater,
liD Her planetary sphere of
�-black
candle, which is
' �·
f'
�almana' s <&rttn Jnint nf tf!t �kull Qalmana's Green Point of the Skull is a sigil mirroring in power and application that of the Green Point of Our Master, but calls specifically upon Our Lady's blessings and curses during the workings of herbal sorcery and in connection to the enspiriting recalling of the Black In Green. The sigil is here presented in its keyed form, but can similarly to the Green Point of Qayin be used in the two different forms and in similar ways be employed also in its simpler aspect, without its surrounding keys. This sigil is to be employed when the herbal elements are to be specifically consecrated through the powers of Qalmana and whenever the Black In Green specially faithful to Her are to be called back and re-seated within their corresponding plant elements. In keyed form it serves similar purposes as the keyed Green Point of Qayin and serves the consecration and ensoulment of Her aspect-specific fetishes and talismans, connected to Her role as the Sower, the Reaper and the Crowned Queen of the Black In Green. The uses and modes of activation of this sigil reflect that which will be fully outlined in the coming chapter concerning Qayin's Green Point of the Skull, with the only differences in the activation of Qalmana's Green Point of the Skull being the obvious deviations when it comes to the Formula of Calling employed and the fact that She favours Rose, Cherry or Vanilla scented cigars and cigarillos.
91
'
I
•
tJae suaolle
- 4:!� u
\
ID4.e (@u.e.eu nf <&ulgaltlJa �igil
4::.1!11
The Queen of Gulgaltha sigil is a connecting point to the aspect of
-
Qalmana reigning over the Cemeteries, together with Qayin in His
�
aspect as the Lord of the Black Cross. It calls upon the Skeletal Mistress
If- I
of the Mounds and through Her authority commands all the dead, both the dark and lowly and the illuminated and blessed. This sigil
-
is paired with the King of Gulgaltha sigil and connected to all other
. ,.
insignias and linear links of the different paths/aspects of Dominor
�.1
Tumulus.
·'"'i
The Queen of Gulgaltha sigil is to the workings of the boneyard and the dead what the Green Points of the Skull are to the herbal sorcery.
)Iii."! �.tl
It possesses the power to quicken the shades of the dead via their
�
physical links and can control and direct them via the force of their Queen. As a talisman it grants Her protection, guidance and empowerments during the workings conducted upon the bone sowed
• ll
""'
fl
,.
fields of the dead. It is a gate through which Her light of Necrosophic Gnosis can be received and Her Holy Soul communed with.
.I
'.'l
This sigil represents also Her position as the Queen of the Mighty
-fl
Dead and can even become incorporated into their altar setup, as a
�
means through which the most elevated dead can become summoned, in Her name and through Her Power.
,�J!j
The sigil is activated by being drawn with consecrated white chalk upon a black cloth, while the Formula of Calling is chanted, the strewing of white Rose petals around its parameters, the sprinkling of Wormwood
92
-!"&l
infusion, the smoke of seven plants directly connected to Her Kingdom and the flames of three half-white and half-black candles anointed with a suitable Necromancy Oil.
llllllliDg point to the aspect of �
together with Qayin in His
• upon the Skeletal Mistress llily commands all the dead, illded and blessed. This sigil
II and
connected to all other
-paths/aspects of Dominor
lillldings of the boneyard and a.D
are
to the herbal sorcery.
� of the dead via their
1111 them
via the force of their
* protection, guidance and
� upon the
bone sowed
ll6idl Her light of Necrosophic
i8I.I communed with.
�
1 as the Queen of the Mighty
lid into their altar setup, as a lead can become summoned,
F.;with consecrated white chalk
�is chanted, the strewing
-.the sprinkling of Wormwood
93
,.j
�� 'lie First Key Sigil of Qlll .. ased in order to clllli ...._.one's own contnll �
CIJlauts i!Utsarri �igil
... aDd the dead to ... ... QHmana, and.,._ ... -trier to subjupllll
The Clavis Rosarri sigil is one of those sorcerous signatures of the Lady Qalmana that must remain partly enshrouded in mystery as it is connected to the esoteric aspects of the Great Work, demanding Her
Cl � [J Queen, pos• l1llil �. he: ewen the 111011::1
initiatory empowerments and insights before it can be fully utilised.
��
It is a Key to Her Rosary, or Rose Garden, where the crossroads of
�.,.� ofSubjupl
life and death become opened up to the Other Side and where Her
.... ad be inoorpot � eample. it =
The Clavis Rosarri is a sign and a means through which the Hidden Points are entered into and that which is concealed becomes unveiled. It is a key to the secret paths of Akeldama leading to Gulgaltha and to the Crimson Rose Upon the Black Cross. It is a key to the Nightside Garden of Venus, where the spilt blood of the finite ego nourishes the flourishing powers of the Spirit-Self and where the Love for True Divinity Conquers All.
I
Iller entities' will ....
poison becomes ambrosia to those who have managed to enter the Thorn-Gate of the Crowned Queen.
z
••ard Ink
can.
upon
wM
red,iJI
.... aile effigy embodJillll ..... c:andles placed aall ' ;w) It can adom.tl
.... Sceptn:s, for the • .. 111p011 others, or be i I I I h mastery- and .. . _..-to the one who .. ...,..a- of those .-.. :.zil
This sigil is a key held and granted by the Enduring Soul of the Holy Lady, opening up the thorny paths to where Her Spirit is Enthroned,
..._ written on
making possible the return of Blood to Blood and Spirit to Spirit.
All a.aected to its
a
pieae1 �1
..Ae ftame of the FOI'CIIII and through the revelations granted by Her to the faithful shall this
empowering � •lllllljugation of the _.
sigil become activated and turned inside the Seven Locks, opening up
• iw; dR,
to Her Paradisal Garden of Venus.
.-.�nov
By the blessings of the Blood-Mother, Our Queen of Good Harvest,
94
•-
and
in
so�
1Ken t;igil Nn.
1
The First Key Sigil of Qalmana is that of Subjugation and is the Key Sigil used in order to dominate and enthral those needed to be placed under one's own control. The Key Sigil of Subjugation binds both the living and the dead to one's own service, through the regal power of Holy Qalmana, and places unbreakable shackles upon others, if need be, in order to subjugate their volitions and make them do one's own biddings. This Key Sigil is a forceful breaker of wills and linear • sorcerous signatures of the
l.r enshrouded
in mystery as it
.. Great Work, demanding Her
conjuration of the most stern and commanding powers of the Rose Crowned Queen, possessing the conquering power to place beneath one's feet even the most unruly.
J Wore it can be fully utilised.
� \\-here the crossroads of
The Key Sigil of Subjugation can be employed in a multitude of different
-.e Other Side and where Her
ways and be incorporated into every rite that has as goal to defeat
.. baYe managed to enter the
another entities' will through the dominating powers of Holy Qalmana. For example, it can, within the rites of ligature, be written with Sanctified Ink upon red or purple ribbons, which then are used to
- through which the Hidden
bind the effigy embodying the target. It can be carved upon red or
:iuoocealed becomes unveiled.
purple candles placed on top of the links to the one meant to become
!lima leading to Gulgaltha and
dominated. It can adorn the wands of Qalmana, meant to act as Her
111115. It is a key to the Nightside
Ruling Sceptres, for the commanding and the enforcing of one's own
laf the finite ego nourishes the
will upon others, or be inscribed upon talismans meant to confer
,_. \\-here the Love for True
lordship, mastery and dominion. The Key Sigil of Subjugation grants power to the one who uses it properly, by seizing and defeating the will power of those against whom it is used.
rille Enduring Soul of the Holy IWIIere Her Spirit is Enthroned,
When written on a piece of parchment with the suitable Ink of the
.. Blood and Spirit to Spirit.
Art connected to its own sphere of influence, and then burnt in the
candle flame of the Forceful Queen the ashes so produced can become r.
Our Queen of Good Harvest,
l.r Her
a most empowering element to blend with other formulae meant for
to the faithful shall this
the subjugation of the will of others, such as sprinkling powders, oils
lie the Seven Locks, opening up
or incense, and in some cases even for the mixing with Tobacco for
!
the employment of the dominating powers of Good Amiahzatan.
95
fKtn &igil No. 2
'*IK0999�)b�
ills enchantment
.. � of Qalmana � ��'illll >ill
The Second Key Sigil of Qalmana is that of Becharming and is the
4*
Key Sigil used in order to turn and enflame the hearts of those upon whom its enamouring enchantments are cast. The Key Sigil of Becharming possesses the power to cast spells of glamour and confer grace, beauty and charm in the minds and eyes of others and is employed within all workings of amatory magic driving power from
can
l!ll -. third Key sigil ote
the Beauteous Queen of Roses. This Key Sigil is a conferrer of an
.. used in order to IIIII ... Name or�
irresistible and charismatic aura and a cause of attraction and sympathy
z
towards the one who would use it properly.
... and signs utlelllli
The Key Sigil of Becharming can bestow its powers through many different ritual techniques and can empower any work or talisman
'6ellighty Qalmana'sllll .-p places man and • fll QMmana and Her bill
harmonious with its own cause. For example, it can be inscribed upon
._ all that is aYOWIII
a thin sheet of copper, which becomes consecrated and empowered
pww+ ioos sentences 1111
through the sorceries of Qalmana and then rolled into a tight scroll
- caocnts it has sealell
and dropped into a bottle of perfume, in order to charge the perfume
..es
the power -
,)
with its spellbinding powers. Such consecrated copper scroll, bearing
.. Key Sigil of Oath.
the engraving and power of this Key Sigil, when stringed on a red cord
ia .ul}" different
and hung around the neck will serve as a most powerful talisman of
.....
-. hue of a written ..
..... �ing�
amorous allurement.
.... -binding p� This Key Sigil can also be inscribed upon red candles used during the
alllslly with this Key •
rites of love-witching, become traced with sanctified red ink on white
lilc�aretobe•
plates, upon which such candles are burnt, or in different ways become
1lllloidl tben is used flirt
employed within the workings performed through enchanting lamps, fuelled with oils and perfumes extracted from Venusian plants.
a
mt, in order -·
"'� •-...mwaycandiW
When written with blood of a dove, sparrow or a rabbit on a piece of parchment this Key Sigil will constitute a most potent talisman, imparting great charm and power of attraction, to carry on one's person and if written with an ink consisting of three drops of blood from one's own left hand's ring finger, mixed with one drop of honey and seven drops of rose water, upon a thin and small piece of paper,
96
-�tin Her� -. wtaich then is .. -- hiz =· proces �.,.., nl a .. � of Qalmaaat,.
its enchantment can be cast upon a target by burning it in the altar flame of Qalmana and then mixing its ashes into his/her food.
1!\eu �tgil Nn. 3
llllt of Becharming and is the
. the hearts of those upon ....e
IIIII
are cast. The Key Sigil of
�spells
of glamour and confer
... and eyes of others and is driving power from
Sigil used in order to seal treaties and covenants entered into in Her
Iey Sigil is a conferrer of an
Holy Name or otherwise overseen by Her. The Key Sigil of Oath Binding
llary m agic
.
The third Key Sigil of Qalmana is that of Oath Binding and is the Key
�of attraction and sympathy
IIIPaiy.
possesses the power to tie souls and spirits in accordance with the words and signs uttered or written in mutual agreement and places
�'
the Mighty Qalmana's unbreakable seal upon all such pacts. This Key
IIIDw its powers through many
Sigil places man and spirit under oaths meant to further the cause
�-er any work or talisman �- it can be inscribed upon IIIIi consecrated and empowered
of Qalmana and Her twin brother, Our Master Qayin, and it assures
• tben rolled into a tight scroll
agreements it has sealed.
that all that is avowed is kept true and that otherwise Her most pernicious sentences befall the one forswearing the solemn and formal
i;.ia order to charge the perfume
lilllllea"ated copper scroll, bearing
The Key Sigil of Oath Binding can within the practical context be used
11i1!1j1. when stringed on a red cord
in many different ways, but most often it is used as the finalising
-. a most powerful talisman of
signature of a written pact or otherwise employed as the representation
tf"'
of Her sanctifying presence, under which secret alliances are entered
((' :"
into or binding promises given. If human allies are to sign and seal
... red candles used during the
a treaty with this Key Sigil three drops from each person's left-hand
� sanctified red ink on white
ring finger are to be mixed into a red, purified and dedicated ink,
.-t. or in different ways become
which then is used for the drawing the Key Sigil above their written
lllillai through enchanting lamps,
agreement, in order to seal it by the Might of Qalmana.
... from Venusian plants.
""
In similar way can this key sigil, written upon a piece of parchment,
,..._nuw or a rabbit on a piece
with such ink intermingled with the blood of those swearing to uphold
lllitote a most potent talisman,
an agreement in Her name, be rolled around the stem of a single red
Ill attraction, to carry on one's
Rose, which then is held over the head of each person involved in the
ling of three drops of blood
oath binding process, while the pact is verbally pronounced by the
-.mixed with one drop of honey
person standing beneath the Rose. When all parties have sworn under
1 a thin and small piece of paper,
the Rose of Qalmana in such manner the Rose with the Key Sigil
['
•
97
..
scrolled around it is placed upon a fire fed with the perfuming oils
tile eospirited seeds of -
and incenses of Qalmana. Thus the pact becomes sealed by the power
...tth conjurin g it can, ..
of the Rose-Crowned Queen, through Blood and Fire, and all involved
L •Mift! a most potent � tlll.rr plant elements �
parties become bound to uphold their covenant in the strictest of secrecy, as by the murder of Kelimat all that which is placed underneath
tile foundation of many Rlt
the Rose (Sub Rosa) must be kept secret. In other contexts it is enough to just mark the Key Sigil of Oath
iKrease one's fortune 3Dihl ··111 ., des being written on ,.
Binding in some suitable manner in connection to agreements entered
-sheets of copper, this
.
....
into with spirits and shades, for example by writing it with sanctified
..P:,bybeingscratchecl"ttl
ink underneath written pacts or marking it with chalk upon the ground,
Wlillt a copper nail, before
upon trunk of trees or on the back of gravestones, all depending on the context, but it is important that both parties have agreed before
*=mts.ln similar ways it• illuaporated into magicall.r:fl
this Key Sigil is employed and one must therefore through divinatory
.-rtllin leaves which then ...
means first come to a clear understanding before Qalmana's power can, through this linear evocation of Her authority, be used for the sealing of the deal.
IW the blessing of an acm.ll il marked upon the soil a. i!\rtt Sigil Nn. 4
�++�7
...oagh the powers of Qa111111 �faithful Black In Greea 1111 &l!y SigiL By inscribing did tile pound and then staki'l8• -ubd..:u with the Key Sigil. Gllllll lllem in Qalmana 's name .t
The fourth Key Sigil is that of Abundance and is the Key Sigil used
"."'·J'I
in order to conjure wealth, fortune and a plentiful harvest, all in accordance to one's own correct sowing of the seeds of that which is to be reaped. The Key Sigil of Abundance is a wordless prayer to Our
....
Lady of Good Harvest for the granting of the boons of Her increasing
'
it�
powers of growth and is a point of connection to Her fertile aspect as the Mistress of the Fruitful Gardens of Venus. This Key Sigil, when employed correctly, banishes the blighting influences which otherwise could ruin one's crop and aids in the flourishing of one's affluence.
'llle fifth Key Sigil is that Gf� 1lilhin all workings meant to •
The Key Sigil of Abundance can aid in all forms of workings aligned
illrisible that which must beJI
with its own cause and effect and serves well the talismanic arts meant
tile sorcerous power of the v•
to focus and attract such influences. For example, written with suitable
il a bringer of darkness
Ink of the Art upon a piece of parchment and kept in a pouch containing
-..s
98
11pl through which Her ..
t with the perfuming oils
the enspirited seeds of seven plants allied to its desired effect of
.-.es sealed by the power
wealth conjuring it can, after our Lady Qalmana's consecrations,
�--Fire, and all involved RDaDt in the strictest of
become a most potent talisman. In similar ways it can be paired with
lllaich is placed underneath
the foundation of many such fetish-bundles, possessing the power to
other plant elements harmonious with its intended power and act as increase one's fortune and earnings.
._ the Key Sigil of Oath
Besides being written on parchment and purified paper, or inscribed
liao to agreements entered
on sheets of copper, this Key Sigil serves also well all forms of candle
FWriting it with sanctified liMa chalk upon the ground,
magic, by being scratched upon the cleansed wax of a green candle with a copper nail, before it is duly anointed and dressed with suitable
�nes, all depending on
elements. In similar ways it can further other Rites of Flame, by being
���flies have agreed before
incorporated into magically charged oil lamps or by being written on
--.fore through divinatory
certain leaves which then are fed to the fire in order to attract and
• before Qalmana's power �ority, be used for the
cause the wanted prosperous manifestations and outcomes.
� '
For the blessing of an actual acre to be sown with seeds this Key Sigil is marked upon the soil itself with the tip of a wand consecrated through the powers of Qalmana, having been harvested from one of Her faithful Black In Green possessing the attributes connected to this Key Sigil. By inscribing the Key Sigil in question seven times upon the ground and then staking out the plot by placing four green candles, marked with the Key Sigil, one on each of the four corners and lighting
llil:i
them in Qalmana's name the soil will become blessed by Her
•.ad is the Key Sigil used � plentiful harvest, all in
Sanctitude.
.. seeds of that which is
Ilia a wordless prayer to Our
IKeu i'igil Nn. 5
llle boons of Her increasing
ldion to Her fertile aspect
Wenus. This Key Sigil, when
�ences which otherwise _..,ing of one's affluence.
The fifth Key Sigil is that of Concealment and is the Key Sigil used within all workings meant to keep hidden, cloak in shadows and make
lwfonns of workings aligned
invisible that which must be protected by enduring secrecy, all through
.. the talismanic arts meant
the sorcerous power of the Veiled Queen. The Key Sigil of Concealment
�.written with suitable
is a bringer of darkness upon the eyes and minds of others and is a
.. bpt in a pouch containing
means through which Her powers are made manifested in order to
99
obstruct and mislead those against whom the Holy Mother's gifts of concealment are sought. This Key Sigil is a shroud covering that which
.-:raDd- ...,,. ... aDd ....
it is placed upon, shielding it from the detection of both man and
lllills�.......-.
spirits.
necessitating the hindering of the discovery of any person, deed or
• •e1pect. bow... ...,lbt:IIL This • ... wiDcb is sac::tell\.. ... ...Wiaarmallili
thing and while not possessing the power to grant physical invisibility
-
The Key Sigil of Concealment can be employed within all settings
its powers to avert attention will make that which its sorcerous powers
� � SiKil
together with other magical signs and written petitions evoking
ol a. � Qahn:ana ... - --. sudl .... ._ , iaflueocw..
concealment or directing the influences focused to blind and confuse
=a'
are placed upon go unnoticed. For example, it can be written with the suitable Sanctified Ink upon a sheet of parchment or cleansed paper,
,
law. The ashes from such written talismans burnt in the altar flame
of Cree.• ilp direct aD ... - ••• ofthe taiJIIII
of Qalmana can effectively be incorporated into talismanic sachets or
.. _. Satorniaa ..
oils of concealment.
.... thorns of ..
certain individuals, like within some of the workings done against the
If inscribed on a thin band of copper, become consecrated with the
WieR are
essences of suitable plant elements and offerings, and then rolled up
.. a piKe witbia .iij
into a scroll it constitutes a powerful talisman of invisibility, for wearing
... .ildluaa For•
upon one's person or for placing in the proximity of that which is to
-lllil - Iii "�
be kept hidden. This Key Sigil can also be marked upon the ritually obtained femur or tibia bone of a black cat in order to create an even
many
dill
enspii"E 11 .... ..... any sailllll •'-Pt. soc:h as IIIIi
more potent talisman of concealment, with the powers of misleading
.... lllrtronkofa•
and blinding all those from whom one's presence would need to be
..... .. house ..
kept enshrouded.
..... specifit �
'·li
... Key fKtu t;tgil Nn.
6
-t�mr.�� ft � The sixth Key Sigil is that of Chastisement and is the Key Sigil used
� c:aa • ... fipre candle Cl
,
�·� FJi .. -- Black In • .... ad take& ...
•I ·s aame., -� .... widt those�
within all the rites of punishment and revenge, during which the wrathful aspect of the Lady of the Bloody Sickle is called upon to
-- ather
afflict a deserving target. The Key sigil of Chastisement is a tool of
.... � .-.
100
a•
lj
�the Holy Mother's gifts of
vengeance and bearer of the sharp and poisonous thorns, piercing
!lila shroud covering that which
body, mind and soul of those against whom it is turned, but because
.. detection of both man and
of its severe nature it can also wound the hands of anyone lacking
ill''
the respect, knowledge and empowerments required for its correct employment. This Key Sigil is as the thorns of the Rose, protecting
•employed within all settings
that which is sacred, good and beautiful, by spilling the blood of those
�����Very of any person, deed or
who would harm or defile it.
*to grant physical invisibility
16-t which its sorcerous powers �. it can be written with the llpuchment or cleansed paper, llld written petitions evoking Wfocused to blind and confuse
The Key Sigil of Chastisement is employed within all settings where
lftlle workings done against the
settings direct all emanations connected to Her towards the baleful
llllans burnt in the altar flame
affliction of the target and enclose the person within a circle of Martial
illlled into talismanic sachets or
Fire and Saturnian Poison, while jabbing him/her from all directions
Sancta Qalmana is petitioned to harshly punish an offender and it acts within such contexts as the conductor of all the poisonous and harmful influences falling under Her royal jurisdiction, from both the Kingdom of Green and the Kingdom of the Dead. It will within such
with the thorns of the Fell Garden of Malediction.
-.��emme consecrated with the
There are many different ways this Key Sigil can be used and it can
.. offerings, and then rolled up
find a place within almost all forms of aggressive techniques of sorcery
� of invisibility, for wearing ..proximity of that which is to I. be marked upon the ritually
and witchcraft. For example, it can be drawn with consecrated chalk,
*at in order to create an even
the target, such as upon the road leading to and fro the person's home,
containing enspirited elements pertaining to the nature of this Key Sigil, upon any suitable surface in proximity to the dwelling place of
�� the powers of misleading
upon the trunk of a suitable tree facing it or even upon the walls or
_..s presence would need to be
door of the house itself, all depending upon that which is most fitting
•
for the specific situation. t
The Key Sigil can also be inscribed with a rusty nail upon the back
�f
of a figure candle consecrated according to the rite for the Enlinkment
.._,
-
of Sympathetic Effigies. The candle is then anointed with the venom
�,��
of seven Black In Green faithful to Qalmana and pierced with 49 thorns and taken to a T-shaped cemetery crossroads and there lit in
If-: ll!.ent and is the Key Sigil used
Qalmana's name, in order to combine the deadly powers of the plant spirits with those of the Dark Dead.
i11111l revenge, during which the
� Sickle is called upon .. of Chastisement is a tool
to
Within other contexts this Key Sigil can be used in less elaborate
of
candle burning rituals and become inscribed upon a black candle,
101
mmeone deserving lla
which then is anointed with suitable oil in harmony with its cause and
•
placed upon the links of the target of the work. Such candle, when
.-ilable fashion in the clll
lit during the petitioning of the Lady of the Bloodstained Garden, can
• spirit
effectively direct Her deadly emanations towards the one deserving
� to
to be rewarded •
Her punishments.
Her, direct B ....nes petitioned to W.
When written seven times with venomous ink upon a piece of
• a talisman this
� ""
parchment, which then is burnt in the flame of an offertory black candle lit for Qalmana, the ashes so produced will greatly empower
Key .. p I rtion of Qalmana .. .tlls' other talismans ..
all formulae reserved for cursing, be it for powders, oils or incense and when written in similar fashion across the photo of the target and the photo placed underneath of one of Our Lady's fetishes, it will direct Her punishing influences effectively upon the whole being of the person so cursed and placed beneath Her feet.
other context * ..,.aments and a-M JW iss. oils, �1 ... lllessing touch. Hll ._.. it can create a jl
.._ •i..
...... mods of 1Ktn �igil No. 7
:tusot;�S<>h� The seventh Key Sigil is that of Consecration and is the Key Sigil employed within all rites of blessing and empowerment drawing spiritual essence from the Holy Qalmana. The Key sigil of Consecration is connected to the aspects of the sorcerous might of the Lady being the polar opposite end to those evoked through the sixth Key Sigil and it channels nought but Her benevolence and sanctitude, for the sake of Her faithful. This Key Sigil is a connection to Her ensouling and enspiriting boons, granted to the receptive while She walked in life and still being granted by Her, even in and through Death.
mixtun:
g)• the attn"butes ff
a
..... it would stir.
·�
' �
••h• the rites of�
•..-smosl � ... lis' soul and Hol.J J .-. sodl c:ontexts af41 ·� .... aftrn this Key - . ... sheet of copper.� • so that it c:aail - � the JX"'"el' of. ·� I
.,..�
···� The Key Sigil of Consecration is employed within all rites meant to channel Her blessings and empowerments, be it towards, upon and into a person, a thing or even a shade or a spirit. It can, for example, be used within the workings meant to reward someone through Her
• ,1
powers or when Her essence is to be seated within some talismanic form. A talisman inscribed with this Key Sigil and consecrated upon Her other seals and through the fetishes of Qalmana can be granted
102
"�
'"'1
lllnnony with its cause and
to someone deserving Her boons, or the Key Sigil marked in some
� Such candle, when
suitable fashion in the close proximity of the earthly place of a shade
�tained Garden, can
or spirit to be rewarded can, in connection to the giving of suitable
llllfards the one deserving
offerings to Her, direct Her endowing currents towards the one She becomes petitioned to bless.
l
a talisman this Key Sigil can lend many of the blessings and the
- ink upon a piece of
As
Illite of an offertory black
protection of Qalmana and serves amply to enhance the powers of any
iiiDed will greatly empower
of Her other talismans and amulets that it can become combined with.
!E;JIOWders, oils or incense
� photo of the target and
Within other context this Key Sigil can be used for all general
� Lady's fetishes, it will
empowerments and consecrations and can direct Her power to infuse
rr-POn the whole being of
powders, oils, tinctures, perfumes, distils or anything else in need of
-feet.
Her blessing touch. If branded, or otherwise marked, upon one of Her wands it can create a powerful tool for the stirring of potions and
�
other kinds of mixtures, bringing the blessings of Qalmana, filtered through the attributes of the Black In Green of the wand, in to that which it would stir.
:��u�
Within the rites of fetishism and ensoulment of idols this Key Sigil
!Ilion and is the Key Sigil
for Her soul and Holy Spirit and strengthens all Her emanations
.. empowerment drawing
within such contexts of earthly enthroning.
�
lie .Key sigil of Consecration lilt lllight of the Lady being
serves most efficaciously, as it acts as a focusing and drawing point
Most often this Key Sigil is best manifested by being inscribed upon
jlllh the sixth Key Sigil and
a thin sheet of copper, which then must receive the consecrations of
.t sanctitude, for the sake
Qalmana, so that it can in turn become capable to amplify, hold and/
t:lion to Her ensouling and
or reflect the power of all such consecrating blessings .
•,while She walked in life .. through Death. ��r
Itwithin
all rites meant to
.._,be it towards, upon and
Upirit. It can, for example, jlllnl someone through Her 1!111 1111ithin some talismanic llillil and consecrated upon IIIQalmana can be granted
103
CHAPTER
8
Wl}t 1!\nsaries nf tl}t 1!\nse (@ueen
- llle bbck-JI .. _. ... .. ...,. IRa. .. j .... Alllll m
a
,c
Rosarium or Rosary, signifying both a Rose-Garden, a garland of roses and a string of prayer beads, is of course something intimately connected to the sorceries of the Holy Qalmana, being that She is the Queen of the Rose-Garden of Venus and the one who hears the wordless
-
p- 7
.. ..
·p lilt llbd ...
_._._* . .. 7 ........ -- - tile Qlll
prayers of the faithful. In similarity to Qayin, She also has Her set
--:IIM!idt to ... .
of beaded talismans, reflecting those of Qayin's described in the First
e 2 •, (UI'Siil...
Book of Falxifer, with the only difference being the ways and the alternative elements by which they are consecrated, as Her rosaries of course must be washed and soaked in the infused essences of such elements obtained from the plant, mineral and animal kingdom that have spiritual connections to and are in sympathy with Her.
But, besides the rosaries similar in form to those of Qayin already described in the First Book of Falxifer, our Holy Qalmana also possesses
....,, ...... t
_of..,...
a set of Her own unique rosaries. These rosaries more intimately connected to Her secret arts and aspects of Her Soul and Spirit are as following:
'JX7 black and 7X7 red beads, plus 7 talismanic spacing beads
'JX7 black and 'JX7 green beads, plus 7 talismanic spacing beads
i WR IIIIa ad .... t• t Qaeea .. --� - 5I , ... lllf6r r cL• •�
'JX7 black and 'JX7 white beads, plus 7 talismanic spacing beads
1m
The talismanic spacing beads are placed after each row of 7 black and
......... ... "'plats. ,,,;�
7 red, 7 black and 7 green or 7 black and 7 white beads strung on
each of the rosaries.
Ei+cad ..
.. ; ·�
..... c-.·a. For the black and red rosary the spacing beads are made of seven very thin sheets of copper, inscribed each with one of Qalmana's Key Sigils,
104
_,-p.m ..
which then are activated and consecrated individually with their own corresponding herbal formula and then rolled up tightly into small scroll-beads that can be strung on the rosary. For the black and green rosary the spacing beads are made of seven different small pieces of wood, each ritually harvested from seven of Her holy trees, like for example Rose, Elder, Lilac, Whitethorn, Apple, Cherry and Alder, or from any other such tree that sound judgment or Gnosis points out as one of Her arboreal links or points of power. p-Garden, a garland of roses
For the black and white rosary the spacing beads are made out of bone
parse something intimately
and each of these beads are to have been buried at a separate cemetery
iJJI'mana, being that She is the
for 7 nights each, in a place of power specifically connected to Her
�one who hears the wordless
aspect as the Queen of Gulgaltha, so that each of them become
,.Qayin, She also has Her set
connected to the powers of a cemetery and so that the seven of them
�Qayin·s described in the First
together constitute the One Link to the wholeness of the Sevenfold
r-:e being the ways and the
Power of Field of Skulls, before they are strung on Her rosary.
�t consecrated, as Her rosaries
ljl tbe infused essences of such IJI!Dl and animal kingdom that iJP sympathy with Her.
The red and black rosary is connected to Qalmana's aspects as the Witch-Mother and the Mistress of All Sorceries. This rosary is a talisman that grants the powers of enchantment and aids in all magical undertakings mimicking Her own arts, but it also grants Her protection
PH- to those of Qayin already 1111' Holy Qalmana also possesses
I!IPe
rosaries more intimately
• of
and Her veiling halo, which can make blind the profane and act as a beacon of light calling upon the blessings of all spirits faithful to Her.
Her Soul and Spirit are
:'!·
The black and green rosary is connected to Her aspect as the Rose
tt·�
Crowned Queen of Harvest and the Mistress of all Black In Green.
;-arne spacing beads
111f
'
manic spacing beads
5 nanic spacing beads
This rosary grants the power to conjure all spirits and spiritual qualities of the Kingdom of Green and assists greatly in all rites of sowing and harvesting and will, by Her power, aid in the establishing of contact
p ·
with all the aspects of Divinity hidden behind or caught within the
,&.tler each row of 7 black and
forms of plants.
�aad 7 white beads strung on The black and white rosary is connected to Her aspects as the Corpse Queen of Gulgaltha and the Mistress of the Crossroads of Death. This
•beads are made of seven very
rosary grants Her empowerments through the forces of All Cemeteries,
... one of Qalmana' s Key Sigils,
as the seven cemeteries ritually connected to it esoterically create the
105
connection to the Whole of Gulgaltha, spanning from the first grave
-t
to the last, and is both a talisman and amulet of great use during all
;�
interactions with the dead, no matter if they be Mighty and Blessed
�· .,
or cursed and obsessed.
Ul)fl
The exact procedure for the consecration of each Rosarium of Qalmana shall be left undisclosed, as it, like all of Her other mysteries, is reserved for those who actually reach Her and become received by Her
======
and thus also become blessed by beholding Her veiled beauty and
. .,
receiving Her illumination and direct guidance, but throughout the
·�
First and this Second Book of Falxifer there are enough hints and clues given to lead the cunning towards the correct direction, where
7
gst tbe sacred ..
they through contemplation, meditation, prayers and communion with
llllyQabnana it is a.l
the Holy Mother and Her hosts of famuli shall become able to learn
.....i••wn�t�tion � r rtiiral sorcery. IheJil
and practice all Her sacred rites.
sicl • iDnD of a knife. 11
-is cuned and
� aad are of
eqcaMj
1
·w.ellil:kle serves tbe � '
*l Green,.
Is and pos1i11
.. Black 'llllliilr tbe
In
knife,
most
til
._uest branches and al
... lia' •-ork..
_. its handle made • T , • to tbe Venefic Sil .-to
be adorned and II
•ae ruling treaties PI!
_. WI empo•-ennel
... be br.mded and ..
pwwa•wu�- marked. • a Sll!lall
106
offering in •
. .. spill
it must
fill die one
meant to
..
JJ1
.mg
from the first grave
lit of great use during all !J' be Mighty and Blessed CHAPTER 9 liiilth Rosarium of Qalmana �'Her other mysteries, is llberome received by Her
IDl}t i*lnbts nf tltt {@uetn nf �nistrnlEnrutst
II& Her veiled beauty and -.:e, but throughout the iR are enough hints and iiJc:orrect direction, where
Amongst the sacred tools and the icons dedicated and connected to
IIIIas and communion with
Holy Qalmana it is Her Reaping Sickle and Blade which take the most
WI become able to learn
prominent position within the context of both Her veneration and Her
if
practical sorcery. The blades of these tools of harvest take two forms; one is curved and sickle shaped and the other straight bladed and in the form of a knife. Both of these blades serve their own share of the work and are of equal importance. The sickle serves the harvesting of herbs and other more delicate plant elements and possesses the ability to reap the full spiritual powers of their Black In Green, through the authority of their Supreme Queen, while the knife, most often with a long and heavy blade, serves to harvest branches and other more sturdy parts of the plants needed for Her work. The blade of the Sickle of Qalmana is traditionally made out of copper and its handle made out of the wood of one of Her sacred trees. Similar to the Venefic Sickle of Qayin also Qalmana's harvesting blades are to be adorned and blessed with the specific set of sigils connected to the ruling treaties granting the cutting blades Her blessings, curses and full empowerments. The handle part of the Sickle Sigil of Qalmana is to be branded and the blade part of it is to be engraved or otherwise permanently marked. As a small offering in return for all the Blood of Green that the sickle
is to spill, it must after its marking draw blood from the left hand of the one meant to physically wield it. If the blade is sharp enough
107
to draw blood from the flesh it will also be fit for the Sacred Rites
•
,..
of Harvest. The blood so spilt is to be smeared upon the blade as a reminder of the fact that power demands power and that every harvest '�
has its price. By the markings and the anointment with blood the sickle becomes connected to the blade with which Qalmana Herself reaped and still
;� ;;j
reaps, and it becomes ready for its final stage of consecration, via the rites of ablution, during which the harvested flowers from seven plants most closely connected to the Holy Mother are made to transfer their spiritual virtues to the sickle, by the extraction and transfer of their
' �
"
essences via a suitable solvent, such as water ritually collected from a place of power or strong liquor that has been prayed over, for the making of a strong tincture.
After having been marked, bloodied and washed in and by the unified powers of the seven Black In Green faithful to Qalmana, the sickle is to be placed upon Her Sorcery Sigil, or Her Green Point of the Skull, and there, according to the correct mode of activation of the sigil chosen, be given the final sanctification and the sealing of the powers bound to and within it. After 24 hours the Sickle of Qalmana will be
'il
� . #
Jl
!:S
:j
·f :
fully empowered and removed from the sigil, wrapped in green silk and kept upon the altar.
,:,1
�
• ;j
�
<
llw.si
jOT 1M marldng tJ/ II
108
lit be fit for the Sacred Rites
�
upon the blade as a
IJIDiftr and that every harvest
,..
iia blood the sickle becomes � Herself reaped and still
-e of consecration, via the
jl!d flowers from seven plants � are made to transfer their ...non and transfer of their
� ritually collected from .. been prayed over, for the
•
c:
Li'i
� in and by the unified � to Qalmana, the sickle rBrr Green Point of the Skull, • of activation of the sigil
_. the sealing of the powers .. Sickle of Qalmana will be
�� wrapped in green silk
The Sickle Sigil of Holy Qalmana, for the marking of the blade and handle of Her Reaping Hook
109
When it comes to the straight reaping blade, reserved for the cutting of the bones of plants during the sorcerous workings of Qalmana, the procedure is exactly the same as with the making and consecrating of the sickle, with the only differences being the shape of the sigil meant to adorn its blade and the material of the blade itself, which in this case must be heavy and sharp enough to cut through branches without causing too much damage to the host tree.
The handle part of the Sickle Sigil retains its shape, but its curved part intended for the marking of the blade must be changed into a straight form, fitting the blade of the knife. As for the blade the copper must here become replaced by steel or iron and the tabu against those metals become here overridden, through the enchanting and taming of the fires of the martial blade, by the powers of the Witch-Mother Qalmana. This is achieved by placing the container of infusion or tincture, in which the knife is to be washed, directly upon the proper activated sigil of Qalmana and then first washing and then letting the knife remain submerged in the empowering, and in this case taming, bath for at least 24 hours, during which the sigil upon which the work is placed is kept activated by the power of the flames set upon it. After the 24 hours the knife can be retrieved, dried, oiled and kept
'
"Jj ���
wrapped in green silk, until it is needed for the Good Work of the Lady, be it for benediction or malediction.
Besides its primary purposes such knife of Qalmana can also serve well other forms of harvesting, such as when the life and soul of other creatures are to be reaped for the sake of the fortification of Her sorceries and the quickening of the powers of the elements employed therein.
�
for*•
110
llle. reserved for the cutting 115 workings of Qalmana, the
� making
and consecrating
lleing the shape of the sigil
• of the blade itself, which
Nh to cut through branches
� llost tree.
1!111 its shape, but its curved � must be changed into a
--
l!lemme replaced by steel or p here overridden, through
fill the martial blade, by the
Ill is achieved by placing the
j!ll tbe knife is to be washed,
I Ill Qalmana and then first
�n submerged in the
�
for at least 24 hours,
,. is placed is kept activated
riewoed, dried, oiled and kept
I h the Good Work of the
..
t
of Qalmana can also serve
... the life and soul of other
It
of the fortification of Her
•of the elements employed
""' -
The Straight Sickle Sigil of Qalmana, for the marking of the handle and the blade of a knife
111
::"4
1£ilutua �
Harvester! Destroyer! .l..i.la Liluwa! Liluwa! Liluwa! Covered in Black She eon. Smeared with Blood She 011
She comes bearing the FTI
.1
She comes to Bless and to (j
She comes to Bind and to S.
Iil-Uwa ofthe Sickle is Hter
The Grand Mistress oflil4
All Bewitching and BoumSj
Blood is Her Tribute and Lil
Death is Her Gift and Liben
She is an Enchanter ofthe Jl
She is a Vanquisher ofthe.IJ
She is a Bringer of an U-
Hers are the Blood-Sprin.lcla
Hers is the Beauty-Clad Poil
Hers is the Sweetness ofthe Lil-Uwa Her Name Is!
CHAPTER 10
1Jliluwa B.er Nam.e Js
Harvester! Destroyer! Liberator! Liluwa! Liluwa! Liluwa!
Covered in Black She Comes! Smeared with Blood She Comes! She comes bearing the Fragrance of Night's Blossoms!
She comes to Bless and to Curse! She comes to Bind and to Set Free!
Lil-Uwa of the Sickle is Her Name! The Grand Mistress ofTzelmoth is HerTitle! All Bewitching and Boundless is Her Power!
Blood is HerTribute and Life Her Harvest! Death is Her Gift and Liberation Her Blessing!
She is an Enchanter of the Dead! She is a Vanquisher of the Living! She is a Bringer of an Unfated End!
Hers are the Blood-Sprinkled Flowers of a Dark Eden Risen! Hers is the Beauty-Clad Poison of all Black In Green! Hers is the Sweetness of the Unlawful Fruits of Wisdom! Lil-Uwa Her Name Is!
113
From the Seed of Sataninsam She rose! From the Side of the Serpent She came! As a Crowned and Conquering Queen She returned! In the Kingdom of Nightside Venus She is now Enthroned! Whisper Her name in Awe and thus Evoke Death to all that would defy True Beauty!
Zammazo Emoth Zaraqaen Liluwa Baalatzelmoth!
·�:. ']
i!Jltt iSfJt� tltt
.,
IDft1
�l
�
.·� 'lo �
..
�
�
""'
1 ·� 114
PART II
Witt mrnntltts nf @?iuf tlJt mhtck Jn <&rttn nub
Wfttir @?nrctrits
'
.
115
_:",,
� ·�
iiltt�rt� il
Point of the Sial ... Qatsiyr which bodl�
.._ Gftlen ible
through � .... of both the Black f! .&: 'wed Spirits "itbin ..
acts as the paj .ale aod is indispensahkl
... Iwsignia . .
•, .
.. .. Sorcery.
. .
&1• this insignia His., IISI:er and Master of 'I! tis the workings of Cl a es related to the � 1 ..•• . soul and spiriL .ti!tl
.. •
•
•
•
of this insiplit .., a Clllllbination of His ll • •ft'ioo of His aspect.. .. -'the Sovereign oltl t '•e sen-e all rites ia ,.
.. powt:tS
... J.c:k, empowered 01:"11
.._. ilnolvement, a�
tv-
s" this ill!iignia the Il .... llle spirits of the� • 1 ed, can be SIJID� •
mes base and
eui
CHAPTER 11
ID4t <&rttn Jnint nf t4t �kull The Green Point of the Skull is the Insignia and Spirit Signature of Qayin Qatsiyr which both represent and manifest the powers made accessible through esoteric treaties made between His spirit and the spirits of both the Black In Green and the Black In Red (i.e. the Awakened Spirits within both plants and man).
This Insignia acts as the point of ingress for the Lord of the Venefic Sickle and is indispensable when it comes to the plant related aspects of His Sorcery.
Through this insignia His powers, in the aspect of the Thorn-Crowned Harvester and Master of the Green Skull, are evoked and directed towards the workings of consecration and telestic seating of spiritual essences related to the aspects connected to these manifestations of Qayin's soul and spirit.
The powers of this insignia of the Master Qatsiyr can be compared to a combination of His Nigromancy and Falx Bellicum sigils, with the addition of His aspect-specific essence as the Master of all Venefic Arts and the Sovereign of all spirits of the Green Kingdom and can therefore serve all rites in which the Black In Green are to be charged, called back, empowered or worked with in any other form through His direct involvement, authority and grace.
Through this insignia the path of the First Akeldama can be opened and the spirits of the plants, once awakened by the blood of the First Murdered, can be summoned and communed with, both for the sake of sorceries base and exalted, as that Field both covers the nadir and
117
reaches up towards the zenith of His, and therefore also our own,
w.r-..��
Becoming upon the Thorny Path of Nod.
...-..:s of JKM"er 1
wiiJii
-;w!!!faed upon the II
This insignia is a locked gate with a twofold key consisting of Qayin Qatsiyr's Formula of Calling and a ritual procedure through which the key is turned and the power of Green Point of the Skull made activated
..... planteJ.m .l I ... •ith the i
and accessible.
�flat�
.... i$
positioned·•
The worded formula in question calls upon the Master in His aspects
' l
·�
of the Father and Sower, the Planter, the Ploughman, the Bearer of
WR peen cand1es
Thorns, the Reaper, the Poison Bringer, the Lord of the Tree of Death,
•
the Monarch of Green Death, the Master of the Sickle, the Harvester
I
of God and the Son of the Devil.
-- ••
The following is Master Qatsiyr's Formula of Calling:
iilpaa flame and .. ..... tbe�alt
iI
b of MM!!St
Callinci
green c=-
until the ro-1
- Gftl' the 6ft.
Veni Qayin Sator, Consitor et Arator!
�. -"
Veni, veni Spinifer, Messor et Venenifer!
•r s point when.._
Veni Dominor Arbor Mortis!
... - Uld tbe ali
Veni, veni Rex Mars Viridis!
.... tbeGreea.
Veni Baal-Maggal et Qatsiyrel!
... . Blark of the Q
Veni Qayin ben Samael! (x7)
_.of Qayin the 11
C For the ritual procedure of the activation of the Green Point of the
.., by His sex•
._ I
Skull, through which the powers called upon through the given formula
1
''6es simibdl
llirikd by their Cl
are accessed and directed, four green candles, one black candle, liquor and a cigar are required.
1
dwithin
The insignia is to be marked in a suitable manner on a fitting surface,
- all
such as with ensouled or otherwise sanctified black or green ink, paint
... Caroaatioo..
:'
or chalk upon a piece of green or black cloth, a piece of flat wood
��
�
be obtail
or on a cleansed and suitable sized piece of paper or parchment.
'Ll
Liquor is then to be sprayed from the mouth three times over the insignia in order to water it. The cigar is lit in traditional manner and its smoke blown at all parts of the insignia in order to further activate it, while prayers through the smoke are given to the Master concerning the reason for why His powers are roused through the Green Point.
118
·'
''"
L
the
The four green candles are so to be positioned upon the four cardinal
..
points of power within the insignia, and the one black candle is
f
positioned upon the skull at its centre.
� key consisting of Qayin �ure through which the p of the Skull made activated
(When plant-elements are worked upon, consecrated or in any manner charged with the powers of the Master they are placed inside of a suitable, flat lidded, vessel at the centre of the insignia and the black candle is positioned on the lid of that vessel.)
the Master in His aspects Ploughman, the Bearer of
Lord of the Tree of Death,
The green candles are to be given flame first, while Qayin Qatsiyr's Formula of Calling is chanted once over each, starting with the uppermost green candle and moving downwards in a widdershins motion until the fourth green candle is lit, and then the black candle is given flame and the formula is chanted three times over its flame,
of Calling:
so that the Calling of Master Qatsiyr has been intoned all in all seven times over the five flames. At that point when the insignia has been planted, given libation, smoke and fire and the calling has been chanted for the seventh time, the Point of the Green Skull will have been fully activated and opened, and the Black of the Green placed upon it becomes summoned by the
i
�
power of Qayin the Tiller and brought back, quickened and charged directly by His sorcerous might and their consecrated element assumes
of the Green Point of the
p through the given formula
thus qualities similar to correctly ritually harvested plants and becomes enspirited by their corresponding daemons.
lilies, one black candle, liquor
�
�;;
Upon such activated Green Point, the daemons of the plants can be
�
,,
communed with in many different ways and their signatures and secret
manner on a fitting surface, black or green ink, paint doth,
names can be obtained by those possessing the empowerments of the First Coronation.
a piece of flat wood
of paper or parchment. three times over the traditional manner and rder to further activate
IJIIwen to the Master concerning
,..,.. through the Green Point. 119
... Sllitab&e animal t • -m� m
black 1
... &kridama� �
-.r ..-.=co offeriii&J a
Qayin Qatsiyr's Green Point of the Skull There is a secondary version of the same insignia in which the Green Point of the Skull is encircled by the characters of Master Qatsiyr and
Wlious c:oocenill
··-*e prayers .. • il .t to egress frail
• _.of That 1W
.-r dian half of .... .. IR placed upon *i
and power, this secondary aspect of the insignia is reserved for the
·.� I of the four- I • - p and curses • ._.Point of the Sial
evocation of the essence of the Master Qatsiyr Himself and is most
- siDde fully bid
in contrast to the primary version, which is most often employed within rites where plant-elements are worked with through His grace
I
often utilised when His aspect-specific fetishes and talismans are to be ensouled with the spiritual essence of the Sovereign of All Black In Green, when He is to be given thanks and offerings and be
'!
"ar tftftl half-greea i
�Nack�
communed with directly, or when His direct intercession is sought in certain other pressing contexts.
_!III ... �[J skull. If the purpose of the Calling is to imbue different elements, talismans and fetishes with His essence, all such objects must be placed upon vertical and horizontal parts within the insignia or upon the skull,
1
close to where the black candle shall burn. If the purpose is instead
.,.._.Ia of Calling is C
to give Him offerings or to petition Him to reap on one's own behalf
-.s to in the ustalJI
the offerings or/and sympathetic links pertaining to such goals are to
r-.lr lit the Fol'llllliil ' "p een and half� "'1 .._chanted seren lillj ... insignia is to t.
be placed upon the four diagonal points inside the insignia, within the curve of the blade of each reaping sickle.
When it comes to the activation of the Keyed Insignia of Master Qatsiyr, it follows a sequence similar to the one already described, but with some alterations when it comes to the giving of the libation, the amount
120
?io......I cross, mad:
:�,
and colour of the candles and to the timing of the chanting of the Formula of Calling. The libation of liquor is here to be replaced by the fresh spilt blood of a suitable animal offering and the green upon which the insignia is marked in black is by this 'Watering of the Field' made red, and thus Akeldama becomes established. The tobacco offering is here to be given in ways similar to the earlier instructions concerning the giving of smoke to this insignia and through the smoke prayers are directed to the Master of the Sickle and He is invited to egress from the bloodied lines of the insignia constituting
[11i1f of the Skull
the roads of That Field, meant to be blessed by His treading. When more than half of the cigar has been smoked the remaining part is
.. insignia in which the Green
to be placed upon the altar ashtray.
llliracters of Master Qatsiyr and
IIIIich is most often employed
Instead of the four green candles used when His empowerments,
illill'ked with through His grace
blessings and curses are sought through the primary version of the
lie insignia is reserved for the
Green Point of the Skull, seven half-green and half-black candles and
ill' Qatsiyr Himself and is most
one single fully black candle are to be positioned upon the Keyed
!llletishes and talismans are to
Insignia.
lltGf the Sovereign of All Black tdlanks and offerings and be
The seven half-green and half-black candles are to planted upon the
� intercession is sought
crosses spaced between the characters/keys surrounding the insignia
in
�.'Ia
and the one black candle is placed at its centre, upon the Falx Bellicum marked skull.
Wdifferent elements, talismans
ltGbject:s must be placed upon .. insignia or upon the skull, i!rl.u. If the purpose is instead
The giving of flame starts with the candle placed upon the uppermost
.. to reap on one's own behalf
flames to in the usual widdershins motion and succession and for each
positioned cross, marking the Point of Midnight, and Qayin Qatsiyr's Formula of Calling is chanted once. The candles are then to be given
J)lataining to such goals are to
candle lit the Formula of Calling is chanted once, until all the seven
.. inside the insignia, within the
half-green and half-black candles have been lit and His Calling has
._
been chanted seven times. At that point the black candle at the centre of the insignia is to be given flame and the salutation of the Master
lliiJped Insignia of Master Qatsiyr,
Qatsiyr is to be chanted once, in order to give praise and
• already described, but with
welcome Him that has come.
� of the libation, the amount
121
Salve Qayin Sator, Consitor et Arator!
:>
Salve, salve Spinifer, Messor et Venenifer!
-,;!!
Salve Dominor Arbor Mortis!
:-l
Salve, salve Rex Mors Viridis!
-···�
Salve Baal-Maggal et Qatsiyrel!
W!Jt)
Salve Qayin ben Samael!
=- -
The channelled powers accessed through the activated insignia will be flowing forth while the flames burn upon it, and when they are
--�
all fully consumed the work will have been accomplished and the
the most_...,. eal and the Ha:lill gst
roads and the gate will once again become closed. The painted or otherwise traced insignia will after such workings retain portion of its holiness and can be kept for future rituals, kept as a
I'M 'wl allies to our�
�spirits of�
talisman enlinked to the Master or taken out to a field of harvest or
lliD of the dilutel41 •llll I " --
a forest and there buried with suitable offerings in order to further
;... aliped to the
give thanks and praise the Master and establish His power where the Green Point of the Skull becomes sowed.
�
�
, • aI ?iiJIJ and other
-··
.. 'Weinal points of 1lj '!'"
-�
...
po iBimding ·� .. world through Dip:� .. "i il!d5 olbiood
� sac�
·.
..... Gi the parched
. �· .�of the :Sahe� t eas. the ven· .. • sllado"·-wssel of • IW:e:aud ln· our �lasla 1 - :aood-Mother � ...
,._,
•
·� ·-
E
1
of this there •
� the
profane aspe1
titnting the Hi�
_._them by the ne.
...,. aystallized Black A The Keyed Insignia of Master Qatsiyr
122
a
liue of the Janus-6
r! CHAPTER 12
W4.e "lark 1Jn <&r.e.en
� the
activated insignia will
11p00 it, and when they are
lem accomplished and the
-closed.
Amongst the most powerful magistelli of the Qayinite are those of the Arboreal and the Herbaceous Hosts of Black Guised In Green. These
.. after such workings retain
faithful allies to our cause and assistants in Our Great Work are the
k future rituals, kept as a
embodied spirits of some of the intruding forces of the Sitra Ahra, the
a� to a field of harvest or
portions of the diluted divine essence that they empowered, awakened
118erings in order to further
and aligned to the Cause of the Black Light and the spirits of the many
����Wish His power where the
Nephilum and other Mighty Dead that later became seated within
L
the liminal points of the forests and gardens of this world.
�:0
... Qatsiyr
The intruding powers from the Sitra Ahra are the ones brought into this world through Our Master Qayin's and Our Lady Qalmana's first acts of blood sacrifice, which stained red the green and opened up the jaws of the parched earth and connected the first tombs to the unlocked gate of the Nahemothic realm. As the First Tillers became the First Murderers, the very nature of the plant kingdom became altered and the shadow-vessel of each and every plant sowed, cared for and harvested by our Master Qayin Qatsiyr and His Rose-Crowned Bride, our Blood-Mother Qalmana, became thus affected and unnaturally enspirited.
Because of this there are two aspects to each plant in this world; one being the profane aspect serving the Law of Nature and the other constituting the Hidden Black In Green; being spirits not installed within them by the Demiurge of this world but instead shards of that holy crystallized Black Azoth from and/or aligned to that Other Side, endowed to them through the deeds of the two First-Born of the Bloodline of the Janus-faced and Doubly Cunning Serpent Sataninsam.
123
Thus the material corpus of each plant that at first, because of the
'
- i>
Demiurgic act of spiritual diluting, did not possess any other virtues,
�
(A
but those of the four material elements, received a hidden Quinta Essentia, because of the blessings and curses brought upon and through Qayin and Qalmana.
Within our Work it is these Spirits Hidden In Green that we venerate through both solemn and ecstatic rites of worship and sacrifice. Our faithfulness and admiration is thus never primarily directed to the material portion of each plant but instead to that Hidden Part, which in ways unseen and uncomprehended by the profane race of Adam is connected to the Pneumatic Flames burning within our own selves.
We shall therefore now focus on these Yereq-Tsaba of Qayin Qatsiyr; being the Green Host of Qayin the Harvester; the Legion of Black In Green.
� daemon of the Alderll
The following is a short list containing 72 of the countless plants harbouring the Green Daemons of Our Work, presented here together with their Magical Signatures which by the wise can be used in order to access their hidden and most potent spirit-powers.
-.I in connection to ..
�g, but also grul·1
� over the soar. llllwle died by
drowning. •
� races of the faeriert 6e rac:e of Adam
inhabilil
':&is daemon is also very41
.-.ed at the reversal aod:�
-r kinds of baneful �
lldween the target and tlle4
.__ A ritually harvested AI
*'*d'ore the key to i.m:-.i
llfiril-workers and n� .-m the powers of
p�
,_. control over many .._
il � of the Black In Gal
... it is in Her holy -
....,awrerments can be ob
124
l.r that at first, because of the i .m possess any other virtues,
Alber (Alnus gfutinosa)
- received a hidden Quinta -.s brought upon and through
li llllen In Green that we venerate lrflf worship and sacrifice. Our -.er primarily directed to the
11-.d to that Hidden Part, which
t"-' the profane race of Adam t1.ming within our own selves. Wereq-Tsaba of Qayin Qatsiyr; llftester; the Legion of Black In L l1
.. 72
The daemon of the Alder tree is a guardian of the spirit-gates often
of the countless plants
rWork, presented here together
lr:tbe "ise can be used in
.. spirit-powers. fo,;.;_
1(1!
order
found in connection to still ponds, lakes and rivers. She can cause drowning, but also grant protection against it. Her dominion is specifically over the souls of the suicides and murder victims that have died by drowning. She possesses also great power over the darker races of the faerie, especially the ones most adverse towards the race of Adam inhabiting bogs, swamps and the liminal marshes. This daemon is also very strong when it comes to protective rituals aimed at the reversal and removal of curses, as she holds sway over many kinds of baneful currents and can open and close the doors between the target and the poisoned currents directed towards him/ her. A ritually harvested Alder wand empowered by this daemon is therefore the key to immense powers coveted by most sorcerers, spirit-workers and necromancers as it can, by the grace of its daemon, grant the powers of prophecy and spirit-sight, and lend protection and control over many dark shades and spirits. The Alder daemon is one of the Black In Green beloved by and devoted to Qalmana, and it is in Her holy names that this daemon's blessings and empowerments can be obtained.
125
AI
Almnnb
'1
(Prunus dulcis)
·�
�
� .J
The daemon of the (sweet) Almond tree is a bringer of abundance, wealth and riches. She is a strong worker of enchantments concerning
_.. '�eeryy
over many aspl
love and lust and possesses the power to make her allies beloved by
-.1 mc-hanter of milM1
their friends and liked by their foes. This daemon enhances all powers
._ as horror and
and currents which are in line with her own, and where there is the
_. can cause both •
seed of growth for her sorcery she can cause great fruitfulness. The
\1RS the power to .. S .. die green keys to .._
wood of the Almond tree, when empowered by its daemon, will also
iDSI
rod or pendulum and can lead the exalted to hidden treasures, riches
can .. .. ....sTrumpet ..... mostly within tl
concealed beneath the soil or to any lost items sought.
�
aid in all forms of dowsing, be it by the work of the wand, forked
of trance, but •
; at ecy to those who ali - secret
tombs and.._
iiiiiiB" of soul-flight wiM .. .aost
accessible d.n.
.... �rs signals her
..-.dried and mixed wl
flloyed as a very pal llr.ssings and curses of II
126
l\ngtl's mrumptt (Brugmansia)
is
bringer of abundance,
The daemon of the Angel's/Devil's trumpet is a mighty spirit with
• of enchantments concerning
mastery over many aspects of the Sorcerous Arts. She is a seductress
� make her
and enchanter of minds and souls and can cause lust and love, as
lW
a
allies beloved by
iadaemon enhances all powers
well as horror and insanity. She holds sway over the gates of sleep
l!r.--n, and where there is the
and can cause both erotic dreams and terrifying nightmares. She
great fruitfulness. The
possesses the power to grant the Ghost-Sight and is one of the holders
����Bed by its daemon, will also
of the green keys to the kingdom of the dead. The daemon of the
t6e work
._cause
of the wand, forked
Angel's Trumpet can induce communion between the living and the
... to hidden treasures, riches
dead, mostly within the realm of dreaming and through profound
• items sought.
states of trance, but can also grant the powers of divination and prophecy to those who entreat her wisely and correctly. She can point out secret tombs and the hidden treasures of the dead and grant the power of soul-flight within the context of sabbatic sorcery. Her powers are most accessible during night-time, when the enchanting scent of her flowers signals her awakened presence. The flowers of this daemon, when dried and mixed with the holy Tobacco of Amiahzatan, can be employed as a very potent incense used in order to channel the blessings and curses of this mighty spirit.
127
l\pple
j (.1
(Malus domestica)
�
o- ) �
The daemon of the Apple tree is another great enchantress and a
.. daemon of the :\sh tn1
bringer of many blessings and powers to those who approach her
.. . realms, both
correctly. She is one of the strongest spirits when it comes to the arts
.a
of love-witching and her power to cause sympathy, attraction, lust
-..ll with across the
and love is unparallelled. She can sweeten the hearts of man and
• _,steries of the Spi1:i1
�
4ed power or the 1111
5llill
cause friendship and lasting bonds between those who come together
•�u��est and the hi�
in her presence. She is also a great protector and can act as a banisher
.-I Aarvested from
of many kinds of misery and illness. Her powers to bless reaches
--a�·s staff,
�
the dead and she is therefore often entreated to attend within the
upon wllill _._and gods, the lnill lined can be trnenllllll
contexts of non-coercive necromancy. The daemon of the Apple tree
•ala sea waves, a.ffecll!lll
holds also the keys to forbidden occult knowledge and is one of the
_.ltrengthen one's Son��
beyond the realm of the living and can also strengthen and comfort
earthbound spirits most beloved by Qalmana and is therefore a guardian of the mysteries of Our Holy Blood-Mother and a potential granter of illumination and wisdom. The wood of the Apple tree can therefore be used to unlock the cited powers of this great daemon, but also act as the very key to the spiritual points of the otherworldly realms that the Apple tree often stands upon.
128
o• 'Jil
l\sq (Fraxinus excelsior)
•
)
-.a- great enchantress and a
The daemon of the Ash tree possesses the power to open up the gates
l:lo those who approach her
to all realms, both physical and spiritual and can direct magically
llils l'llilen it comes to the arts
generated power or the very soul of those with whom he chooses to
lillie sympathy, attraction, lust
work with across the spiritual planes. His powers are connected to
llilelnl the hearts of man and
the mysteries of the Spirit Stead and to the Vertical Road between
lilll!o those who come together
the lowest and the highest worlds within creation. By his blessing the
...... and can act as a banisher
wand harvested from his tree can become the witch's broom or the
iller powers to bless reaches
sorcerer's staff, upon which the barriers standing between the realms
IIMiso strengthen and comfort
of man and gods, the living and the dead and the sleeping and the
��Rated to attend within the
awakened can be traversed.
• daemon of the Apple tree
or calm sea waves, affect the weather, tame unruly horses and focus
ltibo"iedge and is one of the
and strengthen one's Sorcerous powers of Will.
He also possesses the power to arouse
Qllmana and is therefore a
IJiood-Mother
and a potential
Ill: wood of the Apple tree can
�rs
of this great daemon,
W points of the otherworldly
lnpon.
129
�au1!Iaurel
-111
(Laurus nobilis)
+<,
r
>fill
L
·>+
+ The Daemon of the Bay Laurel tree is a mighty spirit of victory and conquest. He grants success in battles and leads one to triumph by dispelling false notions and faulty ideas. He can within such adversarial settings also be entreated to attack one's foes and cause them to make strategic mistakes in the heat of the battle. He is also a bringer of wealth and good luck and can be a generous granter of boons, if worked with properly and according to his own holy tabus. The daemon
1
'
, with power to CJI
,. eiidls to climb the m.;1 � ... lesser spirits and' ! misery and sad� & caa cleanse both bel toM' of the deacL -� iI ,
of the Bay Laurel owns also the power to banish spirits of sickness and wretchedness and is therefore called upon within many different rites of cleansing and banishing. He can grant the powers of prophecy, vision and second-sight and aid in the opening of the Eye that can see all that which is hidden from the eyes of the day-born race of Adam.
1
130
1iir.clt
ltttl
(Betula)
'rlliiis)
"'
of victory and
The Daemon of the Birch tree is a guardian of the paths to the hidden
IIIII and leads one to triumph by
realms, with power to open and close gates that can allow man and
Ill a
mighty spirit
a Be can within such adversarial
spirits to climb the axis between the worlds. She holds sway over
llf.eae's foes and cause them to
many lesser spirits and has the ability to banish the lowly spirits of
lithe battle. He is also a bringer
disease, misery and sadness. She can banish unwanted influences
h &enerous granter of boons, if
and can cleanse both body and soul from parasitic forces. She is a
a• own holy tabus. The daemon
protector of the dead, but can also be employed to remove the Dark
ilia to banish spirits of sickness
Dead and sweep away their harmful influences. The Daemon of the
Ad upon within many different
Birch tree also possesses the power to bind both man and spirits with
IIIIa pant the powers of prophecy,
the power of solemn oaths sworn in her presence and attends many
opening of the Eye that can
of Our Mother Qalmana's rites of Pacts and Holy covenants. The
lie eyes of the clay-born race of
wand empowered by this lovely daemon can not only exorcise negative
•
r·
I
spirits and influences, act as a spirit-bridge and be a sign of unbreakable oaths, but it can also control the weather and raise storms. The bark of such a blessed tree is also used as parchment upon which talismans of protection are drawn and petitions to spirits are written its twigs, when tied with red ribbons and used as a magical broom, can be employed for the sweeping away of unwanted influences, but also serve as the iconic tool of spirit flight, upon which the soul of the sorcerer during awaken dreams can travel across the realms of night.
131
�lark 1Jrnnwnn!l (Krugiodendron ferreum) r·
1
<
..
The Black Ironwood, also called the Devil's Wood within certain
�,
I
'
traditions, possesses a daemon feared and respected by all who have
�
knowledge of his existence. He is a diabolical dryad with immense
··--�
appetite for the blood of both animals and man. He is a master of the infernal arts of necrosophic black magic and holds power over
-"�
the souls of Dark and Evil Dead. He commands, in the name of
�
Qayin, legions of dead murderers, suicides and vengeful murder victims
.!J
and draws to himself all manners of bloodthirsty, sadistic and obsessive spirits. Not only does he possess the power to gather such dark assembly around himself, but he also possesses the power to bind,
,1
control and command them all. He is the guardian of the Arboreal Hell Gate and a bringer of madness and slow, but often bloody, death. Since he first drank of Abel's spilled blood he has craved the lifeblood of the children of Adam and during the rituals in which he
�
is petitioned to grant a part of the tree he possesses to the sorcerer
�
he is always, in the name of the Devil, given the blood of animals
'·"1
11
slaughtered by the root of his tree. His ceremonies are most often conducted during the night hours of Good Friday, and it is during that
.
�
night that he is most willing to aid the sorcerer in his darkest workings.
·�
The wand empowered by this daemon possesses the power of the
'� ·"-
Sceptre of the Master of the Dark Dead and serves as a key to the
132
most fearful realms of the dead. Any part from the Black Ironwood tree, when ritually harvested or consecrated in the correct manner, can act as a direct link to Our Master Qayin Occisor Himself.
liP Devil's
Wood within certain
ltad respected by all who have
i6bolical dryad with immense
.. and man. He is a master of Ilk magic and holds power over lie rommands, in the name of • and vengeful murder victims
lil.lttursty, sadistic and obsessive
Ill!
power to gather such dark
.'possesses
the power to bind,
lit. the guardian of the Arboreal 111w and slow, but often bloody, llifilled blood he has craved the
li'4oring the rituals in which he
lie he
possesses to the sorcerer
lllil, given the blood of animals
a16s ceremonies are most often
!Iliad Friday,
and it is during that
1-...:erer in his darkest workings.
- possesses the power of the
l)ead and serves as a key to the
133
9ilarkt4nrn (Prunus spinosa)
�
becomes in a 1 it is also •-Kiely ... daemon brinp .
�
�
,
'!'IIIII
�
·"I
'I'·� The daemon of the Blackthorn is within our tradition one of the Black In Green most dedicated to the cause of Qayin. This dryadic spirit is, within the Virid Line of Our Necrosophy, a messenger of
:� ..., I "'
"
Qayin Qatsiyr and acts as the black angel of the Falx Bellicum. It
�!i
is this daemon of the Blackthorn that in many cases acts as an
.�
enforcer of the Laws and Holy Tabus of the Thorn-Crowned King of
�--�
Harvest, and he is one of the most dominating aspects of the spirits
�
hidden behind the wooden masks of nature. The Blackthorn's spirit
"'f
is a master of all kinds of warfare and baleful assault, but he is also
til
�
a mighty protector that can shield against both physical and spiritual dangers. He can grant fierce warrior might and victory in battle, cause strife and animosity amongst the ranks of the enemy and strengthen the focus and resolve of his allies. He holds the power to direct pernicious currents towards both the living and the dead, and the wands he empowers become both Swords of Death and Sceptres of Dominion and Mastery. To knock thrice with such a wand is a coercive summoning that few earthbound spirits dare to ignore, as it is not only the holder of the wand but the spirit of this mighty daemon attached to it that in such cases summons those called upon. The thorns of his trees are as his fangs and claws and can be used to pierce the heart and soul of one's enemies during the rites of
134
...J
· ·
malediction and vengeance, but such thorns can also be used to set up a protecting magical fence, upon which all intruding forces become impaled. Any spot encircled with the empowered wands of this daemon becomes in a similar fashion protected and impenetrable, but it is also widely known that any unsanctioned use of the wood of this daemon brings a curse upon the head and heart of the profaner.
•
)
ilkin our tradition one of the �cause of Qayin. This dryadic !I' Necrosophy, a messenger of
.-.eel
of the Falx Bellicum. It
Ill in many cases acts as an
,Gfthe Thorn-Crowned King of
,_mating aspects of the spirits _.mre. The Blackthorn's spirit � Weful assault, but he is also
iiR both physical and spiritual
K.lllight
and victory in battle,
; tile ranks of the enemy and
,.. allies.
He holds the power
l';lloth the living and the dead,
jill Swords of Death and Sceptres
F thrice with such a wand is a
,...00 spirits dare to ignore, as Ill hut the spirit of this mighty
!lila summons those called upon.
185 and claws and can be used
r. enemies during the rites of
135
1JJu.cktlJnrn
(Rhamnus cathartica)
The Daemon of the Buckthorn tree is a fierce dryad with power to both cause harm and lend protection and is a spirit often called upon by those engaged in magical warfare. She can focus and direct the powers of the sorcerer and make each spell hit like a poisoned arrow into the heart of the enemy. This daemon is also a very dominating spirit with the ability to restrain and subjugate both man and spirits. She can control the shades of the restless dead and effectively evoke or banish them. She can cleanse a place from the influences of the lingering wraiths and remove their poisoning stains from the souls of the living. The wands empowered by this Black In Green have many uses, including cursing, protecting, calling upon and banishing the dead, invoking the Seirim, setting up magical barriers and strengthening the powers aroused during sorcerous workings 'against the law'.
136
·�
fierce dryad with power to
The Daemon of the Cherry tree is a powerful ally and a spirit with
iB a spirit often called upon
great powers of enchantment. She is a mistress of the arts of Love
1e can focus and direct the
Witching and can effectively becharm any target and cause both lust
• hit like a poisoned arrow
a is
also a very dominating
...te both man and spirits.
and love and ignite the flames of passion within the hearts of man, by strengthening or causing attraction and allure where very little or none originally existed. She can also grant the powers of prophecy
ulead and effectively evoke
and strengthen all mediumistic abilities. Her power over animals is
from the influences of the
also strong, and she can grant the ability to tame and befriend many
stains from the souls
kinds of wild beasts. Any wand from the Cherry tree empowered by
1
.mg
, dais Black In Green have
this daemon will be able to channel her blessings and also strengthen
1calling upon and banishing
the powers of the sorcerer's own magical will, aid in the finding of
' tiP magical barriers and
any sought after object or person and the opening of all closed
..-c=erous workings 'against
opportunities or paths leading to the goals of her allies. Upon such holy wand also many binding oaths are sworn and spiritual pacts and covenants entered into, most often in the Holy Names of Qalmana.
137
•
Qtinnamnn
(S-"J
(Cinnamomum verum)
' c.
+
�
+
+�
I \ The Daemon of the Cinnamon tree is well known for its many beneficial
.,. daemon of the Clove Ia
powers and is a good ally to have when working with the Black In
..t �attributes and
Green. He is a bringer of good luck, prosperity and wealth, if
�r
enflame passions within the hearts of man and creates great sympathy
stil J1 lpiDst danger and hami 4111aent manners, and m1 • 1 ! ssive shades and spidl _.in the breaking of �
towards his allies, but can also reverse his blessings into curses and
tlfdae spiritual defences il
cause animosity, envy and jealousy within the ranks of one's foes.
Ill diose upon whom he
approached correctly and according to the laws he acknowledges. He can aid in the overcoming of obstacles and in the achievement of success. He also possesses the power to incite lust and love and can
This mighty spirit possesses also the ability to banish negative and stifling energies, shades and spirits and cleanse both body and soul from such burdening influences. The wood and bark of the Cinnamon tree, when empowered by this daemon, can become an amplifier of all his powers and used in order to channel, strengthen and focus his magic.
of boons and
�· tfti IR -.sed in manv differeal� tiR most bless�d share af1 Iii spiritual essence, is iJWl _,-different forms of .1 • fragrant nail with wl � attractive in the
. _. wood of the Clover
�upon.
138
•I
ci
,
Qtlnut IDrtt
• ..-um)
(Syzygium aromaticum)
+ + •kno\\'11 for its many beneficial - working with the Black In
lA.
prosperity and wealth, if
ldlle laws he acknowledges. He .. and in the achievement of
liD incite lust and love and can
-and creates great sympathy
���dais blessings into curses and
lillllain the ranks of one's foes.
�·
to banish negative and
.a cleanse both body and soul
illllod and bark of the Cinnamon
-.
can become an amplifier of
llann l, strengthen and focus llile
The daemon of the Clove tree is a mighty spirit with many wholesome and good attributes and skills. He is a powerful defender and a potential dispenser of boons and is often entreated to aid in the shielding against danger and harmful influences, which he can nail down in different manners, and in the banishing of misfortune, sickness and obsessive shades and spirits. The daemon of the Clove tree can also assist in the breaking of the curses of one's foes and in the fortification of the spiritual defences of his allies. He can attract wealth and luck to those upon whom he chooses to place his blessings and make them more attractive in the eyes and minds of the opposite sex. The branches and wood of the Clover tree, when empowered by this daemon, can be used in many different ways for the channelling of his power, but the most blessed share of harvest from his tree, containing links to his spiritual essence, is its unopened flower buds, which are used in many different forms of sorcery, especially when sun dried and used as fragrant nail with which his protection and benediction are called upon.
139
..
(Cupressus sempervirens)
(J
t' �
'I
cemeteries and he is one of the daemons holding the green keys to
1>n1 - conquest. He posa:p .. JUs allies and strike ..
the underworld. He possesses the power to bring back the souls of
IliaD demoralized. He i!
The daemon of the Cypress tree is a spirit connected to the mysteries of the Gulgaltha and is a guardian of the graves. His dominion is over
'Die daemon of the
''" ·'<�
the living. He can strengthen the souls of the living and the dead and
� is eYoked all lower !I! il therefore often called.•
grant comfort, purification, illumination and spiritual elevation, but
dansing and is
he can also become provoked or entreated to curse, bring maddening
kause of his high
the dead and can make them communicate or otherwise interact with
of the death-paths, can be used in all manners of necromancy and
kn� vi llat. be is seldom cal .ast of the dead fear� pat male virility. eJdl1 ..._ in workings of � fran the tree of this 4!
necrosophic sorcery, and a bonfire made with such wood and leaves
a conductor of
sorrow and depression and the torments of the Restless Dead. This dryadic spirit has also the ability to bind both the living and the dead and block their paths in life or death. The wood or other ritually harvested parts of the Cypress tree, empowered by this mighty guardian
from his tree can be made into an open Ghost Gate, through which souls can enter or leave the Kingdom of the Dead.
his fORI! ..aide the context of..�
lpirits
of the lowest
�
ts.
canen
.
..
140
lragnn illnn.b Wrtt (Dracaena Cinnabari)
JWS)
[ ��
paunected to the mysteries His dominion is over
.�: �g the green keys to
The daemon of the Dragon Blood tree is a fierce spirit of war, victory and conquest. He possesses the power to grant courage and strength to his allies and strike fear into the hearts of their enemies and make
back the souls of
them demoralized. He is an elevator of the astral currents and where
f,• otherwise interact with � fuing and the dead and
he is evoked all lower astral shades and spirits become banished, he
liD bring
�.
,..-r spiritual elevation, but
J'!' curse, bring maddening
� the Restless Dead. This lfh the living and the dead � 1mod or other ritually � by this mighty guardian
pers of necromancy and pith such wood and leaves � Gate, through which
lie Dead.
is therefore often called upon during the rites of exorcism and spiritual cleansing and is known as the eraser of the stains of the Dark Dead. Because of his high vibratory nature and fierce and purifying martial heat, he is seldom called upon within the necromantic settings, as most of the dead fear him. The spirit of this fiery dryad can also grant male virility, enflame passions and cause lust, but he can also aid in workings of domination and coercion. The wood and resin from the tree of this daemon, when fully empowered, can become a conductor of his force and grant both protection and power, and outside the context of the workings with the Dark Dead and other spirits of the lowest astral, strengthen most, if not all, Sorcerous currents.
141
1£Uter
(Sambucus nigra)
lidisb-Wands of Qalmiii
• of the inhabitants f1f '-.1 from the Elder ma
.:.�
.. certain human
thi&l6
--nted and the dead• of- barrffi •
t--th_t
! crate other tools
til Qayin and Q .._of this daemon·s
ol_sJ. �han·est C: � a harsh wng�
.. the Holy Laws
- this tree should -111 .-e of the empowen���
-..,. Qa1mana. The daemon of the Elder Tree is one of the mightiest amongst all of the Black In Green. She has been considered a goddess in her own right by many and possesses immense powers and works closely with and for the Soul of Our Blood-Mother Qalmana, and some would
·rl
even go as far as saying that Her Blessed Soul actually dwells within
;'lj
the Elder tree and that the dryad of that tree is as a daughter to Her.
�
The aspect of Our Holy Qalmana that the daemon of this tree is specifically connected to is Her deathly manifestation, as the Skeletal Queen of Gulgaltha. The Elder tree itself is an arboreal manifestation
'11
of the Queen of Death and its daemon is both Her messenger and handmaiden. This daemon possesses the ability to channel and direct
'
the powers of all graveyards and make the dead and the other spirits
;J
dwelling in such places do the biddings of herself and those of her
. ,
allies. She can summon, but also engulf or banish the shades of the
4
dead and acts as a commander of the ghostly legions. She possesses
·
also the ability to strengthen all necromantic spells and holds the secret keys to both the most infernal and the most elevated forms of necrosophic sorcery. She is also known to delight in the punishing and execution of traitors and oath breakers, and upon the branches of her tree the effigies connected to many such betrayers have been hung by the neck. Suitable branches ritually harvested from the tree of this daemon, after her sacrifices have been given and her license to harvest has been clearly obtained, can be used to make the Sceptresj
142
···
il
• .a)
Fetish-Wands of Qalmana, with the power to command and summon all of the inhabitants of the Places of the Skulls. Such empowered wood from the Elder can also be made into flutes, equalling in power to certain human thighbone trumpets, with which the living can be
�
enchanted and the dead and other chthonic spirits evoked. All portions of such harvest can be used in different ways in order to bless and consecrate other tools used within the Sorcerous arts of the Children of Qayin and Qalmana and even the soil ritually obtained from the
� \ I
base of this daemon's tree can channel and direct her powers according
-
e
to the Holy Laws of Our Sorcery. It must also be stated that disrespectful harvest or unsanctioned use of any part of this tree brings a harsh vengeance upon the head of the foolhardy and harvest from this tree should not even be considered unless one has received some of the empowerments, protections and spiritual licenses of Our Holy Qalmana.
of the mightiest amongst all
llikidered a goddess in her own
tjowers and works closely with
.. Qalmana, and some would
led Soul
actually dwells within
ktree is as a daughter to Her
• the
.
daemon of this tree is
t/'manifestation, as the Skeletal
ililfis an arboreal manifestation
llit
is both Her messenger and
lie ability to channel and direct
ltlte dead and
the other spirits
... of herself and those of her jllf or banish the shades of the � legions. She possesses ihmantic spells and holds the I'Wnd
the most elevated forms
.... to delight in the punishing
-.kers, and upon the branches
�· such betrayers have been
lilaally harvested from the tree
raft been given and her license
a be
used to make the Sceptres/
143
iEim!lllu.dJ iElm
Jl
(Ulmus gfabra)
tl 'I
•
'I
1
The daemon of the Elm tree possesses many Sorcerous powers, but
~
most of them are connected to the realms of sleep and death. She is a guardian of the Mound Gates and is one of the holders of the arboreal keys to the underworld. She commands legions of spirits
""
often inhabiting the astral spaces around where her tree is rooted and is especially respected by the dead, as she holds great power over them and can direct their shades to do her biddings. Her power over
� but 1111
The daemon of the Fig tree
the astral shades is not limited to the dead and stretches to the living,
to cause much harm
mostly during the night hours when they loosen the bounds of their
Adversarial Gnosis. He is cq
souls while traversing the fields of sleep. The Elm daemon is a mistress
of the Arboreal Hell Gates,
of dreams and can influence the dreaming of those upon whom her
a tree blessed by Devil HU...
'
blessings and curses are laid. She can grant prophetic dreams and
the Nephilim. He possesses ..
cause meetings between the living and the dead within the realms
and spiritual power and aq
of sleep. Any part of her tree when empowered by her magic can be
impotence, frigidity, poYerty 11
used for the opening of the gates between the souls of the living and
to curse. This daemon can IIi
the souls of the dead. Her wands become as keys to the burial mounds
upon them sickness, maru
and to knock and encircle such places of power with her wand can
the darkest of wraiths and •
unlock and open the pathways to the chthonic spirits inhabiting such
would be pleased with the •
places. Those who seek to manipulate the dreams of others, or to
tree is, when approached •
dream truly, do wisely in using the leaves of her tree, as the incantations
and a vertical bridge betwea
written upon her leaves become directly imprinted upon the veils of
Side. To thrice or seven ti-.. during the times when the Wll
sleep.
while sprinkling the fresh hie daemon around its roots, alii one of the ways that the
bri4fll
tree constitutes can be opellel
144
1J1ig IDr.e.e (Ficus caric)
I' many Sorcerous powers, but
lilms
of sleep and death. She
i is one of the holders of the � commands legions of spirits
.-1 where her tree is rooted � • she holds great power over
�tier biddings. Her power over
The daemon of the Fig tree is a spirit most diabolical with powers
IMd and stretches to the living,
to cause much harm but also to bring the Forbidden Light of
the bounds of their
Adversarial Gnosis. He is considered to be one of the guardians
�'the Elm daemon is a mistress
of the Arboreal Hell Gates, leading to the Other Side, and his is
of those upon whom her
a tree blessed by Devil Himself and connected to the Mysteries of
-_, loosen
-.iDg
Ia pant prophetic dreams and
the Nephilim. He possesses the power to bring great riches, worldly
.. the dead within the realms
and spiritual power and arcane knowledge, but can also cause
IIIIO"'·ered by her magic can be
impotence, frigidity, poverty and desolation if enraged or entreated
MD the souls of the living and
to curse. This daemon can bind the souls of the living and bring
lae as keys to the burial mounds
upon them sickness, madness and death, but he can also banish
Ill of power with her wand can
the darkest of wraiths and reverse the deadliest of curses, if he
�nic spirits inhabiting such
would be pleased with the sorcerer seeking his assistance. The Fig
Ia the dreams of others, or to
tree is, when approached correctly, an axis between the worlds
•other tree, as the incantations
and a vertical bridge between this accursed world and the Other
upon the veils of
Side. To thrice or seven times encircle the Fig tree widdershins,
111.f imprinted
during the times when the veil between the worlds is as thinnest, while sprinkling the fresh blood of a black rooster sacrificed to its daemon around its roots, and performing certain other rites, is one of the ways that the bridge-gate between the realms that this tree constitutes can be opened. Fig trees rooted close to graves or
145
crossroads are especially well suited for such rites of hellish ingress, but wherever it grows it will, because of its daemon, be connected to the Nightside by its spiritual roots. Branches of the Fig tree empowered by its daemon are both powerful blasting wands of fatal cursing and tools of diabolical evocations. The leaves of his tree are good for the marking of the signatures of darker spirits
-4 ...
.,
" •i ·1 ,
.
to be summoned or for the writing of infernal pacts signed in
•
blood.
1
t
146
'
.. rites of hellish ingress,
:its daemon, be connected
<&a:bnn iEbnnu
(Diospyros crassiflora)
Branches of the Fig tree
IIW'erful blasting wands of
�C&tions. The leaves of his
kaatures of darker
r infernal
(i
spirits
pacts signed in
The daemon of the Ebony tree is one of the Secret Spirit-Kings of the Arboreal Legions of the Black In Green. This tree is one of those within which the Holy Soul of Qayin is said to be Enthroned, and it was His Light and Inner Flame that made the core of the Ebony pitch black. This daemon is a guardian of the gates to the Nightside Realm and possesses the power to harness the Black Light of the Other Side. As he holds one of the highest stations amongst those spirits guised
behind wooden masks, he is a daemon through which also other spirits connected to the Green Kingdoms can be evoked. This daemon is a guardian of the most ancient dead, with loyalty towards the Mighty Dead and dominion over the Dark Dead. He can invite the Mighty Ones and summon, control or banish the Dark and Restless Ones, but his power reaches so far that he does not only walk with the dead but also with Death itself and can focus lethal curses towards those deserving his wrath. He is a Keeper of the Hidden Gulgaltha, where the Blessed Skull of the First Murderer is enshrined and adored by the Faithful and the Wise. The daemon of the Ebony tree is a good ally and a harsh foe, it is therefore important to approach this spirit with great caution and respect and to always do so in the name of his Master Qayin. The wood of the Ebony empowered and blessed by its daemon can serve many purposes within the context of our Necrosophic Sorcery, but is most often used as the summoning wands of the dead and the sceptre of the Black In Green. If shaped into a
147
a potent amulet and talisman connected to the workings upon the
, ,,.,
places of the skulls. In powdered form will such enspirited wood
d
from the Ebony be able to strengthen all formulae serving the purpose
..
knife, the wood connected to this daemon can serve many purposes, ranging from evocations, exorcisms and bindings through encirclement, to the directing of deadly currents towards man, shades and spirits.
·iii
A skull carved from this black wood serves as fitting fetish for Our
Master's Holy Soul and, if shaped into a black cross, it can serve as
.
i
of evoking death or the dead, but also the esoteric workings related
i
to the opening of the Gates of the Nightside Gardens.
-t
ma
oversee.-
..
... �tesand� ... ... 'fti"SL This .. aad can opea .. l ..... streogtben ......
��
.. ss
ent l\"ays rna..
_,- forms o f 50R1
...... for the
pnnish.. •s.u.tly Dead. The 11 •tlllllawise coo.secrab ... to the realms of tl .. iliwame and profaneil
'•1
'�:
·'!lj
•ii
148
�can serve many purposes, p.iings through encirclement,
<&um :!lurrlt IDree (Commiphora myrrha)
nil man, shades and spirits. IRS
as
fitting fetish for Our
l Wack cross, it can serve as
• to the workings upon the
r\rin
such enspirited wood
lannulae serving the purpose
lie esoteric workings related
lli8e Gardens.
+ The daemon of the Myrrh tree is a great protector of the Blessed Dead and an overseer of the earthbound ones. He is a guardian of the Tomb-Gates and can bring the blessings of the living to the dead and vice versa. This daemon holds the power to strengthen all astral currents and can open the pathways between the living and the dead. He can strengthen and elevate other energies and vibrations related to the chthonic, sub-lunar and astral realms and can bring the souls of the living to the dead or the souls of the dead to the living. He can purify both the living and the dead and banish lowly spirits and energies causing sickness, misery and sadness. The wood and resin empowered by this daemon can channel and focus all his powers and in different ways manifest his presence and might within the context of many forms of sorcery. The thorns from his tree are especially suited for the punishment of grave desecrators and those who defile the Saintly Dead. The branches of Myrrh tree ritually harvested from or otherwise consecrated through this spirit can also serve as mighty keys to the realms of the dead and act as shields against many kinds of impure and profane influences.
149
lliawtitnrn/llmltitttitnrn (Crataegus monogyna)
is sought. This daemon ai and lightning and can .. cause or direct their dal these fierce abilities she • powers granted to her by: can ignite the flame
of I
and is most often entre�
of the philtre and liga�
~
*t
The branches, flowers_ t1 when empowered and Ill sorcery for workings co. magical attack, bindin& to how wisely they are e
Mistress of the Hawthon
+++ The daemon of the Hawthorn is one of the Queens of the Black In Green and is, in ways similar to the Elder daemon, connected to Our
�
Lady Qalmana, but where the Elder represents the skeletal and deathly aspects of Our Lady, the Hawthorn connects to Her 'Harvest Queen' aspects, with emphasis placed on Her beautiful and enchanting, but yet also both protective and conquering attributes. The daemon of the Hawthorn possesses great martial powers and can be considered to be the female counterpart of the spirit of the Blackthorn. She can therefore both grant protection and smite those who offend her or oppose her allies. She is also one of the key holders of the Otherworldly gates and guards the pathways and crossroads hidden beneath the visible realm and stands upon the intersecting points of liminality, where the shades and spirits of the chthonic spheres crossover into the world of man. She is known for her ability to shield against the obsessive and dark dead and other forms of astral dangers and attacks directed at her allies, but she can also send such malevolent forces to punish and seek vengeance when provoked, or when correctly beseeched to do so. She can summon the spirits bound to the chthonic and sublunar realms or banish them and can grant those who win her favour the ability to see all these spirits and wraiths, but she can also make such favoured ones as invisible as the inhabitants of the spirit world in the eyes of others against whom the gift of concealment
150
�
�nrn
is sought. This daemon of the Hawthorn has likewise power over fire
.,-na)
and lightning and can protect against the devastation that they can cause or direct their destructive forces to smite the enemy. Besides these fierce abilities she also possesses the charming and enamouring powers granted to her by the blessings of the Holy Qalmana, and she can ignite the flame of passion and love within the hearts of man and is most often entreated to do so in connection to the workings of the philtre and ligature when unrequited love is to be championed. The branches, flowers, thorns and other parts of the Hawthorn are, when empowered and blessed by its daemon, most useful tools of sorcery for workings concerning evocation, banishment, protection, magical attack, binding, enchantment and invisibility, all according to how wisely they are employed in the name of the Rose-Crowned Mistress of the Hawthorn Queen.
II die Queens of the Black In llr daemon, connected to Our lli!Rnts the skeletal and deathly
lilllects to
Her 'Harvest Queen'
lteaotiful and enchanting, but
.. attributes. The daemon of
�rs and can be considered
Ill of the Blackthorn. She can
lllle those who offend her or
.., holders of the Otherworldly
.-roads hidden beneath the
lliisecting points of liminality,
lltonic
spheres crossover into
.., ability to shield against the
•of astral dangers and attacks
�J,11end such malevolent forces
1910Voked, or when correctly
llespirits bound to the chthonic .-1 can grant those who win
firits
iliWe
and wraiths, but she can as
the inhabitants of the
I whom the gift of concealment
151
]l{a5.el IDr.e.e
(Corylus ave/lana)
... a.m. The nuts of II ppjc- arts, also � �·
r
5
as a
sacrament tbel
...
IJ("e .. ...;n dae -...,
\)\-further-� of the 11 .....
.
)t
,�4
+
�I
':1
The daemon of the Hazel tree is a spirit of great wisdom and power
o!l
and a very good ally to have for those who traverse the Thorny Path
�
of Nod. He can grant knowledge concerning the occult and the unseen,
;�
but also possesses the power to make that which is known forgotten.
Il
He is greatly known for his ability to aid in many different forms
"
of divination and can bestow the gift of foresight upon those he
":1
deems worthy of his blessing. This daemon can also aid in the reversing of curses and in the removal of the damaging influences of such
J
,._
J
sorcery placed upon man, animals or plants. He protects against both lightning and fire and can lend his aegis to those amongst his blessed
�
that seek entrance into the abodes of darker spirits and the shades of the dead. He can also grant the blessing of magical and poetical
::i
inspiration and banish all kinds of mental confusion. If entreated correctly he can also point out secret treasures and grant material wealth and copiousness. The forked branches of the Hazel tree blessed by this daemon can become powerful dowsing tools with the ability to point out not only hidden treasures and chthonic water and mineral
veins, but when three-pronged and trident shaped such wand will
-.J
also possess the power to conjure thieves, murderers and runaways
_,
whether they be living or dead. The smaller twigs of such blessed branches harvested can be woven into crowns that, when worn with the blessing of this daemon, can grant protection, invisibility, inspiration
152
and luck. The nuts of such tree can, when employed within the talismanic arts, also summon the blessings of its daemon, especially in connection to the accumulation of luck and wealth, and when eaten as a sacrament the Hazel nut can bring knowledge, inspiration and guidance by further strengthening the bounds between the sorcerer and the daemon of the Hazel tree.
,.
'
Ill of great wisdom and power tWIIo traverse the Thorny Path
llllllllg the occult and the unseen, lllat �-b.ich is known forgotten. •
aid in many different forms
a of foresight upon those he
- an also aid in the reversing
I �ging influences of such
�- He protects against both
lillto those amongst his
blessed
f'�er spirits and the shades
tilling of magical and poetical
lleatal confusion. If entreated
ttreasures and grant material
lllll:hes of the Hazel tree blessed
lewsing tools with the ability
-.1 chthonic water and mineral
llddent shaped such wand will
�, murderers and runaways
�.-aller twigs of such blessed
• G'OY>'DS that, when worn with
llllo llledi n, invisibility, inspiration
153
llinllu IDrtt
ill
(!lex aquifolium)
(]•
The daemon of the Holly tree is a mighty spirit with the powers to
"'11e daemon of the
both protect and attack. He controls the hidden powers of fire and
6r Dead and can both •
Junipel
directs them in accordance to the will of the sorcerer in order to forge
&lmst-bridge up to the WUI
the swords of conquest or establish fiery walls of protection. He
.t.k and obsessive shades
protects against the very elements that he controls and can avert
'MJyed and Faithful
disasters caused by fire and lightning. This daemon holds the power
Cllost- Sigh t and can in ,I,
IJteli
to tame both man and beast and can banish all unwholesome spirits,
6nming unite the li\in&1
if entreated correctly to do so. He is connected to the mysteries of
-..on reaches beyond tli
Tubal-Qayin and acts as a link to the Nefilimic Shade of that Mighty
-.mg foe and stand guanllfj
Dead and by the means of that enlinkment also connects to the Holy
is
a great banisher of
til
He also possesseS i
Soul of Master Qayin himself. This daemon of the Holly tree possesses
��*its-
also oneiric powers and can influence the sleeping mind and grant
- bestow virility, chalti
the gift of prophetic dreams. He is a spirit most potent during the
.-.re the opposite
dark half of the year and can during that period grant his most
seL
ft
oally useful when e-1
power, initiation into the secret arts of the forge and the furnace and
111 llill in all the sorceries ill' w6 this daemon are keys Il
can grant the armour of fascination and glamour, with which fear
� and the
potent blessings and curses. His empowerments award strength, victory,
dead or 1W
is placed into the hearts of foes and alluring enchantments placed
8lll'a.nce for all uninvitel
upon the coveted. The branches and leaves of the Holly tree blessed
w6 such Juniper
by this daemon can serve to focus and enhance all his powers and amongst other things be used to tame, dominate, banish, conquer,
_. also grant the ability1 ..._ The smoke of the II
protect and induce truthful dreams.
�lesomeness and 41
tree,
wlili
Clllluuunion with both til
�
154
Juniper mree (juniperus communis)
�-
spirit with the powers to
The daemon of the Juniper tree is another guardian of the Gates of
lie hidden powers of fire and
the Dead and can both summon and banish those who traverse the
ithe sorcerer in order to forge
ghost-bridge up to the world of the living. He can shield against the
iia)· walls of protection. He
dark and obsessive shades and strengthen the manifestations of the
he controls and can avert
Beloved and Faithful Dead. He possesses the ability to grant the
1111:
i'lllis daemon holds the power
Ghost-Sight and can in visions and in the twilight state of lucid
.-ish all unwholesome spirits,
dreaming unite the living with the dead. The protective power of this
ll:amected to the mysteries of
daemon reaches beyond the realm of the dead and can also repel any
Mlimic Shade of that Mighty
living foe and stand guard against all unwanted intrusions. This daemon
_. also connects to the Holy
is a great banisher of sickness and a bane of all plague bearing
-of the Holly tree possesses
spirits. He also possesses a strong fire of fascination with which he
t.dae sleeping mind and grant
can bestow virility, charm and attraction to the sorcerer in order to
· lllirit
most potent during the
allure the opposite sex. The wood and berries of the Juniper tree are
• that period grant his most
especially useful when empowered by this daemon, as they can greatly
..-ents award strength, victory,
aid in all the sorceries in which his powers are sought. The wands
Idle forge and the furnace and
of this daemon are keys to the mound, granting safe passage for the
-'glamour, with which fear
living and the dead or the power to lock the ghost gates and bar the
6ring enchantments placed
entrance for all uninvited shades and spirits. The berries and wood
� of the Holly tree blessed
of such Juniper tree, when burnt, can empower the spirits invited
.. enhance all his powers and
and also grant the ability to see them and in other ways interact with
-.dominate, banish, conquer,
them. The smoke of the Juniper fire also exorcises all profanity and unwholesomeness and establishes a sacred space fit for Holy Communion with both the Mighty Dead and their King and Queen.
155
1Jjflar Wrtt
.,passion, love, lust and• • .sed disrespectfully or • • fell workings of malell ..aadies upon the resiclai
(Syn·nga vulgaris)
+
� fra�
iii -.be Lilac Smelling llis and all
other
fill that the perfume of tt.;(,
�
+
(
+
-
Mother of the QayDil
.-rectly, can evoke H�Y
+
�,,
The Daemon of the Lilac tree is one of those amongst the Black In Green most blessed and beloved by Qalmana and therefore also a
...
,
dryadic spirit most loyal to Her. This daemon of the Lilac is a mistress of the arts of enchantment and becharming, and by the grace of her
' ,I
Queen she can bind with attraction, lust and love and manipulate the sexual passions of man. She also possesses the power to grant the glamour of beauty and to influence both the awakened and sleeping minds of those upon which her spells are cast. She teaches different
fj
forms of hydromancy and can strengthen the gifts of foresight and inspire poetic creativity and the powers of imagination in those that she deems worthy of her blessings. The daemon of the Lilac tree can also aid in the banishing of harmful spirits and shades, but she can also bring such spirits upon those who disrespectfully harvest from her tree. She guards the mysteries of spiritual love-union and is therefore also connected to the secret rites of Anamlaqayin. The branches, leaves and flowers of Lilac ritually harvested and empowered by this daemon can be used to work her magic, and the perfumes made from the essence of her flowers can become a strong ingredient in many spells connected to this spirit. It is known amongst the wise that the flowers of this daemon do not only possess enchanting powers
156
l
• is)
of passion, love, lust and union, but also sorrow, sickness and death, if used disrespectfully or if used on purpose for such causes within the fell workings of malediction, in which the aim is to bring down maladies upon the residence of an enemy. One of Qalmana's titles is "the Lilac Smelling One", as it was Her lovely touch that granted this and all other fragrant flowers their sweet scents, and because of that the perfume of this daemon is also a gift well received by the Holy Mother of the Qayinite Bloodline and an element that, if used correctly, can evoke Her blessed presence.
IJiose amongst the Black In IJIIana and therefore also a p of the Lilac is a mistress
a
and by the grace of her
I!!IJdlmre and manipulate the
ps the power to grant the
�·
awakened and sleeping
p cast. She teaches different
Ill the gifts of foresight and llf imagination in those that
jlllanon of the Lilac tree can
;ta and shades, but she can
lf-espectfully harvest from
_.uitual r� of
love-union and is Anamlaqayin. The
jllr harvested and empowered
p magic, and the perfumes
�)M!come a strong ingredient
, is known
amongst the wise
I.Jpossess enchanting powers
157
flurtl.e
(Myrtus communis)
-.-ifio-Ja:ted by low. Her• _. employed
";thin ..
iii ways similar to the • _. the leaves of her In! -.:nbed "';th Sorce�
-� --t � "' '· ,
4
The daemon of the Myrtle tree is one of the faithful and loved daughters
,,.;�
of Lady Qalmana and a sister of the spirit of the Rose. She possesses
''1
supreme powers within all spheres of Love-Witching and is a ruler
·�
of hearts, uniting in bliss those who respectfully are tied together by
·�
the bounds of Venus in her presence. This daemon is a heart-turner
'1<
!
and can cause love and passion where such feelings before had been
4
absent and can strengthen the heat of passion within the souls of
11
those already enamoured. She does not only cause such sentiments
�.1!1
but also preserves and protects them against all that could break her
.,�
enchantments. Her power reaches beyond the limitations of the clay horn flesh and she can, if entreated correctly and paid the offerings
,;;q
requested, even unite the souls of the dead with the living who still
�
love them. She can also grant protection against misfortune and aid in bloodless victory over enemies. Her powers to increase fruitfulness
'�
and grant bountiful harvest can also aid in the accumulation of wealth, and abundance is the reward she often bestows upon those blessed enough to win her favour. Even if this daemon is known for loveliness
''
1
��
she can also be easily offended by the brutish and is known to punish disrespect and indifference towards her tree with bad luck, impotence
1
and even death. The branches of the Myrtle tree, empowered by this
;;1
daemon, are used as wands for the stirring of philtres and for the casting of enchantments upon hearts and minds, but also for the swearing of oaths during marital rites and other such conjugations
158
2i
motivated by love. Her flowers are used in the sacred arts of perfumery and employed within certain rites connected to the Holy Qalmana, in ways similar to the employment of Lilac and the Rose perfumes, and the leaves of her tree are, when made into a powder, or when
�· fl � )
inscribed with Sorcerous signs, used in her witchcraft concerning wealth and protection.
llle faithful and loved daughters iirit of the Rose. She possesses f IAJ\·e-Witching and is a ruler l!lpedfully are tied together by
lftis daemon is a heart-turner t-=b feelings before had been ff passion within the souls of Ill
only cause such sentiments
1f1pinst all that could break her
l!.d the limitations of the clay
iillly l'ectl and paid the offerings
Head v.;th the living who still
.. against misfortune and aid
rpuwers to increase fruitfulness
liD the accumulation of wealth,
lla. bestows upon those blessed
ilaemon is known for loveliness
lflnrtish and is known to punish
lrtree with bad luck, impotence
llyrtle tree, empowered by this
lilirring of philtres and for the
• and minds, but also for the
is and other such conjugations
159
®ak
II
(Quercus robur)
��
\lJ
:) ...
The Daemon of the Oak tree is one of the monarchs of the Arboreal
..... --of the hili!
Host and is as wise as he is powerful and one of the Black In Green
.... . Qayin and is a4
blessed by the touch of the Master of the Green Skull, as the leaves
.. ..ifiutioo ...
of his tree offered shelter and hooded the Master during His Exile. The Oak daemon is a guardian of the arboreal spirit-gate standing in the middle of the crossroads where the roads to all unseen realms intersect, and he holds the keys to the opening and closing of the gates and the paths. He can therefore act as a messenger or, more correctly, as a gate to other spirits and through him other realms can be reached and spiritual powers harnessed. He is one of the wisest amongst the brethren guised behind the masks of wood and can bestow wisdom and knowledge concerning the mysteries of the trees and plants upon those he chooses to bless. He is a great protector and can banish and close the gate through which harmful influences emanate and even shield against lightning. The branches of the Oak empowered and blessed by this daemon become powerful wands with which the arboreal spirit-gates can be opened and the spells and power of will become strengthened. The leaves can confer both luck, wisdom and protection and the acorns can become used as talismanic seeds for success and victory, as well as fertility and virility. Such acorns are also known to feed the spirits inhabiting the liminal points of the wild and grant strengthening nourishment to the shades of the dead.
160
'
idle monarchs of the Arboreal
Jain �antn wr.e.e (Bursera graveolens)
+ +
+
The daemon of the Palo Santo tree is a spirit connected to the Saintly
-.1 one of the Black In Green
Mask of Qayin and is a mighty friend and ally. He is a carrier of the
� Green Skull, as the leaves
fire of purification with which he banishes sickness, misfortune, sadness
16e Master during His Exile.
and all that is unwholesome to both body and soul. He is a breaker
t Bboreal spirit-gate standing
of the curses of the enemies and a shield against the evil eye of the
llle roads to all unseen realms
jealous and the hateful. This daemon is so strong that he can thwart
lie opening and closing of the
the foul Archon Azrael and bring the dying back from the brink of
t lid as a messenger or, more
predestined death, if entreated correctly and made willing to do so.
l*ongh him other realms can
His most secret powers are connected to the empowering, or extraction,
�. He is one of the wisest
of the life-force of the dying and the dead, and he possesses also the
"tk masks of wood and can
ability to nourish the Mighty Dead, and at the same time bar the path
- the mysteries of the trees
from and banish all obsessive and dark shades. He can grant spiritual
lless. He is a great protector
focus and magical control and is an enhancer of the blessings sought
� which harmful influences lillg. The branches of the Oak
and received from the Master of the Green Skull. This spirit of the
ll herome powerful wands with
Ironwood (Palo Diablo), but is in secret ways connected to him, as
118 opened and the spells and
they together mask the True Face of Qayin. The wood from the Palo
lilt leaves can confer both luck,
Santo tree, empowered by this daemon, serves mostly as carved
Palo Santo tree is the polar opposite of the daemon of the Black
-. become used as talismanic
talismans and fetishes of Our Saint Death, but also as smudge wands
t • fertility and virility. Such
and, when powdered, as holy incense. There exists a strong tabu
Ill inhabiting the liminal points
against harvesting from the tree of this daemon while the tree is still
.-hment to the shades of the
alive, and as his powers linger within and are connected to the bones of his physical corpse, usually a blessed harvest can only be obtained
161
from such Palo Santo trees that have fallen dead to the ground and there remained for at least
4
years. Such wooden corpse is strongly
connected to this Spirit of Resurrection and contains the essential links to all his blessings.
~
'"
-'*"lress . She can Ul1 t
t
!If
of hearts and .-1
_. RDtiments where •
... .m in all workinp�
tiiiiR the sowing of the Ii
• is aJso a mighty shil ' .. especially potent .. .. ..._and subdne 11 � she is attendia& 't a
lals can linger. 11
�when blessed by ..
F us of philtre and pdl
•� of her tree c:l - -
ans
or made iBID
- ' ing rites. The WDI ._..enchantment and I .. ,
'
..... of this daemon's tB
_.swords and aid glMI
162
J.enr4
&.len dead to the ground and ida wooden corpse is strongly
(Prunus persica)
• and contains the essential
The daemon of the Peach tree is both a fierce protector and a charming enchantress. She can aid in all kinds of witchcraft connected to the conquest of hearts and can cause both lust and love, or strengthen such sentiments where they already are present. This daemon can also aid in all workings concerning fertility and bountiful harvest, where the sowing of the seeds is overseen and directed by her spirit. She is also a mighty shield against the evils of both man and spirits, and especially potent against the harmful and dark dead. Her power to banish and subdue lower and earthbound spirits is immense and where she is attending as the guardian no disturbing shades or elementals can linger. The fruits, leaves and branches of the Peach tree, when blessed by this daemon, can aid in all sorceries connected to her powers. The sweet juices of her fruits can greatly enhance the powers of philtre and potions made for the casting of her spells, and the leaves of her tree can be marked with holy ink and carried as talismans or made into powder and used during cleansing and banishing rites. The wands of this daemon possess immense powers of both enchantment and forceful protection, as they can both enflame hearts and beat to submission unruly spirits. The ritually harvested wood of this daemon's tree can also be shaped into small daggers and swords and aid greatly in all magical combat and become thus doubly as strong when it comes to conquering the inhabitants of the lower planes.
163
Jtur (Pyrus communis) �
'
c..
o-i: �
The daemon of the Pear tree is a worker of miracles concerning love
� daemon of the Pilllll
and lust. She can entice even the chastest and spellbind the coldest
.tllle profane. He caa8
of hearts with her powers of desire. She is a spirit of temptation and
•lowly shades and Sllil
can cause sexual attraction, charm and charisma and by her Sorcerous
a
Glamour beautify those upon whom her blessings are invested. This
._chooses to bless �
daemon lends her blessings to all kinds of orgia and hedonistic celebrations and takes pleasure and power from the currents raised
lawirility, strength, -...es become �
pat ability to cl�
during such rapturous rites. She also possesses the power to protect
�ely castigate -
against spells such as the ones she herself casts, and talismans blessed
-..e is
by her can act as wards against amorous bindings. The wood of the
illlaiJiting the wild DIILl
Pear tree, empowered and blessed by this daemon, can become powerful
....,.eal familiars of dill
wands of love-conjure and will effectively focus, strengthen and direct
,_m of the Pine
the currents of lust and passion. Her flowers and fruits are wisely
_,. martial rites of 6il
employed within the arts of the philtre and can even call upon her
ill connection to more •
defensive powers against the enchantments of others.
s.irim and their Blessell
one of the Bladt.Ji
tree
til
._. incarnated into the•
q.,in and Qalmana. Wll t11r smoke not only 5eiWIII
fill curses, but assists • fill Yirility, gaining of 11 -a
164
be overcome.
Jint (Pinus
)
.rylvestris)
0
f .oracles concerning love
The daemon of the Pine tree is a mighty protector and a conqueror
• ad spellbind the coldest
of the profane. He can sweep away all unwholesomeness and banish
�·spirit of temptation and
the lowly shades and spirits of sickness and misfortune. He possesses
llilma and by her Sorcerous
a great ability to cleanse both the body and the soul of those that
�gs are invested. This
he chooses to bless and through such cleansings he opens the paths
a_of orgia and hedonistic
to virility, strength, success and victory. When enraged, his cleansing
1J from the currents raised
flames become martial fires of war, and his baneful curses can
� the power to protect
effectively castigate and destroy enemies. This daemon of the Pine
l!lllllS, and talismans blessed
tree is one of the Black In Green working in connection to the Seirim
liacfings. The wood of the
inhabiting the wild and green woodlands and serves as one of the
_,n. can become powerful
arboreal familiars of their Master Azazel. The branches and other
(Ieos, strengthen and direct
parts of the Pine tree empowered by this daemon can serve within
IIIIBS and fruits are wisely
many martial rites of defence and attack, but they can also be used
can even call upon her
in connection to more secret workings with the aim to call forth the
..
II of others.
Seirim and their Blessed Father, who at the time before the deluge had incarnated into the seventh generation of the Holy bloodline of Qayin and Qalmana. When the harvested share is used as incense, the smoke not only serves all forms of exorcism, cleansing and reversal of curses, but assists also the spells connected to the strengthening of virility, gaining of wealth and the conquering of that or those that must be overcome.
165
Jnplar (Populus alba) J "'
X The daemon of the Poplar tree is a sentinel of the Mound of Gulgaltha
'Die daemon of the ROIIII
and a keeper of the waters of the underworld. She is one of the Key
IIDiy Qalmana and o•ll -..:kIn Green. Her oo.i ....gi . ng to her masb 1
holders to the Gates of Ghosts and can summon the shades of the dead as well as lock them away. Her power serves the skeletal Queen of the Graveyards, and she can aid her allies to gain control over the Black Hound guarding the gates of the Cities of the Dead. This daemon can make the voiceless dead heard and open up the crossroads between the living and the dead. She can also point out where the treasures
aslrong enchantress__. .. the realm of sku11s.. � 6lring all operations of• 811 bend wills, all acaJIII
to the riches of the chthonic realms. She also has the ability to
Jlditioned her in the ·I mate and bind. as 11111
protect against sickness and is known to be a powerful healer and
811 purify as well as�
of the dead are hidden and aid some forms of money-conjure connected
great powers t1
a protector of the sick, when and if she decides to grant her blessings.
1
This daemon of the Poplar tree is a powerful cleanser of the stains
-t beauty upon those t
of the dead and a great shield against the obsessive or vengeful shades. The branches of the poplar tree, harvested from this daemon
�arts concemiJIBl ...-man of that whidt •
and empowered by her blessings, serve all workings of Gulgaltha and
tillmc:er of Blood Spilt -
can become keys to the closed gates of the Kingdom of the Mounds.
especially those sworn •l
eSISeS
The leaves of her tree grant protection or purification, depending on
�powers
how they are used, and become woven into the Green Crown of the
el pads signed or seaW
Conqueror of the Dead and are of aid within many talismanic and
.. lift aid in the stoptlil
amuletic forms of sorcery.
Jll3lll the powers of forelil
in connedial
kas of soothsaying. Sllei a1 the
166
side of the Qneea •
ltnst (Rosa)
If riM)
X lliael o f the Mound of Gulgaltha
The daemon of the Rose is a spirit much blessed and beloved by the
llrworld. She is one of the Key
Holy Qalmana and one of the mightiest amongst the Legions of the
.._ summon the shades of the
Black In Green. Her dominion is over four thrones and eleven families
� serves the skeletal Queen
belonging to her masks within the Earthly Gardens. This daemon is
lrallies to gain control over the
a strong enchantress and her sorcery reaches from the realm of hearts
i1alies o f the Dead. This daemon
to the realm of skulls. She is a most efficient spirit to call upon
bipeD up the crossroads between
during all operations of amatory witchcraft and can enflame passions
�point out where the treasures
and bend wills, all according to the wishes of those who have correctly
-of money-conjure connected
petitioned her in the names of Our Rose-Crowned Mother. She can
She also has the ability to
dominate and bind, as well as strengthen and liberate. She can protect
IIIIi to be a powerful healer and
and purify as well as chastise and vanquish. This daemon of the Rose
•
-*cldes to grant her blessings.
possesses great powers of glamour and can bestow charm, charisma
..-werful cleanser of the stains
and beauty upon those that she chooses to bless. She masters the
- the obsessive or vengeful
magical arts concerning secrecy and invisibility and is a powerful
.., harvested from this daemon
guardian of that which must remain hidden. She is a concealer and
ia all workings of Gulgaltha and
silencer of Blood Spilt and a protector of oaths, pacts and covenants,
;tl(tbe Kingdom of the Mounds.
especially those sworn or entered into in the Holy Names of Qalmana.
• or purification, depending on
Her powers in connection to spilled blood reach from the overseeing
118 into the Green Crown of the
of pacts signed or sealed with blood to being entreated by the wise
ill ";thin many talismanic and
to give aid in the stopping of haemorrhages. This daemon can also grant the powers of foresight and aid in both amorous and necromantic forms of soothsaying. She is known to crown the mysteries of Gulgaltha, at the side of the Queen of the Skulls, and is a guardian of the dead,
167
�� (S4
a mistress of the graves and a holder of their keys within such contexts. This daemon of the Rose can both lovingly summon the Faithful Dead and forcefully banish the profane shades of the day-born, whenever called upon in connection to the Workings of the Skulls.
l
All parts of the Rose bushes harvested from and blessed by this
""·
•
daemon can strongly aid in the channelling of her powers and are often employed within the Arts of Qalmana. When it comes to the
;;q
magic of perfumery and philtre, such blessed harvest of Rose is
4
indispensable. The oaths sworn beneath a bloodstained Rose are unbreakable and guarded not only by this mighty daemon but also
'
by Our Holy Mother and accursed will be any and all oath breakers, as they will be pierced and bound by thorns, both in life and in death. So blessed is the Rose and its daemon that when proper idols and fetishes for the adoration of Holy Qalmana are lacking, one, three or seven red roses can be ritually adored as a representation of Her beauty, this because the Rose continues to bear a blessed impress of
'Die daemon of the
the lovely hands which tended it inside the First Rosarium.
-'the strongest magical ,_
Ro� t
_. celestial fire and is II
-.r:bmith and the Angel •
tllno n n of the Rowan tree ii
_. a protector against •!
�tiest shield against a81
_.can break all curses al ..e as au
great as his aggresdl
break the ranks of ea
lllesis ngs award both a pn1
las fire of spirit can stren&l
IDms. Besides these madil
pant poetic inspiration aM 8an.Y
forms of divination al
.n:als and dragon veins ofiiJ
.t the earth. This daemon al
.t many otherworldly ntl lmlllo ll ning,
but also in sad
mmal abodes of the spirb
.,. this daemon, can be ..i
..agical defence and attadl
and for the opening of pal
168
·'keys within such contexts.
slY
summon the Faithful
1\nmun (Sorbus aucuparia)
shades of the day-born, e Workings of the Skulls.
fiom and blessed by this • of her powers and are lla. When it comes to the lased harvest of Rose is ""a bloodstained Rose are 1 mighty daemon but also
t;. _, and all oath breakers, 11. both in life and in death. ld when proper idols and u are lacking, one, three • a representation of Her
!,bear a
blessed impress of
11 Yrrst Rosarium.
The daemon of the Rowan is a fierce warrior, protector and a spirit of the strongest magical power. He wields the force of both chthonic and celestial fire and is connected to the mysteries of the First Blacksmith and the Angel that he became the Holy Avatar for. The daemon of the Rowan tree is a path-opener for the spirits called upon and a protector against all uninvited spirits and shades. He is the mightiest shield against all harmful powers raised against his allies and can break all curses and enchantments. His powers of protection are as great as his aggressive powers, if entreated correctly, and he can break the ranks of enemies and grant victory over them all. His blessings award both a protective armour and a mighty sword and his fire of spirit can strengthen both courage, power of will and one's focus. Besides these martial powers he also possesses the ability to grant poetic inspiration and the power of Spirit-Sight. He can aid in many forms of divination and help in the locating of both precious metals and dragon veins of spiritual power hidden beneath the surface of the earth. This daemon of the Rowan tree can also unlock the gates of many otherworldly realms and can aid in the rites of spirit summoning, but also in such workings where the goal is to enter the liminal abodes of the spirits. The branches of the Rowan, empowered by this daemon, can be made into powerful wands used for both magical defence and attack, but also for the summoning of spirits and for the opening of paths seen and unseen. When made into a
169
&
powder, the wood and leaves of this daemon can strengthen all spells
(l
harmonising with its own sphere of influence and are especially useful within incense blends and talismanic sachets. The red berries of the Rowan can also channel much useful aspects of the powers of this Black In Green, especially when dried and used in connection with other harvested parts of his tree, and when stringed on a red cord
:J
they are known to constitute very potent amulets with the ability to
f
shield against all that which is harmful.
lhe daemon of the s�
abilities and is one ofthe-.
the Dryadic Legions. She.J
sidrness, depression aad"l
wibration, and while shei&:
she is known by the w-. ftame. She is a most
)JGi
purification and consecnli
aad strengthens all trac:s:1
power to bless the liviJic�
correctly within the necnl
of the dead sought and ..
together during such _.
messenger and carry the pi
to other spirits and gods. J
Holy and Mighty Ones •
attention of such lofty Soli
empowered by this daeiM
and is mostly suited fw l
ceremonies of fire and ean also become a most
li
for the invocation of mOll:
170
l.on can strengthen all spells � and are especially useful IIM:hets. The red berries of the
""
�
of the powers of this
�anilahunnil
(Santalum Album)
+
IIIDd used in connection with
!'Men stringed on a red cord � amulets with the ability to �
The daemon of the Sandal Wood tree is a spirit with many beneficial abilities and is one of the most effective healers and protectors amongst the Dryadic Legions. She is a banisher of harmful currents causing sickness, depression and misfortune, and is of the highest astral vibration, and while she is much in harmony with the lunar energies, she is known by the wise to be holding within her a hidden solar flame. She is a most powerful spirit to call upon during rites of purification and consecration, as her cold heat sweeps away profanity and strengthens all traces of holiness. She does not only possess the power to bless the living but also the dead and can, if employed correctly within the necromantic rites, empower the manifestations r
of the dead sought and focus all other elemental currents brought together during such workings. This daemon can also act as a
r:
messenger and carry the prayers of those who approach her correctly to other spirits and gods. She is especially useful when the Saintly, Holy and Mighty Ones are petitioned, as her presence attracts the attention of such lofty Souls and Spirits. The wood of the Sandal tree empowered by this daemon can effectively channel all her blessings and is mostly suited for the blessing, honouring and protecting ceremonies of fire and smoke, but in the form of a wand such wood can also become a most effective tool for healing and exorcism or for the invocation of most Elevated Spirits.
171
Dllalnut
(fugians regia)
... bis blessings and 118111 •fetish vessels for� ' ,I
'!
_;:J
-�
The daemon of the Walnut tree is a spirit with immense powers of sorcery and is dispenser of both blessings and bane. He is another guardian of the keys to the Gate of the Dead and possesses also links to the Nightside Gardens, from where he brings forth wrathful spirits known to dwell within the shadow cast by his tree. He holds the fire of the underworld connected to his own Black Flame of Spirit and
..
.,
1
,j
'!
"'1
can cast the most merciless curses, but also protect against any act of magical aggression. His sorcery is especially strong when it comes
�
to spells with the aim to conceal a presence, or to manipulate and influence minds. He can afflict the targets against whom his curses are directed with frigidity, infertility, infidelity and deceitfulness and thus cause discord and separation amongst them. He is one of the
,,,�
'�
�
Black In Green most loyal to the Children of Qayin and Qalmana,
j",;1
and in the shadow of his tree such blessed ones have during certain
.'
sacred dates, such as the night of Saint John's Eve, opened many pathways to the Other Side, while the same shadow has been feared by the race of Adam, as it has often brought them nothing but misfortune, madness and death. The Walnut tree is therefore one of
,_,.
the trees acting as an axis connected not only to That Which Lies Below, but also to That Which Is Beyond. While the wood of the Walnut tree empowered by this daemon is mainly connected to his darker and more adversarial powers, and is often used for blasting or the summoning of spirits, the nuts of his tree are more as containers
172
,,
ill;.
for his blessings and goodwill and can both grant abundance and act
'
as fetish vessels for souls and spirits, or effigies of heads to influence.
t with immense powers of tand bane. He is another .t and possesses also links
� forth wrathful spirits Ws tree. He holds the fire lllack Flame of Spirit and liD protect against any act
Wl:y strong when it comes
� or to manipulate and
1:8gainst whom his curses
llity and deceitfulness and
111 them. He is one of the
Ill
of Qayin and Qalmana,
laoes have during certain
lofehn's Eve, opened many
IIlii' shadow has been feared
�t them nothing but
- tree is therefore one of
l enly to That Which Lies
IIi. While the wood of the
115 mainly connected to his
l i& often used for blasting
llfte are more as containers
173
llfillntu (Salix Alba)
..aladies by banishiuc�
...Upulation of em� awer
the rivers of Jil
eachantress, wieldio&
�
lllrough her glamours •
.ad eloquence. Not
-
dae waters of the 1lDi
wooden axis conneclellt
� af the Other Side. 1'beiJit
fJf all the phases of
+
from her tree during •
+
blessings and powers •
+
during the night of Fd Black Waters that caa properly. The branches.
The daemon of the Willow tree is a mighty spirit of witchcraft and
and empowered by diM
has been venerated as such by the wise since the Forbidden Knowledge
to
all her sorceries 31
of the Craft first became received by the Enspirited Ones. She is a
sceptres of her magic,�
keeper of the keys to the Gate of Souls and Shades and holds dominion
below can be harn�
over lunar streams flowing through the Kingdom of Green. She can
the Willow, when
summon and manifest spirits and lend shades and shapes to their
forms of shade SUIDI
�
essences. This daemon of the Willow tree is also connected to the
'With the slander and �
chthonic rivers of the dead and has the roots of her tree dipped into
they crown the bles
the Well of Souls and can therefore aid in all forms of necromancy,
aid in the shaping
especially in workings conducted close to any natural body of water
to
of�
the oneiric sphere. S.
or when the soul of a drowned is to be summoned. Her light can
of ligature and
grant guidance to the discarnate souls of both the living and the dead
web, with the power
and is a great protector of her allies against all astral dangers. She
together that which ..
commands legions of water spirits and undines and can teach and empower all forms of hydromancy, but she also holds sway over the powers of sleep and dream and is a mistress of the oneiromantic arts. The Willow daemon can influence the dreams of man and even grant her allies control over other people's dreams and aid in the manipulation of the sleeping mind and even make possible diverse kinds of astral intrusions and attacks. She can also grant the boon of Astral Sight, or the Ghost-Sight, and make visible all those unseen denizens of the Realm of Shades. Because of her powers related to the realms of soul and water, she also possesses the ability to heal
174
can
beat �
maladies by banishing sickening wraiths, soothe pains through the manipulation of emotions and stop haemorrhaging through her control over the rivers of life and death. This daemon is also a great enchantress, wielding the powers to cause lust and to cloud minds through her glamours and illusions, but she can also grant inspiration and eloquence. Not only is she connected by the root of her tree to the waters of the underworld, but she is also by the zenith of her wooden axis connected to the Lunar Streams and channels the powers of all the phases of the moon, with hidden links even to the Moon of the Other Side. There are therefore strict tabus against the harvesting from her tree during certain phases of the moon, and for her general blessings and powers such rites of reaping should only be performed during the night of Full Moon, as the darker phases will tap into the Black Waters that can turn bitter and poisonous, if not contained properly. The branches, twigs and leaves of Willow tree, when blessed of witchcraft and
and empowered by this daemon, serve as great tools in connection
�the Forbidden Knowledge II' Enspirited Ones. She is a
sceptres of her magic, with which all powers of the waters above and
� spirit
to all her sorceries and powers. The wands made from her wood are
!lSbades and holds dominion
below can be harnessed and the mirror entered into. The leaves of
, Kingdom of Green. She can
the Willow, when dried and made into powder, can empower all
!
lllaades and shapes to their
forms of shade summoning formulas and, when employed together
111e is also connected to the
with the slander and serpentine twigs for the making of a wreath,
� of her tree dipped into
they crown the blessed with dominion over the Kingdom of Sleep and
forms of necromancy,
aid in the shaping of dreams and all other forms of sorcery related
ID any natural body of water
to the oneiric sphere. Such slander twigs can also be used in all forms
Her light can
of ligature and can become as astral chains, or as strings of a spider's
�lloth the living and the dead pinst all astral dangers. She L .runes and can teach and ,- also holds sway over the
web, with the power to bind or entrap, but also to enlink and hold
lia all
� summoned.
together that which must remain connected.
� of the oneiromantic arts. � of man and even grant
a'a dreams and aid in the
J even make possible diverse #'Ate can also grant the boon
_.te visible all those unseen
:..
�
of her powers related to
l..-sesses the ability to heal
175
ltw
(Taxus baccata)
of all his sorcerous
IDiP
command the shades of • curses upon the living. 81 mounds and possess the .. Gates. The wood of the Ye fetishistic arts and serves] and idols of Our Master
Ql
when made into powder_. or bring death itself. the baneful workings
Sug �
contained within the tree •
I \
The daemon of the Yew tree is a spirit strongly connected to the mysteries of Gulgaltha and is a guardian of the dead. This spirit holds the keys to the Realm of Graves and holds dominion over the legions of entombed souls. He is one of the most faithful servants of Our King of the Black Cross amongst the Black In Green and a most powerful ally to have for those that walk the Path of Death in life. He is an overseer of the cemeteries and other more secret places of the buried dead and holds the power of both the Water of Death and the Fire of the Underworld. He can summon the shades of the
-J
dead and make them perform magical deeds and is especially efficient when it comes to the employment of the Dark and Restless Ones. He channels the poisonous currents of the deathly powers of the chthonic realm and holds within himself the poison with which both bodies and souls can be vanquished and destroyed. He can lend protection against many forms of magical aggression and reverse and send back venomous streams directed at those that he has chosen to defend. This daemon can also direct such deadly flows of the darkest aspects of the powers of the dead against enemies and bring them sickness, sorrow and misfortune and even lead them to their graves. To those who have won his favour he can besides the powers of Ghost Sight also bestow Necrosophic Gnosis, ancestral wisdom, inspiration and reveal the secrets of death/the dead. The branches of the poisonous Yew tree, empowered and bought from this daemon, act as conductors
176
-�
of all his sorcerous might and can call upon, shield against and command the shades of the dead, but they can also bring down dire curses upon the living. Such wands can also act as the keys to the mounds and possess the powers to evoke the Guardian of the Cemetery Gates. The wood of the Yew tree is also especially well suited for the fetishistic arts and serves perfectly for the carvings of the talismans and idols of Our Master Qayin. The needles/leaves from his tree can, when made into powder or used as incense, call upon the darker dead or bring death itself. Such powders are often used in connection to the baneful workings where the poison of the dead or their Master, contained within the tree of this daemon, is to be accessed.
ilbongly connected to the
t of the dead. This spirit
ifllolds dominion over the
lie most faithful servants
• Black In Green and a
Wk the Path of Death in
• other more secret places
iPt.oth the Water
of Death
-.mon the shades of the
land is especially efficient
-.rl and Restless Ones. He
-,.powers of the chthonic
•with which both bodies
II.
He can lend protection
� reverse and send back
�- has chosen to defend.
IMts of the darkest aspects
1
and bring them sickness,
• to their graves. To those
Idle powers of Ghost Sight
I wisdom, inspiration and
lnnches of the poisonous
t411emon, act as conductors
177
l\cnnit.e
(Aconitum nape/Ius)
within talismanic saclae
potions, powders and I
brings indiscriminate til
•ust be handled v.ith e1
..
� .)
The daemon of the Aconite is a powerful vanquisher of the living and
:1
a controller of the dead. She serves the cause of the Envenomed
�
Sickle of the Skeletal Queen and is one of the most deadly spirits
''4
within the Legions of the Black In Green. She is a holder of the keys to the cemetery gates and a guardian of the hidden tracks to and from the realm of the dead. Her sorcery is connected to the workings of Abel the Black as the Herder of the Shades, within the contexts
�
of her workings of Gulgaltha, and she holds firm power over the Dark Dead and the Hordes of the Restless and can in such settings act as their psychopomp. By her curses the living are placed within
4
the coffin, and by her blessings the shades of the dead can be risen up from their graves to do the work of her allies. Her dominion is especially over the souls of lunatics, and she can protect against
'I
such baneful and obsessive shades or cause their maledictions to befall those who deserve her punishments. The daemon of the Aconite can also grant the blessings of concealment and make those worthy of her blessings invisible in the eyes of both the living and the dead and grant safe passage upon both the seen and unseen roads of flesh and soul. She can also forcefully remove obstacles placed upon the path to victory and protect against the curses of one's foes, and return to them and shackle them with their own evil. The root and flowers of the Aconite harvested from this daemon can serve all her dark sorceries and are often employed
178
n
within talismanic sachets or for the making of tinctures, infusions,
Irs)
potions, powders and incense. As the venom of her green guise brings indiscriminate destruction to all flesh, her harvested gifts must be handled with extreme care and be reserved for the gravest of workings.
M�Dquisher of the living and 1!: i
cause of the Envenomed
fJl the most deadly spirits
L She is a holder of the keys
f the hidden tracks to and il connected to the workings �es, within the contexts • firm power over the Dark
llld can in such settings act
le living are placed within
.. of the dead can be risen
I her allies. Her dominion
lillcl she can protect against
ll!aDse their maledictions to
llllllts. The daemon of the
.. concealment and make
� in
the eyes of both the
lll&e upon both the seen and
... also forcefully remove
lilly
and protect against the
lelia and shackle them with
tile Aconite harvested from
ides and are often employed
179
l\safnetiba
(Ferufa ascifoetida)
� � . ;:f �
.. � �
t
�
� The daemon of the Asafoetida is a mighty spirit with great martial attributes. This daemon can banish sickness, parasitic shades and many kinds of intruding presences. He can forcefully cleanse an area with his fires, but also purify body and soul from· the foulest of imprints. He can establish walls of protection around his allies and establish boundaries and enforce magical circles meant to guard against all trespass. He can shield against the curses of others and even return such maledictions back to their sender, but his powers are as effective in the area of magical assault and he can place effective curses upon the enemies and bring them grave misfortune, sickness and sorrow, or banish them and make them rootless. Besides the banishing, cleansing and offensive attributes, this daemon of the Asafoetida also possesses the powers of summoning and stands guard before the gates leading to the fieriest of shades and spirits of the infernal realms. The powders of Asafoetida blessed by this daemon aid in all his sorceries and are known to serve well the workings of both nigromancy and necromancy, as through his powers such powders or incense, when employed correctly, can arouse the sulphurous flames within other daemons and shades aligned to the workings of aggression.
180
�
ii.ellailnnna
(Atropa belladonna)
�
•
>
w spirit with great martial
The daemon of the Belladonna is a most powerful sorceress in the
il:lness , parasitic shades and
service of the Beautiful Lady of Death. Her powers of enchantment,
DD forcefully cleanse an area
glamour and illusion are immense and she can cause all forms of soul
... soul from the foulest of
travel and astral shape shifting. This daemon can also grant the
lllection around his allies and
powers of astral sight and aid in many forms of scrying and divination,
I circles meant to guard against
especially when the visions of shades and spirits are sought in the
1e curses of others and even
workings of enoptromancy and hydromancy. The blessings of beauty
�er, but his powers are as
and sexual allure are also hers to bestow and she is known to cast
II: and he can place effective
the most potent spells of lust and unbridled passion. She can cause
Ia grave misfortune, sickness
madness and is known to both provoke murderous forms of lycanthropy
II! them rootless. Besides the
and cure such afflictions. She is a granter of savage battle frenzy and
lllibutes, this daemon of the
can bestow strength in combat and bloody victory. This daemon of
r.mnmoning and stands guard
the Belladonna holds sway also over the darker shades of the graveyards
of shades and spirits of the
and can summon them in the name of the One Queen of Gulgaltha.
llllida blessed by this daemon
All parts of the Belladonna empowered by this daemon will, when
FtD serve well the workings of
used in the forms of powder, incense, oil, tincture and infusion, focus
illaagh his powers such powders
and manifest her magical abilities and bestow blessings and curses
• mouse the sulphurous flames
upon those that her sorcery is directed towards.
ji.tlly
t
•1D the workings of aggression.
181
�lack lli.ell.ebnr.e (Helleborus niger)
.. the �itching
miglll(
6rot:her parts, wheae lc ased in order to .a
Jll-llt is most often
ell
• iac:ense, but also -
.dised �ithin the
� ,_,
_, r
)I
The daemon of the Black Hellebore is a very powerful spirit with many both dreaded and much sought after powers. She is a holder of the Cup of Poison with which both body and soul, or the living
d
:!If!
"Til
and the dead, can be destroyed. She is a merciless killer when enraged or treated with disrespect, but also an effective executioner of enemies if entreated correctly. Her power can turn the curses of others against themselves and destroy them by adding her own venom to the power that they had directed towards her allies. This daemon is also a great
·'Ji
�
necromancer and possesses the powers to evoke the shades and make them show themselves and do as they are commanded. As she is a controller of shadows, she can in connection to certain sorceries cloak her allies in darkness and make them unseen by their foes, or erase any astral trace left behind after darker magical deeds. She is connected to the mysteries of Abel the Black and is employed within certain workings related to that Soul of the First Slain. Her darksome fire does not only punish and coerce, but can also be used during the more forceful rites of exorcism, banishing and cleansing. She can both cause and cure different kinds of magically induced states of madness and can even be petitioned when a specific target is to be made possessed by the Dark Dead or by some other destructive devil of the lower spheres. All parts of the Black Hellebore are connected
182
•;�
"1
,,
j
to the witching might of this daemon, but its root is more so than the other parts, when empowered and blessed/cursed by her and can be used in order to access her powers. Such harvested share of her plant is most often employed as powders, for scattering or burning ,,
as incense, but also for the making of tinctures, infusions and potions utilised within the Ars Veneficium.
fa
very powerful spirit with
� powers. .,llody
She is a holder
and soul, or the living
�ess killer when enraged li=dive executioner of enemies p the curses of others against
Iller own venom to the power
p. This daemon is also a great
JID evoke the shades and make
�� commanded.
Jl!llltecl:io n
As she is a
to certain sorceries
� unseen by their foes, or
15Auker magical deeds. She is .,.aaa and is employed within fdle First Slain. Her darksome
�-
can also be used during
.-..rung and cleansing. She can
Ill magically induced states of
wllen
a
specific target is to be
� some other destructive devil
-.ck Hellebore are connected
183
9llack :!lustar!l
•
(Brassica nigra)
�
J�
The daemon of the Black Mustard is a fierce spirit of martial fire.
-.daemon of the Black I
He possesses the ability to sow discord, hatred and cause disruption
Arability to both protedj
in the ranks of the enemy and is often entreated to confuse and
• curses of hatred,
mislead the pursuers and accusers of his allies. He can cause separation between friends and lovers and by clouding the judgment of those upon whom his spells are cast he can turn even the closest allies
feuil IIIII. from all the e\il iDfli a .ast potent and fiery � � the power to nil zi
against each other. The daemon of the Black Mustard is also a powerful
.a can fortify many
difli
protector and can detect and expose the presence of occult dangers
6D pant the gift of
i.mil
and reverse and break curses aimed at those who have won his favour.
t/1 6ose concealment is
Mil
He can also bind the restless dead to their graves and bar the cemetery
�in connection toW
gates, if entreated correctly to do so in the holy names of the King
,.-.ns, so that their
.til
and Queen of Gulgaltha. The seeds of Black Mustard, when empowered
....,mlioners, or their
by this daemon, are especially powerful for the casting of all his
.... peat agitation,
spells and are often employed through scattering, but serve also well
a.e.y and
within some of the workings of fire and smoke.
J.l1s also very well to • i
W did
,1
cause se�
... man and spirit caB II
-. leaves and fruits af t M
cd by this daemon, •
_. can be employed iD •
.ts, but are most often fl
... also within sachets aJMl
184
ialark Jepptr (Piper nigrum)
X
I'
�
'
X
fierce spirit of martial fire.
The daemon of the Black Pepper is a most potent martial spirit with
� and cause disruption
the ability to both protect and to harm. He can reverse and turn back
a entreated to confuse and
the curses of hatred, fear and envy directed at his allies and purifies
._ He can cause separation
them from all the evil influences placed upon them and is known as
i&ng the judgment
of those
a most potent and fiery assistant in all manners of exorcism. He
:tmn even the closest allies
possesses the power to raise shielding barriers that burn trespassers
i.:l Mustard is also a powerful � presence of occult dangers
Dael'
rpaws and bar the cemetery
1
t1te holy names of the King
frl Mustard, when empowered � for the casting of all his �ering, but serve also well
i
smoke.
r
and can fortify many different forms of magical boundaries. He can also grant the gift of invisibility by confusing the minds and senses of those concealment is sought against and erase astral traces left behind in connection to harmful sorcery performed by his allies against others, so that their deeds do not become exposed by other practitioners, or their famuli. The daemon of the Black Pepper can bring great agitation, discord and animosity amongst the ranks of the enemy and cause separation and disorganisation. His fiery essence lends also very well to all workings of malediction and coercion and both man and spirit can be made to yield to his forceful sorceries. The leaves and fruits of the Black Pepper, when empowered and blessed by this daemon, are powerful tools of protection and attack and can be employed in many different ways within the Sorcerous arts, but are most often employed through scattering and burning, but also within sachets and different forms of tinctures and infusions.
185
1\lnnbrnnt
1 �
(5anguinaria canadensis)
,
j
)1 X
-I
:4
The daemon of the Bloodroot is a strong spirit with the power to
'Die Daemon of the
protect and strengthen. He holds sway over the ties of blood and is
peat control over the
one of the guardians of ancestral knowledge made accessible through
IJOWer to bind and to
CalMit
lineage and can aid in the invocations of the Mighty Dead. He is an
lllil!l beii!JI -.e cast and force them �
overseer of pacts, blood oaths and other such rites where familiarity
6e willpower of those
who correctly petition him for his blessings. He is a great shield
nlli 6em much easier to cont�.� .-IDst: many different forJ111
against the magical attacks of the enemies and a granter of the martial
-' makes sure that her
fires often utilised in the repayment of such indiscretions. Such martial
-' actions. The daemaa1
is established and a potential protector of the household of those
Ill
�
fires can also be employed for the rites of cleansing and exorcism
puification and con
and can with ease remove negative and low vibrations which otherwise would bring sickness and misfortune. The masculine force of the
Wp in the establishment t!j ..agical workings. The 111111
daemon of the Bloodroot lends itself also very well to the workings
tllis daemon, will serve �
of love-conjure, especially when a woman is to be seduced or made
lillismans, oils, infusio0&.4
infatuated. The roots of the Bloodroot plant, when empowered by
-..ys be used for the c�
this daemon, are the main part used in the sorceries of this powerful spirit and serve most often as sprinkling powder and/ or as incense, but also within tinctures, infusions and oils, as well as being suspended over thresholds or carried as talisman.
186
��
-
Qtalamus
,.Jensis)
(Acorus calamus)
•
ll
�
spirit with the power
�o
,.ow-er the ties of blood and IS �e made accessible through b- the Mighty Dead. H� is �n
_ IP' such rites where famihanty
p of the household of those
h-mgs.
� ps and a granter of the mart�al ph indiscretions. Such martial �. of cleansing and exorci�m IJuw 'ibrations which otherwise He is a great shi ld
� The masculine force of . the ���so
14:
wry well to the workmgs
_.-n is to be seduced or made
� plant, when empowered by
Ia the sorceries of this powerful
The Daemon of the Calamus is a most powerful enchanter and holds great control over the minds and hearts of man. She possesses the power to bind and to bend the will of those upon whom her spells are cast and force them to do as they are commanded. She diminishes the willpower of those resisting the wishes of her allies and makes them much easier to control and conquer. She also grants protection against many different forms of occult manipulation and mind control and makes sure that her allies are in control of their own thoughts and actions. The daemon of the Calamus can aid in the rites of purification and consecration and remove undesired influences and help in the establishment of the energies and powers required during magical workings. The roots of the Calamus, when empowered by this daemon, will serve well within sachets, sprinkling powders, talismans, oils, infusions and tinctures and can in many different ways be used for the channelling of the sorcerous might of this daemon.
� powder and/or as incense,
i ails, as well as being suspended
""
187
�
(Dianthus caryoplyllus)
+..
�
! The daemon of the Carnation is a mighty spirit with great powers
The daemon of the Chilli fili
of purification, protection and empowerment. He is a great aid in the
tli Black In Green and is bdl possesses the power to bani curse and afflict with the • is often entreated to act Ii
banishing of harmful, sickening and misfortune bringing influences and an establisher of wholesomeness and strength. He can assist in many forms of exorcism and banishing rituals and is especially effective when it comes to the dispelling of the illnesses and weaknesses of
powers. He works with
�
both body and soul. He is known to be an effective guardian of sacred
activation of the martial
temples, shrines, altars and fetishes and empowers the manifestations
lteat aligned to his own
of the spirits invited by his allies to take seat within such places and
pepper can enflame and
points of holiness, while blocking the path and banishing those that
many forms of assault
would intrude uninvited. The daemon of the Carnation is therefore
way that
often petitioned to lend power to different forms of blessings and
liJldertakings. He can
a
.. sorail
a fetishistic or talismanic form, or when such presence already seated
efti cad of the enemy and agitate t1 also establish fiery bar
within a suitable form is to be venerated, strengthened and exalted.
curses and negative inflOil
The flowers of the Carnation, when empowered by this daemon, serve
such cases known to bum til
consecrations, especially when holy presence is to be installed within
they more
all his workings and can be employed in both fresh and dried form,
but he possesses also the
depending on the context, and serve excellently in sachets, incense,
and can both grant
tinctures, infusions, oils and baths.
correctly and respectfully. J
Ii
virililJ
empowered by this daemo.,
his powers, but most oftl!l
different forms of tinctures l
and incense in order to eft! daemon. 188
Q!qilli Jtpptr
•
(Capsicum annuum)
�/Ius)
+ +
spirit with great powers
The daemon of the Chilli pepper is a fiery spirit with immense martial
naent. He is a great aid in the
powers. He works with the hottest Points within the realm of the
lisfortune bringing influences
Black In Green and is both a potent aggressor and defender. He
&Jdy
� strength. He can assist in
l.ais
and is especially effective
i illnesses and weaknesses of
possesses the power to burn and banish unwanted influences and can curse and afflict with the flames of hatred that he can empower. He is often entreated to act as a catalyst for the manifestation and/or
Ilia effective guardian of sacred
activation of the martial powers of other spirits or elements containing
lempowers the manifestations
heat aligned to his own scourging flames. This daemon of the Chilli
• seat within such places and
pepper can enflame and quicken shades and spirits employed within
1Mb and banishing those that lfef the Carnation is therefore
many forms of assault sorcery and affect their temperaments in such
�nt forms of blessings and
undertakings. He can cause discord and separation within the ranks
is to be installed within
of the enemy and agitate them to make strategic mistakes. He can
._mch presence already seated
also establish fiery barriers of protection and break many kinds of
strengthened and exalted.
curses and negative influences directed towards his allies and is in
li!iimce
k lf,wered by this daemon, serve
way that they more effectively accomplish their pernicious
such cases known to burn the 'Evil Eye' of the envious and the spiteful,
both fresh and dried form,
but he possesses also the attribute to add heat to all fiery passions
iSI:ellently in sachets, incense,
and can both grant virility and cause sexual desires, if entreated
N.
correctly and respectfully. All parts of the Chilli pepper can, when empowered by this daemon, be used in order to call upon and direct his powers, but most often it is the fruits which are used within different forms of tinctures and when dried are employed as powders and incense in order to evoke the fiery blessings and curses of this daemon. 189
inbbtrl1tlitr4 s lliair ·
(Cuscuta) +
... '\ "-
--.
I
+o<
�
I"+
�
+ + + The daemon of the Dodder is a most baneful and dangerous spirit. She is a Black In Green with the ability to drain life-force from living creatures and empty them of all vitality and power. She is a spirit
111£ daemon of
l
the f1 '�
pwr'IC"ii1tion. He can� ..-.,st the curses of �
within the context of hurtful sorcery. She can trap her targets and
.-aceandc� � is especially �
coerce them to do the bidding of the few that can win her favours
., 6e lal\-s of man
of astral assault and black witchcraft and entreated almost solely
�
correctly, with proper rites and offerings, before her powers can be
the Fell ·�when such .. liilllrs. He is also a � _.can aid in the � 1lllllaa empo ered by ..
accessed. The stems, or "hair", of the Dodder, when empowered by
Iii magic. but all
this daemon, can be used in many different ways in order to direct
-be used for
and in ways much more pernicious than the daemon of the Hobblebush tie their foes to wretchedness. This daemon of the Dodder is as a noose of death with the power to strangle and shackle and must be called upon in the names of both Qayin and Qalmana and be entreated
her baleful influences. They can for example be employed as binding threads, with which effigies are tangled and bound, or be made into
,.-.-,n of
w
o�
the �
-'1
·�
powder for strewing or burning.
�
190
II 1lair
1J1.enn.el (Foeniculum vulgare) +
1:
pmeful and dangerous spirit. >tp drain life-force from living
lliJ and power. She is a spirit r,_l entreated almost solely � can trap her targets and few that can win her favours I!!Jie daemon of the Hobblebush �on of the Dodder is as a we and shackle and must be ,_.l Qalmana and be entreated
.. before her powers can be der, when empowered by
� t-ent ways in order to direct
The daemon of the Fennel is a powerful spirit of protection and purification. He can exorcise profane influences and spirits and shield against the curses of the enemy. He holds the power to grant strength, courage and charisma and power to influence the minds of others. He is especially known for his ability to hold at bay the enforcers of the laws of man and protect against their officious presence. The daemon of the Fennel is allied with many ophitic spirits and often employed when such aspects are to be invoked within the sorcerous rites. He is also a great healer and remover of the stains of disease and can aid in the restoring of vitality lost. The seeds of the Fennel, when empowered by this good daemon, are the most potent link to his magic, but all other parts of a blessed harvest from this daemon can be used for the employment of his powerful sorcery.
pPle be employed as binding
., and bound, or be made into
r
191
]l{.emlnrk
(Conium maculatum)
�
+ The daemon of the Hemlock is a most fierce and deadly spirit, with immense sorcerous powers. She is a guardian of the Mysteries of
-
Akeldama and Gulgaltha and her power stretches from the Field of
..., -the living Dill
Blood to the Black Cross upon the Skull. A multitude of the workings
J
ency. Sbe .,._
I p
but she
c:an -
of the Venefic Sickle and the Dark Dead are within her realm of
-
influence, as she can bring death to the living and quicken, empower
-.,. forms of divi
and agitate the Restless and Feral Dead.
She is often entreated in
iasanity. She -
--.�
be
seen
•
by t11e1
connection to magical assault and can aid in all kinds of magical
,filtile l. shades of the ..
assassination, but her Mars-Saturnian powers lend themselves as
* .aomantic ._,....
well to the breaking of the curses of the enemy, counter-attacks and
.._ entreated witbiallt
soul-binding forms of ligature. She can also cause frigidity and destroy
ill tile name of the
the virility of those upon whom her spells are cast. This daemon of
_.dosing of the�
K-.1
the Poison Hemlock is a Black In Green connected to Qayin Occisor and Liluwa of the Poisoned Sickle and is one of their most faithful famuli upon the earth. She is a protector of poisoners and murderers and can hide them from discovery and make their deeds go unpunished, but she can also point out such individuals, if besought correctly to
1-.1 in order to ac:alll!
do so. The seeds, leaves, flowers, stems and roots of the Hemlock,
._ !
when empowered by this daemon, can be used within all her venefic workings and even aid in the ensouling and consecrating of the reaping blades and fetishes of the more wrathful aspects of Our King and Queen.
192
ially powerful .._
Jt.enban.e (Hyosryamus niger)
Iisee and deadly spirit, with ..-man of the Mysteries of
r stretches from the Field of
f� multitude of the workings iiid are within her realm of
�g and quicken, empower It She is often entreated in hlid in all kinds of magical 1"1Jowers lend themselves as �mv, counter-attacks and lliD cause frigidity and destroy • are cast. This daemon of fmnnected to Qayin Occisor
Ill one
of their most faithful
tefpoisoners and murderers 6etheir deeds go unpunished,
la)s, if besought correctly to •
and roots of the Hemlock,
lie used within all her venefic
The daemon of the Henbane is a powerful spirit of witchcraft and necromancy. She possesses the power to loosen the soul from the body of the living and grant it entrance to the chthonic or the astral realms, but she can as well separate the mind from the body and cause insanity. She can grant the powers of prophecy and aid in many forms of divination and make visible that which otherwise cannot be seen by the physical eyes. She is connected to the realm of the shades of the dead and can summon and control them within the necromantic workings. She is also one of the Black In Green often entreated within the conjurations of Abel the Black and can, in the name of the King and Queen of Gulgaltha, aid in the opening and closing of the cemetery gates, especially when the Restless and Dark Dead are to be conjured and put to work. The daemon of the Henbane can control the waters of the realms and is known to be able to cause rain and storms, but also to cause sterility and frigidity. All parts of the Henbane, when empowered by this daemon, can be used in order to access her sorcerous powers, but the roots are especially powerful when it comes to the workings of the Dead.
.. consecrating of the reaping
.-.I aspects of Our King and
193
Jlnbbltba
lliiglt 3Jnltn tlte Q!nnquernr (Ipomoea Jalapa)
(I
,l
� The daemon of the Ipomoea Jalapa (also called 'High John the
'Die daemon of the I:W
Conqueror') is a mighty spirit of victory and conquest. He is a remover
-'many sought after ..
of obstacles and an opener of all closed paths, holding the keys to
illlannful or hostile ._
success and glory. He is a granter of luck, money and wealth and
kills of magical �
a dispeller of weakness, misfortune and fear and is known to confer
6*at them through 1111
virility, power and charisma to those that he chooses to bless. He
llabblebush are hard II
possesses the ability to banish unwanted and negative influences and
._establish are evea ..
to protect against defeat and dishonour. This forceful daemon of the
JIUlective attributes, 6i .-od fortune and s.a a:unple known t o aid4
Ipomoea Jalapa is also a fierce warrior, with the power to grant martial strength and courage and aid in the vanquishing of rivals and enemies, in all fields of battle. The harvested share most powerfully
llminion over the ,....
connected to this daemon is the root/tuber of Ipomoea Jalapa, which
fditioned to protect IIi
when blessed by this spirit becomes a strong carrier of his potent
flam them all fetters •
essence and can empower all workings related to his sphere of
lllem by their adve�
influence. Such root is most often carried as a talisman or made into
-.I in order to evoke t
powder to be used as incense and, when mixed with suitable carrier
.at
oils, such powders can create potent anointing oils of Conquest, Victory
fiUlect, ensnare, briDe 1
and Power.
IIDw he is petitioned ..
of his green guial
.-ployed within the •
194
latnqutrnr
Bnbbltbuslt/ ituil's <ntstring (Viburnum alnifolium)
'r/Ja)
o
HE
(also called 'High John the
The daemon of the Hobblebush is a great protector and a bestower
lid paths, holding the keys to
is harmful or hostile towards his allies and can protect against many
ill fear
defeat them through entrapment. The snares of this daemon of the
1
'.ad conquest. He is a remover
of many sought after boons. He possesses the power to bind all that
f lllc:k, money and wealth and
forms of magical assault. He can block the paths of the enemies and
and is known to confer
r that he chooses to bless. He
Hobblebush are hard to escape and the barriers and shields that he
•- This forceful daemon of the
protective attributes, this daemon also possesses the ability to grant
.. the vanquishing of rivals and
example known to aid both gamblers and thieves. Because of his
lllber of Ipomoea Jalapa, which
petitioned to protect his allies against imprisonment and remove
IIIII and negative influences and
lior, with the power to grant
lhested share most powerfully
t a strong carrier of his potent
lllp
liied
related to his sphere of as a talisman or made into
... mixed with suitable carrier
lllinting oils of Conquest, Victory
can establish are even harder to penetrate. Besides his ensnaring and good fortune and success in many different areas, and he is for
dominion over the workings of entrapment and binding, he is also
from them all fetters and restrictions on their freedom placed upon them by their adversaries. The part of the Hobblebush most often used in order to evoke the influences of its powerful daemon is the root of his green guise which, when empowered by him, can bind, protect, ensnare, bring success, bless and set free, all according to how he is petitioned and how the harvested parts of his plant are employed within the sorcerous work.
195
11lilu (Lilium)
�
•
-f" � 'IIIII '"·•
(
The daemon of the Lily is a powerful and seductive spirit. She wields
·� daemon of the l.i
the power to enchant and bewitch and can cause attraction and lust.
-w.ntress . She
She can manipulate the minds of man and sow the seeds of passion
.-..Is and bend or bnli
postll!lli
within their hearts. She also possesses the power to break the enchantments of others placed upon her allies and dispel glamour and illusion caused by magical means. She is a holder of the keys to the Lunar Gardens of Dreams and Nightmares and, if entreated correctly, she can aid in many forms of oneiric and astral sorcery and make possible nocturnal congress between souls or spirits. The daemon of the Lily is also a protector and can through distraction make the poisoned arrows of enemies miss their targets. The flowers of the
-' mmmand the dea&i
Lily, when blessed by this beautiful daemon, can become employed
.-es and is one al8llll
within many different forms of sorcery channelling power from her
-.ereignty of Our
essence, but lend themselves especially well to the bewitching work
tllr Green and the
HaiJ �
when empGIIi
of Our Holy Mother's perfumery and the rites of strewing, in which
l.ilporice,
the dead are honoured and blessed or when the living are to be
.. work her witchcraft, I
enchanted.
.a..ys
be the sweet
�
elakorate and dorn.ituiM
illlo powders and empli
will-bending sorcery. Il
Were fractions of the 1M
� to be seated witldl
amsecrate Vessels of Jil
196
iliqunric.e (Gfyryrrhiza glabra)
+
�-uctive spirit. She wields
The daemon of the Liquorice is a mighty dominatrix and an
• cause attraction and lust.
enchantress. She possesses the powers to sweeten hearts, influence
1111 sow the seeds of passion
minds and bend or break wills. She can cause passion, lust and love
• the power to break the
and create sympathy where there originally was none and can
• allies and dispel glamour
strengthen all such sentiments where their seeds already have been
Ae is a holder of the keys
planted and tended. She can secure fidelity in a lover and make sure
f8ht:mares and, if entreated
that he/she does not want or lust for any other. The daemon of the
.uic and astral sorcery and
Liquorice is also a most powerful sorceress with the ability to dominate
t:8DIIls or spirits. The daemon
and subjugate any person upon whom her spells are cast, and her
imugh distraction make the
dominion reaches even beyond the realm of the living and can influence
�tlrgets. The flowers of the
and command the dead. She can crush the will of those opposing her
Ilion. can become employed
allies and is one amongst the Black In Green representing the
!lilannelling power from her
sovereignty of Our Holy Mother Qalmana, both within the Realm of
,..0 to the bewitching work
the Green and the Kingdom of the Graves. All harvested parts of the
It rites of strewing, in which
Liquorice, when empowered by this daemon, can be used in order
t· when the living are to be
to work her witchcraft, but the most potent share of such harvest will always be the sweet Liquorice roots, which hold her full powers to edulcorate and dominate. Such roots are carried as talismans or made into powders and employed within all workings of enchanting and will-bending sorcery, but also within more sacred and secret rites where fractions of the boundless essence of the Rose Crowned Queen are to be seated within fetishes or in some other way bless and consecrate Vessels of Holiness with Her Sweetness and Might.
197
flalt 1J1trn
(Dryopteris ftlix-mas)
• us &om this.
..... ))lesgnp-
The daemon of the Male Fern is a spirit with immense powers. He can conceal and make invisible and protect against all manners of baneful sorcery. He can make the curses and the foul emanations of the evil eye of the enemy miss their targets and rebound back upon him- or herself. He can also bring luck, wealth and success and point out hidden treasures and disclose other such veiled sources of material
!I
abundance. This spirit is also well-known for his mastery of the arts
·:,.
of enchantment and love-witching and can cause passion, lust and love within the hearts of those upon whom his spells are cast. The daemon of the Male Fern is also secretly connected to the realm of the shades and holds within himself links to the powers of the Most Ancient Dead and is thus also connected to the Mysteries of the Mound. He also possesses the powers of Oath-Binding and covenants entered into in the presence of this daemon will bind both body and soul. He can cause rainstorms and reveal the past and the future to those that he chooses to confer his blessings to. The leaves and root of the Male Fern, when blessed by this daemon, can channel his powers and blessings and while the leaves are often burnt in order to cause rain or to establish barriers of protection, the root which must be harvested at twelve o'clock, during the Midsummer night, is kept as a sacred talisman with the power to grant protection, wealth, luck and love, but also to disclose certain other mysteries pertaining to the Black In Green. According to tradition there are also certain rites through which one can harvest magical seeds and
198
In rc-111as)
. . flowers from this daemon, which if obtamed will grant all his most potent blessings and empowerments.
powers. He l(llirit "'ith immense anners of � protect against all mnat ions of ema paes and the foul k upon and rebound bac �targets uccess and point �wealth and s rces of material _.such veiled sou astery of the arts �"'-n for his m passion, lust and l aad can cause lls are cast. The .. "'-hom his spe r to the realm of �tly connected the Most �links to the powers of s of the sterie � ed to the Myand covenants ps of Oath-Binding and bind both body �daemon will to ure fut !4 reveal the past and the and r�ot jj. blessings to. The leaves nnel his n, can cha l1JJ this daemo er often burnt in ord :* leaves are ch whi t ion, the roo piers of protect , Midsummer night :Jock. during the grant protection, lilh the power to ysteries certain other m �to disclose re are g to tradition the 8- Accordin and st magical seeds Ia one can harve 199 198
!lanbrnkt
(Mandragora rifficinarum)
aa111l
c:a enflame hearts
lis enchantments are lllstful passions and a. lm•est, riches and malliJ � of wealth and I spirit of the Man� ..U the attacks of dill ..welcomed and
harm6l
t.ttles, if entreated c-. mmmand and
bind lea.�!
Jii within the rites of e � llidding of his allies.
talismanic forms \\ith ..
flight and Spirit-Sight, 1
chooses to bless, but he a if enraged, offended
or
Cl!
The daemon of the Mandrake is a mighty king amongst the spirits
Mandrake, when em� aultifaceted witchcraft.)
of the Black In Green with a multitude of sorcerous abilities. This
properly harvested,
powerful spirit of the Devil's Root possesses and can dispense the
essence of this Black In Cl
blessings and curses of both Saturn and Venus and still manifest its
by this
powers through the liminal points of Mercury. He is a Candle Bearer
and mighty famuli.
of the Underworld and the Torch of Spirit illuminating the darkness of the grave. His secrets are connected to the chthonic realm and to the manifestations of spirits receding therein and he is a keeper of the mysteries of Akeldama and Gulgaltha, holding the keys that can allow entry into their innermost hidden cores. He is a spirit connected to the workings of Abel the Black, the Dark Dead and many other such necrosophic sorceries and possesses the ability to aid in the manifestation and even materialisation of discarnate shades and spirits. He is a faithful servant of the First Gravedigger and His Mighty Dead and attends as His guardian of the Triple- Tongued Flame of Chthonic Fire. There are secrets connecting this daemon also to the mysteries of the Nefilimic King of the Black Mountain, but such arcana is reserved for those who learn to approach these specific Hidden Points of Gnosis directly, correctly and effectively. Besides his esoteric powers connected to the realms of death and the dead, the daemon of the Mandrake is also known as a master of Venusian Love-Witching and
200
will�
daemon and
o�
lr fatntm)
can enflame hearts and manipulate the minds of those upon whom his enchantments are cast. He can grant virility and fertility, provoke lustful passions and cause attraction. He can also grant bountiful harvest, riches and multiply one's earnings and even point out hidden sources of wealth and lead his allies to concealed treasures. The spirit of the Mandrake is likewise a legendary protector and can turn back the attacks of the enemies towards themselves and banish unwelcomed and harmful shades and spirits and grant victory in all battles, if entreated correctly to do so. He possesses the power to command and bind lesser spirits and ghosts and make them do the bidding of his allies. He can likewise aid in the seating of spirits
)
within the rites of ensoulment and telestic consecration and enliven talismanic forms with their essences. His are also the powers of Soul Flight and Spirit-Sight, which he can bestow upon those whom he chooses to bless, but he can also cause poisoning, madness and death, if enraged, offended or conjured purposely to do so. All parts of the Mandrake, when empowered by this daemon, can be used within his
IJily king amongst the spirits
multifaceted witchcraft, but it is the root of the Mandrake which, if
Ia of sorcerous abilities. This
properly harvested, will be directly and fully charged with the spiritual
and can dispense the
essence of this Black In Green. Such root is a living fetish enspirited
d Venus and still manifest its
by this daemon and often a king amongst the legions of the faithful
ll!n:ury. He is a Candle Bearer
and mighty famuli.
�s
ilit illuminating the darkness
l to the chthonic realm and to
:dlerein and he is a keeper of
.... holding the keys that can
ICDI'eS.
!It
He is a spirit connected
Dark Dead and many other
IlKS
the ability to aid in the
lfcliscarnate shades and spirits.
���digger and His Mighty Dead
�Tongued Flame of Chthonic
ulaemon also to the mysteries
llauntain, but such arcana is
ria these specific Hidden Points
lily. Besides his esoteric powers
I the dead, the daemon of the
lfVenusian Love-Witching and
201
ilnst.erwnrt
(Imperato ria ostruthium)
�
+
-
..
-� The daemon of the Masterwort is a Black in Green well-known for
Wle tl.mon of the )f..
his strength and commanding powers. He holds the sceptre of
I
ws I
might. She ia1
of Dreams Dil
dominance and subjugation, but can also grant control and focus. He
•
makes his allies rulers of men and commanders of spirits and can
• llleagthen
confer charisma, confidence and willpower. This spirit is also a great
their enthroning within the holy rites of telestic ensoulment and
--..ad dreaming .. .. eft�� shape the cln!li -.r c:a pant the gift til I ; iaJiy in connem.-1 .. �.HS" ..
empower the psychic senses with which all such manifested aspects
._ • .ustress of shadM!
of the invisible realms can be perceived. The daemon of the Masterwort
_. -....u.sh
protector and a banisher of harmful, obsessing and possessing spirits and a potent dispeller of the misfortune and sickness that they can cause. He can strengthen the manifestations of spirits and aid in
can also aid in the defeating of rivals and grant physical protection against magical but also physical attacks and dangers and is known to be able to both shield against and heal gunshot and knife wounds.
··
5
and f�
•
them by ii .. 4aemon of the M1 -�mp:sllil- � and a banisiM! - -
IS,
but if PI"m"W..
All parts of the Masterwort, when empowered by this daemon, can
..-.moo the banefill•
be used for the gaining of his blessings and protection, but it is the
._.. pRSeDc:e
root of the Masterwort that carries the strongest enlinkment to his
.. ... ..t£toas abilities til 11M �, infusions, tiDdl
magical powers and such root is often carried as a Talisman of Mastery and, when used in powdered form, often employed within sachets
"A-here •
- Gl the Mugwort
j
and powders.
.
, ,,
I
202
:!lugwnrt (Artemisia vulgaris) •
+ a.d in Green well-known for
The daemon of the Mugwort is a cunning enchantress with immense
rs. He holds the sceptre of
sorcerous might. She is one of the keepers of the keys to the Lunar
llo grant control and focus. He lillloanders of spirits and can liier. This spirit is also a great ilessing and possessing spirits
Gardens of Dreams and Nightmares and a possessor of the ability
ile and sickness that they can
to strengthen and focus the powers of the sleeping mind. She can cause lucid dreaming and aid in different forms of astral expeditions and even shape the dreams of those upon whom her spells are cast. She can grant the gift of Spirit-Sight and the powers of prophecy,
illations of spirits and aid in
especially in connection to the rites of oneiromancy, enoptromancy
of telestic ensoulment and
and hydromancy. Her dominion over the lunar currents makes her
s
such manifested aspects
also a mistress of shades and she possesses the ability to both evoke
"''he daemon of the Masterwort
and banish them by increasing or decreasing their astral substances.
ad grant physical protection
The daemon of the Mugwort is also a powerful eliminator of turbid
i:lls and dangers and is known
energies and a banisher of the shades and spirits of misfortune and
!It all
.
le.J gunshot and knife wounds. lpowered by this daemon, can
ills and protection, but it is the
sickness, but if provoked, or purposely entreated to do so, she can also summon the baneful spirits and shades of the astral and strengthen their presence where they can do the most damage. The leaves and
enlinkment to his
root of the Mugwort are, when blessed by this spirit, direct links to
-.ried as a Talisman of Mastery
her sorcerous abilities and can be employed in sachets, powders,
lie strongest
iaen
employed within sachets
incense, infusions, tinctures and oils.
203
:!lullein
(Verbascum)
- spirit b.uteras il .. c-lpkllau.t'llll -to sach fk.
+
The daemon of the Mullein is a spirit of powerful sorcery, connected to both the workings of protection and the darker rites of the chthonic
•
'rs with the ..
.......
..
I
,t:l
mysteries. She is a torchbearer of Qalmana and a guardian of the thresholds between the Realms of Green and the Kingdom of the Skulls. She holds mastery over many forms of witchcraft pertaining
'·1
to the spheres of the Roaming Souls and can empower or hinder any form of astral aggression. She is especially known for her ability to
.1
shield against nocturnal attacks within the oneiric planes and is a most potent banisher of the parasitic shades and spirits that afflict
<.;,;j
their victims through nightmares. The aspects of her powers connected to chthonic rites are often evoked during the necromantic workings and are especially well employed within the sending of the Dark Dead, as she possesses the ability to strengthen their presence and open up the closed astral pathways standing between them and their targets. The daemon of the Mullein is also well known for her aid to the Mighty Dead and can, if employed correctly, strengthen their manifestations and banish the profane shades when such Holy Dead are called upon. The stalks and flowers of the Mullein, when blessed by this spirit, can serve within many powerful workings relating to oneiric/astral attack and defence, necromantic and necrosophic sorcery, baneful workings in connection to the darker dead and the summoning of spirits. Dried flowers of Mullein, when used to dress a black candle that has been anointed with Necromancy Oil, can become employed
204
�
as spirit lanterns illuminating the obscure pathways leading to and fro Gulgaltha and when coated with wax or dipped in fat and given flame to such flowers of the Mullein can be used as spirit beckoning torches, with the power to make visible and manifest both ghosts and spirits.
'
�+
:JIDWerful sorcery,
connected
•darker rites of the chthonic
11J1!B3 and
•
a guardian of the
and the Kingdom of the
pas of witchcraft pertaining
Jean empower or hinder any IJ1Iy known for her ability to
�De oneiric planes and is a
11-Jes and spirits that afflict l!8d5 of her powers connected • the necromantic workings ja the sending of the Dark �en their presence and � between them and their tlllllo well known for her aid Ill correctly, strengthen their fl-Ies when such Holy Dead !lfthe Mullein, when blessed � workings relating to .X: and necrosophic sorcery, k dead and the summoning
1-.ed to dress a black candle
:y Oil, can become employed
205
,
. ;j
®r.egnnn (Origanum vulgare)
�
+ �-.,..,�
� :�;::!'
The daemon of the Oregano is a spirit of protection and a potential
'lllr fbaDon of the ..
conferrer of manifold blessings. He is a possessor of the powers of
.., lust and pt:otedil _.,•
becharming and can cause and strengthen love and sympathy between
.,Wta!- This� .. fanas. but •ithiD.
man and woman. He is a dispeller of sickness and negativity and a
flowers of the Oregano, when blessed by this spirit, can be employed
.... wt.en interacted 'l .,.aradion and can c-. liiliiil- He is a breab.-41 - E bane, with the .. � within tbe ril .... of tbe enemy h.ciAI 11 - poison. The cLw .. tile secrets of the 11
in order to access his sorcerous powers and are especially well utilised
-.s to
shield against the causers of poverty. His protection stretches from shielding against the interfering lackeys of the law to the banishing of nightmares and unwholesome astral currents. His blessings can aid in obtaining the gift of prophecy and are especially helpful in connection to the workings of oneiromancy. The daemon of the Oregano is known as one of the friends of the dead and can bring them empowerment and blessings, if petitioned to do so. The leaves and
within sachets, powders, oils and incense blends meant to evoke the
tbe rites of •
lliiiKofnon-te�
.. llidl fetishism. Delli t..s c:unents related •• ...- forms of DecJ'OI - ' ' ··ants of the KiJI .-k. The leaves of the II �.sed in order to ewalrl ibWe for the "-ottiJw - as within the sacnl ..w:s faithfully the ea
powers of this Black In Green.
206
80
�re)
Jatcitnult
(Pogostemon patchoufy)
il of protection and a potential
The daemon of the Patchouli is a powerful spirit and a bringer of
11 a possessor of the powers of lien love and sympathy between
wealth, lust and protection, but can also aid greatly in darker forms
r sickness and negativity and a His protection stretches from
.
of sorcery. This daemon possesses both male and female attributes and forms, but within our Work it has more often taken masculine guise when interacted with. He is an enticer of lust and a generator
II.P of the law to the banishing al currents. His blessings can
frigid. He is a breaker of the curses of the enemy and a dispeller of
r and are especially helpful in
misfortune, with the power to attract money and wealth. When
�- The daemon of the Oregano
employed within the rites of reversal, his magic can rebound the
!lie dead and can bring them
spells of the enemy back upon themselves and afflict them with their
� to do so. The leaves and
.., this spirit, can be employed
Jillld are especially well utilised
'
� blends meant to evoke the
of attraction and can cause the heat of passion even within the most
own poison. The daemon of the Patchouli is also one of the holders of the secrets of the Black Earth and possesses vast powers when it comes to the rites of spirit manifestation and the grounding and seating of non-temporal essences within the workings of both low and high fetishism. He also possesses the ability to strengthen and focus currents related to the chthonic spheres and can greatly benefit varied forms of necrosophic sorcery in which the dead and other inhabitants of the Kingdom of the Graves are summoned and put to work. The leaves of the Patchouli, when blessed by this daemon, can be used in order to evoke the powers of this spirit and are especially suitable for the workings of incense, sachets, oils and tinctures, as well as within the sacred rites of perfumery, in which this daemon serves faithfully the enchantments of Our Holy Qalmana.
207
Jntsnn 1Juu
.,1
�
(Toxicodendron radicans)
�
\7
~
ti, )
'
\7 fiery wall of protection and close the paths of their foes. She can bind
()pil mesmeriser of both the Ii the realm of sleep and te.
the enemy onto damnation and cause them to fail and suffer defeat
can manipulate both tbe-t�
and hinder them from making any hostile advances towards those
She can aid in the in�
The daemon of the Poison Ivy is a harsh spirit, but also a very powerful one. She can protect her allies and surround them with a
The daemon of the
whom she chooses to defend. She is a strengthener of magical
of others and empower al11
boundaries and circles and can keep out all unwanted influences. The
known to be an opener ..
daemon of the Poison Ivy is also connected to the secrets of the
the dead within the
rea�!�
chthonic rivers of the dead and can within certain rites aid in the
in different forms of -
evocation of the dead, especially those of a darker nature. She is also
living and shades or spilil
one of the guardians of pacts and covenants and a punisher of oath
solacing slumber with
breakers, especially in those contexts where such treaties have been
llightmares and astral
entered into in the name of the Holy Qalmana. The leaves and stem
over the astral currents til
of the Poison Ivy, when empowered by this daemon, are connected
invisibility and cause 001
.._ �
to her magical powers and may be employed in sachets, powders,
and forgetfulness in the •
incense, oils and tinctures.
cast. The flowers, seeds _.
when blessed and empGI
enchantments and can be.
W. se
within sachets, incense the scattering of the made manifest.
208
A
Jnppu
tau
(Papaver somniferum)
'wt/Kans)
� spirit, but also a very
The daemon of the Opium Poppy is a powerful enchanter and
115 and surround them with a
mesmeriser of both the living and the dead. She holds the keys to
!Ills of their foes. She can bind
the realm of sleep and to the Fields of Dreams and Nightmares and
� to fail and suffer defeat lillile advances towards those
can manipulate both the cycles of sleep and the nature of dreams. She can aid in the intrusions into and the reshaping of the dreams
a strengthener of magical
of others and empower all workings of oneiromancy. She is for example
!laD unwanted influences. The
known to be an opener of the intersecting paths of the living and
to the secrets of the
the dead within the realm of dreams and can be petitioned to aid
lilbin certain rites aid in the
in different forms of astral communions between the soul of the
il
.-ected
,.,{a darker nature. She is also
living and shades or spirits of the departed.
���U-ts and a punisher of oath
solacing slumber with pleasant dreams or troubled sleep, harrowing
.a-ere such treaties have i�Jmana. The leaves and
Her sorcery can bring
been
nightmares and astral torments. She can, because of her dominion
stem
over the astral currents and Shades of the Lunar Gardens, grant
IJ this daemon, are connected
invisibility and cause concealment through the inducing of confusion
in sachets, powders,
and forgetfulness in the minds of those upon whom her spells are
..,&oyed
i
cast. The flowers, seeds and seedpods, but also the roots of the Poppy, when blessed and empowered by this daemon, will serve all her enchantments and can be employed in divers manners, like for example within sachets, incense blends, infusions and tinctures, or through the scattering of the seeds where her influences are meant to be made manifest.
209
&t
I
(Ruta graveolens)
1
�,
� The daemon of the Rue is one of the most powerful warriors and defenders amongst the Legions of the Black In Green. He is a wielder of immense martial power and bearer of the Green Flame of Purification. He possesses the ability to banish all profanity and all spiritual unwholesomeness and is often employed during the banishing of the obsessive dead and the removal of the stains left behind by such shades. He is also a breaker of the curses of the enemy and a most potent shield against the poisonous currents that by the hateful, jealous and the envious are directed towards his allies. The daemon of Rue is an effective dispeller of misfortune and sickness and can remove the parasitic shades and spirits that cause such misery. He is also a potential bringer of fortune and if entreated correctly can aid in matters regarding passion and love, but in such contexts he must often be paired with a more Venusian spirit in order to enflame hearts. His powerful green flames can also burn the minds of the foes of his allies, incinerate their good fortune and make their lives bitter, if petitioned to do so within the context of magical warfare. The leaves of the Rue, when empowered and blessed by this spirit, are amongst the most potent cleansing elements in existence and are most often employed as incense and in tinctures, but if carried in sachets they also constitute as powerful amulets against the evils of both the living and the dead.
'Die daemon of the Saaai
•llolds the power to el lliil& or- person and to bl � and spirits. He ia1 �meness and 11 ination, as he is a 11 .-..ment of �isdom. llij _. make possible ... -..&�rment. He is a 11 _. as temples, altars M ._Mfcd emanations direiiJ Ia a111trast to the more ' �the daemon o(. a nity with his scon:lil 111!J worthy aspects of� il...., a great aid in the Iii p; ..ic abilities becaue � '-t las on both the phJI'i .a parts of the \\"'bite S.. -' with the blessing of. � rites of pu.rifialil f
p
rily its dried leaw:s ..
- also
210
effectively be eDil'i
@1uluiu/@1ug.e (Salvia apiana)
lie most powerful warriors and it •ck In Green. He is a wielder
The daemon of the Sage is a most potent protector and preserver.
of ieuer of the Gree n Flam e all and y ., to banish all profanit
thing or person and to banish sickness, misfortune and misery bringing
shing • employed during the bani
11n1 of the stains left behind by lr dle curses of the enemy and a lillus currents that by the hateful,
He holds the power to elevate the spiritual vibrations of any space, shades and spirits. He is a most powerful cleanser and dispeller of unwholesomeness and profanity and a bringer of exaltation and illumination, as he is a potential opener of the paths towards the attainment of wisdom. His powers remove the cause of misfortune and
make possible
the
manifestation
of
good
fortune and
allies. The daemon
accomplishment. He is a very effective guardian of the sacred spaces,
can lisfortune and sickness and that cause such misery. He
such as temples, altars and shrines, and a potent shield against the
MIS
harmful emanations directed consciously or unconsciously at his allies.
lie and if entreated correctly can love, but in such contexts he
In contrast to the more harsh cleansings by the martial fires of, for
I towards his
Ia llaasian spirit in order to enflame lla also burn the minds of the foes
example, the daemon of the Rue, this daemon does not only banish profanity with his scorching fires, but he also elevates and illuminates any worthy aspects of that which he purifies. The daemon of the Sage
is also a great aid in the rites of divination and in the development of
r, llbme and make their lives bitte . The lltltll ext of magical warfare .. and blessed by this spirit, are
psychic abilities because of the cleansing and elevating effects that
liB elements in existence and are
All parts of the White Sage, when harvested without the use of iron
.. in tinctures, but if carried in amulets against the evils of
and with the blessing of this good daemon, can be used within the
IISful
10
he has on both the physical, astral and mental levels of existence.
sacred rites of purification, consecration and elevation, but it is primarily its dried leaves that serve the workings of fire and smoke, but can also effectively be employed in sachets, infusions, tinctures and oils.
211
�inging Nettle
•
(Urtica dioica)
(l
.�
•I! �
++
'Die daemon of the n.
+
ae llolds dominion ovw1
_.is connected to the • --e. empower
and
._
The daemon of the Nettle is a fierce spirit with the ability to both defend and attack. He holds within himself a burning flame with which he can cleanse impurities, banish unwanted shades and spirits
..t
and remove sickness and misery. He is a breaker of the curses of the
lllllrards their points af •
rnerse the flow
af •
enemy and can make their poisoned darts rebound back upon
fill �c:al warfare sbe �
themselves. He is a dispenser of the shielding wall of fiery protection
-.y in order to
and a strengthener of boundaries, circles and borders meant to keep
.. death. The daemo.•
out all hostile and profane influences. He is also a potential granter
fill die keys to Spirit
of virility and a provoker of flaming passions and lust and, if entreated
--. if entreated
correctly, he can set aflame the hearts and minds of those that become
fill Sabbatic Congress wil
becharmed by his powers. The daemon of the Nettle is also a potent
fill K'Jght. All parts of .. Wrssings and curses of•
agitator and can sow the seeds of discord and hatred amongst the
bind. •
Jil respedli
ranks of the enemy and make them turn against each other. The
Iiiiis and serve well in ..:1
leaves of the Stinging Nettle, when blessed by this daemon, are a
iarrnse.
most effective link to his powers and may be employed in sachets, powders, incense, infusions, tinctures and oils and will channel his fiery essence for the sake of blessing or cursing.
212
ldtle
Wqnrn l\pplt
ir.r)
(Datura stramonium)
�+ The daemon of the Thorn Apple is a powerful spirit of witchcraft. She holds dominion over the darker currents of the chthonic streams and is connected to the sorceries employing the Dark Dead. She can arouse, empower and control such shades and make them do the
llt*it
with the ability to both
bidding of her allies, in the name of the Queen of Gulgaltha. She can
lilmself a burning flame with
also shield against such shades and other forms of magical hostility
Ill anwanted shades and spirits
and reverse the flow of such sorcerous poison and direct them back
•• breaker of the curses of the
towards their points of origin. When petitioned within the context
II darts rebound back upon
of magical warfare she can direct her transfixing power towards the
Wding wall of fiery protection
enemy in order to bind, drive insane or even cause painful and often
h
slow death. The daemon of the Thorn Apple is also one of the holders
and borders meant to keep
�'Be is also a potential granter
of the keys to Spirit Flight and a granter of the Second Sight and
!lions and lust and, if entreated
can, if entreated respectfully and correctly, aid in the achievement
W minds of those that become
of Sabbatic Congress with the spirits and in the opening of the Eye
llafthe Nettle is also a potent
of Night. All parts of the Thorn Apple, when empowered by the
l:urd and hatred amongst the
blessings and curses of this daemon, can be used within her sacred
llhm against each other. The
rites and serve well in sachets, powders, infusions, tinctures, oils and
� by this daemon, are a
incense.
t ..y be
employed in sachets,
tad oils and will channel his
llr cursing.
213
Wnbuccn
(Nicotiana tabacum)
�
+l The daemon of the Tobacco is one of the most powerful spirits amongst the Black In Green and a force indispensable within our Necrosophic Work. He is a holder of the quickening, empowering, cleansing and incinerating flames of the martial spheres, but holds also the essence of Saturnian poison and can bless as well as he can effectively curse.
'Dir daemon of the VIII
Within the baneful rites of vengeance, punishment and warfare, his
...,-ers ranging from V.
powers serve to direct the arrows aimed at the hearts of the enemies and focuses the venomous currents to hit their targets. He is a
-t curses. She � -t prevent them froat
messenger of the gods and bridge between the flesh and the spirits.
IlK protection holds ball
He can open and close the pathways between the elemental kingdoms
.sped she is especially) llulh nocturnal attac:b 1
and holds even the keys to the Mound and can therefore aid greatly in all forms of invocation, evocation and manifestation of shades and
lllliKhtmares. She cant.
spirits. He can effectively act as catalyst for the awakening and arousal
!keak the curses of tile·
of other Black In Green and is therefore employed within countless
t.annful
contexts where his influence is sought in order to boost the powers
lllemselves well to tile
currents
hal:k ·
and presences of other such spiritual essences. The daemon of the
-.n:s of man and w.
Tobacco is also a great commander and ruler with the ability to
ID reunite lovers
that Ill
manipulate minds and bend the will of man, shade and spirit. This
witclring she is most p
spirit is the only one amongst the Black In Green whose secret name,
command
Amiahzatan, has already been revealed, and this is done solely because
she is therefore knOWII!
of his own given license and expressed will to do so, as an answer to
especially when the Ill
and direct Ill
one of our petitions meant to benefit the followers of Our Qayinite
additional manip�
Cultus. For more detailed explanation about the powers and mysteries
Valerian is intimately
of this mighty daemon, read the chapter dedicated to him in the First
serves Our Holy
Book of Falxifer.
Venus. She
214
1
Qa-. can stren&d
11Ialtrian
" ..
(Valeriana officina/is) +
+
lOSt powerful spirits amongst
lhle \\ithin our Necrosophic empowering, cleansing and
-.but holds also the essence I• he can effectively curse.
The daemon of the Valerian is a powerful spirit of witchcraft with
-.ishment and warfare, his
powers ranging from Venusian enchantments to Saturnian bindings
• the hearts of the enemies
and curses. She possesses the ability to banish unwelcome visitors
l!!illit their targets. He is a
and prevent them from crossing the boundaries fortified with her aid.
• the flesh and the spirits.
Her protection holds both against man and spirit, and in her protective
jllllell the elemental kingdoms
aspect she is especially potent as a dream guardian, shielding against
.. can therefore aid greatly
both nocturnal attacks during sleep and preventing hag-riding and
-rufestation of shades and
nightmares. She can banish hostile forces directed at her allies and
lllrthe awakening and arousal
break the curses of the enemy, while at the same time returning the
It employed within countless
harmful currents back to the sender. Her Venusian powers lend
li order to boost the powers
themselves well to the igniting of passion, lust and love within the
llences. The daemon of the
hearts of man and woman, and she is especially known for her power
1111 ruler with the ability to
to reunite lovers that have separated. Within such workings of love
.-an, shade and spirit. This
witching she is most potent when coupled with a suitable shade to
Ill Green whose secret name,
command and direct for the turning of the hearts of her target, and
.. this is done solely because
she is therefore known to work with the dead within such contexts,
• to do so, as an answer to
especially when the target of the spell is stubborn and requires
lie followers of Our Qayinite
additional manipulation of heart, soul and mind. The daemon of the
-the powers and mysteries
Valerian is intimately connected to the workings of the dead and
·cledicated to him in the First
serves Our Holy Qalmana's Saturnian work within the gardens of Venus. She can strengthen and control the shades of the dead, as well
215
as banish them, and can within the rites of malediction direct the most
(A
ravenous shades to do the bidding of those that she chooses to bless. She can also, in her wrathful aspect, bring damnation and misfortune upon the enemy without the aid of any other spirits or shades, as she holds within herself a hidden force of destruction, but when
11
combined with other more pernicious elements, shades and spirits this fatal aspect of her powers increases tenfold in potency. The roots of the Valerian, when empowered and blessed by this daemon, are the most powerful link to her sorcerous might and can be employed in countless ways in order to cast her spells.
J
woni
u.r daemon of the
6in.ation, summoniuK a t.t possesses also hiddei llr is a mighty shield apl -,.� llades that may become eli!dively repel and baoil ID the spheres of death • .... agitate and quicken Il .mal, all in acco� 1 spirit summonin g he � .anifestation of the spil .-live energ etic substa within and affect the .. lftak the curses of the i ID those that his \Hath is 'I is also a granter of the I .L divination and pro� Jlugworth, and can aid ia eaoptromancy and libuiai '
,
ID strengthen any
and
a1
lie chooses to ble ss lNfl ,
J.arsher manners in onl parts of the Wormwoocl,. • potent links to his
strewing
powders,
.any other ways,
216
pol
amul all de(1
�..alediction direct the most
II that she chooses to bless.
llnrmwnnb
(Artemisia absinthium)
:damnation and misfortune
other spirits or shades, as
�
of destruction, but when
�nts, shades and spirits old in potency. The roots
!lfssed by this daemon, are
.t and can be employed
Ills.
The daemon of the Wormwood is a most potent spirit of protection, divination, summoning and aggression. He wields the powers of Mars, but possesses also hidden links to the Saturnian and chthonic spheres. He is a mighty shield against the parasitic larvae and other possessive shades that may become attached to the souls of the living and can effectively repel and banish them, but because of his hidden connections to the spheres of death and the dead, he can also use his fires to heat up, agitate and quicken such shades and spirits inhabiting the lower astral, all in accordance to how he is petitioned. Within the rites of spirit summoning, he is often employed in order to aid in the manifestation of the spirits evoked and can within such context grant active energetic substance through which the disincarnate may move within and affect the material realm. He can protect against and break the curses of the enemy and bring bitterness and misfortune to those that his wrath is turned against. The daemon of the Wormwood is also a granter of the Second Sight and a conferrer of the powers of divination and prophecy, especially when paired with the spirit of Mugworth, and can aid in the mastering of necromancy, oneiromancy, enoptromancy and libanomancy. He is also well known for his ability to strengthen any and all psychic abilities possessed by those that he chooses to bless, but he can also enflame the mind of man in harsher manners in order to afflict with delusion and madness. All parts of the Wormwood, when empowered by this daemon, will act as potent links to his powers and may be employed within sachets, strewing powders, amulets, incense, tinctures, infusions, oils and in many other ways, all depending on intention and context.
217
- ... tallm .. llllllkiwd.r���e .. ..... ilisexpr j CHAPTER 13
ID}Jt l\ctiuatinn anb l\ppliratinns nf tq.e �naturt5 rif tltt 9llark 1Jn <&r.e.en
t
f,.nj
';·,:j
,.
--it comes to ..
Iless of wayll•
:+
..... all settinp ..
.. Each signature of the Black In Green presented in this book, or otherwise received from the spirits seated within the Green Points of
Wilt in to the actiYal
Nature, are direct links to their non-corporal and quintessential
--.�of 'rivif)ing e-.
aspects. Within the lines of each signature is manifested the flow,
-of the signa�
mode of manifestation, direction and points of power belonging
&bwnt obtained II
to the spirit in question.
The signatures are thus the foundations upon which further
.. - example
manifestation of the corresponding spirits can be built, worked with
•alracted essence tlfl
can
dil
and directed through and should be understood as paths or gates to be opened for their ingress, egress and congress. As each signature is a physical impression of an already occurred
la.aher working "ilea
manifestation of the spirit, it possesses the power to aid in and provoke
.. tile signatures the Cl
the reoccurence of such manifestations, by the power of actual
when inks • die powder.
enlinkment between the trace it carries and constitutes, that which
11111!J1S
as
uaJ
has traced it and the mode through which it was first made manifest.
.11511oth the signatures 1 The signatures also ensure that the aspects of each plant accessed
•Green hold links todl
through them are fully in harmony with the specific context within
llle bounds and establisl
which the sorcerous work is to be conducted and that the spirits so
-..ent
contacted are the ones aligned to and allied with the Tradition through
�rated,
which these mysteries are re-presented.
..nested; for in such il
Each signature must therefore be realised as a concrete and specific
.-rtion)
calling to the corresponding spirit, with the intentions and spiritual
�ected.
conjrl in the ca.
can be
•the ritual harvest 1l
218
and the Bid
stance of the caller already imprinted into them and therefore only suitable for the use of those who embrace the whole of the Qayinite Path, as it is expressed through the Cult of Falxifer.
s
�plicutinns • of illt kttn
When it comes to the practical applications of these signatures, there are countless of ways through which they can be worked and employed within all settings where the influences of the Black In Green are sought.
�nted in this book, or l within the Green Points of
The key to the activation of the plant-spirit signatures is most often an act of vivifying empowerment through the conjunction of the linear
�ral and quintessential � is manifested the flow,
forms of the signatures with sympathetic and energetic elements of
tPOints of power belonging
enlinkment obtained through the physical share of the corresponding plant. an example can the use of sanctified ink (or paint), infused with
lions upon which further
As
11:1 can be built, worked with
the extracted essence of the plant of the Black In Green whose signature
lastood as paths or gates to
.,augress.
one seeks to activate, be mentioned, as such method is one of the most practical, effective and most often employed.
of an already occurred
In other working where chalk or powders are employed for the tracing
FJK»Wer to aid in and provoke
of the signatures the corresponding herbal elements must, in similar
!(ion
,.,. by the power of actual
ways as when inks are sanctified, become introduced into the chalk
Land constitutes, that which
or the powder.
lit it was first made manifest.
•
As
both the signatures and the plant elements belonging to the Black
p:a.s of each plant accessed
In Green hold links to the related spirit their unification will strengthen
context within
the bounds and establish the connection sought, but before the herbal
llded and that the spirits so
element can be conjoined with the signature it must first be
� 'W\ith the Tradition through
consecrated, in the cases where the element in question is not ritually
�the specific
lid as a concrete and specific
'
l
harvested; for in such instances no further consecration is necessary, as the ritual harvest will have assured that the Green (the physical
the intentions and spiritual
portion) and the Black (the spiritual portion) of the plant remain connected.
219
Whenever the consecration of the plant elements obtained in any
WR..mted signatmw11
other manner than through the correct ritual harvest and interaction
... talismanic \irtues .:
with the spirit of the plant is necessary, the Green Point of the Skull
•a
is to be employed, even if it is a tinctured portion of the essence of
• spirit that it �
�tnre ac:tivale6�
a plant that is required. In such cases the tincture is to be made inside a bottle, or jar, upon which the black candle for the central flame of
.... activated points ..�
the Green Point of the Skull is to be lit.
M
att workings
aud
...-plant belongin& The amount of the plant element introduced into the ink, paint, chalk
.:1
�wooden fet:isbs_l
or powder depends on the quantity of the mentioned carrier element,
iw
but the numbers 7, 9, 11 and 13 should be specially considered for
lr ..ade consecrated, IIIII
such additions.
.. .. spirit.
When the signature is traced with empowered and enlinked chalk/
Die plant elements
ses,
perfumes
or ..
-�
·� so •
powder or paint/ink, it still needs a series of final quickenings before
• some other suitable •
it can constitute as a fully open gate to its spirit. This final step in
llii&Batures, which wit:JD.
the full activation is achieved through establishing the elemental ladder
...cagion, directly trall.t
through which the other four elements give way to the fifth, being the
*ady sympathetica))y 11
quintessential Black In Green, and it is done by the giving of suitable libation, smoke and fire. The elemental step of the Earth, seemingly
"'11us the signatures of •
omitted, is already established by the very planting (tracing) of the
llf!rlfic plant-elements •
signature, as that physical manifestation of the spirit's imprint is by
�e obtainable m.
and through the earthly elemental step of coming into being.
a.B, one can here ohl.i 6e plant in question 311111
The signatures of the Black In Green could thus indeed be realised as the Seeds of the Spirits, to be sown (traced), watered (given libation),
• the fundamental asped
given air/wind (given breath and smoke) and light (flame of candle)
llle powers of these sigilli
to, so that the seed can germinate and the manifestation of the Spirit
a muntless
of different •
bloom, in ways very similar to how the germination of an ordinary
work will become accellllii
plant seed depends upon water, oxygen, temperature and the light/
tile surface of this subjel tile blessed.
darkness. The signatures thus received from the spirit and activated by the exalted essence of the corpus of the plant in question become an activated point through which the spiritual current of the Black In Green called upon can flow to and fro and cause changes in accordance to its own nature and the ritually focused and expressed will of the caller.
220
I elements obtained in any
The activated signatures will remain open and retain their empowering
illlal harvest and interaction
and talismanic virtues as long as they are tended for and kept vivified,
6e Green Point of the Skull
as a signature activated correctly is in truth as a fetish ensouled by
.t portion of the essence of
the spirit that it represents and manifests.
�tincture is to be made inside
..Jie for the central flame of
Such activated points of contact can be employed within countless of different workings and are most often used to empower other portions of the plant belonging to the Black In Green in question, such as when
� into the ink, paint, chalk
wands, wooden fetishes or talismans, powders, oils, tinctures, potions,
It mentioned carrier element,
incenses, perfumes or any other plant-derived base for sorcery is to
I be specially considered for
be made consecrated, blessed or cursed in conformity with the powers of the spirit.
-.ered and enlinked chalk/
The plant elements so consecrated are placed upon, marked with or
• of final quickenings before
in some other suitable manner made to come into contact with the
I' ils spirit. This final step in
signatures, which within their activated forms will, by the way of
IMishin g the elemental ladder
contagion, directly transfer the power of the spirit into the elements
� way to the fifth,
already sympathetically connected to it.
being the
loDe by the giving of suitable r*J> of the Earth, seemingly
Thus the signatures of the Black In Green can be used for work with
ay planting (tracing) of the
specific plant-elements and instead of the blessings and empowerments
ll of
otherwise obtainable from the Master, through His Green Point of the
the spirit's imprint is by
fill coming into being.
Skull, one can here obtain the power required directly from spirit of the plant in question and engage in a more direct form of communion.
.-ld thus indeed be realised
-1). watered (given libation),
t) and
If the fundamental aspects concerning the correct use, activation and
light (flame of candle)
the powers of these signatures of the plant spirits become understood,
� manifestation of the Spirit
a countless of different possibilities for their employment within the
r: cermination of an ordinary
work will become accessible, as we have here only lightly scratched
� temperature and the light/
the surface of this subject and will leave the rest to the cunning of the blessed.
• spirit and activated by the
!lilnt in
question become an
lil8al current of the Black In
•cause changes in accordance
..t and expressed will of the
221
fill workings within the c.llJ Jllr- example, whenever hn.d CHAPTER 14
<&tntrnl ®fftrings fnr t4t �lark 1Jn <&rttn
p.n must be of a more �
if Gilly leaves, flowers � lect:ion to the cu� Ill
.., be a sacrifice of one s • '
il taken. Often the blood ,. il drawn and smeared � il mwered and sealed with al l
During the workings in which we interact with and seek the aid of
k:b giving of one's o"'n ..
the Black In Green still attached to their living bodies, we must always
lie understood as the seaJill
pay for that which we need to harvest, or otherwise want accomplished
Jlmt in
by them, through different offerings and sacrifices.
6r most important, workilrl
Besides the general offerings of different kinds of libations, candles,
Ia certain cases when it is •
question and sholll
coins, tobacco, incense, bread and other food offerings, there are at
fill a suitable animal offen..
times some additional and specific offerings which are needed
ases when one of the moa= J
depending on the Black In Green approached.
ill order to bring harm upaa� IKation of the plant makes i
The nature of the work within which the spirit of the plant is contacted
• when for example braadlll
and that of the plant spirit itself will determine the kind of more
.-e to
be harvested from.
context-specific offerings required. For example will the offerings given in connection to the harvest of plant elements or the magical aid
��crifice is important_.
petitioned for during the rites of Love-Witching differ from the ones
GIDsed In Green, but to alllll
given during the rites of malediction, but in the same way may the
.&ering can turn the work -
offerings required for one and the same kind of work be different
Oae must therefore thread a
depending on the plant petitioned.
..nfices to spirits within ali
lifteD swarm with different• A Rose may demand certain set of offerings in connection to amatory
spid
enchantments and a partially different set of offerings within the
One must again let the
contexts of her sterner or more solemn workings.
mncerning their nature ancl11
die sacrificial rites throu&Jl 1 if ..
In order to be able to present the correct offerings within the correct
.-e's cause; regardless
context, one must be in a state of empathic rapport with the spirit
spiritual and lofty nature.
of the plant in question, but such interaction still needs to be founded upon the tradition shaped by the ruling treaties governing these kinds
222
Amongst the established COl
of workings within the Cult of Qayin. For example, whenever branches from trees are harvested, the offerings given must be of a more grand nature than what would be demanded if only leaves, flowers and/ or fruits would have been harvested. In
lirings �n �rttn
connection to the cutting of living branches, there must most often also be a sacrifice of one's own blood in order to repay for that which is taken. Often the blood from one or more fingers of the left hand is drawn and smeared upon the cut part of the branch, which then
is covered and sealed with a few drops of honey or, in some cases, wax.
sad "'ith and seek the aid of
Such giving of one's own blood is not to be taken lightly and must
I' living bodies, we must always
be understood as the sealing of a lasting pact with the spirit of the
II'Gtberwise want accomplished
plant in question and should be reserved for the more elevated, or
..t sacrifices.
the most important, workings.
• kinds of libations, candles,
In certain cases when it is unwise to spill one's own blood, the blood
• food offerings, there are at
of a suitable animal offering must be spilled instead, as in almost all
afferings which are needed
cases when one of the more Martial or Saturnian plants are conjured
-=bed.
in order to bring harm upon an enemy, or in such contexts where the
npirit of the plant is contacted
as when for example branches from trees growing within a cemetery
.. tletermine the kind of more
are to be harvested from.
location of the plant makes it unwise to spill one's own blood, such
.-ntple will the offerings given
t elements or the magical aid
Self-sacrifice is important when one humbly goes before the Famuli
�!Witching differ from the ones
Guised In Green, but to attract other less worthy recipients of one's
!IIIB in the same way may the
offering can turn the work into a meaningless and slow form of suicide.
lillie kind of work be different
�
One must therefore thread carefully when it comes to giving of blood sacrifices to spirits within their natural surroundings, as such habitats often swarm with different kinds of shades and spirits.
in connection to amatory
Ill set of offerings within the
One must again let the spirits sought and one's own understanding
a workings.
concerning their nature and what they themselves communicate shape
Itt offerings within the correct
one's cause; regardless if that cause is of a base and mundane or
.-rue
the sacrificial rites through which they become bound to champion rapport with the spirit
spiritual and lofty nature .
lldion still needs to be founded
�treaties governing these kinds
Amongst the established covenants between the Cult and the Faithful
223
Black In Green, there are a few sets of protocols of such level of
and seven of Her key herbal �
importance that they must be adhered to even if sound judgment and
when sealed in both ends, aJ1
spirit's guidance otherwise should shape such proceedings.
Her signs of Necrosophic Sa Gulgaltha.
The harvest of the wood of Blackthorn, Whitethorn and Elder always demands self-sacrifice and the spilling of one's own blood, this in
'l1te Yew tree, on the other
connection to the other rites and offerings which must be performed
patefully than a few drops
,�
The Blackthorn and Whitethorn demand drops of one's own blood
of., when that which is han·es&at personal wand is harvested &il to let a few drops from the �
whenever any part of them is to be harvested, as they call for red blood
Rmaining from where the ..
in return for the green blood drawn from them. But, if the harvest is
Raled with the wax of a bid
aimed at the martial defence against, or Saturnian destruction of,
.anner, by the roots of the tnl
someone else both of these trees will demand life offering of
.&rings.
and given during such harvests.
animals.
'1hese were just a few imporU!Ii When it comes to the Elder, tradition states that also she demands
lhe Black In Green and the wl
animal offering when her powers are to be turned against someone
• hinted at throughout
else, but when its wood is needed to be cut one must follow further
with the Spirits of the Green •
protocol and again involve the spilling of one's own blood.
this ..
ilrther realisations and insi&Wi
pace of the First Tiller. During such rites one must bow low to the Elder tree, encircle it in prayer and ask the skeletal queen of the arboreal legions to grant her power through the hollowed and hallowed bones of her tree. One must then put a silver or gold ring on one of her branches, as if such branch would be her corpselike hand, or otherwise adorn it with some other kind of jewellery, kiss the branch and then water the root of the tree with a libation offering consisting of sweet red wine, into which 7 drops of one's own blood have been mixed.
If no sign of rejection
is at that point sensed and instead welcoming omens are perceived one may cut a living wand from her tree, bearing her full power within it through a lasting link to her mighty spirit. The reason for why this approach is specially outlined and emphasised here is that one of the main fetishes and magical tools of our Holy Lady Qalmana is such a properly harvested Elder Wand, which when hollowed out and loaded with rolled up copper scrolls bearing Her correct sigillae, soil bought in Her name from seven different cemeteries
224
• protocols of such level of
and seven of Her key herbal elements in powdered form constitute,
1 even if sound judgment and
when sealed in both ends, anointed with sacred oils and marked with
t such proceedings.
Her signs of Necrosophic Sorcery, as the Sceptre of the Queen of Gulgaltha.
llhitethorn and Elder always
W one's own blood, this in
p l\ilich must be performed
The Yew tree, on the other hand, receives animal offerings more gratefully than a few drops of one's own blood in all contexts, especially when that which is harvested is for the sake of Death, but when a personal wand is harvested from the spirit of Yew it is also customary
• drops of one's own blood
to let a few drops from the left hand's middle finger fall upon the stub
llb!d.
as they call for red blood
remaining from where the branch was cut. This bloodied stub is then
1 them. But, if the harvest is
sealed with the wax of a black candle, which then is left, in a secure
• Saturnian destruction of,
manner, by the roots of the tree, together with the other more general
II demand life offering of
offerings. These were just a few important approaches within our workings with
a.tes that also she demands
the Black In Green and the wise will, based on that which is given,
�"IJe turned against someone
or hinted at throughout this book, be able to interact and communicate
tad one must follow further
with the Spirits of the Green and through their faithful counsel attain
If one's own blood.
further realisations and insights concerning their mysteries, all by the grace of the First Tiller.
illle Elder tree, encircle it in
:.boreal legions to grant her
I bones of her tree. One must
lilr branches, as if such branch
lile adorn it with some other
• water the root of the tree
�
red wine, into which
7
-.L If no sign of rejection
lmlting omens are perceived
llearing her full power within
.-u.
illly outlined and emphasised
.. magical tools of our Holy
11111 Elder Wand, which when
• copper scrolls bearing Her
-seven different cemeteries
225
Bills and mounds conned i tile chthonic and the celesdll and spirits related to �· CHAPTER 15
ID4t 1Jnflutntts nf tltt <&tnilm 1Jlnri anb �ttnnbaru
Seas, rivers and wells
�
aquatic shades and spin..;:)
ad and confer amongst all CIJiltrol and spirit sumlJJCIIIil
Fences, walls and other sill !Rep out and set bounduill
1llat which stands in the )1111 Besides the attributes already presented for the different plants and
'l
their Black In Green, there are still some additional factors which can
Jlields and meadows COidi!lr1
play in when it comes to some more special and context-specific powers
pMl
that each individual plant may possess. These secondary causes of
harvest and coDllfll:t1
..,st:eries.
attribution are based on the influences of the Genius Loci and the general flow of power within the place where the plant is rooted. Crossroads, cemeteries, graves, forests, hills, mounds, seas, rivers,
a..ls confer the powers ali
.wlity
to block all such dli
.-.Be of, and blocks, sudt1
wells, fences, walls or other barriers, fields, meadows, the sides or the
..,xus and spiritual currellll
centres of roads, sites of accidents or places of violent crimes, bloodshed
a.d spirits, depending 011111
and murder can be given as a few examples of places that confer
..-re it is suited and
strong spiritual influences upon the plants rooted within or by their points of power, but also banks, casinos, police stations, prisons,
row.
Sliila of accidents, places t1
courthouses, hospitals, market places or other such locations can,
-rer the powers of the Di
according to their energetic emanations, impress upon the sphere of influence of the plant growing in proximity to them.
paning and working tile alamity and champion ...
Crossroads confer for example the powers of liminality, path-opening
� and casinos collfim' 1
and spirit summoning.
..-ners, grant luck aDd -.juring sorceries.
Cemeteries and graves confer amongst other things the blessings and curses of spirits and shades of death and the dead.
IIIIK:e stations, prisons _. _..law and aid in the ..
Forests confer the powers of the spirits of the wild and the untamed
-., or in some other 11R1J
aspects of nature, granting often strong magical attributes.
.. die disfavour of
226
some ti
Hills and mounds connect in different manners to the mysteries of the chthonic and the celestial points of power and the elements, shades and spirits related to them.
15
� <&.enilm illnri 11
Seas, rivers and wells connect in different ways to the powers of the aquatic shades and spirits, possess certain links to the realm of the dead and confer amongst other things the powers of prophecy, dream control and spirit summoning. Fences, walls and other similar barriers confer the power to protect, keep out and set boundaries, but sometimes also the ability to cross that which stands in the path and traverse to the other side.
li for the different plants and
,e additional factors which can
Wand context-specific powers
a. These secondary causes of
1
Fields and meadows confer the powers of abundance through work, good harvest and connect to still much more relevant and deep mysteries.
of the Genius Loci and the
�:where the plant is rooted.
Roads confer the powers of safe travel, success and direction, or the ability to block all such things, if for example a tree grows in the
� hills, mounds, seas, rivers,
Ids, meadows,
the sides or the
middle of, and blocks, such a road. Roads also connect to the flowing powers and spiritual currents of the land and its many different shades
DIS of violent crimes, bloodshed
and spirits, depending on how it has been formed, the shape it takes,
!IDDPles of places that confer
where it is suited and towards which direction it is headed .
.as rooted within or by their
jllos.
police stations, prisons,
,. other such locations can,
a. impress upon the sphere of
ilaity
to them.
liD of liminality, path-opening
Sites of accidents, places of violent crimes, bloodshed and murder confer the powers of the Dark Dead and the spirits of Violent Death governing and working them and will often aid in the furthering of calamity and champion the cause of vengeance, torment and death. Banks and casinos confer the power to control money in different manners, grant luck and financial success and empower wealth conjuring sorceries.
Giber things the blessings and
,.t the
dead.
1 of the wild and the untamed
11 magical attributes.
Police stations, prisons and courthouses grant control over the forces of the law and aid in the workings aimed at manipulating and escaping them, or in some other way influencing them to one's own favour, or to the disfavour of some other.
227
Hospitals can connect to both the powers of healing and to the spirits and shades of sickness and madness, but also to certain shades of the dead. Marketplaces and other such places of commerce can grant the powers of communication, success in business and attract customers and clients.
• is
therefore not polllll )lll;mts just based on th111 Jllidme before arrivin&t.i llat the essence of the C 6e plant in questiOIL
ll undeniiJJl 1.-i and to read the .iilll ... original attn�J
Te pin
���
a true
llilllden aspects
of the Wdl
-'idl is mastered only til
.-lad and commllDia!P Insight concerning a secondary foundation for any individual
llld Within the Greea.�
attribution of the powers of, for example, trees can also be based upon how they have interacted with and affected, and become affected by, their surroundings. For example can a tree pressing down upon another tree, with roots breaking through the ground and passing over, under or by the sides of a large stone or something else blocking its path, a tree with hollowed trunk leading downwards or upwards, with branches stretching or hanging over a path, with branches or roots dipping into the water of a river or some other source of water, with roots or branches breaking through any form of barrier, or a tree struck by lightning and still alive, or a dead tree still standing erect, all have specific attributes added to the general powers of their Black In Green.
In similar fashion will the places upon which herbs and lesser plants grow and the forms they take because of their interaction with their environs influence their attributes and thus add or diminish aspects of their inherent spiritual powers. It is important to understand that all influences so caused by the mentioned factors still become filtered through and shaped by the original qualities of the spirit of the plant, before it can manifest and thus all such influences of the Genius Loci or other affecting conditions will in the end manifest in very diverse manners, all depending on the specific plant.
228
�
llfhealing and to the spirits
It is therefore not possible to entirely generalise the attributes of
llo to certain shades of the
plants just based on their place of growth, and one must see the whole picture before arriving to any relevant conclusion concerning the ways that the essence of the Genius Loci becomes brought forth through
� can grant the powers
�
the plant in question.
attract customers and To gain a true understanding concerning the powers of the Genius Loci and to read the shapes and forms of the plants, based on their own original attributes, are the keys to the realisation of the more hidden aspects of the virtues of the Kingdom of Green and something which is mastered only through meditative contemplation of and direct contact and communion with the powers beneath one's heels and the
lation for any individual
Black Within the Green.
IN!es can also be based upon
.. and
become affected by,
lllll another tree, with roots
Mer, under or by the sides
Ia path, a tree with hollowed
lilh branches stretching or
IMs dipping into the water
lr, �ith roots or branches
:a tree struck by lightning
� erect, all have specific t1heir Black In Green.
lil:h herbs and lesser plants
6eir interaction with their
1111
add
or diminish aspects
llloences so caused by the
lliuugh
and shaped by the
f. llefore it can manifest and
•other affecting conditions
illanners, all depending on
229
trndence through � 5 -.ards in order to awl 6t aaomplishmeot af !A CHAPTER 16
Wl}t
The spirits of the plants are within our tradition understood as the awakened aspects of divine essence diluted into creation, intrusive forces from the Nightside Gardens and/or as the Pneumatic Sparks
cq
'De purpose of the ribal4 ...,.,aing and� liB main Dryadic Fam.... .... of the chosen � ale: !ly has been est Mil bags and inte� 'IIIIR iDitial inte�:l lllfPisipature must bawld � are the ,-ery· ke)aj il A •ibed herein.
cast-off by some of the Mighty Fallen and there is therefore a concrete bond of spiritual blood-familiarity between the Qayinite Sorcerer and the spirits behind the Masks of Green.
'De true Dryadic F� -aligned and in ba-.
IR� as your Dl Amongst our strongest plant allies one can find some of the heroic
w apt the spirits of ..
bringers of light, who from behind the green guises of their earthbound
�
forms lend power and magic to those of the Holy and Fiery Bloodline
"De -nication and �
of Qayin and Qalmana. Their presence within smaller plants and herbs
ill pining Gnosis coDCI!I
is often understood as the Shadow Portion of their powers, while some
wjltle further access to tile. JW are connected to.
of their very Spirits are believed to possess sovereignty over the collective power of the mightiest species amongst the Kingdom of
the deluge became caught in-between the worlds and seated within
-...eel in the Light and D1 II* to assume its mau.r11 fill. tile One Time eurse.lll
the Liminal Garden of Twilight. Similar ideas exist about the Genius
J
Green. For instance, the Black In Green of all Blackthorns is understood by some to be the spirit of one of the most forceful Nefilim that after
of many other powerful plants and this explains certain taboos and rules of conduct which have been set within the workings of the Faithful Brethren.
•
The plants possessing Divine, Nahemothic and Nefilimic Pneuma are within the Path of Thorns understood as the very foundation of the Magic of the Kingdom of the Green. The green Path within our Necrosophic Witchcraft crosses therefore the Qliphothic, Qayinitic and Nefilimic roads and creates the hidden points of ingress, congress and
'l1lroo.gh the contact wil llack In Green of the .. ..-rect time for this wadi will and desire to unite • Sfirit through the holy •
nlinkment that it v.ill il
230
transcendence through which sorcerous powers can be channelled outwards in order to create willed temporal changes and inwards for the accomplishment of 'At-Azoth'.
iant �tulus
The purpose of the ritual presented in this chapter is to establish the empowering and unifying covenant between the Qayinite sorcerer and his main Dryadic Famulus, which in this case is defined as the exalted spirit of the chosen allied plant with which rapport and congress already has been established through an extensive series of prior workings and interactions spanning over at least two years. During these initial interactions with the Dryadic Daemon its secret name and
Ddition understood as the
sigH/signature must have been obtained, as those hidden links to the
lid into creation, intrusive
daemon are the very keys to the consummation of the Holy Covenant
II' as the Pneumatic Sparks
described herein.
illere is therefore a concrete a the Qayinite Sorcerer and
The true Dryadic Famulus is the one aspect of the Black In Green most aligned and in harmony with your own Spirit and can therefore be considered as your main Totemic Daemon and spiritual counterpart
• find some of the heroic
amongst the spirits of the Kingdom of Green.
a pises of their earthbound
1e Holy and Fiery Bloodline
The unification and covenant with your Plant Famulus will aid you
Ilia smaller plants and herbs
in gaining Gnosis concerning the Mysteries of the Green Skull and will
:fllf their powers, while some
give further access to the hidden and full powers of the Black In Green
aess sovereignty over the
you are connected to.
I amongst the Kingdom of
• Blackthorns is understood
Robed in the Light and Darkness of this Dryadic Famulus you will be
It forceful Nefilim that after
able to assume its many virtues and go forth and penetrate the heart
t
'WOrlds and seated within
of the One Time Cursed and Seven Times Blessed Garden.
!leas exist about the Genius
ISplains certain taboos and
l the workings of the Faithful
tad Nefilimic Pneuma are
1
Through the contact with and knowledge gained directly from the
the very foundation of the
Black In Green of the plant in question you must estimate the most
� green Path within our
correct time for this working after both parties have expressed the
� Qliphothic, Qayinitic and
will and desire to unite and strengthen all ties between Spirit and
illls of ingress, congress and
Spirit through the holy covenant and the intimate bonds of spiritual enlinkment that it will forge. 231
The Elements needed for this Work:
•
Protective and empllll the work at hand. Alii
ii'
A green glass bottle of suitable shape and size, which will
sigils and black aud I
act as the fetish-vessel for the unification between
Ars Veneficium of Ill
the Black In Green and the Black In Red (i.e. the Pneuma of the plant and your own Spirit). ii'
Our Blood-Mother- .. •
A living plant corresponding to the Green Guise of the
your magical
Dryadic Famulus with which the pact is to be made.
(your name on
The plant should in the best case be worked with within
of the Dryadic FaJIIIIII
its natural environment, most often inside a forest, a park
suitable oils and
or a garden, but in certain special cases it can also be within your own home, for example if the plant is kept Seven handfuls of soil from the area most close to where
jllill
The Green Point of I a piece of cleansed IIi
•
The usual elements i Point of the Sknll. •
the plant is rooted, taken with the left hand and
the 1 black candle, •
placed inside the bottle. ii'
na..me/lli the -'
of the both parties. � •
and cultivated inside a pot. ii'
A half-red/half�
Suitable tools for cutting, like a sharp silver or copper
•
A piece of parchlllll
knife or sickle. Iron and steel should generally not be used
the Dryadic Dae�
in this ritual, as the red fire within the iron most often
name and sigil on till
diminishes the manifesting power of the plant spirit, the only
the ink with which d
exception being those plants that possess a natural sympathy
Famulus is written Ill
with fire, iron and steel because of their strong martial form,
juices of the plant Clll
power and essence. If knives and sickles of steel are to be
the ink with whidt Jl
used as general harvesting tools the martial fire within them
With a mixture of,..
must first become quenched by, and tamed through, ritual
of the Famulus
ablutions in Venusian tinctures and infusions and other offerings of corresponding nature. Through such rites even
�
and Covenants � •
An incense blend
•
the blades of Mars may be seduced to do the work of Venus.
the corpus of the ..
ii'
A silver needle reserved for drawing blood.
enhance the mani
ii'
Suitable tools for digging in the soil, prepared and consecrated
spirit in question
in the names of the overseers of all our workings within
the mixtures can �
both the Gardens of the Living and the Dead.
and plant host, but 1
Wooden spoons, suitable pieces of animal horn or human
Cypress leaves aad·l
examples of such fili
bone can be consecrated and used as ritual shovels
ii'
01
dedicated to such workings of digging and uprooting.
•
A bottle of very
Offerings for the plant host of the Famulus, such as
•
A container of
coins, bread, candles, libation, cigar and any other gift
•
A suitable
known to be well received or demanded by the spirit in question.
232
sa-.
coail
animal al
�
Protective and empowering amulets and talismans befitting the work at hand. Amongst these are for example the relevant
.,e and size, which will
sigils and black and green rosaries connected to the
li&c:ation between
Ars Veneficium of Master Qayin and His Bride,
rln Red
Our Blood-Mother Sancta Qalmana.
lJOUr own Spirit). IJie Green Guise of the
�
A half-red/half-green candle, cleansed and inscribed with your magical namejsigil and that of the Dryadic Famulus
p.d is to be made.
(your name on the green half of the candle and the name
t lie
worked with within
of the Dryadic Famulus on the red half) and dressed with
inside a forest, a park
suitable oils and juices linked to the vital essences
ll:ll
• cases it can also be
!Pie if the plant is kept
The Green Point of the Skull sigil marked in black on
�
The usual elements for the activation of the Green
a piece of cleansed and dedicated green silk.
IRa
1e
of the both parties. �
most close to where
left hand and
illarp silver or copper
Point of the Skull, such as the 4 green and the 1 black candle, the cigar and the liquor. �
lllld generally not be used
A piece of parchment marked with the name and sigil of the Dryadic Daemon on one side and your own magical
ill the iron most often
name and sigil on the other side. Let your own blood be
r of the
the ink with which the name and sigil of the Dryadic
plant spirit, the only
tpossess a natural sympathy
Famulus is written and let the Green Blood and essential
"their strong martial form,
juices of the plant corpus of the Famulus sanctify
t Rkles of steel are to be
the ink with which you write your own name and sigil.
die martial fire within them
With a mixture of your own blood and the plant blood
!!lid tamed through, ritual
of the Famulus finally trace Qalmana's Key Sigil of Pacts
.. infusions and other
• Through
such rites even
and Covenants around both sides of the parchment. �
.a to do the work of Venus.
An incense blend consisting of harvested parts linked to the corpus of the Famulus, plus other elements that can
ill& blood. II. prepared and consecrated
enhance the manifesting powers of the specific plant
•
the mixtures can vary depending on the specific spirit
our
spirit in question (these empowering additions to
workings within
Ill the Dead.
and plant host, but Tobacco, Myrrh, Sandalwood,
r animal horn or human
Cypress leaves and Mandrake root can be given as
l• ritual shovels l(ing and uprooting.
�
A bottle of very strong vodka or rum
!I Famulus, such as
�
A container of cooled, unsweetened, black coffee
... and any other gift
�
A suitable animal offering
examples of such fortifying elements).
llled by the spirit in question.
233
1. After a period of meditations, prayers, the giving of gifts and offerings,
5- Depending on the sped&�
invocations and different forms of communication with the plant
6e �dance of the I>ryacl
spirit the actual ritual can commence.
acred bla des ritually ..
Armoured by the protective and empowering amulets and talismans
-.n, twig or branch, dropl'·
seek out a worthy representative of the plant host of the Black In Green with which you seek to enter into the unifying covenant.
Salute the spirit of the place and the Black In Green in the traditional
,
�ion, a small part oft
hits. thorns and seeds fnl
..I in the Holy name of I
Sllor'a place them inside til
�
manner by stamping your left foot three times and bowing towards
(It is important to rem�
the plant. State your intention and in the name of Qayin and Qalmana
�ed to these \\-orkilrl
ask for permission to proceed with the ritual. If no negative signs are received you may proceed with the Work.
.tlenever possible be reftd
-t sow into the fetish bal
; ";
2. With the digging tool encircle the plant three times in a widdershins
direction and by the Three Coronations of Qayin and His Bride conjure its Green and evoke its Black. From inside of this traced circle dig a hole close to the roots of the plant and with your left hand take seven handfuls of soil in the name of the First Tiller, Our Holy Master
kme the lid of the bottle Il _. the harvested elemellllll 6e bottle. Give praise
to
d
lack. turn around and leawl
Qayin. Place the soil inside the bottle.
6.. When back at home � i
3. Bring out the parchment marked with the names and sigils and
..... the Holy Blood-MaiM!
place it with the sigil of the Black In Green facing yourself by the plant, within the traced circle. Place to the sides of the parchment 7 copper coins, a black candle, a piece of unsalted sweet bread, a bottle of suitable libation, a cigar and any other more specific offering that you know the Dryadic Daemon of the plant enjoys, requests or demands. Light the black candle and pray to the Black In Green of the plant to come forth in the names of Qayin and Qalmana. Light
..I invoke Him with the ..
--.es upon the altar aDd t
flare the Green Point of*
die altar and awaken its p1
_,e, the flames and the I
� to the centre of the C -..mg black candle and
the cigar in the name of Amiahzatan and blow its smoke towards the parchment while silently praying to the spirit of the plant.
4· When more than half of the cigar has been smoked you must place
it upon the bread. Take then a sip from the libation offering and three times spray it, in a fine mist, over the parchment. Pour out the rest
7- For each part of the
til
pl
a corresponding part from Jil
-t placed inside the boldl
6e bonds between your cl
.m sacrificially harvestall
of the libation around the plant in the same way that you earlier had
..I flesh, strands of hair. t1
encircled it. Take now the parchment, roll it up if need be, and drop
_.blood.
it into the bottle containing the soil.
234
j
tPing of gifts and offerings, ..mcation with the plant-
5·
Depending on the specific species of the plant host, the season and
the guidance of the Dryadic Famulus, you must at this time, with the sacred blades, ritually harvest, in an appropriate manner and succession, a small part of the root of the plant, a piece of its bark,
rillg amulets and talismans 'flant host of the Black In tile unifying covenant.
stem, twig or branch, drops of its sap/juices, leaves, flowers, berries, fruits, thorns and seeds from the plant corpus of the Dryadic Famulus and in the Holy name of Sancte Qayin Sator and Sancta Qalmana Satora place them inside the bottle.
1: In Green in the traditional and bowing towards
(It is important to remember that 3, 7, 9, 11 and 13 are sacred numbers
-.ne of Qayin and Qalmana
connected to these workings and that these numerical forms should
-.L If no negative signs are
whenever possible be reflected in the amount of the parts you harvest
i times
and sow into the fetish bottle.)
t.
lllree times in a widdershins
Secure the lid of the bottle and shake it 49 times and thus symbolically
IJayin and His Bride conjure
sow the harvested elements from the plant into the soil kept within
Ide
of
this traced circle dig
Ill with your left hand take
the bottle. Give praise to the Black In Green, bow, take three steps back, turn around and leave the location without looking back.
lllrst Tiller, Our Holy Master 6.
When back at home you must light the altar candles of the Master
and invoke Him with the aid of the Formula of Calling and then call
• the names and sigils and
upon the Holy Blood-Mother in traditional manner and also light Her
Ihlen facing yourself by the
flames upon the altar and inside your own heart.
lie sides of the parchment
7
iMalted sweet bread, a bottle
Place the Green Point of the Skull, marked on the piece of silk, before
specific offering that
the altar and awaken its powers in traditional manner with alcohol,
IJ more
t plant enjoys, requests or
smoke, the flames and the Formula of Qayin Qatsiyr. Place the bottle
lily
close to the centre of the Green Point of the Skull, in front of the
to
the Black In Green of
J Qa�in and Qalmana. Light
burning black candle and open it.
�Wow its smoke towards the
'llpirit of the plant.
7·
For each part of the plant that you have placed within the bottle
I.
a corresponding part from your own body must also be given as sacrifice
leen smoked you must place
and placed inside the bottle in order to tie the links and strengthen
lie b"bation offering and three
the bonds between your own Self and the Dryadic Famulus. Amongst
lilldne n nt. Pour out the rest
such sacrificially harvested 'mumia' are nail clippings, scraps of skin
lillie way that you earlier had
and flesh, strands of hair, teeth and bone, sweat, saliva, sexual fluids
• it up if need be, and drop
and blood.
235
aM. I
Close the bottle and shake it 49 times and envision a unification and
.. amalgamate,
synthesis between the harvested parts contained therein and focus
.-s of the union �
upon the spiritual conjugation taking place through the strengthening
G.ised Dryadic DaeiDOL
grow
of the golden chains of sympathy that connect you to the Dryadic
-.. Bum inside the bra.ziall
Daemon.
,..ts linked to your 8. Place the bottle once again upon the skull of the Green Point and
�
lements for the enha.,._
open it anew. Light a cigar in the name of Amiahzatan and blow its
Ja1ise to the
smoke first 13 times over the central altar fetishes and then 7 times
� curved blade of the IIAi -t burn some more •
directly into the open bottle in order to strengthen the powers of the
Famulus. Pill
element kept therein. Place the remaining part of the cigar within an ashtray inside of the circle of the Green Point of the Skull. 11..
Place the half-red/W
9. Now that the parts of the plant and the parts from your own body
....._ Light the candle iatl
have been sown into the bottle and bonded together you must water
- ils flame contemplate 'I
the 'seeds' that they now have become with white, black and red
Wlliill and spirit realise •
libations.
iiiBmingled essences oft
The white libation can consist of strong white rum or vodka. The black libation must consist of strong unsweetened coffee and the red libation
"ftmugh deep and slow 11 Fl8mlus and then slowty:J
must consist of the spilled blood of a suitable animal offering favoured
lisle- until the mind is �
by the Dryadic Famulus. Let the first two libations be of an equal
Wit the Famulus on aD lei
amount, filling up little more than 2/3 of the empty space that remains
-.ck In Green and Sl
in the bottle and let the third libation of red comprise of every precious
..letstand its mysteries.,
drop that streams from the slit throat of the chosen sacrifice.
Ld your Soul leave theW (In the same manner that the blood-essence is consumed by the
�und by the restrictial
attending Black In Green it is beneficial, when possible, if the flesh of the animal can be saved and later cooked and consumed by yourself,
When all is done let the •
as such solemn sharing in the sanctified sacrifice would further solidify
Gift praise to the Master I
the bonds between you and the Dryadic Famulus.)
c:.adles, but let all fl�' Rmain alight.
The white, black and red libations represent life, death and rebirth, but also on a more concrete level serve to add power to the contents
e Make your bed upoa 1
of the bottle, aid in the magical intermingling of the intimate elements
llllr burning candles and l
linked to both you and the Dryadic Famulus and further aid in the
..mes and shapes of
empowering of the spiritual enlinkments. By watering the share of the
-...Jy within your mind. 1
harvest taken from both man and plant the seeds of power are made
6e gates to the Gardens 41
236
die
.. envision a unification and
to amalgamate, grow and lead to the bringing forth of the forbidden
jtllllrtained therein and focus
fruits of the union between your own Spirit and that of the Green
ICe through
Guised Dryadic Daemon.
•
connect
the strengthening
you to the Dryadic 10.
Burn inside the brazier a suitable incense blend consisting of plant
parts linked to your Dryadic Famulus, mixed with other suitable
4ull of the Green Point and
elements for the enhancement of the potency of the incense and give
.,.G( Amiahzatan and blow its
praise to the Famulus. Place then the brazier inside the circle, within
• fetishes and then
times
the curved blade of the left lower sickle of the Green Point of the Skull,
.-rengthen the powers of the
and burn some more incense in order to further empower all
!II& part of the cigar within an
manifestations.
l
7
Point of the Skull. 11.
Place the half-red/half-green candle erect in the opening of the
lie parts from your own body
bottle. Light the candle in the name of Qayin and Qalmana and focused
!lied together you must water
on its flame contemplate the mysteries and with the powers of mind,
� with white, black and red
will and spirit realise it to be a physical manifestation of the intermingled essences of the Black In Green and the Black In Red.
llllite rum or vodka. The black
Through deep and slow breathing channel the powers of the Dryadic
.-1 coffee and the red libation
Famulus and then slowly let your inhalation and exhalation become
IIIWe animal offering favoured
faster until the mind is altered and ecstatic trance is entered. Commune
blo libations be of an equal
with the Famulus on all levels possible and explore the essence of the
r• empty space that remains
Black In Green and seek to further penetrate, experience and
181 comprise of every precious
understand its mysteries.
IIi the chosen sacrifice. Let your Soul leave the body if you can and interact with your Famulus
,.ence is consumed by the
unbound by the restrictions of your soil-born bodies.
II. when possible, if the flesh
�and consumed by yourself,
When all is done let the soul return and fall back into its shell of clay.
llaifice would further solidify
Give praise to the Master and His Lovely Lady and extinguish all altar
�Famulus.)
candles, but let all flames burning upon the Green Point of the Skull remain alight.
�t life, death and rebirth, 1D add power to the contents
13.
ling of the intimate elements
the burning candles and try to enter the realm of dream with the
and further aid in the
names and shapes of the spirit signature of Dryadic Famulus held
If.. By watering the share of the
firmly within your mind. This aspect of the work can further open up
:the seeds of power are made
the gates to the Gardens of the Other Side and, through the guidance
�
Make your bed upon the floor, with your head pointing towards
237
and protection of the now fully enlinked Dryadic Famulus, some of
:�
the most thorny paths that before were impossible to thread will now become possible to enter and explore. Upon awakening, and after all candles have burnt down fully, you must seal the bottle and keep it wrapped within a piece of emerald
1i
iil}t i:n&oul
green silk. When you seek to work with your Dryadic Famulus it is
�
not necessary to open the bottle, for in order to physically activate
=-It
the link (i.e. the One Point of Sympathy and Unification) established within the bottle and rouse the Famulus, or assume its virtues, it is
• 1lidain the Cult of
The offerings you will have to give to the Dryadic Famulus in order
0.1 .aa- formulas or tedl -.ful as the one pertailiJ 'Dis tincture can be ..
to reward, adore and strengthen it should in some ways be related
4 active veneration aDIIl11
to the different elements used during the initial ritual and thus aid
�
enough to shake the bottle seven times and call upon it in the name of Sancte Qayin and Sancta Qalmana.
have been en�
e cration
in the fortifying of the links already established within the bottle.
C
Before offerings are given you must always uncover the bottle, shake
lilbifer.
of the
�
it seven times, place it before the altar, or before the living plant host of the Famulus, and encircle it thrice with a suitable wand or the
�
middle and index finger of your left hand.
� and cultinted
The time of such offerings should harmonise with the nature of the
Li 4es a
Dryadic Famulus and its expressed wishes, but Mondays and Fridays
llle soul and the spirit
are generally suitable for such rites of honouring and communion.
.,_..thy, in this case •
reason
for why tile 1
41 llwouling Tincture caa �
willa His
fluid Point of
already
11
seatl!ll4
'lllr Ensouled and � • a
liquid carrier of �
Whqed with His sacRI ..-e.
respect and dewl
� practical utilisam.
- prominent ap�
..t talismans, like for� -sui Bone (Paye)
f11i.t
tile Kaster's
238
T•
or chalk and aa.r41 essence
�
l Dryadic Famulus, some of !IIIiIJOSS ble to thread will now
CHAPTER 17 llave burnt down fully, you Ill within a piece of emerald �'JIDUI' Dryadic Famulus it is
ID4t iEnsnultng IDtncture nf <@autn
...ler to physically activate
-.1 Unification) established -., or assume its virtues, it is
..t call upon it in the name
Within the Cult of Our Holy Saint and Master Qayin there are few other formulas or techniques as important, powerful and practically useful as the one pertaining to the creation of His Ensouling Tincture.
• Dryadic Famulus in order
This tincture can be made first after a period of at least three years
.W in some ways be related
of active veneration and work with the Seated Essence of Qayin, which
lie initial ritual and thus aid
must have been enthroned according to the Ablution Ritual for the
llllblished within the bottle.
Consecration of the Altar Statue, as outlined within the First Book of
1JS uncover the bottle, shake
Falxifer.
.-before the living plant host
11i1h a suitable wand or the
The reason for why the essence of the Master must first have been
...
seated and cultivated during a sufficient amount of time before the
.-ise with the nature of the
creates a fluid Point of Propagation and further Manifestation for both
-. but Mondays and Fridays
the soul and the spirit of the Master via the law of contagion and
llaaouring and communion.
sympathy, in this case affected through the close proximity and contact
Ensouling Tincture can be created is because the tincture in question
with His already seated essence. The Ensouled and Ensouling Tincture of Qayin can best be described as a liquid carrier of the Master's presence and each drop of it is imbued with His sacred essence and therefore handled with utmost care, respect and devotion. The practical utilisations of this tincture are many, but amongst its most prominent applications are the consecration of other fetishes and talismans, like for example other altar statues and the immensely useful Bone (Paye) Talismans, but also the creation of Ensouled Ink, paint or chalk and any other form of enlinking to and charging with the Master's essence within the Telestic Rites.
239
To ritually wash cleansed statues or talismans with such tincture and
•
plus
just to let it soak into that which it is to consecrate is enough to cause full enlinkment and a seating of a portion of the manifested essence
3 tablespoons Gli
•
7
thorns_.
3 tablespoons aQ
of the Master within them. Bone talismans are often placed in a jar
•
3 tablespoons Glt
and then covered with the Ensouling Tincture and given the suitable
•
3 tablespoons Glt
rites and offerings during a period of 31 nights in order to cause full
•
3 tablespoons G( I
ensoulment within them and make them into most powerful links to
•
2 tablespoons G(.1
the soul and spirit of the Master.
•
2 tablespoons
•
2 tablespoons af4
Each drawn insignia and spell written with ensouled chalk or ink,
•
2 tablespoo ns of I
empowered by drops of such Ensouling Tincture, is instantly activated
•
2 tablespoons of I 2 tablespoons af1
alii
and working at the moment it is given form to and is wholly enspirited
•
and charged by the Master's presence, transferred via the Holy
•
2 tablespoons an
Tincture.
•
4 tablespoons of •
The creation of the Ensouling Tincture itself may be considered as a
•
A1J 1 teaspoon of ciall a claw, skull or pi
the name of the II 1 teaspoon of
somewhat demanding process, but the way that the tincture later
•
effectively and with ease is employed within the rites of ensoulment
•
and consecration makes up for any arduous steps within the process,
•
7 snake vertebrae,
as it possesses the power to imbue with each of its drops the very
•
a live scorpion
Holiness of Our Sancte Qayin and is therefore invaluable.
•
1 teaspoon of
�
h
to the service of Ci The following elements are needed for the creation of the Ensouling
•
7 circa smil (.0051 talismans, each cil
Tincture of Qayin:
inscribed "'ith tM general offerings to the Master
King of Gulgahla,.
>I<
a piece of black cloth
and Oreb Zaraq ill
>I<
a piece of white chalk cleansed with smoke of Rue and
been kept unden��
dedicated to Qayin
49 nights in ol"da:!
>I<
a wide brimmed circa 11f2 litre glass jar, with a flat and
>I<
His seated esseDCI
secure lid, of suitable shape and size so that the central
•
7 Drops from HiiJ
Altar Fetish can safely be placed, in a standing position,
•
a dove (or some el a sharp knife, dedi
of Venusian na�
on top of it >I<
4 large cigars
•
>I<
a box of matches
•
a 700cl bottle of w
>I<
a bottle of liquor for the spraying of libation
•
a Blackthorn �
>I<
3 tablespoons of Yew leaves, plus 7 berries
•
a black cord wiflr;�
>I<
3 tablespoons of Cypress leaves, plus 7 young/green cones
240
of the 49 repetitial
- with such tincture and
�
�te is enough to cause
3 tablespoons of Blackthorn leaves,
plus 7 thorns and 7 berries
of the manifested essence
�
3 tablespoons of Gabon Ebony wood powder
IS are often placed in a jar
�
3 tablespoons of Black Ironwood powder
lllre and given the suitable
�
3 tablespoons of Palo Santo powder
IIIJhts in order to cause full
�
3 tablespoons of Rowan leaves
L
IIIIo most powerful links to
�
2 tablespoons of Tobacco leaves
�
2 tablespoons of Myrrh resin powder
�
2 tablespoons of Carnation (red) flower petals
�
2 tablespoons of Pepper powder
lllure, is instantly activated
�
2 tablespoons of Mandrake root powder
l1D and is wholly enspirited
�
2 tablespoons of Patchouli leaves
ilh ensouled chalk or ink,
!transferred via the Holy
�
2 tablespoons of Rue leaves
�
4 tablespoons of cemetery crossroads soil bought in
the name of the Lord of the Black Cross
11!11 may be considered as a
lilly
�
1 teaspoon of sulphur
th at the tincture later
�
1 teaspoon of cigar ashes from the altar of Qayin
Ilia the rites of ensoulment
�
a claw, skull or piece of bone from a raven
• steps within the process,
�
7 snake vertebrae
..m of its drops the very
�
a live scorpion
llfore invaluable.
�
It aeation of the Ensouling
�
7 circa smil (.oos inches) thick square copper sheet talismans, each circa 7X7cm in size and in beforehand inscribed with the Nigromancy, Green point of the Skull, King of Gulgaltha, Qayin ben Samael, Baaltzelmoth, Niantiel and Oreb Zaraq sigils (these seven talismans must all have
.. smoke of Rue and
been kept underneath the central altar fetish for at least 49 nights in order to have become enlinked to
Ill jar, with a flat and
lie
1 teaspoon of human bone powder from a dead bound
to the service of Qayin
His seated essence)
so that the central
�
7 Drops from His libation glass
ill a standing position,
�
a dove (or some other suitable animal offering of Venusian nature)
�
a sharp knife, dedicated to the rites of sacrifice
�
a 700cl bottle of vodka
ref libation
�
a Blackthorn wand
fberries
�
a black cord with 49 knots, used as rosary for the counting
.. 7 young/green cones
of the 49 repetitions of the Qliphothic Formula
241
�
�
3 seven day candles, in beforehand cleansed with
Obtain, consecrate and del
tincture of Rue, inscribed with the Nigromancy
aitable fashion and also ..
sigil and anointed with Mandrake oil
die making of the Ensou1iJI
an empty 700cl bottle, painted black on the outside, in which the filtered Ensouling Tincture is to be kept
·�
L Open the ritual in the
tmi
with the Formula of Callin& ll
�make known the p�
-.thy of harbouring His 11
tile luminous emanations Il a.
Place the black cloth ..
lip
from the liquor bottle •
� its smoke over the bad� 6e piece of white chalk.. Niantiel's/Mawethel's Sigil
� in its centre trace the I
.taating His Qliphothic F-.
liKe then the empty jar ia tl
._ Samael sigil, and �
.. ill order to dedicate it to II
I
3- Bring forth the contaiBa: t Oreb Zaraq's Sigil Consecrate individually each of the plant elements that have not been ritually harvested upon the Green Point of the Skull, and call back the
.. sorcery and become
Black In Green of each and conjure it to serve as a means for the
.-...qestation, through whi:i
1
manifestation and seating of the Master's essence. Keep then each consecrated element in a separate container upon or close to the altar until the time of the ritual, which should ideally commence during the Good Friday, or coincide with one of the other important ritual dates of His cult.
242
...,
tree
of poisoned �
.11--s of the realms of� --.for the propagation afl
lfarehand cleansed with
Obtain, consecrate and dedicate all of the other elements listed in
'wilh the Nigromancy
suitable fashion and also set them aside until the night reserved for
lldrak oil ile
the making of the Ensouling Tincture.
&.ted black on the outside,
lilting Tincture is to be kept
1. Open the ritual in the traditional manner and call upon the Master
with the Formula of Calling and serve Him the offerings. Pray to Him and make known the purpose of the rite, which is to create a tincture worthy of harbouring His Holy Essence and ask Him to bless you with the luminous emanations of His seated power. 2. Place the black cloth upon the floor, in front of the altar. Take a
sip from the liquor bottle and spray it three times over the cloth. Light a cigar in the name of Amiahzatan and direct seven exhalations of its smoke over the black cloth and additional seven times over the piece of white chalk.
�thel's Sigil With the chalk, mark a Triangle of Manifestation upon the black cloth and in its centre trace the Esoteric Sigil of Qayin ben Samael, while chanting His Qliphothic Formula. Place then the empty jar in the centre of the triangle, upon the Qayin ben Samael sigil, and spray some additional liquor and smoke into it, in order to dedicate it to the work and connect it to your own body, mind, soul and Sorcerous Will. 3· Bring forth the container of the Yew leaves and berries and in the
following way pray over it, conjure it and dedicate it to its task, all ..nrfs Sigil
according to its own nature and attributes:
lie plant elements that have not been II Point of the Skull, and call back the
Mighty Yew, tree of death and eternal life, serve now the cause of
lljare it to serve as a means for the
Manifestation, through which the Master of us all, Qayin the Crowned,
e Master's essence. Keep then each
shall be throned!
my sorcery and become the foundation of the Liquid Point of
le container upon or close to the altar
l should ideally commence during the 1e of the other important ritual dates
Yew, tree of poisoned power and sentinel of both the waters and flames of the realms of Death, lend yourself now to my Work and make way for the propagation of the powers of the Master already seated!
242
243
Spirit of Yew, in the name and for the sake ofQayin, conjured be and bestow all your empowerments and virtues to me!
...... ofBlackthorn, in ... le fDIIl bestow all your ...
Place the elements of Yew within the jar and give them three exhalations
lllil:le the elements of -
of tobacco smoke.
aMlations of tobacco 5111!1
Bring forth the container of the Cypress leaves and cones and recite
� forth the conta.i.J:wrell
over it the following prayer:
�
Mighty Cypress, tree of the shadowed gate of the Place of Skulls,
Mghty Ebony, tree of �
serve now the cause of my sorcery and become the foundation of the
*
Liquid Point of Manifestation, through which the Master of us all,
,.._,ofManifestation. •
Qayin the Crowned, shall be throned!
Ooumed, shall be throntel
Cypress, tree of the ghost-paths and key-holder of the locked gates of the chthonic realms of Death and the dead, lend yourself now to my
a.,ny, tree of the Hi'" ·�guardian of the Half��
Work and make way for the propagation of the powers of the Master
.. my
already seated!
;�laster already seated!
Spirit of Cypress, in the name and for the sake ofQayin, conjured be
J1pirit of Ebony, in the ll
and bestow all your empowerments and virtues to me!
� bestow all your empGI
Place the elements of Cypress within the jar and give them three
llace the elements of Jil
exhalations of tobacco smoke.
ahalations of tobacco s-.
it the following PniJIIIII
cause
of my SOrr:eJY �
Work and make Wil
Bring forth the container of the Blackthorn leaves, thorns and berries
.mtg
and recite over it the following prayer:
.a- it the following
Mighty Blackthorn, tree of strife and martial triumph, serve now the
Mighty Black Ironwood.
forth the conta.i..nm
1
pray�
cause of my sorcery and become the foundation of the Liquid Point of
Jlalevolency, serve now t
Manifestation, through which the Master of us all, Qayin the Crowned,
.Jramclation of the Liquid. J
shall be throned!
.llaster of us all, Qayin ,_
Blackthorn, tree of bloodshed and sacrifice and elect enforcer of the
AlcJc Ironwood, tree of dl
Holy Laws and Tabus of Qayin, lend yourself now to my Work and
pardian of the Arboreoll
make way for the propagation of the powers of the Master already
.ad make way for the IJ
seated!
fllready seated!
244
.-b of Qayin, conjured be and
Spirit of Blackthorn, in the name and for the sake of Qayin, conjured
rtaes to me!
be and bestow all your empowerments and virtues to me!
-give them three exhalations
Place the elements of Blackthorn within the jar and give them three exhalations of tobacco smoke.
• leaves and cones and recite
Bring forth the container of the Gabon Ebony wood powder and recite over it the following prayer:
ill gate of the Place of Skulls,
Mighty Ebony, tree of the Black Light of the Mighty Dead, serve now
rliJecome the foundation of the
the cause of my sorcery and become the foundation of the Liquid
Ill which
Point of Manifestation, through which the Master of us all, Qayin the
the Master of us all,
Crowned, shall be throned! i
�older of the locked gates of
Ebony, tree of the Hidden Gulgaltha, gatekeeper of the Other Side
'dead, lend yourself now to my
and guardian of the Holy Soul and Skull of Qayin, lend yourself now
iDR of the powers of the Master
to my Work and make way for the propagation of the powers of the Master already seated!
tdle sake of Qayin, conjured be
Spirit of Ebony, in the name and for the sake of Qayin, conjured be
., 1:irtues to me!
and bestow all your empowerments and virtues to me!
1
the jar and give them three
Place the elements of Ebony within the jar and give them three exhalations of tobacco smoke.
iiiDrn leaves, thorns and berries
Bring forth the container of the Black Ironwood powder and recite
f r.
over it the following prayer:
�al triumph, serve now the
Mighty Black Ironwood, tree of the Dark Dead and of Infernal
lllmdation of the Liquid Point of
Malevolency, serve now the cause of my sorcery and become the
llr of us all, Qayin the Crowned,
foundation of the Liquid Point of Manifestation, through which the Master of us all, Qayin the Crowned, shall be throned!
r'
r:rijice and elect enforcer of the
Black Ironwood, tree of the Devil, sceptre of the First Murderer and
!.,urself now to my Work and
guardian of the Arboreal Hell Gate, lend yourself now to my Work
• powers
of the Master already
and make way for the propagation of the powers of the Master already seated!
245
Spirit of Black Ironwood, in the name and for the sake of Qayin, conjured be and bestow all your empowerments and virtues to me!
Spirit of Rowan, in the � and bestow all your empa�
Place the elements of Black Ironwood within the jar and give them
Place the elements of ROI
three exhalations of tobacco smoke.
exhalations of tobacco smal
Bring forth the container of the Palo Santo powder and recite over
Take a sip from the bottle al
it the following prayer:
contents of the jar and say:
Mighty Palo Santo, tree of Spiritual Sanctity, serve now the cause of my sorcery and become the foundation of the Liquid Point of
May your Blessings, E� strengthen and embody •
Manifestation, through which the Master of us all, Qayin the Crowned,
Qayin!
shall be throned! Hail the Black In Green! Palo Santo, tree of the Blessed Dead, banisher of misery and conferrer of resurrection, healing and purity, lend yourself now to my Work
Place the remaining part ol
and make way for the propagation of the powers of the Master already seated!
4· Bring forth the containea 1
here also the Myrrh resin l
Spirit of Palo Santo, in the name and for the sake of Qayin, conjured
with that of the Tobacco II
be and bestow all your empowerments and virtues to me! Place the elements of Palo Santo within the jar and give them three exhalations of tobacco smoke.
Mighty Tobacco, herb ofji now the cause of my sort�
Point of Manifestation, tid Crowned, shall be throned�:
Bring forth the container of the Rowan Leaves and recite over it the following prayer:
Tobacco, igniter of the }Ia subtle essences of the spi:ri/1
Mighty Rowan, tree of the Fires of Quickening, serve now the cause
lend yourself now to
of my sorcery and become the foundation of the Liquid Point of
powers of the Master al,.
1Jt9
1
Manifestation, through which the Master of us all, Qayin the Crowned, shall be throned!
Spirit of Tobacco, in the llfl and bestow all your empfl
Rowan, tree of most potent and cunning sorcery, granter of protection, martial victory and path-opening, lend yourself now to my Work and
Place the Tobacco within 11
make way for the propagation of the powers of the Master already
and direct three exhala�
seated!
inside the jar.
246
It
and for the sake of Qayin,
Spirit of Rowan, in the name and for the sake ofQayin, conjured be
IIIDerments and virtues to me!
and bestow all your empowerments and virtues to me!
1-.bin the jar and give them
Place the elements of Rowan within the jar and give them three exhalations of tobacco smoke.
Santo powder and recite over
Take a sip from the bottle of liquor and spray it three times over the contents of the jar and say:
serve now the cause of Ilion of the Liquid Point of rrofus all,Qayin the Crowned, llldity,
May your Blessings, Empowerments and Light be, and unitedly focus, strengthen and embody all spiritual manifestations of Our Master Qayin! Hail the Black In Green!
-.isher of misery and conferrer liilld yourself now to my Work r"fl{ the powers of the Master
Place the remaining part of the cigar in the altar ashtray. 4. Bring forth the containers of the enspirited herbal elements, including
here also the Myrrh resin and the Mandrake root powder, starting
,ar the sake ofQayin, conjured
with that of the Tobacco and pray over it the following:
tand virtues to me!
liD the jar and give them three
Mighty Tobacco, herb of fiery power and messenger of gods, serve now the cause of my sorcery and join the foundation of the Liquid Point of Manifestation, through which the Master of us all,Qayin the Crowned, shall be throned!
Ill Leaves and recite over it the
llid:ening, serve now the cause illllation of the Liquid Point of llr ofus all,Qayin the Crowned,
Tobacco, igniter of the flames of life and death, quickener of the subtle essences of the spirits and strengthener of their manifestations, lend yourself now to my Work and aid in the propagation of the powers of the Master already seated! Spirit of Tobacco, in the name and for the sake ofQayin, conjured be and bestow all your empowerments and virtues to me!
I!J sorcery, granter of protection, 'ttl yourself now to my Work and
Place the Tobacco within the jar, light a cigar in the traditional manner,
1r powers of the Master already
and direct three exhalations of its smoke towards the Tobacco placed inside the jar.
247
Bring forth the container of the Myrrh and recite over it the following prayer:
� forth the conW..
Mighty Myrrh, keeper and guardian of the dead, serve now the cause of my sorcery and join the foundation of the Liquid Point of Manifestation, through which the Master of us all, Qayin the Crowned,
.,.., Chilli Pepper. Jj -.r of my sorcery X ']esttition. througla• '"" ...., be throned!
shall be throned! Myrrh, preserver of corpses, elevator and vivifier of the shadows of the dead and powerful evoker of spirits exalted, lend yourself now to
II:Mi Pepper, agg1•
1
my Work and aid in the propagation of the powers of the Master already seated!
-....mg passion and o1ll!i ; self now to my W.. 6r Master already serl
Spirit of Myrrh, in the name and for the sake of Qayin, conjured be and bestow all your empowerments and virtues to me!
... of Chilli Pepper. ill k...J. bestow all yCJIII"•
Place the Myrrh within the jar and give it three exhalations of cigar smoke.
11112 the Chilli Peppel! .a.lations of cigar s.il
Bring forth the container of the Carnation and recite over it the following prayer:
�forth the conw il lllr following prays:
Mighty Carnation, bringer of power and protection, serve now the cause of my sorcery and join the foundation of the Liquid Point of Manifestation, through which the Master of us all, Qayin the Crowned,
.I5Jiky Mandrake, U. 6rcuuse of my SOT'CDJit r ifestation, ihrougll • ,_.be throned!
shall be throned! Carnation, guardian and keeper of sanctified purity, shield against
rlrake, eL'Oker mwl �
profane intrusions and strengthener of spiritual presences invited, lend yourself now to my Work and aid in the propagation of the powers of the Master already seated!
-.lltoliness and en�
Spirit of Carnation, in the name and for the sake of Qayin, conjured
IJllllirit of Mandrake, U..tl llr GJtCl bestow all yCJIII" •
be and bestow all your empowerments and virtues to me!
Place the Carnation within the jar and give it three exhalations of cigar smoke.
248
my Work and-• .llllstrr already seated! -- to
lllll:r the
Mandrake -
eWations of cigar s.l
.. recite over it the following
Bring forth the container of the Chilli Pepper and recite over it the following prayer:
lie dead, serve now the cause loR of the Liquid Point of •afus all, Qayin the Crowned,
Mighty Chilli Pepper, fiery bearer of martial heat, serve now the cause of my sorcery and join the foundation of the Liquid Point of Manifestation, through which the Master of us all, Qayin the Crowned, shall be throned!
ad dvifier of the shadows of
'Cmlted, lend yourself now to tiff the powers of the Master
Chilli Pepper, aggressor, agitator and enkindler of the flames of burning passion and aggression and castigator of enemies, lend yourself now to my Work and aid in the propagation of the powers of the Master already seated!
�sake of Qayin, conjured be lvirtues to me!
Spirit of Chilli Pepper, in the name and for the sake of Qayin, conjured
it three exhalations of cigar
Place the Chilli Pepper powder within the jar and give it three
t
exhalations of cigar smoke.
!Ilion and recite over it the
Bring forth the container of the Mandrake root powder and recite over it the following prayer:
., protection, serve now the rlllo li n of the Liquid Point of
r
be and bestow all your empowerments and virtues to me!
f!l us all, Qayin the Crowned,
shall be throned!
�ed purity, shield against ,spiritual presences invited, Ill in the propagation of the
r lire
Mighty Mandrake, keeper and bringer of chthonic light, serve now the cause of my sorcery and join the foundation of the Liquid Point of Manifestation, through which the Master of us all, Qayin the Crowned,
sake of Qayin, conjured
� t'irtues to me!
Mandrake, evoker and strengthener of spirits, installer of essence and holiness and enchanter of bodies, minds and souls, lend yourself now to my Work and aid in the propagation of the powers of the Master already seated! Spirit of Mandrake, in the name and for the sake of Qayin, conjured be and bestow all your empowerments and virtues to me!
i·
I pve it three exhalations of
Place the Mandrake root powder within the jar and give it three exhalations of cigar smoke.
249
Bring forth the container of the Patchouli and recite over it the following
-r.le a sip from the bottle•
prayer:
-rents of the jar
Mighty Patchouli, keeper of the mysteries of the rich soil of both the
lillly your Blessings, E�
field and the grave, serve now the cause of my sorcery and join the
strengthen and embody al
and 111!11
foundation of the Liquid Point of Manifestation, through which the Master of us all, Qayin the Crowned, shall be throned!
a..il the Black In Green!
Patchouli, causer of attraction, forger of the chains of sympathy
liKe the remaining pad�
·iii
between souls and between spirits and sealer of essence manifested within sanctified forms, lend yourself now to my Work and aid in the
sBringforth the conUU..
propagation of the powers of the Master already seated!
-t the ashes. Pour the ... Clmletery soil and pray 1111
Spirit of Patchouli, in the name and for the sake of Qayin, conjured be and bestow all your empowerments and virtues to me!
lillly the Liminal Point fl#
Place the Patchouli within the jar and give it three exhalations of
Jloster Qayin, so that Hi
cigar smoke.
itlrmortal Spirit become re
Iemme here established e1
Bring forth the container of the Rue and recite over it the following
� the power of soil, sm,.
prayer:
..I that which is aboue 1
Calvary Cross and manjil Mighty Rue, bearer of the Green Flame of Purification, serve now the
-J the Ensouling Tincl�Bej
cause of my sorcery and join the foundation of the Liquid Point of
essence
shall propagate a1
Manifestation, through which the Master of us all, Qayin the Crowned, Pour the mixed soil, suJ,II
shall be throned!
baditional manner, d:ind
Spirit of Rue, breaker of the arrows of enemies, dispeller and banisher of all profanity and unwholesomeness and cleanser of all vessels of
Take
holiness, lend yourself now to my Work and aid in the propagation of
contents of the jar and ._
a sip from the
bottle
the powers of the Master already seated! May the Liminal Point 11/4
Spirit of Rue, in the name and for the sake of Qayin, conjured be and
all the manifestations ofll
bestow all your empowerments and virtues to me! Bail the Cross of Gulgallll Place the Rue within the jar and give it three exhalations of cigar smoke.
6. Bring forth the contaiue the following over it:
250
....W and recite over it the following
Take a sip from the bottle of liquor and spray it three times over the contents of the jar and say:
�es of the rich soil of both the r c:rruse of my sorcery and join the IJianifestation, through which the
May your Blessings, Empowerments and Light be, and unitedly focus,
-t shall be throned!
Hail the Black In Green!
�er of the chains of sympathy 1r and sealer of essence manifested wlfnow to my Work and aid in the lfoster already seated!
Place the remaining part of the cigar inside the altar ashtray.
strengthen and embody all the manifestations of Our Master Qayin!
s. Bring forth the containers of cemetery crossroads soil, the sulphur
and the ashes. Pour the sulphur and the ash into the container of the cemetery soil and pray the following over it:
.., for the sake of Qayin, conjured � and virtues to me!
May the Liminal Point of Gulgaltha, the centre of the Black Cross, become here established and opened up for the coming forth of the
and give it three exhalations of
Master Qayin, so that His Holy Soul become seated anew and His immortal Spirit become re-enlinked!
Ia and recite over it the following
By the power of soil, sulphur and ash may that which is below ascend
r
and that which is above descend through the vertical beam of the
!illlme of Purification, serve now the
of the Liquid Point of lfaster of us all, Qayin the Crowned,
It foundation
Calvary Cross and manifest the Point of Power within the foundation of the Ensouling Tincture, through which my Master Qayin's seated essence shall propagate and branch out! Pour the mixed soil, sulphur and ash into the jar, light a cigar in the traditional manner, direct three exhalations of smoke into the jar.
•of enemies, dispeller and banisher -.ess and cleanser of all vessels of ,.Work and aid in the propagation of
Take a sip from the bottle of liquor and spray it three times over the contents of the jar and say:
rseated! May the Liminal Point of the Black Cross opened be, and give way to
lrtlle sake of Qayin, conjured be and
all the manifestations of Our Master Qayin!
lid virtues to me!
Hail the Cross of Gulgaltha!
li �e it three exhalations of cigar 6. Bring forth the container holding the remains of the raven and pray
the following over it:
250
251
May the Blessed Raven connect to and embody the Black Light of
exhalations of cigar smoke;
the Lord of the Ravens of Death and manifest the Point of Oreb Zaraq,
�
opening up to the sphere of Nightside Venus, so that the Soul and
Take a sip from the bottle •
Spirit of Master Qayin shall become reached and linked to!
contents of the jar and say::1
By the Power of the Raven of Dispersion, the wise Famulus of the
May the Winding Path of•
First Gravedigger, may the Point of Baal-Oreb become manifested
f11CIY
to all the manifest�
within the foundation of the Ensouling Tincture, through which my Master Qayin's seated essence shall propagate and become enthroned
.
l
Hail the Serpent of Wisdo.l
anew!
8. Bring forth the conUU. Let the skull, bones or claw of the raven fall into the jar and give it
mllowing prayer over it:
three exhalations of cigar smoke.
Jlay the scorpion open up 1 Take a sip from the bottle of liquor and spray it three times over the contents of the jar and say:
letter Nun, foreshado!Lring II tmd through the succeaM
so.crificed in the name of Q May the roads to and fro the sphere of the Ravens of Death become
for His Soul and Spirit!
opened and give way to all the manifestations of Our Master Qayin!
By the power of the life aJI Hail the Raven of Dispersion!
drowned soul manifest Nil the foundation of the Ens�
7· Bring forth the container of the snake vertebrae and pray the
Qayin's seated essence shal
following over it:
Tilt the container, let the 1
May the Beloved Snake, cursed by the Demiurge for once having
three exhalations of cigar •
served as the Avatar of the Black Light, constitute the atavistic links to the First-Born of the Serpent's Seed and establish the Point of
Take a sip from the bottle t
manifestation for His Soul and Spirit!
contents of the jar and SI
By the power of the Cunning Serpent, the Sire of the Seven Generations
Jlay the scorpion's force t1J1
of Black Light before the deluge, represented here by the seven
give way to all the man�
vertebrae bones of the snake, may the links of Fiery Spirit Blood manifest the Point of Power within the foundation of the Ensouling
Hail the Scorpion of Dead
tincture, through which my Master Qayin's seated essence shall
9- Bring forth the contaial
propagate and go forth!
following over it: Let the vertebras of the snake fall into the jar and give them three
252
r anbody the Black Light of
� the Point of
exhalations of cigar smoke.
Oreb Zaraq,
Venus, so that the Soul and
Take a sip from the bottle of liquor and spray it three times over the
illlft:l and linked to!
contents of the jar and say:
iDII. the wise Famulus of the
May the Winding Path of the Serpent become established and give
_,-Oreb become manifested
way to all the manifestations of Our Master Qayin!
'Jtncture, through which my
IIIJ
Hail the Serpent of Wisdom! 8. Bring forth the container of the scorpion, open it and say the
•
fall into the jar and give it
following prayer over it:
May the scorpion open up the paths to the Nightside Arcana of the
!spray it three times over the
letter Nun, foreshadowing the becoming of the Reaper of Death within and through the succeeding sphere of Venus, and by becoming sacrificed in the name of Qayin establish the Point of manifestation
fdle Ravens of Death become
for His Soul and Spirit!
rations of Our Master Qayin! By the power of the life and death of this scorpion, may its soon to be drowned soul manifest Niantiel-Mawethel's Point of Power within the foundation of the Ensouling Tincture, through which my Master
-.ke vertebrae and pray the
Qayin's seated essence shall propagate and emanate! Tilt the container, let the scorpion fall into the jar and then give it
� Demiurge for once having
three exhalations of cigar smoke.
� constitute the atavistic links
rl mzd establish the Point of
Take a sip from the bottle of liquor and spray it three times over the contents of the jar and say:
�Sire of the Seven Generations
May the scorpion's force of life and Water of Death flow, in order to
-.sented here by the seven
give way to all the manifestations of Our Master Qayin!
1r
links of Fiery Spirit Blood
f.fOundation of the Ensouling
Hail the Scorpion of Death!
r)rlyin's seated essence shall
1
9. Bring forth the container of the human bone powder and pray the
following over it:
the jar and give them three
253
May this dead, bound according to the holy and binding rites and
Take up the Green Point vf,
covenants to the service of Qayin, the King of Bones, act as the herald
following prayer over it:
of this Work within the Kingdom of the Shadows of the Graves and establish the Point of Manifestation for His Soul and Spirit! By the power of this osseous seed of the dead, planted into the Fields
the Green Point of the .S emanations of the Thorn-Q .Pozdation of His Ensou.liaflj May
of Black, may the sorcerous might of the First Sower of the Skull germinate and manifest the Point of Power within the foundation of the Ensouling Tincture, through which my Master Qayin's seated essence shall propagate and flourish!
:loll the copper sheet into &1 il into the jar. j
Take up the King of Gulgald! Let the bone powder be poured into the jar and then give it three
prayer over it:
exhalations of cigar smoke.
May the King of Gulgaltha s contents of the jar and say:
emanations of the Lord oflla die foundation of His ElJSOI
May the powdered bone and the soul connected to it open the gates
ltoll the copper sheet into a
between the realms of the living and those of the dead, in order to
il into the jar.
Take a sip from the bottle of liquor and spray it three times over the
give way to all the manifestations of Our Master Qayin!
Take up the Qayin ben Sa-.
Hail the Faithful Dead!
prayer over it:
Place the remaining part of the cigar inside the altar ashtray.
May
10. Bring forth the seven inscribed pieces of the thin copper sheet and
into the foundation of His &
the Qayin ben Samael• emanations of the blessed Sa
place them before you, side by side.
Roll the copper sheet into a Take up the Nigromancy Sigil copper talisman and say the following
it into the jar.
prayer over it:
Take up the Baaltzelmoth 001
May the Nigromancy sigil channel and focus all the sorcerous emanations of my Master Qayin and direct them into the foundation
over it:
of His Ensouling Tincture!
May the Baaltzelmoth sigiJ emanations of the Lord oflla
Roll the copper sheet towards yourself, into a tight scroll and drop
the foundation of His ElJSOI
it into the jar. Roll the copper sheet into a
254
It holy and binding rites and
Take up the Green Point of the Skull copper talisman and say the
ilg of Bones,
following prayer over it:
act as the herald
�Shadows of the Graves and •
His Soul and Spirit!
May the Green Point of the Skull channel and focus all the sorcerous emanations of the Thorn-Crowned King and direct them into the
•,dead, planted into the Fields
foundation of His Ensouling Tincture!
Fdle First Sower of the Skull DIDer within the foundation of
Roll the copper sheet into a tight scroll, towards yourself, and drop
� my Master Qayin's seated
it into the jar. Take up the King of Gulgaltha copper talisman and say the following
Idle jar and then give it three
prayer over it: May the King of Gulgaltha sigil channel and focus all the sorcerous
d spray it three times over the
emanations of the Lord of the Place of the Skull and direct them into the foundation of His Ensouling Tincture!
connected to it open the gates
Roll the copper sheet into a tight scroll, towards yourself, and drop
diose of the dead, in order to
it into the jar.
,_.Master Qayin! Take up the Qayin ben Samael copper talisman and say the following prayer over it:
iaside the altar ashtray.
May the Qayin ben Samael sigil channel and focus all the sorcerous
- of the thin copper sheet and
into the foundation of His Ensouling Tincture!
I"
'blisman and say the following
J and focus all the sorcerous
emanations of the blessed Son of the Light-Bringer and direct them
Roll the copper sheet into a tight scroll, towards yourself, and drop it into the jar. Take up the Baaltzelmoth copper talisman and say the following prayer over it:
:6-ect them into the foundation
.. into a tight scroll and drop
May the Baaltzelmoth sigil channel and focus all the sorcerous emanations of the Lord of the Shadow of Death and direct them into the foundation of His Ensouling Tincture! Roll the copper sheet into a tight scroll, towards yourself, and drop
255
it into the jar.
Take up the Niantiel/Mawethel copper talisman and say the following
.. this animal's blood be oiJI'Ii SJ11irits and shades as ......1'-tation of our M�1
prayer over it:
.. fresh blood the field is • May the Mawethel sigil channel and focus all the sorcerous emanations
anauled and Ensouling!
.il
of the Averse Letter of Nun and the Arcana of Death and direct them into the foundation of His Ensouling Tincture!
ll.al dte Faithful Famuli ..
Roll the copper sheet into a tight scroll, towards yourself, and drop
k aside the cadaYer of dle.1
it into the jar.
ef Wood,
Take up the Oreb Zaraq copper talisman and say the following prayer
a.
so
that it later Cl
Pour now carefully the 7
over it:
Jlatl thus the waters of li/il.t May the Oreb Zaraq sigil channel and focus all the sorcerous emanations of the Lord of the Ravens of Dispersion and direct them into the foundation of His Ensouling Tincture!
llwliving and the dead are • 1!1. One Point of S� ...., Qayin's already�
-'r ww thrones upon tile� Roll the copper sheet into a tight scroll, towards yourself, and drop it into the jar.
• careful with the scorpia& ia die wdka that you haYe •
Fetch the Master's libation glass from the altar and let seven drops
il � vdth a Black"thora
fall from it into the jar. Refill the glass with His liquor and return
.......,_. bound to the liqaii,
it to its place upon the altar.
•
,I
... 1heo with the Blackt.,... Hold your both hands over the opening of the jar and say:
., die jar in wid dershins � ia tile right hand counqj
By the powers connected to via the seven seals and by all the enspirited elements the foundation of the Ensouling tincture of Qayin is now
Emoth Zara�l
established!
a
Hail Qayin! (x7)
.._stirring the contentsQII
-am
,. al!l.r:k fiery halo takin& .. it to the Black LiiJII
11. Bring forth the dove, or any other suitable animal offering pertaining
__.l:tl:t
to the sphere of Venus, hold it over the triangle and the jar in the
... all the other holy talill
centre of it and with the sharp knife cut its throat and let the blood fall into the jar, while saying:
256
lr talisman and say the following
By this animal's blood be quickened, empowered and unified, all you spirits and shades assembled here as the foundation of the Point of Manifestation of our Master Qayin! By fresh blood the field is watered so that the harvest shall become
11115 all the
sorcerous emanations
lrmna of Death and direct them J Tincture!
roll, towards yourself, and drop
Ensouled and Ensouling! Hail the Faithful Famuli and the Lord of Us All, Qayin the Crowned! Set aside the cadaver of the animal, when it has become fully drained of blood, so that it later can be taken out and buried.
IMl and say the following prayer
12. Pour now carefully the 700cl of vodka into the jar and say:
f lllld focus all the sorcerous
And thus the waters of life are united with the waters of death and the living and the dead are merged and submerged in order to create
J of Dispersion
and direct them
�re!
the One Point of Sympathy and Manifestation, through which our Lord Qayin's already seated essence shall propagate, expand and take new thrones upon the earth!
illlll.
towards yourself, and drop Be careful with the scorpion and make sure that it becomes drowned in the vodka that you have poured into the jar, and if necessary press
a
the altar and let seven drops
.. "ith His liquor and return
it down with a Blackthorn wand until it has died and its soul thus become bound to the liquid aspect of the tincture.
Stir then with the Blackthorn wand, held in the left hand, the contents
ill&
of the jar and say:
of the jar in widdershins motions, while with the knotted cord kept in the right hand counting 49 recitations of the Qliphothic formula
•seals and by all the enspirited
of the Master:
6g tincture of Qayin is now
Zammazo Emoth Zaraqaen Baaltzelmoth! (x49) While stirring the contents of the jar and chanting the formula envision a black fiery halo taking form within and manifest through it and
..We animal offering pertaining
connect it to the Black Light emanating from the central altar fetish
• triangle and the jar in the
and all the other holy talismans and fetishes of the Master.
ad
its throat and let the blood When done place the wand and cord to the sides of the triangle.
257
13. Fetch, one by one, the red, the black and finally the central, half
Contemplate the mysteries
�
red and half-black, altar candle and let the hot wax from each candle
Ensouling Tincture become set 1
fall seven times into the jar, in order to both add power and seal the
panting it its holiness.
1
essences contained within it. 15. When you feel ready give
Return each candle to its place upon the altar when done.
11
the attending famuli, and cloe· bot let the altar fetish remaia 41
14. Firmly close the lid of the jar. Bring the central fetish of the Master
day candles burn until fully allllll
from the altar and place it carefully, in a standing position, on top of the lid of the jar.
�
During the period that the tlli Dight, after midnight or duria&
Place the three black seven day candles on the points of the triangle
of tobacco smoke, the silent A!ICI
of Manifestation and light them one by one, starting with the lower
prayers and the meditation bel
left side, then the lower right side and finally the candle placed on the apex of the triangle.
Return the fetish to its place .. candles have burnt out.
Light the fourth cigar and via its smoke direct a full seven times recitation and exhalation of the general Formula of Calling of Qayin
Wrap the jar of Ensouling
towards the fetish of the Master, the jar it stands upon and the sigil
the triangle and the sigil, upoa
and triangle underneath it and thus direct and connect the emanation
49 following nights, after the Il
of the seated aspect of the Master into the contents of the jar, now
llour of Venus, vigorously shab!
constituting a point of intersection in harmony with His own Holy
Qliphothic Formula.
n.t
·
Soul and Spirit. In connection to this nightly
m.
Place the remaining part of the cigar in the altar ashtray and then pray
of Qayin must be envisioned to 4
from your heart to the enlinked aspects of Sancte Qayin and tell Him
aD other ensouled talismans
to fully empower the Ensouling tincture made for and placed
the jar in order to cause furtha
bp
underneath Him, so that it later can serve the workings of His Cult and aid in establishing His new thrones upon the earth.
'
During these 49 nights you mll
to the central fetish as possible.
Sit in meditation before the Triangle of Manifestation and with your mind's eye see how the Black Light of the Master fills the jar containing
16. After the 49th night the
the Ensouling Tincture and understand this process of transference
filtering. This must be done WI
of power according to certain mysteries divulged within the Apocryphal
waste as everything within the li
Revelations of the Qayinite Genesis and know that the propagation
Holiness and Ensouling Power.
B
of the seated essence is accomplished in such manner that the strengthening and expansion, instead of dilution and separation, of
You must at this point take out
the spiritual essence is caused.
bigge r pieces of bones and the a
258
d and finally the central, half lit the hot wax from each candle
Ensouling Tincture become set aflame by the currents evoked into it,
r1D both add power and seal the
granting it its holiness.
Contemplate the mysteries and behold with the Spirit's Eye the
15. When you feel ready give praises and thanks to the Master, and a 1he altar when done.
the attending famuli, and close the ritual in the traditional manner, but let the altar fetish remain on top of the jar and let the three 7
1Bthe central fetish of the Master r.,
day candles burn until fully consumed.
in a standing position, on top During the period that the three candles are burning repeat each night, after midnight or during the night hour of Venus, the giving
les on the points of the triangle
of tobacco smoke, the silent recitation of the Formula of Calling, the
t by one, starting with the lower
prayers and the meditation before the Triangle of Manifestation .
...I finally the candle placed on Return the fetish to its place upon the altar first when all the three candles have burnt out. -.oke direct a full seven times
.al Formula of Calling of Qayin
Wrap the jar of Ensouling Tincture in the black cloth marked with
a jar it stands upon and the sigil
the triangle and the sigil, upon which it had stood, and during each
� and connect the emanation
49 following nights, after the stroke of midnight or during the night
illo the contents of the jar, now
hour of Venus, vigorously shake the jar, while 49 times chanting the
. ill harmony with His own Holy
Qliphothic Formula.
·ill the altar ashtray and then pray
of Qayin must be envisioned to emanate from His central fetish, and
Ids of Sancte Qayin and tell Him
all other ensouled talismans kept upon His altar, into the contents of
�tiDcture made for and placed
the jar in order to cause further Ensoulment.
In connection to this nightly chanting of the formula the Black Light
a serYe the workings of His Cult
� upon the earth.
During these 49 nights you must keep the jar upon the altar, as close to the central fetish as possible.
le of Manifestation and with your
fthe Master fills the jar containing
16. After the 49th night the Ensouling Tincture will be ready for
-.d this process of transference
filtering. This must be done very carefully so that nothing goes to
ies divulged within the Apocryphal
waste as everything within the tincture is now fully imbued with His
•and know that the propagation
Holiness and Ensouling Power.
lillaed in such manner that the
!lid of dilution and separation, of
•
You must at this point take out all the larger elements, such as the bigger pieces of bones and the copper talismans before you press the
259
j
remaining marc. Separate all the solid parts and place them upon a plate so that they can dry, as such Ensouled and Ensouling elements
4
serve perfectly the many different workings of telestic fetishism, in which they can constitute as the 'empowering load' (Carga) with which
ClUJ
for example statues are filled and consecrated.
llitrbal Jf� �tutn &uj
Pour over the filtered tincture into the black bottle and keep it upon the altar for future use and understand that each drop of this Ensouling Tincture is as powerful as the physical vital fluids of Qayin would be and handle and employ it accordingly.
..,
:�
'l1ae seven Key Sigils of Death, &t
_,ngst the most practically -
die Blood can employ in order• a:rses
of the Master. We will)
llaster and His attending
F�
fll these Key Sigils through whid
die sacred rites of our Qayinile,
All the formulas presented � sprific combinations of plant fll
pacts between His Temple aud 1 .,on the earth.
1 -
�u &igU .n
��N
4parts .Jail
4parts�
4parts Red�
4parts� 3parts�
3parts Gr.n.
3parts lil
i
260
II parts and place them upon a
llauled and Ensouling elements
dings of telestic fetishism, in
lllfltring load' (Carga) with which
-=rated.
e Wack bottle and keep it upon
� each drop of this Ensouling
CHAPTER 18
Jl.erbal1J1nrmulas fur t4.e �.eu.en tf\tu @igils nf m.eat4
• vital fluids of Qayin would be
,_ The seven Key Sigils of Death, given in the First Book of Falxifer, are amongst the most practically useful and powerful tools that Those of the Blood can employ in order to access and direct the blessings and curses of the Master. We will here, by the decree and grace of the Master and His attending Famuli, present the herbal formulas for each of these Key Sigils through which they can be further activated within the sacred rites of our Qayinite Necrosophy.
All the formulas presented here have been tested and proven and the specific combinations of plant elements are founded upon the ruling pacts between His Temple and the Black In Green serving His cause upon the earth.
1
-
i!\t11 �igil nf 1Lncktll Jatl1s Jlfnrmula
���oJo�� 4 parts Jalap root powder 4 parts Allspice powder 4 parts Red Carnation flower powder 4 parts Rowan wood powder
3 parts Benzoin gum powder 3 parts Grains of Paradise powder 3 parts Tobacco powder
261
2 - 1!\ett &igU nf 11lluminatinn 1J1nrmula
¥t�'£..&X1 4 parts Sage powder 4 parts Oak leaf or wood powder 4 parts Apple tree leaf or wood powder
$¥�� 4Par!� •!11
4 parts Rowan
3 parts Frankincense
3 parts
3 parts Myrrh 2 parts Blackthorn leaf or wood powder
3 parts
2 parts Whitethorn leaf or wood powder
3 - 1!\ett &igU nf Jnw.er 1J1nrmula
�
"
d?O
o
�
1 part Calamus root 1 part Liquorice root
Iii
6-&t8111
ov��
'
3 parts Acoail 3 parts
Hellebal 3
1 part Jalap root 1 part Blood root
1 part Mandrake root
4 - 1!\ett
�
&igU nf llf.ealt4 1J1nrmula
���7
2 2
parts.
7 - ���
&igitll
.!+��1:
4 puW
4-
3 parts Allspice 3 parts Alfalfa 4 parts
411 Elder Ia
.-i 3,.
3
3 parts Bay Laurel leaves 2 parts Thyme 2 parts Yerba Buena
262
(.AI
paits 1
2 parts HIM
3 parts Cinnamon
3 parts Patchouli
padl
3 parts Rosary Pea
1 part Masterwort root 1 part Male Fern root
Will d 3 ..
White
3
pads
5
�er
-
fKey �igil nf Jrntertinn 111nrmula
4 parts Pine needles 4 parts Cypress seeds or leaves
llood powder
4 parts Rue
•wood powder
illcense
4 parts Rowan leaves and berry powder 3 parts White Mustard seeds
...
• wood powder
3 parts White Carnation flower petals
- tmod powder
3 parts Nettle
6
-
fKey �igil nf ilane 111nrmula
•root
3 parts Aconite flowers and leaves
�root
3 parts Hellebore Niger root powder
mot
3 parts Yew leaves
mot
3 parts Rosary Pea (Abrus Precatorius) seed powder
:
Mroot
2 parts Black Pepper
ra root
2 parts Red Chilli Pepper
lie root
2 parts Black Mustard seeds
7
Ilion
-
JKey �igil nf Necromancy 111nrmula
4 parts Wormwood
Ike
4 parts Cypress
•
4 parts Yew
Dati !I leaves lllle r.ena
4 parts Elder leaves or wood powder 3 parts Tobacco 3 parts Myrrh 3 parts Black Copal
263
�
Each mixture is to be consecrated upon the Green Point of the Skull and only when the Black In Green belonging to each grouping of seven have been assembled, through the grace of Master Qayin Qatsiyr, will the mixture possess the power to turn each Key that it is associated with.
CHAJI
When the consecrated formulaic base has been obtained it will be
�un� �n�
ready for use and can be employed together with the Key Sigil that it is connected to and serve as the foundation for incense blends, tinctures, infusions, oils, salves, sachets, sprinkling powders, sorcerous inks or magical loads with which fetishes can be filled.
J These formulas are also to be understood as the herbal codes which
Within our practice there are
Cewi
can unlock the hidden force of each of the Key Sigils of Death and
as the Inks of the Sorcerous
Adl
this becomes most obvious within the workings of Sanctified Inks. The
within them the virtues of pJa.li
essence of each formula, obtained through the method of tincturing,
eases even the ensouling
�
will possess the power to consecrate the ink into which its drops are
1
added and gives it the ability to activate the Key Sigil to which it
Plants ritually harvested or odl
belongs.
through the power of the Thont-C!
parts obtained via sacrificial ril Such ink would also serve to endow and activate the power of each
empowered ceremonially are tile
spell or petition written in connection to the workings of each Key
abilities needed in order to
Sigil and be of great aid in all other related forms and techniq.ues of
base.
coal
sorcery.
When plant elements are usell i To combine the ink, incense, oil, infusion, powder, tincture and sachet
tinctured essence that one mOll l
of each Key Sigil within one single ritual setting would create an
made from plant parts could •
immensely strong focusing and quickening of the powers connected
enraction of their essences in a Cl
to it and would cause impressive results.
bette r lends itself to the conjml
There are innumerable different ways in which these given formulas
When animal virtues are sougbl i
can serve the workings of the Qayinite Sorcerer and through their
ashes which most often are
diverse means of employment further insight concerning the virtues
so empowered, but even
of each Key shall become revealed.
in order to avoid lumps which o6i
mDI
in sudl
elements in the resulting ink. The wise will also be able to conclude how to empower and bless the
.,
fetishes of the Master through these herbal formulas and create aspect
When it comes to minerals
specific lenses through which specific rays of His Holy Black Light can
such as in the cases of stones 11
manifest.
essences once again through sl
264
the.rt
I'll the Green Point of the Skull
IJiing to each grouping of seven
ieof Master Qayin Qatsiyr, will ida Key that it is associated with.
CHAPTER 19
to
�anrtifitil1Jnks nf tltt �nrrtrnus l\rt
p has been obtained it will be
�er with the Key Sigil that r-m.dation for incense blends,
,«>
�1prinkling powders, sorcerous 6e:s can be filled. IDod as the herbal codes which
Within our practice there are few tools used as often and as effectively
II the Key Sigils of Death and
as the Inks of the Sorcerous Art, being the sanctified inks carrying
,..tings of Sanctified Inks. The
within them the virtues of plants, animals and minerals, or in some
padl the method of tincturing, te ink into which its drops are iiate the Key Sigil to which it
cases even the ensouling essences of the Master and His Lady.
,f..
parts obtained via sacrificial rituals or minerals obtained and/or
Plants ritually harvested or otherwise hallowed and re-enspirited through the power of the Thorn-Crowned Master or His Lady, animal
� activate the power of each
empowered ceremonially are the endowing elements possessing the
!I to the workings of each Key
abilities needed in order to confer the required powers into the ink
!iated forms and techniques of
base.
.�..-
.... powder, tincture and sachet
When plant elements are used in the art of ink making it is the tinctured essence that one most often employs, even if also powders
Jilnal setting would create an
made from plant parts could be used, as the tincture allows the
ping of the powers connected
extraction of their essences in a concentrated liquid form which often
-
better lends itself to the conjunction with the carrier ink base.
� 'i. "-hich these given formulas pe Sorcerer and through their rjasight concerning the virtues
r ..
"' F
b�· to empower and bless the p1 formulas and create aspect pvs of His Holy Black Light can
When animal virtues are sought it is their blood, powdered bones and ashes which most often are mixed with the ink base meant to become so empowered, but even in such instances tincturing could be used in order to avoid lumps which otherwise could be caused by the coarser elements in the resulting ink. When it comes to minerals they can often be added to the ink wholly, such as in the cases of stones and crystals, or lend their extracted essences once again through steeping. In some workings ritually
265
obtained soil from a place of power, of relevance to our work, is also
n.e enspirited tinctures
slllli
in similar fashion introduced into inks, in order to endow them with
13 drops, ml or parts eacla 1111
magical virtues of that place.
die number of different t:iJKt waken its staining qu�
When the basic approach to the creation of the ensorcelled inks is
added to the ink it is
�
understood there will be countless ways through which one can transfer
Qalmana and the spirits ... 1
and confer desirable attributes to any ink required for the different
dleir powers of blessing
workings of our sorcery. As a final step and a
..1
seaJill
..,an the activated sigils Ill ���
amsecration, such as those el
of the Black In Green.
The�
fitting • and candle�
of tobacco, or some The ritual cleansing and dedication of the ink base, be it self-created
charged into it,
or bought, is simple. The ink must be purified via the fire-bearing
apin in accordance with ..
drops of the tincture and the purging smoke of the powerful Rue.
tile ink.
During this process the ink vessel is simply opened, three drops of consecrated Rue tincture is added into it and it is then held above
When the candle/s has
bat
and fumigated with the smoke of burnt Rue herb, while the following 'Exorcism of the Creature of Ink' is prayed over it:
I exorcise you,
0
Creature of Ink, by Qayin, Qalmana and by the
Mighty Rue's Black In Green and by the name of the Cunning Serpent Sataninsam, who generated the Holy Bloodline and awakened the
The following are a few 1M
Spirit!
and spells and for the dn talismanic forms:
I exorcise you and banish from you all profanity and make you pure
•
and worthy to assist me in my Work, which is a Work sanctioned by the Hidden Head of Divinity, so that it becomes fully accomplished in
Black Ink, empowered
by A
accordance to my will and fulfilled through the Spiritual Licenses
Ii
granted to me by the Master Qayin and His Lady and by all the binding treaties existing between Him and all the Faithful Souls and
Red ink, empowered
by.
Spirits!
•ll1Ifl•
Sanctified be, and in the Holy names ofQayin andQalmana become
Green Ink, empowered
ll!f
now fully dedicated to my Work, which is the Work of (insert here a descriptive title for the kind of work that the ink is intended for)!
•
Black Ink, empowered
266
J relevance to our work, is also I, in order to endow them with
The enspirited tinctures should be added in an amount of 3, 7, 11 or 13 drops, ml or parts each based on the quantity of the ink base and
the number of different tinctures employed, in order to not dilute or weaken its staining qualities too much. As the drops of tincture are
Ilion of the ensorcelled inks is
� which one can transfer
r iDk required for the different
added to the ink it is further conjured in the names of Qayin and Qalmana and the spirits or souls added to it are petitioned to lend their powers of blessing and cursing. As a final step and a sealing of the work the bottle of ink is placed
upon the activated sigils or spirit signatures most relevant to its consecration, such as those of the Master or the Lady and the signatures of the Black In Green. The open bottle of ink is then given the smoke of tobacco, or some fitting incense blend harmonious with the powers
ftlle ink base, be it self-created
charged into it, and candle of suitable colour, inscribed and dressed
le purified via the fire-bearing
again in accordance with the installed spirits, virtues and purpose of
I
the ink.
smoke of the powerful Rue.
.anp1y opened, three drops of
•
it and it is then held above
When the candle/s has been consumed the ink is ready for use.
ll Rue herb, while the following
�rayed
over it:
J Qayin, Qalmana and by the
II! Rame of the Cunning Serpent
' .Bloodline and awakened the
, __
The following are a few Inks of the Art, for the writing of petitions and spells and for the drawing of magical signs, signatures and talismanic forms:
Iprofanity and make you pure illilrich is a Work sanctioned by
11altbictinn 1lnk:
�ieromes fully accomplished in
Black Ink, empowered by Aconite, Black Hellebore and Blackthorn
�gh the Spiritual Licenses
Ja.d His Lady and by all the
ilnut llitrl1ing 1lnk:
rend all the Faithful Souls and
Red ink, empowered by Apple blossoms, Red Rose and Lilac
fi/Qayin and Qalmana become
.. is the Work of (insert here a
..,the ink is intended for)!
11nnev anb lltaltlJ C!rnnjurt 1lnk: Green Ink, empowered by Patchouli, Bay Laurel and Cinnamon
Ntcrnmancv 1lnk: Black Ink, empowered by Wormwood, Cypress and Yew
267
®ntirnmancy1fnk: Black Ink, empowered by Mugwort, Angel's Trumpet and Lily
'rnt.ectinn 1fnk:
� the Master and tJil �
In order to create these Tmctures of
13ml of each of the Ensouling'l'l
Red Ink, empowered by Rowan, Rue and Hawthorn
ink bottles, with 30ml of black
lnminatinn 1fnk:
according to the method outlil
Red Ink, empowered by Liquorice, Calamus and Tobacco
ink for Qalmana, which in befa1J!1
··.::j
The ink bottles are then placal
and the Lady, each sigil is ac:tiq
Black Ink, empowered by Jalap root, Belladonna and
and the bottles of Ensouled ..
Dragon Blood
�nnllllinrtune 1fnk: Green Ink, empowered by Nutmeg, Camomile and Clove
and a seven day candle each
dl
while the Master and the Lli1
consecrations and enlink the il
..
Each following night the Matl
empowerments and the ink bol
Black Ink, empowered by Male Fern, Black Pepper and Hemlock
by their Black Light imbuin& 11
�pirit
When the seven day candles ·I
Black ink, empowered by Mandrake, Mullein and Fig
ready for use and fully ensoula
lnu.e' .s illlnnll 1fnk:
link all that which is written. dl
Red Ink, empowered by the blood of a dove sacrificed to Qalmana
illat' .s 1lllnnll1fnk: Black Ink, empowered by the blood of a bat sacrificed to Qayin
Many more inks than the few mentioned here can be created, when one has understood the powers of the different elements employed within the sorcerous work and realised how their attributes would manifest when employed so in solitary or combined forms. But, of all Sanctified Inks of our sorcery, there are two that are the most powerful and holy, and these two inks are the Ensouled Inks of Qayin and Qalmana.
268
His Lady, and they will at*
powers of Sancte Qayin and •
tW:
In order to create these inks one must first make the Ensouling
'-Angel's Trumpet and Lily
Tinctures of the Master and the Lady.
..
13ml of each of the Ensouling Tinctures are then mixed, inside suitable
._ Rue and Hawthorn
ink bottles, with 30ml of black ink for Qayin and with 30ml of red ink for Qalmana, which in beforehand has been exorcised and dedicated
..
according to the method outlined earlier .
r:e, Calamus and Tobacco
The ink bottles are then placed on the respective sigils of the Master
... Jolt:
and the Lady, each sigil is activated according to its own specific mode
p root, Belladonna and
and the bottles of Ensouled Inks are given the sealing smoke offerings
....
and a seven day candle each (black for Qayin and red for Qalmana), while the Master and the Lady are petitioned to lend their full
JW: I& Camomile and Clove
consecrations and enlink the inks to their souls and spiritual essences.
lllitilttv Jnk:
empowerments and the ink bottles are envisioned to become set aflame
Each following night the Master and the Lady are prayed to for their
11.
Black Pepper and Hemlock
���
by their Black Light imbuing their contents. When the seven day candles have been consumed the inks will be
lllnke, Mullein and Fig
ready for use and fully ensouled by the holy touch of the Master and
��
link all that which is written, drawn or marked with them to the seated
[a dove sacrificed to Qalmana
His Lady, and they will at that time possess the powers to directly powers of Sancte Qayin and our Sancta Qalmana.
'
lk:
l of a bat sacrificed to Qayin
�·
- here can be created, when
� different elements employed !li how their attributes would
ry or combined forms.
� lilY. there are two that are the
D inks are the Ensouled Inks of
269
wb.icl centre of the parchment are � a small pouch, also coot� their corresponding herbal illll
correct magical oils, with
CHAPTER 20
ID4t �tutu IDnlismnnit �tnls
becomes doubled. ""' ribe�� � insc seals anic talism The cloring the most auspicious
�
metal best corresponding ""itlt
�
when the ideal kind of metal il The seven talismanic seals presented in this chapter are most often
by copper, as that Venusian Jlllilll
drawn with Sanctified Inks empowered by the herbal formulae of their
work, all the enlinkments neal
corresponding Key Sigils of Death, or in other suitable manners marked
;1
or inscribed on sheets of metal, clay disks, ceramic plates or flat pieces
The final consecration of sudu11
of wood and employed in different ways in connection to the sorcerous
ablution in the infusion or -
practices drawing power from the forces governed by the Master.
af the corresponding herbal • the talisman.
Within the purely talismanic context they are consecrated via the seated essence of Sancte Qayin and then carried hidden upon the body
There are, in resemblance to •
in order to draw to one's self their indented virtues, but they can also
within the sorcerous workiucl different ways to employ�
be employed in connection to candle burning rituals during which they most often are marked with ensouled ink, paint or chalk upon a plate, on which the cleansed, inscribed, anointed and dressed candles
llere are just mere hints .._ Familiar Shades and Spirits &1
are positioned. By placing the charged candle upon a plate bearing
amning in all their utilisa..
the talismanic seal corresponding with its ensorcelled purpose the powers of the candle will, via the heat of magical will manifested through flame, activate the full force of the seal and in union they will bring about the desired outcome. When thick pillar candle is used the talismanic seal can be directly inscribed upon its wax and become anointed with oil empowered by its corresponding Key Sigil formula and then dressed with a powder consisting of the same kinds of herbal elements. Such talismanic candle possesses great powers and is a very effective tool for the focusing and directing of the magical will. If drawn on parchment or paper with the correct Sanctified Ink the talisman so created can be further consecrated and activated by the
270
correct magical oils, with which first the four corners and then the centre of the parchment are anointed. If such talisman is carried in a small pouch, also containing a mixture of the herbs belonging to their corresponding herbal formulae, their effectiveness and power
�20
becomes doubled.
banic�.eals
The talismanic seals inscribed on sheets of metal should be etched during the most auspicious planetary day and hour and upon the metal best corresponding with their indented power and purpose, but when the ideal kind of metal is lacking it can always be substituted
t
._ this chapter are most often tt-Y the herbal formulae of their
by copper, as that Venusian metal possesses, within the context of our work, all the enlinkments needed to the Master.
�Giber suitable manners marked
!Jia. ceramic plates or flat pieces
The final consecration of such metal talismans constitutes often of an
115 in connection to the sorcerous
ablution in the infusion or the tincture through which the essences
IllS governed by the Master.
of the corresponding herbal elements are extracted and conferred to
f
the talisman.
tlaey
are consecrated via the
• carried hidden upon the body
There are, in resemblance to many of the other traced signs employed
l:llled virtues,
but they can also
within the sorcerous workings of the Cult of Qayin, innumerable
� llurning rituals during which
different ways to employ these talismanic seals and what is suggested
llllled
here are just mere hints meant to inspire and ultimately it is the
ink, paint or chalk upon
!1 anointed and dressed candles
Ill candle
upon a plate bearing
Familiar Shades and Spirits guarding the Path which shall instruct the cunning in all their utilisations.
Ill its ensorcelled purpose the
•
of magical will manifested
[the seal and in union they will
llllismanic seal can be directly
,....ted with oil empowered by ,_a then dressed with a powder
llaoents. Such talismanic candle
fective tool for the focusing and
L the correct Sanctified Ink the
asecrated and activated by the
271
Ic�.
* A-
�
QllJr "'tal nf :tlJr llnlnrking nf Ja:tlJ.s The first talismanic seal is that of the Unlocking of Paths and is a
QllJt hi ..
The second talismanic seal il
representation of the sorcerous will to overcome all that stands in the
representation of the G�
way of the achievement of the goals set and all difficulties blocking
Alchemy of Qayin's sorcery. I
the roads leading to success. This seal attracts the emanations and
through the Three Coro�
influences of the aspect of the Master as the Holder of the Seven Keys
towards the Liminal Point til
and is connected to His Key Sigil of the Locked Paths, being the means
Other Side shines forth a:Dil·
through which they all become opened.
Archons can be transcended.
The Seal of the Unlocking of Paths is an excellent tool to employ
This seal is connected to tbe I
within all magical work intended to remove obstacles, create
essence and attracts His Q
opportunities and open wide the roads to accomplishment and victory.
employing it. It is a linear Rl
reached through the Nigra�! While its primary functions are talismanic it can also serve as a seal
according to the Qayinite �
to base and place Path Opening rituals upon. Within such contexts
the red stage becomes the til
it is marked with consecrated chalk or the tip of a Rowan wand in
and the black stage becoms
the centre of a crossroads and activated by libation, smoke and flame,
Light of Deus Absconditus.
plus seven keys given to the spirits of the place so that they in the name of Qayin can unlock all paths which otherwise would remain
The Seal of Spiritual Ill�
closed.
mysteries and is a point of il to achieve initiation and
272
inl
Wlft �tal nf �piritual 1Jlluminatinn � Unlocking of Paths and is a
The second talismanic seal is that of Spiritual Illumination and is a
IIIBcome all that stands in the
representation of the Gnosis strived for through the Necrosophic
and all difficulties blocking
Alchemy of Qayin's sorcery. It is a symbol of the Great Work, which
t:.uracts the emanations and
through the Three Coronations and the Three Steps of the Cross leads
It
• the Holder of the Seven Keys
towards the Liminal Point of Spirit, through which the Light of the
J.ac:ked Paths, being the means
Other Side shines forth and via which the world of the Demiurgic
L
Archons can be transcended, or intruded into.
• an excellent tool to employ
This seal is connected to the Luciferian aspects of our Master's seated
ID remove obstacles, create
essence and attracts His Crowning Light to illuminate the one
IIDaa:omplishment and victory.
employing it. It is a linear representation of the desire for ascension reached through the Nigredo, Albedo and Rubedo process, which
.me it can also serve as a seal
according to the Qayinite Gnosis is codified in a reversed manner, as
II upon. Within such contexts
the red stage becomes the first, by the spilling of the blood of Abel,
I' the tip of a Rowan wand in
and the black stage becomes the last, by the entering into the Black
lt.y libation,
Light of Deus Absconditus.
smoke and flame,
f the place so that they in the
illlic:h
otherwise would remain
The Seal of Spiritual Illumination serves perfectly the seeker of the mysteries and is a point of focus for the powers of the sorcerous will to achieve initiation and insight.
273
Wilt tml ..
Witt �tal nf Ilfirt-lSnrn ilnmininn The third seal is that of Fire-Born Dominion and is a symbol of
1he fourth seal is that of GoWi
dominance and power through spiritual authority and represents the
CDDilected to the enriching
exaltation of the Divine Spirit and its proper place above all the
an be attained by the grace •
inferior and finite aspects of existence. It is a seal connected to the
Qayin.
empowerments granted by the Awakened Spirit and to the most
.along-spirited, bringing weal
dominating and commanding aspects of the seated essence of the
a bountiful harvest from the
It is a seal connected
..
toll
Wil
Master.
'I1Us seal is mostly employed a This seal is to be used whenever man, shades or spirits are to be
k the ensuring of success in m
subjugated by the overwhelming powers of the Master, accessed both
..a also aid in the finding
from within and without, and is a granter of a nimbus of regal authority
.urces of financial abundance.!
disfe1
and confidence. It is a linear representation of the Spirit being able
pMl
to rise above the four finite elements and rule them, crowned by the
..ttlicting to its own cause.
enlinkments preserved to the Unbound Divinity that was in the beginning and shall remain in the end, while still being connected to the material realms below. The seal of Fire-Born Dominion is to be employed as talisman in all contexts where control and dominance over the world of clay and those born of it is sought and if its essence becomes fully realised and properly internalised, it becomes a talismanic seal before which both the living and the dead tremble and the world governing elemental forces yield.
274
fortune, mainly by
of e
·4
lb lhnnininn !'�Dominion and is a symbol of
Witt i'tal of <&nllltn .Jinrtunt The fourth seal is that of Golden Fortune and is a talismanic form
llal authority and represents the
connected to the enriching blessings and Venusian abundance that
,._ proper place above all the
can be attained by the grace and through the blessings of Sancte
llrJe. It is a seal connected to the
�ed Spirit and to the most IS
of the seated essence of the
Qayin. It is a seal connected to the boons befalling of the faithful and strong-spirited, bringing wealth and granting the possibility to reap a bountiful harvest from the hidden fields and gardens of Nod. This seal is mostly employed in connection to wealth-conjuring and
-. shades or spirits are to be
for the ensuring of success in connection to business ventures, but it
11!15 of the Master, accessed both
can also aid in the finding of treasures and other kinds of hidden
�of a nimbus of regal authority
sources of financial abundance. It grants gambling luck and general
lladation of the Spirit being able
good fortune, mainly by dispelling influences disharmonious and
ls and rule them, crowned by the
conflicting to its own cause.
ilalmd Divinity that was in the
r.a, while still being connected to
.. be employed as talisman in all
The seal of Golden Fortune is a strong foundation upon which the cunning can build the Points of Sympathy attracting a verdant and steady earning and draw new clients or customers, thus enabling achievement of success in one's chosen line of work.
� over the world of clay and
�ce becomes fully realised and
blismanic seal before which both
Ml the world governing elemental
.
275
Ulltt �tal nf .Sartial flltftnct
Cl)Jr 81
The fifth seal is that of Martial Defence and is a potent talismanic
sixth seal is that of Sla�
shield against all forces of hostility directed against its bearer, breaking
r-.-:�•u:ed:u at one's foes and a II
the curses of the enemy and reflecting them back in an amplified
shades and spirits faithfalt
form. This seal is a breastplate of the warrior that when employed
all to lend their wrathfal.
correctly possesses the power to protect against any consciously or unconsciously directed currents of malice and deflect the evil glances of the envious and the cowardly.
t
the death-dealing �
important symbols �
This seal is as a codified petition for protection directed at the Master, those Mighty Ones belonging to His Seven Generations and to the daemons of His Nightside realm of Venus. The Swords crossed behind the heptagonal shield represent both the martial powers of Qayin, the First Slayer of Man, and His holy descendent Tubal-Qayin, the mighty
- seal embodies the intential!l
currents
Blacksmith and first forger of the swords and shields of warfare and besides granting mere protection it also confers success in all forms of combat. This seal of Martial Defence is besides being a powerful talisman also a potent tool to employ within all forms of ritual revocation meant to neutralise the attacks of the enemies and reverse their venomous currents and turn them back upon themselves. Marked upon the surface of a mirror it serves perfectly all such rites of reversal.
276
ribU! l'fi� of justified .._
solely for the r•-minaaation and serves
[� form
the very Sting of Dl
W:It.e �tal nf �laying
•Btftnc.e
iiiM:e and is a potent talismanic a:ted against its bearer, breaking
The sixth seal is that of Slaying and is a symbol of pernicious attack
- them back in an amplified lie l'l!-arrior that when employed
the shades and spirits faithful to the Qayinite Bloodline, entreating
� against any consciously or lllice and deflect the evil glances
.-otection directed at the Master, lia Seven Generations and to the
directed at one's foes and a beckoning call to Qayin Occisor and to them all to lend their wrathful powers to all such assaults. This seal crosses the death-dealing powers of the sickle, sword and arrow/spear, all being important symbols connected to different aspects of Qayin's baneful aspects, but also to two other Mighty Ones of His lineage and their abilities to cause bloodshed and ruin. This seal embodies the intention to cause harm and take lives and is
lams- The Swords crossed behind ll t1ae martial powers of Qayin, the
reserved solely for the rituals of malediction and sorcerous
�dent Tubal-Qayin, the mighty
deadly currents of justified hate, directed towards those who oppose
...,ros and shields of warfare and tlllso confers success in all forms
that which is good, holy and of the Spirit. Within and through its
assassination and serves within such settings as an amplifier of the
simple form the very Sting of Death is represented and at its central point of intersection it opens up the liminal Crossroads of Death, bringing about the destruction of those against whom its powers are
lis being a powerful talisman also ,,kms of ritual revocation meant
turned.
11Be5 and reverse their venomous .-selves. Marked upon the surface
The seal of Slaying is a sign by which the envenomed sorcerous will
.t1 rites of reversal.
justified vengeance, as it represents and manifests nought but the
becomes directed in accordance with the cause of damnation and wielding of the reddened scythe or poison dripping sickle of Qayin, for the sake of the deathly harvests of lives and souls.
277
....
Wilt �tal nf tlrt Ntrrnmanctr
-
"""'l
The seventh seal is that of the Necromancer and represents the powers of Will and Spirit unified and directed towards the awakening of, and interaction with, the dead. It is a seal of the seeker of the mysteries of Gulgaltha and a sign of a living soul that walks with the dead. This seal petitions the First Sower of the Skull for His protection, blessings and empowerments and signals to the dead that the wearer of the seal summons them in the name and through the power of their Lord of the Black Cross. This seal possesses both empowering and protective attributes and while conferring the authority of the Mighty Dead it also blocks the paths of the malignant souls and shields against them, by the power of their Sovereign, unless such Dark Dead are purposely called upon, in which case it will aid in their tasking and controlling. By this seal all the dead are notified that the wearer is one who knows about laws
""
� XnJftl s-1
��
..J
and tabus of the Fields of Skulls and that both he/she and they thus are bound by the governing treaties between the quick and the dead
..
and that they therefore must obey and act according to the ruling protocols and lend their aid whenever approached correctly by such a person. The Seal of the Necromancer is also a sign connected to Dominor Tumulus and is best consecrated via His aspect-specific fetishes and ensouled tools of sorcery.
··.i
.'-l
278
As
already mentioned there are connections between the talismanic
seals presented and the Seven Key Sigils of Qayin. Besides being activated through the herbal formulae of those Key Sigils the talismanic seals can be further empowered by being combined with them in the following manner, which creates the keyed aspects of the seals and grants great addition of power to them, by strengthening their focus and their vincula to the aspect of the Master from whom they obtain their sorcerous merits. The Following are the Seven Talismanic Seals, in their keyed forms:
a..anctr
ileer and represents the powers
IDwards the awakening of, and
lllf the seeker of the mysteries
idlat walks with the dead. This
• for His protection, blessings
ll8d that the wearer of the seal
.. the power of their Lord of
illd protective attributes and
llflhty Dead it also blocks the
II against them, by the power
.a are purposely called upon,
I and controlling.
The Keyed Seal of the Unlocking of Paths
By this seal
1'11 one who knows about laws IIIII both he/she and they thus t.en the quick and the dead
I
act
according to the ruling
-..,roached correctly by such
•, sign
connected to Dominor
II aspect-specific fetishes and
279
The Keyed Seal of Spiritual Illumination
The Keyed Seal of the Fire-Born Dominion
The Keyed Seal of Golden Fortune 280
The Keyal -
The
�
'
The Keyed S.
t.l Illumination
�Bom Dominion
Golden Fortune
The Keyed Seal of Martial Defence
The Keyed Seal of Slaying
The Keyed Seal of the Necromancer
281
J'trst� CHAPTER 21
<@auin anb (@almana 's 1Jnc.ens.e 1J1nrmulat
1part .l[l 11
2 parts 2 parts
PaloS
parUtC:
3
3JI 3�
3 parts
s.l.l
. .;J
The following are a few special incense formulae for offertory and sorcerous use, all possessing the powers to fortify and aid in the manifestations of the different aspects and essences of our Master Qayin and our Lady Qalmana. These formulae are different from simpler ones, often consisting of one or just a few appropriate herbs burnt as general offerings, and hold within them the keys to certain less visible points of manifestation and power and as such it is not
�tCDilb JI
1 part GaOO. Jl 1partll
Aal 2 parts Cyp1i 2 parts
3 parts
Blact!
always the smell of their smoke which is of primary importance but 3
it is instead the spiritual vibrations they cause and the aspects they
3,.
putjl
attract which is their important attribute. Through the correct study of the specific plant elements that the formulae consist of and their specific combinations it becomes possible to conclude which of the aspects of the Master and the Lady there are that most potently can be manifested by the powers released and strengthened through the presented formulae and for which contexts and kinds of ritual workings they are best suited. A sufficient herbal knowledge and sympathetic rapport with the Black
miJirb� 1 part Yew
Del!li
1 part Blackth0111l 1 part Cypress II 1 part Pine neal 1 part Holly leli 1 part
Fig Jeri
In Green will further aid in the correct combination of the different parts of each plant suggested in connection to some of the formulae, so that the final result becomes as much in harmony with the spiritual
J'nurt}J )�
intent as possible.
_!
As usual all plant elements employed must be ritually harvested or
otherwise properly consecrated and enspirited and should all be employed in dried form.
282
2pilil 2pmi 3 parts 3 parts
PaloS
Red C:lilf
,_
�
1f!trst 1Jnceuse 1f!nrmula nf �ayin: 1 part Juniper leaves
�.
2 parts Blackthorn leaves
ll21
2 parts Palo Santo wood powder
t
Palmana's imnulat
� formulae for offertory and
MerS to fortify and aid in the
�
and essences of our Master
iJe formulae are different from i • just a few appropriate herbs
lwitbin them the keys to certain
!lid
power and as such it is not
� is of primary importance but l.ey cause and the aspects they
3 parts Cypress leaves 3 parts Myrrh 3 parts Patchouli 3 parts Sandalwood powder
�ecnub 1Juceuse 1f!nrmula nf �ayiu: 1 part Gabon Ebony wood powder 1 part Mandrake root 2 parts Acasia wood powder 2 parts Cypress wood powder 3 parts Black Ironwood powder 3 parts Myrrh 3 parts Wormwood
Illite.
fecific plant elements that the S!Jmbinations it becomes possible
lie Master and the Lady there are
ii:.J by
the powers released and
llnnulae and for which contexts
e'best suited.
'
IIJNlthetic rapport with the Black
IDftirb 1Jucemu 1f!nrmula nf �ayiu: 1 part Yew needles or wood powder 1 part Blackthorn leaves or wood powder 1 part Cypress leaves or wood powder 1 part Pine needles or wood powder 1 part Holly leaves or wood powder 1 part Fig leaves or wood powder
....
l!llld combination of the different I .
jlllldion to some of the formulae, IJth in harmony with the spiritual
I
2 parts Myrrh
Ill must be ntually harvested or
il
V'
1f!nurtft 1Juceuse 1f!nrmula nf �ayiu:
•
enspirited and should all be
2 parts Rue herb 3 parts Palo Santo wood powder 3 parts Red Carnation flower petals
283
•
JJHrst Jlnttnn Jllormuht of (igulmaua: 1 part Vanilla Bean powder
4
1 part Cardamom seed powder
CHAl
2 parts Clove powder 2 parts Coriander seed powder
UJinrturt o£� -J\1(�
3 parts Red Rose flower petals 3 parts Angel's Trumpet flower 3 parts Lilac flowers �
ji;ecoub Jlureuse Jllormulu of (igalmaua:
,!!!
1 part Black Hellebore root powder
• Tincture of Vivification. M •Illation given to the seated Ill f...._. to quicken the essence _..
1 part Thorn Apple seeds or flowers
.-ward manifestations_.
1 part Aconite flowers
-t manifested through
1 part Valerian root powder
HW4
2 parts Belladonna flowers, berries or leaves sse of
2 parts Lily of the Valley flowers and leaves
this tincture
can
be •
ambers and if empl
2 parts Red Rose petals and powdered thorns
lssbnctin or temperance, Il �tilllg �
Ql{firb Jlureuse Jllormula of (igalmaua: 1 part Apple flowers, fruit rinds or wood powder
pDII'el" of the tincture col
It
•
stations and arouse the._
tlae way of sympathy or 1l
1 part Hawthorn flowers, dried fruit or wood powder 1 part Cherry flowers, resin or wood powder 1 part Alder leaves or wood powder
<:i
1 part Birch leaves, bark or wood powder
empty glass bottle Gli
1 part Elder flowers
•
an
1 part Elm flowers, leaves or wood powder
•
?OOCI vodka
•
3 teaspoons of Ginger- p1
�
Jllourt{f Jlnrense Jllormula of (igalmauu:
•
3 teaspoons of Ga1anpl j
•
3 teaspoons of whole .. 3 teaspoons of Red
(haiJl
3 teaspoons of Tobac:at I
2 parts Red Apple rinds 2 parts Liquorice root powder
•
3 teaspoons of Grains of
3 parts Rose buds
•
3 teaspoons of
3 parts Cinnamon powder
284
gunpowdli
c:onjugation of sulphur,�
111- .t (falmana:
�powder
l-ed powder
CHAPTER 22
pder
�powder
�r petals
�flower �ers
ID�.e IDinrtur.e nf Jfl't.eru liliuifiratinn -l\ if\inbling1J.Jibatinn
... .t (9almaua:
The Tincture of Vivification, Rekindling and Awakening is to be used
�.,wers
as libation given to the seated power of the Qayin's Holy Fetishes in
�root powder
1-Js or flowers
18alpowder
-. berries or leaves
tlmro·ers and leaves
.. .. powdered thorns
,
order to quicken the essence within them, whenever you need to hasten the outward manifestations of the currents of His Spirit, as connected to and manifested through His blessed soul upon the earth. The use of this tincture can be compared to the pouring of petrol upon burning ambers and if employed too often, or without sufficient understanding or temperance, it will sooner or later burn the hands of its misuser .
... .t (l)almaua:
The power of the tincture constitutes of the ability to accelerate fiery
p.ds or wood powder
manifestations and arouse the Spirit Flame already seated, or enlinked
,... or wood powder
Fetish. The following elements are needed for the making of this
�fruit or wood powder
rwood powder
.or wood powder
. ..,_.ers
� 8 or wood powder
JPie rinds
�.ootpowder
.buds
... powder
to by the way of sympathy or the presence of His shade, within a Holy Tincture of Vivification: �
an empty glass bottle of suitable shape and size
�
700cl vodka
�
3
teaspoons of Ginger powder
�
3
teaspoons of Galangal powder
�
3
teaspoons of whole Black Pepper corns
�
3
teaspoons of Red (hot) Chilli powder
�
3
teaspoons of Tobacco leaves powder
�
3
teaspoons of Grains of Paradise (Guinea Pepper) seeds
�
3
teaspoons of gunpowder (a correct mixture and
conjugation of sulphur, saltpetre and charcoal powder)
285
:3
1
1. Open the ritual in the traditional manner and ask for the blessings
of the Master and burn incense for His glory.
Maste< and then once again
it, and ask the unified spirits to
'
of the Master and as the enfl
·
2. Mix all the elements in a bowl and place the bowl in the centre
s. Open the bottle and place it oa 1
of the Green Point of the Skull.
and with gunpowder trace a thin W
3. Activate the Green Point in the Traditional manner and make sure
bottle, making sure that its lines
,
that the liquor sprayed over and smoke given to it also bless the contents of the bowl.
Light a cigar in the traditional ..
By the smoke given pray to the Master that He quickens the powers
of the Tincture of Fiery Vivificalil
and spirits connected to the plant elements mixed within the bowl and
its making.
of Amiahzatan, directed through il
:.1l
that He by the virtues of the gunpowder given to them endows
cl
them with the collective ability to, in a fiery manner, hasten the
When more than half of the cigar•
manifestations and affecting abilities of His own seated share of Soul
traced with gunpowder, by toudlil
and Spirit power within the sorcerous workings in which He is
towards the altar and the Master"sl
petitioned.
of the cigar.
Ask Him to grant the mixture the power to make His Flame on Earth
As the triangle blazes and bums J
blaze forth stirred by the tincture that you intend to make, so that
fiery manifestation into the contal
it can during all crucial settings, when His blessings or curses are
virtues of your imagination and fil
needed the most, aid in the hastening of His manifestations. Also, promise Him that whenever the tincture in question becomes used for
6. When the black ash left by 111
the stirring of His powers you will repay Him with suitable offerings
down place three pinches of it, li
to replenish the powers spent for your own cause.
charred triangle, into the bottle -
the red, right side, altar candle fli Place a flat lid upon the bowl and proceed with the positioning of the
anpowerments.
candles upon the points of the Green Skull and then light them in traditional manner and fully evoke the influences of the Master with
aose the bottle and shake it a.
His Formula of Calling, so that His power brings back all the spirits
Master, saluting His Holy Name 1
of the plants placed within the bowl and unites them to the cause
Place then the bottle of tincture up�
conveyed to Him.
dose to the central fetish. 4· When the candles are fully consumed by their flames remove the
bowl and pour its contents into the empty bottle and then fill the
aose the working in the tra
bottle with the 700cl of vodka. 7- Shake the bottle each followilll
Shake the bottle before the altar while chanting the salutations to the
286
.fter that period filter its conta
21
�
':llis
�'
.-1
er and ask for the blessings
Master and then once again pray over the bottle, while still shaking it, and ask the unified spirits to act as awakeners of the seated power
glory.
of the Master and as the enflamers of His sparks of manifestation. place the bowl in the centre 5· Open the bottle and place it on a fireproof surface before the altar
and with gunpowder trace a thin Triangle of Manifestation around the
plitional manner and make sure ilaoke given to it also bless the
bottle, making sure that its lines are fully connected to each other. Light a cigar in the traditional manner and by the sorcerous might of Amiahzatan, directed through its smoke, further conjure the power
lkr that He quickens the powers
of the Tincture of Fiery Vivification in accordance with the cause of
!I-ents mixed within the bowl and
its making.
IIIPOwder given to them endows
._in a fiery manner, hasten the IIIJ of His own seated share of Soul � workings in which He is
When more than half of the cigar has been smoked ignite the triangle traced with gunpowder, by touching its apex, which must be pointing towards the altar and the Master's central fetish, with the glowing tip of the cigar.
.-er to make His Flame on Earth
As the triangle blazes and burns you must direct the powers of its
1dlat you intend to make, so that
fiery manifestation into the contents of the bottle at its centre, by the
-'ten His blessings or curses are
.mg of His manifestations. Also, � in question becomes used for
rapay Him with suitable offerings
..-r own cause.
proceed with the positioning of the ,-n Skull and then light them in pdte influences of the Master with
" power brings back all the spirits
.-l and unites them to the cause
down place three pinches of it, taken from each point of the now charred triangle, into the bottle and then let seven drops of wax from empowerments. Close the bottle and shake it once again while giving praise to the Master, saluting His Holy Name and titles. Place then the bottle of tincture upon the altar, if possible in a position close to the central fetish.
�-
the the
� chanting the salutations to the
•
6. When the black ash left by the burning gunpowder has cooled
the red, right side, altar candle fall into it in order to fully seal the
t-
illluned by their flames remove !lillie empty bottle and then fill
virtues of your imagination and focused will.
Close the working in the traditional manner. 7· Shake the bottle each following night, for at least 31 nights, and
after that period filter its contents and then pour it back into its
287
'
bottle. Wrap the bottle in a scarlet piece of cloth and tie the cloth around it with red yarn.
The Tincture of Fiery Vivification is ready for use and whenever you
ClfA'I
are in dire need of the Master's aid and have to accelerate His
iEnlml �umpatlfl
manifestations you can use the tincture in order to stir His seated essence by spraying it three times over His holy fetishes or in some other suitable way pour it over them, but still, to spray it directly out
,... iii
from your own mouth is recommended, as it will not inflame only Him but also yourself, in more ways than one.
..�_., "'"1!; l
�
The arousing power of this Tincture of Fiery Vivification is more than ten times as potent as a normal libation of alcohol and the spiritual flames ensuing by its use will surely bless the wise and burn the
� are made in
foolish.
many
difil
_.elements and are always
�whenever direct contact wil • 41sirable.
··�
._.magical effigies can be tile�
.. lllessing, healing, love-�
_..,hol.nl domination, empowa� .. a direct link an d physical .. it eemed
as
desirable and ..
.....
"4
1
·� llistorical origins of these ..
-Mp+ity as they have, in one 1l
6r �cal traditions of �
- �l
.
aae root of this kind of sora� ' - ' istic arts can be found. aail
-.;.s within these contexts
2 zwlhy and antipathy, astral. ' •ts, such as those deri¥J ·:- a, ...., which through the Cl -.eil1lcllHlDS between the
IlDdy.
288
• r_..
JliKe
of cloth and tie the cloth
�:y
for use and whenever you
CHAPTER 23
id and have to accelerate His � •
1fnlinkmtnt nf �umpat4ttir 1fffigies
in order to stir His seated
His holy fetishes or in some
,IJat still, to spray it directly out W.
as
it will not inflame only
r'lllan one. �.
!fF1ery Vivification is more than .._ of alcohol and the spiritual lr bless the wise and burn the
Amongst the most employed methods of magical focalisation and direction of the powers of will and/or the spirits within the Sorcerous Arts is the use of effigies representing the target of the work. Such effigies are made in many different ways and from different materials and elements and are always meant to embody the target of the magical work whenever direct contact with the person in question is not possible or desirable.
Such magical effigies can be the central point of focus within the rites of blessing, healing, love-witching, binding, manipulation and mind control, domination, empowerment, cursing and for whatever else that a direct link and physical representation of the target of the work is deemed as desirable and helpful for the successful casting of the spell.
The historical origins of these kinds of effigies can be traced back to antiquity as they have, in one way or another, been employed within the magical traditions of almost all known cultures. At the root of this kind of sorcery foundations similar to those of the fetishistic arts can be found, as the keys to the creation of functioning effigies within these contexts are also based on the doctrines of occult sympathy and antipathy, astral enlinkment and the usage of the correct elements, such as those derived from the mineral, plant and animal kingdom, which through the correct rites are meant to strengthen the connections between the created image and that which it is meant to embody.
289
Within some modern systems these kinds of effigies are believed to
of some of the mentioned IUIII
only serve as tools of mental concentration or as a mere symbolic
and as in most situations 01!1111
representation of the target, without any actual magical powers of
all according to the specific ..
their own, but such ideas are not traditional or correct.
::d As for the second point cowa
An effigy used within an effective rite of sorcery should be made to
it is all about their degree of •
be much more than just a mere symbol and must become an actual
of proximity and physical aJIIi"'
part of the target, through the rites of sympathetic magic and the
most potent links are the o-.•
correct use of elements, which according to the law of contagion hold
the target and therefore cany ...
within their parts actual and direct connections to the whole being
Amongst such 'Bodily Mlliilili�
of the target.
serving as a medium for the •
In order for such enlinkment to become established in a focused and
clippings, skin scrapings and t1111
potent manner, transcending the mere connection that otherwise could
as such intimate elements
be attained through a solely mental focus upon the target, the laws
connections to, the whole
Force) are blood, spittle, swell
COI beDIJ
of sympathy and contagion must be adhered to and the power of the
Because of the obvious diffial
effigy and the physical links to the target that it is loaded with must
kinds of links it can often be,
become focused and strengthened through the correct rites and by the
in direct contact with such 11
use of appropriate elements.
unwashed clothing, some r.
discarded cigarette butts and to• There are three main key points to this process; the first point is the
which does hold some etherietl
creation of a suitable image/effigy, the second point is to load the
contact with the target's body, bl
effigy with the personal links to the target and the third point is to
as the written word is the
dind
ritually make the links which the created effigy carries and constitutes
sphere of thought. All links to 11
to one single strengthened, focused and fully enlivened Point of
are most often placed inside thel
Connection.
the solar plexus and head area 41
is put, but for example when When it comes to the first point of the creation of a suitable body for
a•
of the candle can be hollowed 01
the effigy it often comes down to the choosing of the most practically suited shape and form, fitting the specific sorcerous work in which
Besides the abovementioned pen
it is meant to be employed. The material employed to create the body
can also be used for the
stuf1i1
of the effigy must in other words suit the methods of ritual
made out of cloth or created ia
manipulation one has plotted to expose it to. Amongst the most often
require further filling, both in a
employed material bases for these effigies are cloth, wax, clay and
also for the sake of strengthel
wood, but also bone, roots, twigs, straws, fruits and even pieces of
the influences with which one 11
meat can within certain specific workings become carved, tied and
can an effigy created for the
hollowed out, or otherwise shaped, in order to assume the form of a
empowered by a powder madeGI
suitable body. In some cases it is also appropriate to use a combination
of healing, or if the effigy is to ..
290
sake Il
p..ds of effigies are believed to �tion or as a mere symbolic � any actual magical powers of �nal
of some of the mentioned materials for the creation of a fitting effigy and as in most situations necessity will dictate the exact approach, all according to the specific situation and context.
or correct.
i
i·� sorcery should be made to IJil and must become an actual :\if sympathetic magic and the pc to the law of contagion hold IIIDilections to the whole being
As for the second point concerning the personal links to the target it is all about their degree of attachment caused by their former level of proximity and physical and etheric contact with the target. The most potent links are the ones that originate from the actual body of the target and therefore carry within them parts of his/her vital essence. Amongst such 'Bodily Mumia' (i.e. elements derived from the body serving as a medium for the transmission and manifestation of Life
�
Force) are blood, spittle, sweat, sexual fluids, strands of hair, nail
!lilt established in a focused and
clippings, skin scrapings and teeth the most coveted within these rites,
IIJIDIUlection that otherwise could
as such intimate elements contain strong imprints of, and enduring
riacus upon the target, the laws
connections to, the whole being of the person they have belonged to.
IAered to and the power of the
Because of the obvious difficulties with the obtaining of some of these
� that it is loaded with must 118gb the correct rites and by the
kinds of links it can often be practical to use objects that have been in direct contact with such bodily mumia of the target, such as unwashed clothing, some favourite piece of personal jewellery, discarded cigarette butts and to a lesser extent the person's handwriting,
Ilia process; the first point is the
which does hold some etheric and astral enlinkment because of the
6e second point is to load the
contact with the target's body, but also mental connection to the target,
rt.rget and the third point is to alld effigy carries and constitutes
as the written word is the direct manifestation of the person's mental
i and fully enlivened Point of
are most often placed inside the hollow effigy and it is specifically into
sphere of thought. All links to the target, such as the ones mentioned, the solar plexus and head area of the effigy that such load most often is put, but for example when a figure candle is loaded also the base
!lie creation of a suitable body for
of the candle can be hollowed out and loaded with the linking elements.
Nlloosing of the most practically IJI'cific sorcerous work in which
Besides the abovementioned personal links to the target other elements
� employed to create the body • suit the methods of ritual
can also be used for the stuffing of the effigy, especially if it is one made out of cloth or created in any other hollowed form that would
- it to. Amongst the most often
require further filling, both in order to assume the correct shape but
llligies are cloth, wax, clay and
also for the sake of strengthening the connections to the target and
lllaws, fruits and even pieces of
the influences with which one wants to afflict him/her. For example
lltmgs become carved, tied and
can an effigy created for the sake of healing become stuffed, or otherwise
Ill order to assume the form of a
empowered by a powder made of plant elements possessing the powers
IIIJPropriate to use a combination
of healing, or if the effigy is to be used for the destruction of an enemy
291
it can besides the personal links to the target become filled with
� effigy before them a6!
cursing powders and grave soil bought from a suitable Dark Dead. The
lile and aid you in the fiDalilt
important thing is to remember that whatever you stuff the effigy with
a.powennent of all the �
will penetrate into the very core of the target's being and cause physical,
6e target that it
•
possesses.
astral, mental and spiritual influences, all depending on the ritual consecration and the later treatment of the effigy.
�
Place the cloth marked wi61
fill die altar and position the II! When it comes to the consecration and magical conjunction of the
�
different elements and links in order to create a true embodiment of
3- Fill the bowl with the "1111!1;�
the target there are a few different ways that this can be accomplished.
.. the Rowan wand and willltl
but we will now present a relatively simple but very effective Baptismal
�
Rite for the final consecration of the effigy, which will strengthen all
•
ties it possesses to the target, by the focusing and unification of all
.. point, the lower right poillt•
the powers of the elements employed in its creation.
tile spiritual fire of the Rowalf�
and then use it to
IIIII
ils apex pointing towards 1111
wilhin all intersecting realms. D The following elements are used in order to create the Baptismal
llle contents of the bowl in
Water used for the consecration of an effigy:
-t in order to bind all ete.i
a 1111
..urous fire of the mighty ... >F
a Triangle of Manifestation, traced with a red paint
tile wand to its proper place..
empowered by the tinctures of Myrrh, Wormwood,
·!i;ll
Mugwort, Chamomile and Tobacco upon
.. Open the bottle of liquor ..
on a piece of black cloth
il three times, so that by the I
.
gra.nlllll
>F
a Rowan wand
e.powerment becomes
>F
a terracotta bowl
ilpt within
>F
3 red candles (each placed within a candleholder)
>F
soml water
s. Light the cigar in the tra�
>F
soml fresh milk
fill the breath of Amiahzatan •
>F
10ml tincture of Myrrh
6e Master and then an equal··•
>F
10ml tincture of Mugwort
• contents, in the centre of 6
>F
10ml tincture of Wormwood
ill the altar ashtray.
it.
c11:1 •
Jl
>F
10ml tincture of Chamomile
>F
2 cigars
6. Place the three red candles.�
>F
a bottle of liquor
demsed with the tincture af'i
>F
a suitable animal offering
JIDiition them on the tree
>F
a sharp knife
• the name of Sancte QayiiL
poilll
1. Open the ritual in the traditional manner, call upon the Master and
7- Pick up the cigar once .....
the Lady and burn incense for them both. Place the constructed and
Rma.ining part and direct tile
292
��1be
target become filled with
loaded effigy before them and pray to them to grant power to your
tfmm a suitable Dark Dead. The
rite and aid you in the final consecration of the effigy and in the
�er you stuff the effigy with
empowerment of all the physical, astral and mental enlinkments to
lllrzet's being and cause physical,
the target that it possesses.
-.
all depending on the ritual
i:ef the effigy.
2.
Place the cloth marked with the triangle of manifestation in front
of the altar and position the terracotta bowl in the middle of it.
r..d magical conjunction of the
laa create a true embodiment of
3. Fill the bowl with the water, milk and with the four tinctures. Pick
Ia that this can be accomplished,
up the Rowan wand and with its tip knock once on each point of the
lillie but very effective Baptismal lllligy, which will strengthen all
triangle and then use it to trace the outline of the triangle, starting
l!fDcusing and unification of all
left point, the lower right point and back to the apex, while you envision
liD its creation.
the spiritual fire of the Rowan establish, fortify and seal the triangle
at its apex pointing towards the altar and moving down to the lower
within all intersecting realms. Do this thrice and then seven times stir
l!lelder to create the Baptismal
the contents of the bowl in a widdershins motion with the tip of the
.effigy:
wand in order to bind all elements therein and quicken them with the
�'
sorcerous fire of the mighty Black In Green of the Rowan tree. Return
ailed with a red paint
the wand to its proper place.
ilfyrrh, Wormwood,
-.,upon
II-<
(i.
4· Open the bottle of liquor, hold it over the terracotta bowl and tilt it three times, so that by the libation offering thrice poured further empowerment becomes granted to the intermingling plant essences kept within it.
llllin a candleholder) s.
Light the cigar in the traditional manner and direct seven exhalations
of the breath of Amiahzatan first towards the central altar fetish of the Master and then an equal amount of time towards the bowl and its contents, in the centre of the triangle. Place the remaining cigar in the altar ashtray.
6. Place the three red candles, which in beforehand must have been cleansed with the tincture of Rue, inside their candleholders and position them on the tree points of the triangle and light them each in the name of Sancte Qayin.
llllaer, call upon the Master and
7· Pick up the cigar once again and smoke more than half of its
IIDth. Place the constructed and
remaining part and direct the smoke towards the bowl while you
293
� abi
through the powers of Amiahzatan entreat the spirits of Myrrh,
While performing this bap
Mugwort, Wormwood and Chamomile to awaken fully in the name of
the powers installed and aw
their Thorn-Crowned Sovereign and lend to you their aid in the final
and the fires of imagination
consecration of the effigy. Place the remaining part of the cigar in the
on all levels, with the rese
altar ashtray.
sJat lllhlll
Place then the effigy back iD 8. Retrieve the effigy from the altar and place it inside the triangle,
�
in front of the bowl.
J � �,41
on its back and with its head towards the terracotta bowl. 10. Light the second cigar
in tal
Bring forth the chosen animal offering, pass it over the whole front
towards the effigy, while foc:wlill
side of your own body while intensively focusing on the intentions you
embodies and feel the connedial
have towards the target so that the animal absorbs some of the energetic
and sealed within the effigy
emanations of your will and emotions and then cut its throat above
animated with the essence
the triangle so that its blood falls upon the effigy and into the terracotta
forces from and has become
� olll
bowl and say:
•• '
ci ll!l in exaltation and then place II
When more than half of the
I sacrifice this animal's blood and life in order to strengthen all the links to NN's body, mind and soul!
central altar fetish and dired:
In the name of Qayin and Qalmana, may the sacrifice of this animal
11. If time and circumstance
empower all connections created between the effigy and NN and may
within the triangle until the-
they truly become as one!
as that will in a very potent ..
II
i
powers of the effigy, but if
�
Let every single drop of blood of the animal that you can drain from
be used in whichever way it is ii
it fall upon the effigy and inside the bowl within the triangle and then
hold enough focus for all
put aside the carcass of the animal.
g�
12. During the following night
9. If the effigy is made out of wax, wood, bone or some other water
part of the baptismal water to a
resistant material place it now inside the bowl and wash it slowly and
the roots of a suitable tree -.1
..
thoroughly with the baptismal water, but if it is made out of fabric
grave. Place a white candle
or some other material that can become ruined by a complete soaking
three coins so that they :mark tl
just hold it in your right hand, dip your left hand into the baptismal
the candle. Light the candle.
water within the bowl and then spatter it upon the effigy repeatedly,
in the name of the Master Qa� manner, without looking back. ..
while saying:
p
I baptise you NN and strengthen all the chains of sympathetic enlinkment tying your body, mind and soul!
294
··
-.areat the spirits of Myrrh,
While performing this baptism you must feel the effigy vibrate with
lit awaken fully in the name of
the powers installed and awakened within it and with your mind's eye
.. to you their aid in the final
and the fires of imagination shape it so that it becomes fully imprinted,
.uring part of the cigar in the
on all levels, with the resemblance of the target.
• I -
Place then the effigy back in its place within the triangle, inside or
Iii place it inside the triangle,
in front of the bowl.
* terracotta bowl. k.
10. Light the second cigar in traditional manner and blow the smoke
�:,pass it over the whole front
towards the effigy, while focusing your mind on the person it now
llcusing on the intentions you
embodies and feel the connections become even more fortified, focused
lltibsorbs some of the energetic
and sealed within the effigy and see it becoming more and more
.-1 then cut its throat above lie effigy and into the terracotta
animated with the essence of the target that it now channels vital
llil order to strengthen all the
central altar fetish and direct seven exhalations of smoke towards it
forces from and has become a living part of. When more than half of the cigar has been smoked go before the in exaltation and then place the remaining part in the altar ashtray .
.. the sacrifice of this animal
11. If time and circumstance allows let the baptised effigy remain
• the effigy and NN and may
within the triangle until the three candles have been fully consumed, as that will in a very potent manner seal the enlinked and installed powers of the effigy, but if need be the effigy can also at this point
llima1 that you can drain from
be used in whichever way it is intended to be employed, as it now will
Iii within
hold enough focus for all general workings.
!IIi. bone
the triangle and then
12. During the following night bring the animal and the remaining
or some other water-
part of the baptismal water to a forest and there bury the animal by
118 howl and wash it slowly and
the roots of a suitable tree and pour the baptismal water over its
11m if it is made out of fabric
grave. Place a white candle over the grave of the animal and place
nuined by a complete soaking
three coins so that they mark the three points of a triangle around
Ill' left hand into the baptismal
the candle. Light the candle, give praise to the spirits of the place,
�il upon the effigy repeatedly,
in the name of the Master Qayin, and leave the area in the traditional
L
manner, without looking back.
• the chains of sympathetic t-uJ!
If further elevation of the potency of this rite is sought you can add to the list of the tinctures poured into the baptismal water also those of the True Mandrake and Tobacco, in the same amount as the earlier
<;l
mentioned tinctures.
CH
IDl}tH ItvJ
Also, whenever possible let the sex and the species of the animal chosen for the sacrifice within these rites of baptism be, on some relevant level, of a sympathetic nature in relation to the target and to the work itself.
tJ
�
You could for example choose a dove for love-witching, a rat for the cursing of traitors, a snake for the conferring of cunning and blessings, a black hen or rooster for removal of unwanted influences and protection, a pig for the strongest workings commissioned to the dead, a bat for the bringing of nocturnal torment and sickness, a black cat for the bringing of death, a toad or a frog for the controlling of minds and a rabbit for general ensoulment and fortification of an effigy. But, whenever such considerations are not possible or practical, any animal of the same sex of the target can be used, and even if that choice is not available any animal will do, as its life force will still add the fortification and quickening sought from it. If the animal offering for some reason is not possible to give at all
l
The purpose of this ritual is II to death, in the name of
tW1
of the Black In Green of 1M conducted you must first � according to the Laws and Ill wage of a corrupt accuser ill1 equalling the sentence that bel other. This curse is especill undermined the sanctity of ttl through their falsity and liell who have foolishly broken 011111 eatered into in the Holy N rulings be just in these matblll
within this rite the powers of enlinkment will diminish considerably,
Adamic ego, and may the
but the ritual will still be able to aid in the focusing and strengthening
apinst that which is truly Sll
J11
of the sympathetic links between the target and the effigy so baptised.
11ris ritual is to be executell • Another relevant consideration is the date chosen for the creation and baptism of the effigy, for if such date would overlap with the actual birthday of the target its powers of sympathy would become doubly
is in her dying phase, and tile
by the
Elder tree should id�
of Saturn.
strong.
ne following elements are .. The phases of the moon should otherwise also be observed within these workings, as the astral tides and ties one seeks to manipulate and establish do wax and wane in accordance with her visible shape.
296
•
a puppet made out af�
•
personal links to theCII
•
a sufficient amount ali
•
a one meter long hlllll
IWs rite is sought you can add l6e baptismal water also those '* same amount as the earlier CHAPTER 24
IDite 1-El�er' s
W the species of the animal wiles of baptism be, on some 1e
in relation to the target and
"- love-witching, a rat for the
ining of cunning and blessings, l fJf unwanted influences and
iilp commissioned to the dead, r.ent and sickness, a black cat
q for
the controlling of minds
t -.1 fortification of an effigy. �"
te not possible or practical, any ran
be used, and even if that
• do,
as
its life force will still
-.ght from it.
t
•
is not possible to give at all
�
will diminish considerably,
1 the focusing and strengthening
�and the effigy so baptised.
�
6le chosen for the creation and
•.auld overlap with the actual
II.Jmpathy would become doubly
The purpose of this ritual is to sentence a traitor or an oath breaker to death, in the name of the Holy Liluwa and by the severe powers of the Black In Green of the Elder tree. Before this ritual can be conducted you must first make sure that your ruling is a justified one, according to the Laws and Holy Tabus of the Cult of Qayin, for the wage of a corrupt accuser in the Court of Qalmana is a harsh one, equalling the sentence that he or she sought to place on an undeserving other. This curse is especially effective against those that have undermined the sanctity of the Bloodline of Qayin upon this earth through their falsity and lies and will be even more severe on those who have foolishly broken oaths, covenants and pacts that they have entered into in the Holy Names of the Rose-Crowned Queen. Let your rulings be just in these matters, without the blinding influences of the Adamic ego, and may the punishments fit all offences committed against that which is truly sacred. This ritual is to be executed during a Friday night, when the moon is in her dying phase, and the portion of the work that must be done by the Elder tree should ideally commence during the planetary hour of Saturn.
"'
till
IJII'Wise also be observed within
..t ties one seeks to manipulate
..-dance with her visible shape.
The following elements are needed for this Work:
�
a puppet made out of black fabric
�
personal links to the offender
�
a sufficient amount of minced pork to stuff the puppet with
�
a one meter long black leather cord
297
�
a piece of cleansed parchment
.._.lusion will in
�
a quill pen made of the feather of a raven, crow or an owl
--*e
�
7 black candles, each having Qalmana's Key Sigil of
4 ;mswers.
this contelll
sure to be honest
and
opi �
Punishment inscribed upon them with a Rose thorn
odilli
�
a box of matches
•.., disappr oving signs or
�
a suitable amount of incense consisting of powdered
...,. proceed with the work, ..
Elder wood, leaves and flowers, with the addition of
� you
Bloodroot powder and a pinch of sulphur �
a brazier containing self-igniting charcoal
�
a piece of black ritual chalk, in beforehand consecrated
must revalue your,.
-..lion of this work, on tbanll --e-aning the matter and �1
powdered red Rose petals, Birch bark powder,
··
c:alllll ju dgm ent still till
'IIIIR presenting the same the harsh
�,
in the name of Qalmana �
13 copper coins contained in a black drawstring pouch
�
a bottle of Elder Flower Wine
�
a silver ring
�
a loaf of unsalted bread
�
a large cigar
�
a suitable black animal, such as a hen, a rabbit
•- pattern becomes
cr
of Her central flame.
5 �
I i
;·i1
or in some cases even a large rat
r·
�
a sharp knife
�
a small shovel for the burial of the animal offering
1. Knock thrice upon the altar, chant seven times Qalmana's Formula
of Calling and then light Her altar candle. Burn some Rose incense for Her and then present your case to Her and ask for Her judgment concerning the traitor or oath breaker upon whom you seek to call
a black candle with tiel Key Sigil of Punishment tri 'EIIi::.m spine or a Rose tllllll .... lw.e horizontally the name• .a.dle with mineral oil� Jr.e, while focusing on ,... 7 a 4 punishments of Qat.��
done Her punishments. Tell the Holy Mother what you seek to accomplish and explain to Her why you have judged that the offender deserves death.
-�and away from Jill
Request from the Rose-Crowned Queen a sign of Her disapproval in
R
thns directing the castill
sufficient in the use of any suitable form of divination you may at this
Ills- Let your focused Wil � anenoming the arrow dl Ill the heart of the taiJII!I F!J in Her rnarksina.nsbi1i I
point also use the system in question for the attainment of Her answer,
...j
case the sentencing is unjust in Her eyes and if no such signs are received understand Her answer to be an approving one. If you are
s
tile candle in
but most often it is best to let natural omens and signs, such as the flickering of candles, the forms assumed by the smoke and intuition become the voice through which Her will is made known to you.
298
I
'
••
a
suitable t!liflll
diction and place it up���; r1er.
light the candle ia1
Self-delusion will in this context bring doom upon your own head, so
r of a raven, crow or an owl
make sure to be honest and open-minded while seeking these kinds
�a's
of answers.
Key Sigil of
• "";th a Rose thorn
'
If no disapproving signs or other forms of answers are received you
.
I.J.,isting of powdered
may proceed with the work, but if the Holy Qalmana rejects your
Ita bark powder,
execution of this work, on that night, and wait for further clarification
�·with the addition of
ruling you must revalue your judgment and not go through with the concerning the matter and you must wait at least a full lunar cycle
.af sulphur
....� .
._charcoal
before presenting the same case to Her again, if you at that time feel
� beforehand consecrated
that the harsh judgment still feels justified.
Jlllack drawstring pouch
2. If the Mistress of the Sickle approves your sentencing you must
write the name of the accused seven times upon a piece of paper and
'
then turn the paper 90 degrees anti-clockwise and seven times write Qalmana's Key Sigil of Punishment over the offender's name, so that a cross pattern becomes created. Place the paper upon the altar, in front of Her central flame.
• a hen, a rabbit
�Cleanse a black candle with the Tincture of Green Fire and inscribe
if the animal offering
Her Key Sigil of Punishment vertically upon it with a rusty nail, a
.-en times Qalmana's Formula
inscribe horizontally the name of the traitorI oath breaker and dress
j,
Hawthorn spine or a Rose thorn. On the lowest part of the candle
illldle. Burn some Rose mcense
the candle with mineral oil containing the essences of Hawthorn, Elder
�'
and Rose, while focusing on your will to afflict the offender with the
'- upon whom you seek to call laiy Mother what you seek to
harshest punishments of Qalmana.
�
oil downwards and away from yourself, towards the target's inscribed
•
l.Ber and ask for Her judgment
• have judged that the offender
�
Hold the candle with its wick towards yourself and anoint it with the name, thus directing the castigating currents of Qalmana towards
;._ a sign of Her disapproval in
him/her. Let your focused Will and vindicated wrath become the lethal
eyes and if no such signs are
poison envenoming the arrow that you through the powers of Qalmana
lie an approving one. If you are
direct at the heart of the target and put your trust completely and
r
- of divination you may at this i. the attainment of Her answer, ill omens and signs, such as the
faithfully in Her marksmanship.
-.1 by the smoke and intuition
of malediction and place it upon the paper marked with the name of
twill is made known to you.
the offender. Light the candle in the name of Liluwa of the Reddened
Place the candle in a suitable candleholder reserved for the workings
299
Sickle and pray for Her guidance, protection and aid in the punishing
Attend now and lend your ail
of the traitor.
lUdden corpse roads, which sil
breaker NN and lead him/h#:r,.
,.;
3. Cut the outlines of the black cloth puppet, sew together the two
the name of Liluwa of tile •
halves with black thread and leave an opening through which it can
In
be filled. Stuff the puppet with the minced pork and insert into the
lhat which will be given!
•
ground meat all the personal links to the target and then finish it by sewing up the opening used for stuffing.
In the name ofQalmana o/Qil
die traitor that I will hang IJflli Proceed with the rites of 'Enlinkment of Sympathetic Effigies',
bring to him/her a well desawl
according to the instructions provided earlier in this book and when the puppet is fully connected to the sentenced offender wrap it in a
In the name of Lebuda, the n.l
black shroud.
I beseech you to awaken arJI death to my enemy!
4. Adorn yourself with the black and green rosary of Qalmana and any other empowering and protective talismans and amulets of
Bail the Elder's Black In �
;1
Qalmana that you possess and burn some additional incense to Her glory. Give praise to the Holy Mother in traditional manner and then
6. Draw the spirit signature oei
extinguish the altar candles, but let the black candle placed upon the
fJl the tree with the black 0.
name of the offender remain burning. This candle will burn while you perform the rest of the ritual and will aid in the channelling of Her
Awaken now to the cause o/QI
wrathful emanations towards the target. This candle may also reveal
.righty daemon of the Elder II
certain omens concerning the outcome of the work once you have
S�mtence to our enemy!
returned back home or it may show some signs through its molten wax when it has burnt down completely, in either case it will act as
I conjure the green and su�
a manifestation of your sentencing of the offender upon the altar.
Inock with your left hand tbnl s. Collect all elements needed for the work and head for the, in
...:e again bow low to the -
beforehand selected, spot where the specific Elder tree that you are
7- Take out the effigy of the a!
to work with is located.
it by the foot of the Elder tree. I Face the Elder tree, stomp your left foot three times on the ground,
ill a wide circle around the IW
Merent matches, starting wil
bow before the tree and say:
tileD moving widdershins Mighty daemon of the Elder Tree, it is in the Holy Names ofQalmana,
a.
candles.
d
Our Queen in life and death that I, NN, come to you for justice and
8. Place then the brazier by 11
vengeance.
effigy, light the charcoals wili
fJl the incense blend. 300
r:tioo and aid in the punishing
Attend now and lend your aid to my rite of execution and open up the hidden corpse roads, which shall bring destruction to the traitor/oath breaker NN and lead him/her to dwell amongst the lowliest dead.
,_ppet, sew together the two .,ening through which it can
� pork and insert into the � target and then finish it by ...
that which will be given! In the name of Qalmana of Gulgaltha I adjure you to accept the life of the traitor that I will hang by the neck on your skeletal branches and
�'
- of Sympathetic Effigies', a-rlier in this book and when .-tenced offender wrap it in a I ,
bring to him/her a well deserving punishment! In the name of Lebuda, the Twin-Bride of Qayin the Thorn-Crowned, I beseech you to awaken and lend strength to my work and bring death to my enemy!
r
�n rosary of Qalmana and
!we talismans and amulets of _.e additional incense to Her
ia traditional manner and then • black candle placed upon the
!illlis candle will burn while you J aid in the channelling of Her IIIL This candle may also reveal
.. of the work once you have
_...e signs through its molten
IJI.r, in either case it will act as lftlte offender upon the altar.
�
In the name of Liluwa of the Sickle I entreat you to come and take
work and head for the, in
Hail the Elder's Black In Green!
6. Draw the spirit signature of the daemon of the Elder upon the trunk of the tree with the black ritual chalk and three times say:
Awaken now to the cause of Qalmana and lend your powers to me, 0 mighty daemon of the Elder tree, come forth and deliver Her death sentence to our enemy! I conjure the green and summon the black! Knock with your left hand three times upon the traced signature and once again bow low to the now awakened spirit of the tree.
�c Elder tree that you are
." ,._
7·
three times on the ground,
t-,
in a wide circle around the Elder tree and then light them with seven different matches, starting with the candle in front of the effigy and then moving widdershins around the circle created by the positioned
iJin the Holy Names of Qalmana,
liN.
Take out the effigy of the offender, remove its covering and place
it by the foot of the Elder tree. Place the seven inscribed black candles
come to you for justice and
candles. 8. Place then the brazier by the foot of the Elder tree, in front of the
effigy, light the charcoals within it and upon them burn a large amount of the incense blend. 301
Lift up and hold the effigy of the offender in the rising smoke and say:
With your right hand lift up the•
Behold the Traitor/Oath Breaker NN, who because of his/her clay
JUUI" left hand place the noose _.
barn nature became subdued by the weaknesses of Adam and now walks the path of Abel.
.ad see with your mind's eye dlel
ID be the person it embodies
aDii
tl the cord to a suitable brancll� times the following charge:
�l
Behold NN, 0 daemon of the Elder Tree, and let your Black go forth from the wooden shell of your arboreal body and snatch away his/
Jfighty Black In Green of the ..
her life and make it your own, for the only just sentence for a desecrator of sanctity is an inglorious death.
fl{NN as a sacrifice to you!
�
0 most faithful servant of Ql
Behold the offender of the Holy Tabus of Qayin and Qalmana, brought to the gallows to be executed for his/her profanity, as a sacrifice and tribute to all that which is sacred and good.
Arboreal Court, execute now H•1 die betrayer!
"tj
l.et his/her life become yours
Mighty Spirit of the Elder, take NN's life and soul as he/she will be hung by the neck on the branches of your tree, but bring him/her first
trought disgrace to the Holine8i.t
fear, pain, sickness, disgrace and madness and finally a deserving death!
Take now NN's life as he/she ib
In the Names of the Holy Qalmana, let the punishment fit his/her crimes!
Death to NN!
�f'l
�l
Iring death!
ID. Bring forth and in traditiOI
Return the effigy back to its place by the foot of the Elder tree.
.t. Amiahzatan, blow the smoirel
9. Bring forth the black leather cord. Burn additional incense and
fumigate the cord with the smoke. Tie the cord first into a Hangman's Noose with thirteen coils and then tie seven knots on the opposite end of the cord and into each knot charge and seal all your justified hatred
.maining part in the brazier •
against the traitor/oath breaker.
-=ense to strengthen the deada-t
:!
Burn some additional incense upon the glowing charcoal and hold up
11.. Take the animal to the
��
the noose in front of the effigy and within the smoke and three times
0 Mighty Spirit of the Holy •
say:
Behold the Snare of Death, the Hangman's Noose of your execution! NN, behold the knotted cord of my malediction, which shall bind you unto Death!
302
..-rngthen your assault upon M -.Ies and spirits that you 01 �consume himjher utterly!
1
'I
riD the rising smoke and say:
With your right hand lift up the effigy, which you must fully envision to be the person it embodies and is esoterically connected to, and with
IIIIo because of his/her clay
..,btesses of Adam and now
your left hand place the noose around his/her neck. Tighten the noose and see with your mind's eye the offender start choking. Tie the end of the cord to a suitable branch of the Elder Tree and recite seven times the following charge:
;. and let your Black go forth
�llody and snatch away his/ IIIII only just sentence for a
Mighty Black In Green of the Elder tree, I give now the life and soul of NN as a sacrifice to you!
r.m.
most faithful servant of Qalmana, Chosen One amongst Her Arboreal Court, execute now Her will and ensnare and take the life of 0
iCJgyin and Qalmana, brought J!PrOfanity, as a sacrifice and
the betrayer!
DOd. f,
llf fDld soul as he/she will be
Let his/her life become yours and bring a fitting end to one that has brought disgrace to the Holiness we both cherish!
�lree, but bring him/her first
!lias and finally a deserving
Take now NN's life as he/she is hung by the neck on your tree and bring death!
• the punishment fit his/her
Death to NN!
� 10. Bring forth and in traditional manner light the cigar, in the name
1dle foot of the Elder tree.
of Amiahzatan, blow the smoke upon the dangling bodyI effigy of the offender and with each exhalation project all your hatred towards
'"
�� additional incense and
him/her and further envision how he/she suffocates and slowly dies.
lllec:ord first into a Hangman's
llii'ID knots on the opposite end
When more than half of the large cigar has been smoked place the
all your justified hatred
remaining part in the brazier so that it becomes burnt as a martial
"'seal
1:
incense to strengthen the death-dealing currents evoked.
�g charcoal and hold up
11. Take the animal to the foot of the tree and say:
Ilia the
smoke and three times
!IIIR's Noose of your execution! llilliction, which shall bind you
0 Mighty Spirit of the Holy Elder Tree, accept this offering and strengthen your assault upon NN and let the legions of bloodthirsty
shades and spirits that you oversee follow the scent of blood to NN and consume him/her utterly!
303
�
Take this life and drink the blood I shed and in return take the life and consume the vital force of NN and bring to him/her Death!
widdershins circle around the
In the name of Qalmana!
.. As this libation is spilled and c-.
With the sharp knife slit the throat of the animal and let its blood
Tree so shall also the life of NN lill spilt! ��
Open the bottle of the Elder ·
·
}
run over the hanged effigy of the betrayer. Envision dark shapes emerge from below the roots of the Elder tree and swarm upon the effigy in
Place the bread upon the gravel���
order to consume all life force that is upon, within and enlinked to and through it. See with your mind's eye the Shades and Spirits of Black consume the effigy and by the way of the sympathetic connection
As this bread is given as sus1a111 Green so shall also the body alllll
also the person it embodies.
his/her life ended!
� 1
12. Place the animal by the foot of the tree, where the effigy before
Look upon the hanging effigy ...
was seated and with the quill pen dipped into the spilled blood write Qalmana's Key Sigil of Punishment on the piece of parchment. Burn
As this effigy hangs by the ned:til
some additional incense and hold the parchment in the smoke while
of NN end and Sinistral Death Nl
silently praying to the Rose-Crowned Queen to fully afflict the target
suilllli
and direct all shades and spirits serving Her Divine Will to consume
Place the silver ring upon a
and destroy him/her.
in your mind's eye the shape
oft
spirit, and say: Place the marked parchment inside the black drawstring pouch containing the thirteen copper coins, tie it shut with seven knots and hold it inside the incense smoke and say:
t-
,1
praise and thanks to Jill in Qalmana's name may your lJIIi and your fatal wrath afflict my •
I give full
The Wages of Sin is Death! (x7) Collect your belongings, bow dell
�
Set then the pouch by the side of the animal's carcass in front of the
take three steps back, turn
tree.
looking back.
13. Dig with the aid of the shovel a grave for the animal close to the
When back at home read any ciil
roots of the Elder tree and place inside the hole first the pouch
candle burning upon the altar,liiJ
containing the thirteen coins and the parchment and then the animal
and then take a cleansing ritlUill
carcass. Cover the hole with soil and flatten the grave by stomping
of
with the left foot three times upon it and say:
that you have directed at the •
As this animal is dead and buried so shall also NN soon be dead and
Rejoice in the knowledge that
placed within the darkness of the grave!
of the
304
death from yourself and
fortlj
tJ.I
Holy Queen and Her failll
3
Ill and in return take the life
Iring to himjher Death!
·the animal and let its blood t. Envision dark shapes emerge
.... swarm
upon the effigy in
Open the bottle of the Elder Flower wine and pour it out in a widdershins circle around the buried sacrifice and say:
As this libation is spilled and consumed by the daemon of the Elder Tree so shall also the life of NN become consumed and hisjher blood spilt! Place the bread upon the grave of the animal and say:
within and enlinked to
t�pDn,
rafthe sympathetic connection
As this bread is given as sustenance to the spirits of the Black In Green so shall also the body and soul of NN become consumed and hisjher life ended!
t tree, where the effigy before
Look upon the hanging effigy and say:
e,e the Shades and Spirits of
.. into the spilled blood write � piece of parchment. Burn
iparclunent in the smoke while to fully afflict the target
Q.en
• Her Divine Will to consume
I!
As this effigy hangs by the neck and slowly rots so shall also the life of NN end and Sinistral Death reap himjher fully! Place the silver ring upon a suitable branch of the Elder tree, taking in your mind's eye the shape of the hand and fingers of the Elder's spirit, and say:
the
black drawstring pouch
lie it shut with seven knots and
ray:
and your fatal wrath afflict my enemy! Collect your belongings, bow deep and low before the Elder spirit,
[tMrimal's carcass in front of the
take three steps back, turn around and leave the place without ever looking back.
....
pave for the animal close to the
llilide
I give full praise and thanks to you, 0 mighty spirit of the Elder, and in Qalmana's name may your blessings and protection belong to me
the hole first the pouch ment and then the animal
l'Jarch
8 Batten the grave by stomping
When back at home read any omens manifested through the black candle burning upon the altar, light incense to Qalmana and to Qayin and then take a cleansing ritual bath in order to remove the stains of death from yourself and fortify your own self against the poison
llmad say:
that you have directed at the offender.
� sltall also NN soon be dead and .,uve!
Rejoice in the knowledge that true justice has been done, by the grace of the Holy Queen and Her faithful Black In Green .
305
f:
1
which they more concretely interacted with.
·
lbe sigil can be marked in
CHAPTER 25
J �
� their Black In Green to it anc11t be used let Willow, Man
�pirit 1-Efftgu Animation �igil
� � .
bearing their essences, estab
the subtle planes.
·"�
Consecrated chalk bearing The following sigil, presented here traced over the symbolic outline
also be used for its tracing
of a body, is the Spirit Effigy Animation Sigil and is a sign channelling
Wood of a suitable sacrifice •
and directing the animating currents of shades, elemental forces and
•wn upon the vessel
spirits to ensoul a simulacrum in order to become assembled and
meant
�
the earthly plane to its physical representation, in order to serve
.
..
""1
come alive on the astral and aetheric planes and become bound on
j
as
...
-1
an attending entity.
.}
''"1
The sigil itself does not possess the power to animate (i.e. bestow
llotice that the sections
Anima) anything on its own, but it does direct and seal forces
1!f1igy are
possessing such abilities, when and where they are presented, in order
wilhin the ritual setting,
to see, to smell, to talk, to eat, to take, to give, to feel, to leave, to
6at they are wrapped
its purpose.
depid
lllow their forms and that tt.
to empower an effigy and grant it the powers and abilities to hear, return, to grow stronger and most importantly to remain bound to
of tbe 1
in the following
.-s
of the effigy.
must
Il
around�
i
The Spirit Effigy Animation Sigil is not to be used for the consecration of any effigies representing already living persons and is solely reserved for the animation of the bodies of the discarnate souls and spirits and as such it may even be used for the consecration of effigies holding the shadows of the dead, employed within certain forms ofNecrosophic Sorcery in which the souls of the departed are kept and bound to serve
)
·./'
the living. The sigil is a linear channel for the animating forces connected to and installed within such effigy and serves to give them clear and correct direction. It is a sigil by which the Famuli can be granted bodies and by which homunculi and golems can become their vehicles through
306
'I
1":
which they more concretely can affect the physical realm and be interacted with.
t"25
The sigil can be marked in different ways, but if Sanctified Ink is to
t.
be used let Willow, Mandrake, Patchouli, Myrrh and Tobacco grant
lmafinn �gil
their Black In Green to it and in union, through the stain of the ink bearing their essences, establish its lines on both the physical and on the subtle planes.
�·
pi over the symbolic
outline
a Sigil and is a sign channelling
If shades, elemental forces and
11-
to become assembled and
Consecrated chalk bearing the essences of the mentioned plants can also be used for its tracing and in certain cases even the freshly spilt blood of a suitable sacrifice can become the paint with which it is drawn upon the vessel meant to serve as the enlivened body.
� Jilanes and become bound on ,_.tation, in order to serve as
IIPJWer to animate (i.e. bestow
jl
does direct and seal forces
lise they are presented, in order lie powers and abilities to hear,
IJie. to give, to feel, to leave, i-Portantly to remain bound
to to
Notice that the sections of the sigil meant to cover the ears of the effigy are in the following depiction drawn in a way meant to clearly show their forms and that those parts of the sigil, when employed within the ritual setting, must be marked properly and be traced so that they are wrapped around the sides of the head and covering the ears of the effigy.
l(liD be used for the consecration
N persons and is solely reserved
1.6carnate souls and spirits and amsecration of effigies holding
l)in certain forms of Necrosophic � are kept and bound to serve
..
tr
�ting forces connected to and
• to give them clear and correct
IJanli can be granted bodies and
ll become their vehicles through
307
�
CHM ;,-:til
Witt �ltitlb-
1
':1 :'!!1111
.. shielding homunculus is a 'I
.. deflect magical attacks and .. -.mts directed towards you
"-! -··••'Ergst your foes. Such a � 611 has ritually been separated fl
fortified only to serve the a1
... serve its purpose you must_Jl
..._ of nourishments and
pnist, llilll
fortifi.l
while at the same time :
to be able to function tbe 1 shielding homunculus is
II t...-nal and sympathetic links. 'I Imagination and Faith. In a4l
In Green are required witbilt
... elements from their plants •
..a the Work.
:1
'We will here give instructions
�
as the body of the shieldili!
be made out of other
suilati
long as it is formed properly ia� which it must be filled. The
Spirit Effigy Animation Sigil
l
following elements are
neaftl
illlmunculus:
308
l
" f. llliaation Sigil
,,
CHAPTER 26
Witt �ftitlbingllnmunrulus The shielding homunculus is a magical body double created in order to deflect magical attacks and absorb, neutralise and turn back harmful currents directed towards you by those who would count themselves amongst your foes. Such a homunculus is an actual part of yourself that has ritually been separated from your whole and become focused and fortified only to serve the cause of martial defence. In order for this divided aspect of your own essence to remain potent and serve its purpose you must take care of it and grant it different kinds of nourishments and fortifications, so that its links to yourself persist, while at the same time remaining separate from your full being to be able to function the way it is intended. Such shielding homunculus is linked to you through the powers of personal and sympathetic links, but also through the power of Spirit, Will, Imagination and Faith. In addition, the empowerments of thirteen Black In Green are required within the creation of the twin-homunculus and elements from their plants must be used in order to fortify and seal the Work. We will here give instructions for the making of a leather puppet to serve as the body of the shielding homunculus, but such effigy can also be made out of other suitable materials, such as clay or wood, as long as it is formed properly in order to be able to hold the elements with which it must be filled. The following elements are needed for the creation of the Shielding Homunculus:
309
>I<
a circa 30-35cm tall effigy
•
a small sharp blade thl
•
a round mirror upon wlil
made out of beforehand ritually cleansed, soft and thin,
of the effigy
naturally coloured, white or red leather (this homunculus
·�
effigy must have its head and shoulder area open for the
has been marked with Il
stuffing of the elements which have to be placed inside it)
the essence of the herW
,,
>I<
a suitable sewing needle
•
strong glue
>I<
black thread
•
a terracotta bowl for .._
>I<
strong sympathetic links to yourself, such as hair from your •
a green cloth upon wbidl
circa 35cm in diamebs",'«�
head and body, nail clippings from hands and toes, skin scrapings, your mundane and magical names written
is ritually marked in bW
in your own blood on a piece of paper, spittle, sexual fluids
the Green Point of the •
and even pieces of personal jewellery or clothing that
•
a bottle of
because of close contact to your physical and thus also
•
2 cigars
rum
subtle bodies are strongly enlinked to you
•
1 cigarillo
a small red drawstring pouch to place your personal
•
matches
links inside
•
a sharp knife
7 teaspoons of a mixture of Rowan leaves,
•
3 red candles
berries and wood powder
•
4 green candles
7 teaspoons of Red Carnation flower petals
•
1 black candle
>I<
21 whole Black Pepper corns
•
a glass goblet
>I<
7 teaspoons of Oregano
•
a small ashtray
>I<
>I<
>I<
or vocM
>I<
7 teaspoons of Wormwood
>I<
7 teaspoons of Rue
1
>I<
7 teaspoons of Bay leaf powder
� for this working before Il
>I<
1 whole Jalap root
a-mula of Calling of Qayin.
>I<
7 teaspoons of a mixture of Blackthorn leaves, berries,
>I<
���
On a Saturday, after the st:ml
li
thorns and wood powder
� for the Master and Rl
7 teaspoons of a mixture of Hawthorn berries, leaves,
6em the following prayer:
thorns and wood powder
A
>I<
7 teaspoons of Palo Santo wood powder
a-ster Qayin, my Saint of Han
>I<
7 teaspoons of Tobacco
r..ly Qalmana, my Sacred Mal
>I<
7 teaspoons of Sage
>I<
13 small white plates, like for example plain tea saucers
>I<
sanctified black Ink
>I<
quill pen
>I<
fast drying permanent black paint for the marking of the
>I<
,. IIIJIIIr, as I
'·
&l!f
.,ur
crowning fires casf: II
-.b your Holy Mark glow.
'Spirit Effigy Animation Sigil' upon the homunculus effigy
:"'
a thin brush
. .#Jiilliful
t
-""in!
310
by your grace coll
!J cleansed, soft and thin, II leather (this homunculus
�
a small sharp blade that can function as the sword
�
a round mirror upon which the Key Sigil of Protection
of the effigy
li6owder area open for the
I lave
has been marked with sanctified black paint containing
to be placed inside it)
the essence of the herbal formula of that Key Sigil
l�
llnetf, such as hair from your fmm hands and toes,
�
strong glue
�
a terracotta bowl for the mixing of the elements,
�
a green cloth upon which the Green Point of the Skull
circa 35cm in diameter is ritually marked in black (the outer diameter of the circle of
� magical names written • paper, spittle, sexual fluids
the Green Point of the Skull signature must be at least 70cm)
Wlery or clothing that l.r physical and thus also
�
a bottle of rum or vodka
�
2
cigars
�
1
cigarillo
tD place your personal �
�
matches
�
a sharp knife
iiuwan
�
3 red candles
i
�
4
green candles
r:WOWer petals
�
1
black candle
�
a glass goblet
�
a small ashtray
lihd to you
leaves,
1.
On a Saturday, after the stroke of midnight, place all the elements
needed for this working before the altar and open the ritual with the Formula of Calling of Qayin, light the altar candles and then proceed
kktborn leaves, berries,
with calling upon the Holy Mother and light Her candlejs. Burn Myrrh
10
incense for the Master and Rose incense for the Lady and recite to
!lllwthorn berries, leaves,
them the following prayer:
!
� powder
Master Qayin, my Saint of Harvest, I pray to you!
�:
Lady Qalmana, my Sacred Mother of Spiritual Blood, I pray to you!
ia'eomple plain tea saucers
Be with me on this night and lend your blessings and empowerments
iJIIIint for the marking of the "'•pm the homunculus effigy
to me, as I by your grace conduct the hallowed rites of sorcery! Let your crowning fires cast their shadowless light upon me and make your Holy Mark glow upon my brow as I summon the spirits faithful to your cause in order to create my shielding homunculus manikin! 311
own self becomes a guarding, shielding, deflecting and protecting
-..ron of the Rowan tree, o,_ �strengthener of the ba� .. you bar the ways for alltWII
body double and twin armoured, enlivened and fortified by the spirits
-.1 Break
I pray to you to lend power and authority to my words and deeds so that the aspect of my being that I tonight seek to separate from my
of the thirteen Black In Green that I shall awaken in your Holy
the curses of those dllll _. impenetrable armour CIJIIIIIIl -.age and strength of wiH • ..,_,hant over all those that •
Names! Place the black and green rosaries of Qayin and Qalmana around your
..,U. and Qalmana, as I pray •
neck and say:
-� �j
By the spiritual blood of the Thorn-Crowned and the Rose-Crowned King and Queen of the Legions of the Black In Green, I am empowered,
(.
protected and blessed!
of the Carnation, gnlillll that you remove from mew on
and is harmful to my soul• Hail Qayin!
JDhich brings sickness, W8l
Hail Qalmana!
powers and lend all your ,.
Hail the Host of the Black In Green!
-illluences of the profane anda and Qalmana,
as
I pray •
2. Mark, with sanctified ink, the signature of each of the thirteen Black
•
In Green that you are going to employ in this work upon the thirteen
'l
small plates. Place the plates upon, or before, the altar and place the earlier indicated amount of each plant element upon their
Ill
•t of the Black
Pepper,�
I pray that you Cl harm upon me and lead dl
f!IJenty,
corresponding signature.
illsanity! Break the
Take small sips from the liquor bottle and spray it out from your
...ad spy upon me and
mouth in fine mists over each plate three times, so that the quickening
-.es
power of the alcohol is given to each of the thirteen.
•
wil
of Qayin and Qalnuma,l
•
Light then a cigar in the name of Amiahzatan and blow its smoke seven times over the contents of each plate, while mentally praying to and calling upon each Black In Green to awaken, become fortified
curses
P
•
of the Oregano, banisher.•
and lend its blessings to your work. ID oppress
Place the remaining part of the cigar in the altar ashtray. 3· Lift, one by one, each of the thirteen plates close to your lips, so
me! Banish frown
... ...., health, hap piness and Jl
from me, during sleep ,. -.e the powers of proplil
that your breath imbues them, and recite seven times each of the following short prayers to the corresponding Black In Green:
�
•
312
Jll
riy to my words and deeds so liJ6t seek to separate from my liilllg, deflecting and protecting
�and fortified by the spirits tl shall awaken in your Holy
Daemon of the Rowan tree, opener of the paths to that which is Holy and strengthener of the barriers protecting against the enemy, I pray that you bar the ways for all the venomous hostility directed towards me! Break the curses of those that wish harm upon me and grant me your impenetrable armour and unlock the roads to glory! Grant courage and strength of will to me, so that I may remain ever triumphant over all those that would oppose me! In the names of
-.,m and Qalmana around your
Qayin and Qalmana, as I pray so it shall be!
t
Ill'
�ed and the Rose-Crowned 1111* In Green, I am empowered,
Daemon of the Carnation, granter of purification and protection, I pray that you remove from me all that which causes offense to my spirit and is harmful to my soul and body! Remove from my presence that which brings sickness, weakness and misery! Fortify me with your powers and lend all your blessings unto me! Guard me against the influences of the profane and exalt and purify me! In the names of Qayin and Qalmana, as I pray so it shall be!
-.e of each of the thirteen Black
work upon the thirteen
rin this
r 'before, the altar and place the
l plant elemen t upon their
Daemon of the Black Pepper, scourge of the unworthy and vanquisher of the enemy, I pray that you confuse the minds of those that would inflict harm upon me and lead them to a fallen state of defeat, loss
�
spray it out from your
IIJe and
lille times, so that the quickening thirteen.
.,_,the
and insanity! Break the curses directed towards me, blind the eyes that would spy upon me and with your encircling fire defend me! In the names of Qayin and Qalmana, as I pray so it shall be!
l!wiahzatan and blow its smoke
la;plate,
while mentally praying
.._ to awaken, become fortified it"'.
r-• the altar ashtray. - plates close to your lips, so
,..ne
seven times each of the
Daemon of the Oregano, banisher of misery and poverty, I pray that you shield me against the enforcers of the laws of man that would serve to oppress me! Banish from me all negativity and bestow upon me good health, happiness and prosperity! Nocturnal wraiths keep away from me, during sleep protect me, in dreams bless me and grant me the powers of prophecy! In the names of Qayin and Qalmana, as I pray so it shall be!
.-.rung Black In Green:
313
Daemon of the Wormwood, surmounter of obsessive shades, I pray that you remove all dark souls dispatched towards me and in more ferocious forms return them all back to and against my enemy! Purify and spiritually fortify me, strengthen the defences of my famuli and bring bitterness, suffering and defeat to those who seek to harm me! In the names of Qayin and Qalmana, as I pray so it shall be! ffi
Daemon of the Blackthorn 7iwll die enemy , I pray that yoa • -.breakable shield to me! Alii protect me and turn back .. iflc luen es ever directed towanl
� adversity and become d _,ld dare to oppose me! In dll IJniY so it shall be!
Daemon of the Rue, banisher of all profanity and establisher of purity, I pray that you shield me against all harmful currents directed towards me! Break their curses, remove the lowly and obsessive shades and blind the evil eyes of my enemy! Strengthen me against the poisons of hate, fear and jealousy and with your Green Fire from such evils cleanse me! In the names of Qayin and Qalmana, as I pray so it shall be! ffi
<.ill
Almlon of the Hawthorn Tree. -"1 faly, I pray that you grant me 11 � smite those that would ._
me and to those that diN l.rsh defeat, fear and insanity! I ._ all their hostile advances .. cruwn
�of Qayin and Qalmana. a
Daemon of the Bay Laurel Tree, bringer of protection and martial
·�
glory, I pray that you break the swords of my enemy and in every battle crown me with your wreath of victory! Neutralise the attacks of all my foes and make them all fall down on bended knees and in disgrace force them to bow before me! From all unwholesomeness cleanse me, the stains of hate and fear remove from me and great fortune, health and wealth bestow upon me! In the names of Qayin and Qalmana, as I pray so it shall be! ffi
Daemon of the Jalap root, granter of conquest, I pray that you protect me against all adversity and open up all my roads to victory! Dispel all weakness and all the causes of misfortune from my being and grant me courage, virility, power and forceful mastery! Banish all the causes of defeat and dishonour from me and ever keep me on the Path of Glory! In the names of Qayin and Qalmana, as I pray so it shall be! ffi
314
I
!! :-.-... on-
of the Tobacco, mighlfl 11
empowerments, purificano. With yourfiery winds shield • the minds of those that lPil
my will and removefrom._ RDmes
of Qayin and�
•
m
..,. of obsessive shades, I pray � towards me and in more ify lltcmd against my enemy! Pur uli and a die defences of my fam m me! har to tiD those who seek
�•I
pray so it shall be!
Daemon of the Blackthorn Tree, spirit of warfare and destroyer of the enemy, I pray that you now lend your deadly sword and unbreakable shield to me! Against all dangers to body and soul protect me and turn back with a sevenfold stab the baneful influences ever directed towards me! Grant me invincibility when facing adversity and become the scourge of the foolish ones that would dare to oppose me! In the names of Qayin and Qalmana,as I pray so it shall be!
!fiJirmity and establisher of purity, directed 1 all harmful currents es • the lowly and obsessive shad
..! Strengthen me against the
� with your Green Fire from
-.fQayin and Qalmana,as I pray
Daemon of the Hawthorn Tree,dryadic famulus of Our Rose-Crowned Lady,I pray that you grant me the protection of your piercing thorns and smite those that would attack me! Let your conquering might crown me and to those that direct malevolency towards me, bring harsh defeat,fear and insanity! In their eyes grant me invisibility so that all their hostile advances become easily averted by me! In the names of Qayin and Qalmana, as I pray so it shall be!
rilager of protection and martial
y .,..ds of my enemy and in ever
tllf/ victory! Neutralise the attacks � down on bended knees and in
From all unwholesomeness l1!m" remove from me and great in ...,an me! In the names of Qay
If -..e!
hie!
lfleonquest,I pray that you protect pel _,all my roads to victory! Dis and g bein r/ misfortune from my ,., forceful mastery! Banish all the and ever keep me on the Path of Nile
llfmana,as I pray so it shall be!
Daemon of the Palo Santo Tree,upholder of spiritual sanctity,I pray that you grant me the purification and protection against misfortune, sickness and misery! Nullify all maledictions directed towards me and from an unworthy demise save me! Lead me upon the exalted path of transcendent glory and confer the Master's boons unto me! In the names of Qayin and Qalmana,as I pray so it shall be!
Daemon of the Tobacco, mighty spirit of sorcery, I pray that you grant empowerments,purification and your quickening powers unto me! With your fiery winds shield me and with your enchanting smoke whelm the minds of those that would oppose me! Strengthen my soul, fortify my will and remove from me all the stains of worldly profanity! In the names of Qayin and Qalmana,as I pray so it shall be!
•
!U4
315
Daemon of the Sage, granter of wisdom and clarity, I pray that you
Bold the pouch against your «:t.
cleanse, purify and sanctify me! From misfortune and profanity,from ignorance and spiritual obscurity, I entreat you to save me! Banish all foul currents directed towards me and high above my foes elevate and exalt me! Upon the path of the wise guide me and against all delusion and wretchedness protect me! In the names of Qayin and Qalmana, as I pray so it shall be!
<;!1
I{;
Take a sip from the liquor bo-�
-' spray over it three times 11 Return the plate containing the herbal links of the daemon of the Sage
-.,:
to the altar and say:
..,
'
• my own name baptised be, ,. _,now also the grace of all mJIJ
Praise and glory to the Master of all the Black In Green! Praise and glory to the Mistress of the Sickle! Hail Qayin and Qalmana! 4.
,(llere you must name the part of
�your own mundane and true Present the red drawstring pouch containing your personal links
� of Ego and Self become •
to the altar and place it before the thirteen plates. Draw blood from the tip of your left hand's middle finger and let one drop fall on each
...-n the red pouch to its place IIi
plate containing the links to the thirteen Black In Green and for each
• awakened links to the Black •
drop given say:
By the Blood of Qayin and Qalmana we are bonded and in their Holy
5- Bring out the empty hom\lllCIIII '•* black paint and the thin bnlll
Names you are bound to bless and protect me!
,._.. upon it.
Let seven drops of blood fall upon the red drawstring pouch containing
6. Place the terracotta bowl �
your links and say:
Jlli-:h
With blood freely given I permeate the links harvested from my own
Place it on the altar •
constituting the separa�
M to yourself therein. One aftll f • thirteen small plates contaiaill
� while reciting once their oaa
body and let it fortify their connection to my soul and spirit!
• step 3 of this ritual. Lift up the red pouch close to your mouth and let the exhalation of seven deep breaths transfer your life force into it and say:
I give the breath of life and place a part of myself into this link,
� all thirteen have been � so
them all together with your Ill
:• iollowing:
that it remains separated but strongly connected to me! 0 .,;ghty spirits of the Black In (j
316
31
• and clarity, I pray that you
r.isfortune and profanity,from �t you to save me! Banish .-1 high above my foes elevate l1lise guide me and against all
-.1 In the names of Qayin and
Hold the pouch against your chest and say:
By the beating of my heart you will live, to serve, defend and avenge me! Hold the pouch over your navel and say:
Separated, but still part of me, you will protect and honour me! Take a sip from the liquor bottle, hold the red pouch in front of you and spray over it three times the alcohol from your mouth and then
I links of the daemon of the Sage
say:
In my own name baptised be, by blood, breath of life, beating heart
�
llllr Black In Green!
and now also the grace of all my famuli! NN, your name shall be!
reSickle! (Here you must name the part of yourself transferred to the pouch by your own mundane and true names, so that all known and unknown
Ia containing your personal links
Wrteen plates. Draw blood from ..- and let one drop fall on each
!lieD Black In Green and for each
aspects of Ego and Self become connected to it.) Return the red pouch to its place before the thirteen plates containing the awakened links to the Black In Green. s. Bring out the empty homunculus leather effigy and with the help
!
._are bonded and in their Holy
INfEct me!
of the black paint and the thin brush mark the Spirit Effigy Animation Sigil upon it. Place it on the altar and leave it there for the sigil to dry.
It
...t drawstring pouch containing
6. Place the terracotta bowl before you and place the red drawstring
pouch constituting the separated aspect and the living sympathetic link to yourself therein. One after one pour the contents of each of
lite links harvested from my own
Ill to my soul and spirit! �· :illouth and let the exhalation of la.foree into it and say: p,
1r:part of myself into this link, so ... connected to me!
the thirteen small plates containing the plant elements over the red pouch while reciting once their corresponding short prayer used earlier in step 3 of this ritual. When all thirteen have been poured over your link inside the bowl mix them all together with your left hand, while seven times reciting the following:
0
'
mighty spirits of the Black In Green, in the Names of Qayin and
317
Qalmana with your powers now cover me!
Kiss the homunculus three ti-. lithe altar.
United as one protect me!
8. Place the piece of green fabdl With your blessings strengthen me!
AnD on the floor close to
tba�
it three times over the Greell I Absorb and deflect all harm directed towards me and return a thirteenfold retribution to those that wish misery upon me!
-"
Light a cigar, in traditional ._.
..t. blow its smoke over the
C
Keep me, bless me and empower me and through this our sorcery
I!Rath of Amiahzatan pro�
cast aside all evil meant for me!
llaster and thus strengthen.ins-.
As an armour now cover me, become my shield and the sword piercing
llle linear forms of His insiplil 6e Field of Blood to the �
the hearts of my enemy!
tt.:e the cigar in the altar .. Hail the Black In Green!
llail the Thorn-Crowned Masllil 7· Hold your both hands over the contents of the bowl and focus upon
Wlirid Skull, my Saintly Sovenil
the aspect of yourself that now has become separated and connected link between you and that which is placed inside the bowl and
Jlllition the four green canda .-ivated Insignia of Master Q111
contemplate the energetic field for at least 15 minutes.
il ils centre.
to the thirteen Black In Green. Feel the transference of power and the
Fetch the marked, still empty, leather effigy. Make sure that the sigil
IIIIC:e the terracotta bowl upsilllfj
painted upon it has fully dried and then hold it over the terracotta bowl.
lllld candle on the flat side .,
Stuff it slowly and carefully with the mixture of the links to the Black
9- QJ.ant Qayin Qatsiyr's F�
In Green until the Homunculus effigy is filled up to its solar plexus
_.green candles in a widd�
area. At that point place the Jalap Root, which you must save for this
-»e and finally give flame Ill
moment, on the red pouch and stuff them both into the effigy and
.. of the effigy.
then continue to fill its interior with the remaining mixture of the plant elements. With the aid of the black thread and needle sew shut the opening of the effigy and with seven knots seal the unification between a part
• lire name of the First � by the power of the GTelll
of yourself and the thirteen Black In Green which now shall ensoul
�
the homunculus.
,lllssiJtg s and fortifications!
318
the Black In Green to I
-41
Kiss the homunculus three times and then leave it upon or in front
1-.el
of the altar.
8. Place the piece of green fabric marked with the Green Point of the Skull on the floor close to the altar. Take a sip of liquor and spray it three times over the Green Point of the Skull.
II towards me and return a
rish misery upon me!
-::lllld through this our sorcery
Light a cigar, in traditional manner, smoke more than half of the cigar and blow its smoke over the Green Point, while through the fiery breath of Amiahzatan projecting your salutations and prayers to the Master and thus strengthening His point of ingress, through and within the linear forms of His insignia opening up the paths leading from
W shield and the sword piercing
!C
the Field of Blood to the Kingdom of the Shadow of Death. Place the cigar in the altar ashtray and exclaim:
Hail the Thorn-Crowned Master of all Black In Green, the Lord of the
� of the bowl and focus upon
lllOIIle separated and connected
•transference of power and the .. placed inside the bowl and ·
t
least
15 minutes.
reftigy. Make sure that the sigil
allold it over the terracotta bowl.
k .ature of the links to the Blac 1r is filled up to its solar plexus
.. which you must save for this I them both into the effigy and
• the remaining mixture of the
of l�e sew shut the opening part l·the unification between a
r. Green which now shall ensoul
Virid Skull, my Saintly Sovereign Qayin! Position the four green candles upon the cardinal points of the now activated Insignia of Master Qatsiyr and place the homunculus effigy in its centre. Place the terracotta bowl upside-down over the effigy and position the black candle on the flat side of the upturned bowl. 9· Chant Qayin Qatsiyr's Formula of Calling, while lighting first the
four green candles in a widdershins order, starting with the uppermost candle and finally give flame to the central black candle burning on top of the effigy. After the seventh calling to Master Qatsiyr recite the following charge:
In the name of the First Tiller, the Thorn-Crowned Master Qayin, and by the power of the Green Point of the Skull, I NN charge and adjure the Black In Green to bestow upon me their full protection, blessings and fortifications!
319
By the power of Qayin of the Reddened Sickle, I entreat the thirteen
Remove the upturned bowl •
Black In Green to clothe my twin-homunculus in a Flammeous Armour of Green and empower him with the Ebon Light of Spirit!
before the altar.
Through the sorcery of Qayin Qatsiyr, I invoke you,
Glue the small round mirror •
as you would greet a brotbet
1 I
0
Mighty and
-i
select shades and spirits of the Kingdom of Green to serve the cause
over the stomach area of 1Jieq
of defence and justified assail and keep the branched half of myself, that I have placed in your care, ever potent and watchful!
glue, the small sharp bla
The mirror is a shield bl, Make him my representative before all hostile forces and draw to
the protection of both you
him all malediction directed towards me, for he is connected to my own being, but made separate in order to lure and annul the attacks
hand is for retaliation ag
of the wretched and the cowardly!
Let each assault become UUIIIJii
By the power of both the Emerald and Ebon Flame and in the name
own evil pierce their cowanllrj
of the Master of us all, Our Good Saint Qayin, I bind you by the Sanctity of Blood and Spirit to champion my cause before all and to aid in the delivery of swift retributions against those that would seek
Protect and avenge, by the ... and the Holiness of the Bloodlll
us
•
become returned to the •
i .
to do us harm! 11. Place three red candles
homunculus, so that they
I�
�
Protect me through my twin homunculus and I shall honour and exalt you all, for you are all united with me as you are with him!
manifestation.
By the power of the Bearer of the Scythe, let this Work now become
F"ill the glass goblet with coa&4
sealed!
to the goblet place the srnaJ&.4
Salve Sancte Qayin!
Light the three red candles �
� ·�
•
:.t:""!
Give praise to the Master and the Lady in traditional manner and
By the powers presented
extinguish the altar candles, but let all flames placed upon the Green
sealed!
IIIII!
Point of the Skull remain burning until all candles are fully consumed. Let the bowl remain as it is, covering the homunculus effigy, for the duration of the whole night and the following day.
Take power from the fl�
water and be strengthened II that you become fortifiedfarl
10. After the stroke of midnight initiate the work in traditional
manner by calling both the Master and the Lady to attend, light the
Light the cigarillo in tradit:K.;
candles and burn general incense offerings.
towards the homunculus and 1 avenge any and all attacks.
320
ltllickle, I entreat the thirteen
Remove the upturned bowl and take up the homunculus and greet it
l!lllus in a Flammeous Armour
as you would greet a brother and position him in a suitable place
• Light
of Spirit!
rl invoke you, 0 Mighty and
to serve the cause 1J die branched half of myself, IIIIRt and watchful! • of Green
• hostile forces and draw to
.._for he is connected to my cks riD lure and annul the atta
l«bon Flame and in the name lliat Qayin, I bind you by the illlr my cause before all and to
Jagainst those that would seek
alus and I shall honour and
ill me as you are with him!
�. let this Work now become
over the stomach area of the homunculus and then securely tie, or glue, the small sharp blade/sword in his left hand and say:
The mirror is a shield blessed by the Master Qayin and fortified for the protection of both you and me and the blade placed in your left hand is for retaliation against those that would attack us! Let each assault become avenged sevenfold and let the poison cast at us become returned to the sender and by the sharp blade let their own evil pierce their cowardly hearts and let their throats be slit! Protect and avenge, by the blessings and curses of the Black In Green and the Holiness of the Bloodline ofQayin!
homunculus, so that they mark the points of a triangle of fiery manifestation. Fill the glass goblet with cool water and place it before him and next to the goblet place the small ashtray, with the cigarillo inside. Light the three red candles and say:
traditional manner and flames placed upon the Green
� in
8 all candles are fully consumed.
•the homunculus effigy, for the
= tiloY.ing day.
al lltlilia e the work in tradition the llllld the Lady to attend, light
&rings.
It
Glue the small round mirror marked with the Key Sigil of Protection
11. Place three red candles around the now armoured and armed
t:·.
•
before the altar.
By the powers presented and manifested this work shall now be sealed! Take power from the flames burning around you, drink from the water and be strengthened by the smoke that I shall give to you, so that you become fortified for your tasks! Light the cigarillo in traditional manner and blow its smoke directly towards the homunculus and mentally instruct it to protect you and avenge any and all attacks.
321
When almost the whole cigarillo has been smoked place the remaining parts of it in the small ashtray and say:
Once a week I shall feed you, with flame, water and with smoke and during the nights of the Full Moon I shall bathe you, in the pale lunar light, in order to strengthen and preserve your astral soul! May the Thirteen keep and bless both you and me! Hail the Black In Green! Hail the Master of us all, Our Sancte Qayin! Pray to the Master and the Lady and thank them for their blessings and aid in this work and close the ritual in traditional manner, but let the three candles remain burning until fully consumed.
12.
Create a small shrine close to the altar, or close to the entrance
of your home, for your homunculus twin, and there give him one candleholder, an ashtray and his goblet of water. Make sure to take care of him and he will surely care for and preserve you.
In addition to the weekly offerings of a candle (white, red or black), a cigarillo and the cool water you may also feed him with incense containing plant elements belonging to the thirteen Black In Green employed in his creation and fortification. If the water is changed each night instead of once a week it is even better, as it will serve both to trap negative currents and strengthen the homunculus twin. Additional offerings besides those mentioned may be given, according to the guidance of the famuli and the overseers of our Work.
I I
322
//
I
• smoked place the remaining
r-
�
water and with smoke and
.. bathe you, in the pale lunar
rw your
astral soul!
.-and me!
��win!
llaank them for their blessings
.... in
traditional manner, but
.n fully consumed.
,.Jiar, or close to the entrance
!lllin. and there give him one r. of water. Make sure to take
11: and preserve you.
-candle (white, red or black),
11!J also feed him with incense
ID the thirteen Black In Green
�·
il
If the water is changed
even better, as it will serve
ll:ll«lhen the homunculus twin.
liDDed may be given, according
t GVerseers of our Work.
�
'
I
1-..
..
I·
.
t
•
•
jw:rnse blend ..
quill pen
�formula
ll
•
bruier
•
•
bottle of cold ..
.•
AaJaite ��
•
a
CHAPTER 27
1!\eutrstng tilt Jfllnw nf tilt murbib mattrs nf !laltbictinn
:'lt!i
•
"Curse
..
Breabr.
spoon each of ..
Valerian root, -
aDIIi Pepper__,. •
2
black candles -�
The following working is based on traditional folk-sorcery techniques
•
2
ciprs
for the reversing and annulling of the currents of envy, fear and hatred
•
...tdtes
directed at one's self by those who are not of the Sacred Bloodline
7coins
and it possesses the power to both trap and send back the venomous
•
_);,
�
small bottle af.JI
currents of malediction to the sender. The way this work is conducted
'�-�
within the setting of our Necrosophic Sorcery it does not only return
...... die ritual in ..
* Lady and pray4il z to them the tral8
the poison that had been directed towards the faithful by the wretched but also, through the sorcerous might of the Black In Green
:a
and the power of the seated essence of Sancte Qayin, amplifies its venomousness while doing so, in order to also wreak a sevenfold
:.-:l
retaliation against those who would attack the blessed bearers of His
.... the "irite pble 4 pea dipped in ... i
Mark. This ritual is only to be conducted when there are no doubts about
1• pc *L Bum the� ... 1111 . ' . g-letheplate-·
·
the fact that one is under some kind of occult assault, which is
'�
something that must have been concluded through the wise counsel
die
of the Master, the Lady and/or the good famuli warding the Bloodline and the Path through which it flows.
plate upon -..
.Ming glass.
., 4
The following elements are needed for this working:
;:' �
a smaller, fully consecrated, fetish or talisman of the Master
�
general offerings for the Master
�
a new drinking glass
�
a small white ceramic plate
�
black ink, sanctified and empowered by the essence of
t'' a , e JOU to trap the a ��-- dincted tou.� .... .. dlis water. wl � t
tinctured Blackthorn
324
-
IBid send. bad ...
i
�r'
!!<
a quill pen
!!<
incense blend based on the Key Sigil of Protection
!!<
a brazier
herbal formula
�27
r-�·
Jtnw nf tltt I :Jttalt:birtinn
!!<
a bottle of cold water
!!<
Aconite tincture
!!<
a 'Curse Breaker and Revocation Powder', consisting of one spoon each of enspirited and powdered Asafoetida,
�
Valerian root, Black Mustard, Black Pepper, Rue, Chilli Pepper and Stinging Nettle
[llional folk-sorcery techniques �ts of envy, fear and hatred
li'e not of the Sacred Bloodline llr. and send back the venomous liftae way this work is conducted
�ry it does not only return
�� -towards
the faithfu l by the
!!<
2 black candles
!!<
2 cigars
!!<
matches
!!<
7 coins
!!<
a small bottle of liquor
1. Open the ritual in the traditional manner and call upon the Master
and the Lady and pray for their aid, protection and empowerment.
might of the Black In Green
Present to them the traditional offerings, with any additions deemed
Sancte Qayin, amplifies its
necessary.
to also wreak a sevenfold the blessed bearers of His
;t
2. Upon the white plate draw the Seal of Martial Defence, with the
quill pen dipped in the black ink sanctified by the spirit of the Blackthorn. Burn the Key Sigil of Protection incense inside the brazier there are no doubts about of occult assault, which is
and fumigate the plate inside its smoke, while praying to Sancte Qayin for His potent protection against all assaults of the profane.
through the wise counsel famuli warding the Bloodline
Place the plate upon the altar and then in similar fashion fumigate the drinking glass.
rtbis working:
�h
3· Fill circa 90% of the glass with the cool water and then pray over
it the following:
or talisman of the Master
•
Master Qayin, my Holy Saint of Good Death and Just Harvest, I
powered by the essence of
inside this water, which I, in your Name and by your Power, shall
implore you to trap the currents of envy, fear, malice and cowardly hatred directed towards me by my known and unknown enemies
reverse and send back to them, as an envenomed flood that shall
325
drown them all in the misery, pain and death that they had wished
... down on the plate �
for me!
wlliilr still holding the
Holy Qayin, I pray to you to bind all Turbid Waters of Malediction
-..Ia"
�
.._ llpOil which the upsk.Je �
directed towards me inside the water poured into this glass, so that I
trapped and held iDiii �
""'"l
shall be able to revert them back towards my enemies and thus by
�doing this envision ..
your grace become avenged sevenfold!
.. die venomous •llleir
Mighty Qayin, by the Waters of Death let the evil intentions of my
sende rs,
�
with the •
• Kaster and the to�
foes become here drowned inside this water, that I shall conjure with
'"I
your seated power, and let its turning lead to the destruction of those
5 ftace the plate "ith the.i
who would see me destroyed!
t11111r altar. Pick up the a.1l •
dec and carefully,
��
'!I
Forceful Qayin, by the Seven Encircling Seas of the Kingdom of the
�it tightly, in
Death, let now this water become the element through which all
.._ of the glass upon t11e1
seven
pernicious currents directed towards me shall become trapped and in which my cowardly enemies shall become drowned!
IIJdUs sevenfold encircliuctl -a
sendin g
back of all Il
Salve Sancte Qayin! 4.
Pour circa seven drops of the deadly Aconite tincture inside the
glass and as it becomes dissolved into the water say the following:
•.-jure you, all powers fi#J Spiritus Aconiti, in the name of our Sovereign Qayin and our Mistress Qalmana, who you serve faithfully, I conjure you now to envenom this water and through it destroy the evil my enemies have intended
,-.1 turn their poisoned claJ1
for me, and by your poisoning force aid in their own destruction and
..._ all be stabbed seveJdil
let them all be drowned in their own bitterness and usher them mercilessly towards and through the Gates of Death!
*-selves to damnaW. Black In Green of the Aconite, lend now your sorcerous powers to my
•
-us and perish before •
work and bring destruction, through the reversing of the poisonous flow, to those who wish for my demise! Salve Spiritus Aconiti!
Place the plate over the glass of the envenomed water, with the seal
• dar
marked side facing downwards. Hold the glass with the right hand and
.... be!
326
name
of Qayin, tM Jl
-' death that they had wished
I Turbid Waters of Malediction glass, so that I ,_red into this a.nts my enemies and thus by
, �'· !fit let the
evil intentions of my J'JI'Ofer, that I shall conjure with e IJ' lead to the destruction of thos
llillg Seas of the Kingdom of the
�* element through which all t-.e shall become trapped and in
�edrowned!
Aconite tincture inside the g: IIIIo the water say the followin
..ny
I llluereign Qayin and our Mistress It J conjure you now to envenom .. evil my enemies have intended
itaid in their own destruction and
r.um bitterness and usher them lie Gates of Death!
1J1Dw your sorcerous powers to my .. the reversing of the poisonous
lise!
!lie
�
seal .. envenomed water, with the lid the glass with the right hand and
push down on the plate with the left hand and quickly turn the glass, while still holding the plate in place, so that the plate becomes the base upon which the upside down turned glass stands, with the reversed water trapped and held inside of it.
While doing this envision the reversal of the poisoned tides and know that the venomous currents directed towards you will now be returned to their senders, with the extra addition of the punishing powers of the Master and the toxicant essence of the Aconite.
5· Place the plate with the inverted glass of water upon or in front
of the altar. Pick up the container of the Curse Breaker and Revocation Powder and carefully, with your left hand's index finger and thumb, strew it tightly, in seven unbroken widdershins circles, around the brim of the glass upon the plate.
By this sevenfold encircling the sphere of power aiding in the trapping and sending back of all malicious emanations becomes further established around the work.
Say the following over the encircled glass:
I conjure you, all powers of Martial Defence! In the name of Qayin, I adjure you to break the arrows of my enemies and turn their poisoned darts back towards their own hearts and let them all be stabbed sevenfold by the evil that they wish upon me! Let the binding of their aggression towards me become the binding of themselves to damnation and make them all fall upon their own swords and perish before me! By the Master of the Bloody Scythe and the Poisoned Sickle, conjured be to defend me against all enmity and turn back all attacks direct towards me! In the name of Qayin, the Master of Us All, this is my Will and so it shall be!
327
6. Take the black candle and reverse it by cutting off the wick end
and making it flat, turning it upside down and digging a new wick out from that which originally was the bottom part of the candle. Light the candle in the name of Qayin and let its hot wax drip upon the inverted glass of water and position it securely on the glass so that it further aids in the attracting, trapping and bringing of all baneful currents directed towards you down into the reversed and reversing water.
J.iKht a cigar in
��!fore give the fiery Slllllilll ._.the cigar on the gnJIIIil liKe seven coins �
Iii-or bottle in a widiJIII .-mug to the spirits .iii .:=!II
._,. to the
7. Light a cigar in the traditional manner and with its smoke add
power to your conjurations by placing the burning foot of the cigar
the tJilj
spirits that d
llflblediction directed
1111 1!1 ,,
in your mouth and blowing its fiery smoke out of its head end, from under the top of the candle and down towards the glass beneath it. Do this seven or thirteen times and through the smoke forcefully quicken and empower the work and the spirits connected to it. 8. Pick up the plate and carry the whole work to the front door of
your house and there leave it by the left side of the door.
:·1
Place the fetish or talisman of the Master in a standing position on the floor, so that it faces both the work upon the plate and the door behind it and pray to Him to oversee the work and to further add His own powers to it and make sure that His faithful child becomes both protected and avenged. g. Close the ritual in the traditional manner, but let the work in front
of the door remain until the next night. At that time return the Master's
�
fetish or talisman back to the altar and then take up the plate with the reversed glass and bring it to a crossroads.
1 j
There salute the spirits of the place in the name of Qayin, by stamping your left foot three times and then place the plate at the centre of the crossroads. Reverse the wick of the black candle like earlier and light and place it upon the inverted glass once again.
328
·�
II by cutting off the wick end liMn and digging a new wick rllotto m part of the candle.
1aaci let its hot wax drip upon !lit securely on the glass so that 111 and bringing of all baneful liD the reversed and reversing f,•
.-er and with its smoke add
rc11ae burning foot of the cigar _.e out of its head end, from lftowards the glass beneath it. �ugh the smoke forcefully
lie spirits connected to it. MAe work to the front door of
Light a cigar in the traditional manner and in similar fashion as before give the fiery smoke to the work and place the remaining part of the cigar on the ground, to the left side of the plate. Place seven coins around the plate and pour out the contents of the liquor bottle in a widdershins circle around the coins, as a libation offering to the spirits attached to the work. Pray to the spirits that they aid in the reversal of the Turbid Waters of Malediction directed towards you and mercilessly punish those who had attacked you. Give thanks, take three steps back, with left foot first, turn around and leave the place without looking back. When back at home take a purifying ritual bath and anoint yourself with Protection Oil.
left side of the door. -r in a standing position on * upon the plate and the door lie work and to further add His
1Jis faithful child becomes both
r �
lianer, but let the work in front
�that time return the Master's
111111 then take up the plate with
l..sroads.
:die name of Qayin, by stamping
p the plate at the centre of the
like earlier and light and place
..
329
1llr photu51•1• ll5 MMMirs 011 Yf/1 CHAPTER 28
ID4.e �nrr.eri.es nf Amia45atan
....wjaptp the .. -..Ired IU of� ... lside of the .. .. - � · 1$ I a *• over the trl!l
91
111nr ilnminatinn: This spell is used in order to dominate a person and is often employed within the context of coercive amatory sorcery, but can with a few slight changes also become used in any context when the domination and subjugation of a person is sought through the power of Amiahzatan..
-.r
• 5 7
of Qa,wdl
Sllbjugatr �
... s.:aonb to .. ·:�
·-- ·� p a :t ofthe� l'bcr d this .. • I
.. dlr person. --tl
Elements needed for this ritual:
•;. a >Il
tbr .--hn . of Il �
!}
a photo depicting the target of the spell, plus any other personal link that you may have to the person
>Il
red Ink of Domination
>Il
a suitable quill pen
a
sip of the ..-
_...to �
>l/ijl
tllr TDKlllre of.
>Il
a large cigar
>Il
the tincture of Amiahzatan
. .... md oftbedjl
(-.e open end.,.
>Il
a box of matches
>Il
a clear glass jar with lid, big enough to hold the photograph
>Il
a Domination Powder consisting of a full teaspoon each of
.... tllr fOrmula f//1.
_,;;�
powdered Liquorice root, Calamus root, Jalap root, Masterwort root, Red Rose petals, Black Poppy seeds and Tobacco >Il
a Domination Oil empowered with Liquorice root,
>Il
a purple 7 day candle
>Il
a Rose thorn to inscribe the candle with
>Il
a bottle of dark rum or whiskey
Calamus root and Bergamot essential oil
1. Open the ritual in traditional manner and call upon the Master
Qayin and His Rose-Crowned Lady and pray to them to attend and grant power and blessings to your ritual and give them the usual
�
offerings.
330
2. Lay the photograph of the target upon the altar and focus for at
least 15 minutes on your intention and the exact reasons for why you need to dominate the person depicted. Write then the target's name, with the Red Ink of Domination, seven times, in seven different rows,
.28
on the backside of the photograph and then turn the photograph 90
f:Amia��atan
degrees anti-clockwise and seven times write Qalmana's Key Sigil of Subjugation over the target's name and say:
In the name of Qayin and by the power of the Holy Qalmana, I
!
dominate, subjugate and enthral you
a person and is often employed
ky sorcery, but can with a few mntext when the domination
� 1.ogb the power of Amiahzatan.
NN
and break your will and
make you succumb to me! 3. Pour the Domination Powder into the glass jar and then place the
photograph of the target upside-down inside the jar, so that it faces inwards. Place at this point also into the jar any other link that you have to the person, as the more links you have to the target the stronger the casting of the dominating influences will become.
lthe spell, plus any other
I.e
to the person
4· Take a sip of the rum or whiskey and spray it three times into the
jar in order to quicken the powers of the Domination Powder. 5· With the Tincture of Amiahzatan dress/anoint the cigar from head
(the closed end of the cigar, or the end you normally cut and smoke) to foot (the open end of the cigar that you normally would light), while
.-gh to hold the photograph lillg of a full teaspoon each of
:..S root,
Jalap root, Masterwort
Jloppy seeds
and Tobacco
I with Liquorice root, If
essential
oil
..
Candle with
Ly er �r and call upon the Mast
8Dd
pray
to them to attend and
: rltnal and give them the usual
you chant the formula of Amiahzatan seven times . 6. Hold the foot end of the cigar close to your mouth and recite
Amiahzatan's Prayer for Domination into it:
Mighty and most forceful spirit of Tobacco, I pray to you to hear my supplications and in the name of the Master Qayin lend me your boundless strength and awaken your spirit within this cigar, over which I now say your prayers of domination! Let your sorcerous power become aroused and directed according to my conjurations and affect the body, mind and soul of her will becomes subdued by mine!
331
NN,
so that
Subjugate her five senses and put them all under my control and by
This reversal will aid in 11
your piercing smoke and burning fire make her see what I want her to see, hear what I want her to hear, taste what I want her to taste,
assist in the changing of t1Ji
smell what I want her to smell and feel what I want her to feel and
Smoke the cigar while
thus force her to do what I will her to do!
'1
.. target and through the sll the face of the target depil
Mighty Amiahzatan, Strong spirit of the Tobacco, over this cigar I
and emotions that you ._
pray so that your magic channelled through it may conquer and fully
her mind and soul throgp j
dominate the whole being of NN, so that she does not find a single moment of peace or comfort until she has degraded herself before me!
whole existence with the 4 Let the ash of the cigar
falli
the cigar and keep smokil
Oppress and torment her,
0
Most Potent Spirit of Tobacco, and let
cigar.
:l
'�
your smoke and heat imprint my will upon hers constantly, by the
nl
light of the day and the darkness of the night, until she, by the force
At that point drop the
of your magic, utterly succumbs to me!
pour rum/whiskey over it • say:
Command NN and make her yield to me, 0 Dominant Spirit of the Tobacco, and in the name of Saint Qayin empower now this cigar so
Praise to Amiahzatan, the•
that it becomes the instrument of your manifestation through which
Qayin and Qalmana, thnl
your powers are to be directed towards the body, mind and soul of the one that I seek to overpower through your sorcery!
UHJrk is accomplished m•h
Close then the lid of the .il
Let the smoke of this cigar carry your spirit through the four winds
working space before the fl!
and find and overwhelm
Lady.
NN
wherever she may be and influence her
thoughts, emotions and dreams in accordance with my will, so that she surrenders herself to me!
8. Inscribe Qalmana's Kil
Bless and consecrate this cigar,
Great Amiahzatan, and imbue it
with the aid of the Rose1
now with your fiery essence and by the grace of the Master of all Black In Green, let my will become accomplished and NN's will become
Domination Oil in a doWinl
downward turning widdell 0
Place the carved and anoial
fully broken, so that she becomes tamed, humiliated, humbled and completely dominated by me!
light it in the names of
Ahtasha Bahym Koa Amiahzatan! (x7)
Let the candle keep bu�
7. Light now the cigar in the traditional manner, but instead of lighting
incense to the Master
its foot end give flames to its uncut head, thus reversing the cigar.
cigar, in the same way thatJ
Qa.l
the stroke of midnight. Qlj
332
aJI
under my control and by llllb her see what I want her 1111fe what I want her to taste, II. IDhat I want her to feel and a .n
..,
This reversal will aid in the breaking of the will of the target and will assist in the changing of the target's inclinations. Smoke the cigar while fully focusing on your will to dominate the target and through the smoke, which you blow into the jar and towards the face of the target depicted in photography, project the thoughts
h
� Tobacco, over this cigar
I
-.yh it may conquer and fully
.., she does not find a single �41as degraded herself before
and emotions that you want her to have. Install your own will into her mind and soul through the breaths of Amiahzatan and imbue her whole existence with the dictating force of your sorcery . Let the ash of the cigar fall into the glass jar as you continue to smoke the cigar and keep smoking it until only less than scm is left of the
1f11111t Spirit of Tobacco, and let f,arpon hers constantly, by the i.e night, until she, by the force "
At that point drop the remaining part of the cigar into the jar and pour rum/whiskey over it so that the jar becomes almost filled and say:
r
t.-e, 0
cigar.
Dominant Spirit of the
... empower now this cigar so r ..anifestation
through which
,. the body, mind and soul of .. your sorcery! rfiPirit through the four winds !J.she may be and influence her
�ance with my will, so that r-
1/ii[.
!'-'t Amiahzatan,
and imbue it �� grace of the Master of all �lished and NN's will become �. humiliated, humbled and r
Praise to Amiahzatan, the Dominating spirit of Tobacco, and glory to Qayin and Qalmana, through whose grace and sorcerous might this work is accomplished and now shall become sealed! Close then the lid of the jar and place it upon the altar, in a suitable working space before the fetishes and insignia of the Master and the Lady. 8. Inscribe Qalmana's Key Sigil of Subjugation seven times, in a
downward turning widdershins spiral, upon the purple seven day candle with the aid of the Rose thorn and anoint the candle with the Domination Oil in a downward spiral motion. Place the carved and anointed candle upon the lid of the glass jar and light it in the names of Qayin and Qalmana. Let the candle keep burning until fully consumed and each night, after the stroke of midnight, in connection to the giving of praise and
161Danner, but instead of lighting t 'llead, thus reversing the cigar.
incense to the Master and the Lady, anoint, pray over and light a cigar, in the same way that you did earlier in this working, and project
333
\ your sorcerous will towards the target kept inside the jar, but this time
L Pray over the bottle
of •
let the ashes become collected in the altar ashtray and direct the
its fiery powers to
influences of Amiahzatan's breath solely through the exhaled smoke.
barmful spirits.
g. After the seventh night and the seventh cigar the work will be
Take a sip of the liquor •
re •1
accomplished and the inclinations and attitude of the target will have
Repeat this step until t:be1
changed according to your own will.
been sprayed from head II
In more difficult cases three seven day candles must be used together
2. Burn the Rue lncensHI
with 21 cigars.
and let the client step •
. ·�
times. Take up the brail The jar containing the target can be kept as long as you need to
towards the client's whcJI
strengthen your hold over her and can be worked periodically in ways
of the Rue to remove alltMi
similar to that which has been described, or be hidden close to or
laatred and the jealousy •
inside the dwelling place of the target or alternatively be buried under a road that she often crosses.
Place the brazier in
a
suil
fumigation.
��
11Tnr Jurifira:tinn:
3- Cut the head end of ..
of Amiahzatan from its fili This working is done whenever a client, or some other person in need
chant the formula of �
of your aid, is to be cleansed through the powers of the Tobacco. In combination with other cleansing rituals, such as the fumigation with
4- Hold the foot end
the Rue Incense and the cleansing herbal bath, this seemingly simple
Amiahzatan's Prayer for I!
of t
ritual will remove even the darkest stains and most obsessive shades. Elements needed for this cleansing ritual:
Mighty and most forrefol.� applications and in tlta
6oundless strength and • IDhich I now say your Pf'li
�
a cigar
�
a box of matches
�
a new ashtray
�
the Tincture of Amiahzatan
aa:ording
�
a bottle of liquor
ell impurities from the -
�
Rue Incense
�
a brazier with self igniting charcoal
�
a herbal bath blend consisting of 3 or 7 cleansing herbs
�all profanity, aH, JJlaced upon NN, whose •
best pertaining to the specific needs of the client
IIIith your fiery essence CDI
d
Let your cleansing and '
to my conjuratd
.,!
IIJhich I shall evoke yourp
334
�de the jar, but this time It- ashtray and direct the
l)aough
the exhaled smoke.
llh cigar the work will be
1. Pray over the bottle of the liquor and in the name of Qayin conjure
its fiery powers to remove all impurities and burn and banish all harmful spirits. Take a sip of the liquor and spray it in a fine mist over the client.
iblde of the target will have
Repeat this step until the front, back and the sides of the client have
�'
been sprayed from head to toe.
illllles must be used together
2. Burn the Rue Incense inside of the brazier placed on the ground
Ill
and let the client step over the brazier and the rising smoke seven times. Take up the brazier and fan the smoke of the Rue Incense as long as you need to
�ed periodically in ways � or be hidden close to or lllan atively be buried under
towards the client's whole body, while silently praying to the daemon of the Rue to remove all the harmful effects of the evil eye, the poisoning hatred and the jealousy directed by others at the client. Place the brazier in a suitable place when finished with this primary fumigation.
It:
3. Cut the head end of the cigar. Dress the cigar with the Tincture
t�
of Amiahzatan from its foot end to its head end, while you seven times
!amte other person in need
chant the formula of Amiahzatan and thus consecrate the tobacco.
�powers of the Tobacco. In
-=h as the fumigation with
4. Hold the foot end of the cigar close to your mouth and recite
illldh, this seemingly simple
Amiahzatan's Prayer for Purification into it:
•aDd most obsessive shades.
Mighty and most forceful spirit of Tobacco,
1:
... S or
pray to you to hear my
boundless strength and awaken your spirit within this cigar, over which I now say your prayers of Purification! Let your cleansing and banishing force become aroused and directed according to my conjurations and with your smoke and fire remove all impurities from the one that I seek to purify with your aid!
7 cleansing herbs
• of the client
�.'
I
supplications and in the name of the Master Qayin lend me your
Remove all profanity, all parasitic shades, harmful currents and curses placed upon NN, whose body and soul I seek to cleanse and fortify with yourfiery essence and let your blessings imbue this cigar through which I shall evoke your purging powers!
335
I
-.til his/her front, back ...
pray so that your magic channelled through it may effectively and wholly purify NN, so that all unwholesome and pestilent influences
satoke and with the ashes�
may be banished and removed from him and all misery-bringing
el both hands and soles •
spirits and shades attached to him become scorched by your martial fire and swept away by your fiery breath!
6. Give the remaining part -.1
Sanctify, bless and cleanse NN, 0 most potent Spirit of the Tobacco,
1luow it over his/her left •
Mighty Amiahzatan, Strong spirit of the Tobacco, over this cigar
-.trtray, mark crosses on IIIII
.. 'llil
ller- to directly go to a CI'OIIlll
and let your smoke and fire remove all impurities from his body and
-t then return home widili
soul, so that no noxious or oppressive influence remains!
die cigar and coins
In the name of Master Qayin, I pray to you to fully charge this cigar with your fiery presence, 0 Mighty Amiahzatan, so that I through it
7- When back at home iDIIII
shall become able to confer your purification, which shall forcefully
lldiL
are
tlllll '4
alend and thus conclude a. ,�1
revoke all impurities afflicting NN and replace all such maladies with Uthis work is performed-*
your fortification and blessings!
aad uncrossed and will fa:l
Bless and consecrate this cigar, 0 Great Amiahzatan, and imbue it
die spiritual purification -
now fully with your fiery essence and by the grace of the Master of all Black In Green, let my will become accomplished and grant your cleansing and fortifying blessings to NN, so that he becomes delivered from all besetting impurities and unwholesome shades and spirits and make him fortified and blessed in body, mind and soul!
• ,I
Amiahzatan's Prayer for�
al different forms of hostile 1
Ahtasha Bahym Koa Amiahzatan! (x7)
'-ere give the instructions fill 1he destructive forces of julli
s. Light now the cigar in the traditional manner, but then turn the
the target with the aid of tile;
cigar so that you place the glowing foot end into your mouth and
carries forth with it the Dill
instead of inhaling now exhale your breath through the burning tobacco so that the smoke emitted through its head end becomes directed
1be following elements ..,.
towards the body of the client. •
its smoke out through its head end the fieriest aspect of the power
a black figure
caiMIIg
present the enemy
By placing the cigar with the burning side in your mouth and exhaling •
personal links to tile' a piece of paper willll
of the Tobacco will be accessed, as you instead of inhaling smoke will
times with the bloal'
exhale the fire of Amiahzatan. Direct this fiery breath towards the client's body, from head to toe,
336
•
a rusty nail (a real a
•
a Cursing Oil emp«NNII
I
until his/her front, back and sides have been fully cleansed with the
ffalgh it may effectively and
smoke and with the ashes of the cigar, that you collect in the new
IGifte and pestilent influences lliJn and all misery-bringing
ashtray, mark crosses on his/her forehead, nap of the neck, the insides
lie Tobacco, over this cigar
of both hands and soles of both feet.
llile scorched by your martial
Ill!
6. Give the remaining part of the cigar to the client and instruct him/
her to directly go to a crossroads and there, together with seven coins,
JIO(ent Spirit of the Tobacco, ittlpurities from his body and
throw it over his/her left shoulder into the centre of the crossroads
iltJuence remains!
the cigar and coins are tossed.
.., to fully charge this cigar lllazatan, so that I through it ilation, which shall forcefully rwplace all such maladies with
and then return home without looking back towards the direction that
7. When back at home instruct the client to employ the Herbal Bath
Blend and thus conclude the cleansing process through the purifying bath. If this work is performed correctly the client will become both cleansed and uncrossed and will feel invigorated and soon see the results of
and imbue it 19 the grace of the Master of �mplished and grant your
lit Amiahzatan,
the spiritual purification and blessing that he/she has received.
�- that he becomes delivered
llfnr Slulellictinn:
ilolesome shades and spirits -.Jy, mind and soul!
Amiahzatan's Prayer for Malediction may be employed within countless
t:··
of different forms of hostile sorcery directed at your foes, but we will here give the instructions for a baneful candle magic ritual in which the destructive forces of justified hatred are to be channelled towards
ll manner, but then turn the
the target with the aid of the envenomed breath of Amiahzatan, which
lilt end into your mouth and
carries forth with it the Dark Dead against the enemy.
• through the burning tobacco lltead end becomes directed t:··.
The following elements are needed for this cursing ritual:
�
a black figure candle, suitable in shape in order to
�
personal links to the target of the curse, or otherwise
present the enemy
•in your mouth and exhaling e fieriest aspect of the power
lilltead of inhaling smoke will
a piece of paper with his/her name written upon it seven
�:�
times with the blood of a rat or some other suitable animal
"'
�
a rusty nail (a real coffin nail would be optimal)
_.s body, from head to toe,
�
a Cursing Oil empowered by Asafoetida, Black Pepper corns,
337
�
Red Chilli powder, Black Mustard seeds, Valerian root,
.-ow the smoke of ...
Tobacco and sulphur
.d thus make it pad tile sympathetic e�
a wide brimmed black, lidded, jar containing seven fistfuls
I
of cemetery soil bought from the Dark Dead in the name of the
�
3- Carve with the
darkness and death upon the target
niiiiJP. .t the figure candle ..
3 black and white rosaries of Qayin; the first consisting
Key Sigil of Bane. 1W
of 13x7 black and 13x7 white beads to be placed around
tipre candle and
First Gravedigger, for the expressed purpose of bringing
7x13 white beads and the third consisting of 13x7
illlll Wded name paper. Sill JUil had carved out ...
black beads spaced by 13 white beads
� ftat and as smooth •
your own neck, the second consisting of 7x13 black and
·"!
�
a teaspoon of Red Cinnabar powder
�
7 teaspoons of Red hot Chilli powder
�
7 teaspoons of Red Iron Oxide powder
Fa' the most potent Dil "'iDDinkment of SyiDpl
�
7 teaspoons of gunpowder
.to not allow that full
�
mentally 11
a small Blackthorn or Ebony wand
wiDch you
�
a cigarillo
-.o the black figure-=
�
a large dark cigar
�er mental conneclij
�
a box of matches
�
Open and place the j1
a bottle of liquor
4-
�
a black piece of cloth
lllce the black and ,_.
�
a black candle, for the asking of permission to conclude
llalh encircle it and fl
the work inside the cemetery
-.,the jar the Cinna..
.d with the small Bad 1. On a Saturday night when the moon is in her dying phase open the
,;. and pray over i4 ill�
ritual in the traditional manner by calling the Master and the Lady,
.d the King of � -.iseiy and destru�
give to them the usual offerings and then place focus upon the Master's aspect as the First Murderer and as the Owner of the Dark Dead. Pray to Him and ask for His blessings, protection and empowerments and
s Anoint the enlinked •
let Him know why you seek to bring destruction upon the target.
Oil and transfer
your 4
.aleficent powers of .. 2.
!
Pick up the black figure candle and pour a little bit of liquor over
it in order to wash and cleanse it and then light the cigarillo in the
6. Place the figure
name of Amiahzatan and say:
.t the Dark Dead ancl6
CUi
-..ents with which 11
By the breath of Amiahzatan I exorcise you, 0 creature of wax, and make you void and ready to receive the enlinkment to NN, who you shall embody and act as a direct link to!
338
!
�of Amiahza
llot
end close to
�
Jlalediction into it:
llweeds, Valerian root,
Blow the smoke of the cigarillo thirteen times over the figure candle
t
and thus make it purified from all former influences and ready for
lr containing seven fistfuls
the sympathetic enlinkment to the target of the curse.
IJillk Dead in the name of the ..t purpose of bringing lid ,-; the first consisting
• to be placed around
� of 7X13 black and .asting of 13x7
ads
3. Carve with the rusty nail the full name of the target on the chest of the figure candle and on the back of it carve vertically the Master's Key Sigil of Bane. Hollow out the space underneath the feet of the figure candle and insert therein the links to the target or his/her folded name paper. Seal the links with the aid of the black wax that you had carved out and carefully heat the base of the candle and make it flat and as smooth as it was before the loading of the personal links.
iller
For the most potent result you may here proceed with the full rite of
IMler
'Enlinkment of Sympathetic Effigies', but if time and circumstances
..
which you mentally project and install the image of the actual target
do not allow that full rite just initiate a focused contemplation in into the black figure candle and thus strengthen the links and establish further mental connections between the figure candle and the enemy.
4. Open and place the jar containing the cemetery soil upon the altar. E
Place the black and white rosaries around it on the altar so that they
Blllisis on to conclude
both encircle it and empower and direct the shades kept therein. Pour into the jar the Cinnabar, Chilli powder, Iron Oxide and the gunpowder and with the small Blackthorn or Ebony wand stir the contents of the
ialler dying phase open the � Master and the Lady, lillefocus upon the Master's
jar and pray over it, in the name of the Lord of the Shadow of Death and the King of Gulgaltha, to bring merciless pain, fear, madness, misery and destruction upon your enemy.
�of the Dark Dead. Pray • and empowerments and
.aion upon the target.
5. Anoint the enlinked figure candle from head to toe with the Cursing
Oil and transfer your deadly hatred into his/her body through the maleficent powers of the oil with which he/she is smeared.
ilr a little bit of liquor over alight the cigarillo in the
6. Place the figure candle in a standing position inside the black jar
t:'
of the Dark Dead and the accelerating, agitating, burning and volatile
�'
elements with which they have been fortified. Dress the cigar with the
-. 0 creature of wax, and
Tincture of Amiahzatan, from foot end to head end. Hold it with the
lllinkment to NN, who you
foot end close to your mouth and recite Amiahzatan's Prayer for Malediction into it:
339
Mighty and most forceful spirit of Tobacco, I pray to you to hear my supplications and in the name of the Master Qayin lend me your boundless strength and awaken your spirit within this cigar, over
Ahtasha Bahym Koa AmiW. 7- Light the cigar in a
which I now say your prayers of Malediction!
reveal
to its uncut head end
and 11
Let your punishing and annihilating force become aroused and
seek to direct towards the
emphasise the adverse
directed according to my conjurations and with your suffocating smoke and scorching fire attack the one that I seek to harshly smite with your aid!
and lij
�
let each exhalation of s�
e1n1 instml which you can envision t:be-4 llatred and through the power of imagination
Bring restlessness, sickness, confusion, fear and madness to NN, upon whom my curses shall be placed and let your vengeful and destroying
,.,,J 1.,
spirit fully charge this cigar, so that it shall emit the poison of my justified hatred, empowered by your sorcerous might, against him/her!
When almost the whole
Mighty Amiahzatan, Merciless Spirit of the Tobacco, over this cigar I
8. Cover the standing figme t
pray so that your magic channelled through it may bring down the pernicious winds of death upon NN, so that he/she becomes stripped
.ad prepare for taking it otllt
c:
part in the altar ashtray.
fJl liquor, the black candle
•
of all blessings and protections and drained of his/her vital essences!
9- Enter the cemetery in ..
Curse, attack and af f iict
fiery daemon of the Tobacco, and let
permission candle in front a
your smoke and fire bring damnation to his/her body, mind and soul, so that no blessing abide with him/her and only the most noxious and
aossroads or on some o�
NN, 0
.k the Master for His li�
oppressive influences stay attached to his/her wretched being!
If permission is granted ..
In the name of Qayin Occisor, I pray to you to fully charge this cigar
ametery where you feel
with your infernal presence, 0 Mighty Amiahzatan, so that I through it shall become able to confer your punishments, which shall pitilessly
work will be at their stro�
afflict and stab at the heart, mind and soul of NN and bring him/her suffering, weakness, defeat and finally a most disgraceful death!
1hlil
aad remove the black clodt:4 10. Open the bottle of
liqliiiW;
jar in order to awaken the .. Bless and consecrate this cigar, 0 Great Amiahzatan, and imbue it now fully with your malevolent essence and by the grace of the Master of all Black In Green, let my will become accomplished and direct your wrathful and vicious essence towards the annihilation of NN, so that he/she becomes engulfed by the darkness of the venomous hate that he/she has incurred and let his/her body and mind become destroyed and his/her soul forever bound!
340
as a libation offering in
�
jar, while in the name of Q1
dark
shades to gather
and 11
enlinked black figure candle 1
lL Light the black figure CM
����:Eo. I pray to you to hear my
Ahtasha Bahym Koa Amiahzatan! (x7)
J.Jiaster Qayin lend me your rspirit within this cigar, over ,Jir:tion!
to its uncut head end and smoke it in this reversed form in order to
F•
emphasise the adverse and disruptive nature of the forces that you
'force become aroused and
seek to direct towards the enemy.
7. Light the cigar in a reversed manner so that the flames are given
• and with your suffocating •
that I seek to harshly smite
Let each exhalation of smoke become a projection of aggression and hatred and through the envenomed breath of Amiahzatan and the power of imagination instruct the shades by the different ways in
#ear and madness to NN, upon II )JOur
it shall emit the poison of my lillrous
which you can envision the frightful demise of the target.
vengeful and destroying might, against him/her!
t* Tobacco, over this cigar I llruugh it may bring down the rullat he/she becomes stripped
When almost the whole cigar has been smoked place the remaining part in the altar ashtray. 8. Cover the standing figure candle and the jar with the black cloth
and prepare for taking it out to the cemetery, together with the bottle of liquor, the black candle and the box .of matches.
'flined of his/her vital essences! ,,
9. Enter the cemetery in the traditional manner and light the black
!���anon of the Tobacco, and let l(lltllis/her body, mind and soul, r-.d only the most noxious and
permission candle in front of the seventh grave, the first cemetery crossroads or on some other suitable point of power where you can ask the Master for His license to complete this cursing ritual.
tllis/her wretched being! If permission is granted take the jar to a suitable place within the
..p>u to fully charge this cigar
cemetery where you feel that the shades you have employed for this
Jflllniahzatan, so that I through �ents, which shall pitilessly
work will be at their strongest, and there place the jar on the ground
houl of NN and bring himjher Ita most disgraceful death!
and remove the black cloth covering it. 10. Open the bottle of liquor and pour first a small amount into the
if,.
jar in order to awaken the shades kept therein and pour out the rest
r-t Amiahzatan, and imbue it
as a libation offering in consecutive widdershins circles around the
111a:e and by the grace of the .,;u become accomplished and • towards the annihilation of IJihe darkness of the venomous 1/iJs/her body and mind become
jar, while in the name of Qayin Dominor Tumulus calling upon all dark shades to gather and smite the enemy that you through the enlinked black figure candle place in their "mercy". 11. Light the black figure candle and say:
.-1!
341
As this black figure candle burns so shall NN become consumed by the hunger and blood thirst of the Dark Dead and by the power of the justified hatred that he/she has brought down upon himself/herself!
·� .l
Cl!
As the flame consumes him/her so shall all the hungry shades consume his/her vital force and bring darkness and death to him/her!
wr.eatu nf. �
In the name ofQayin of the Black Cross, bring now pain, fear, sickness, misery, madness and death to NN! In the name of Qayin Occisor and Dominor Tumulus, swarm now upon NN and bring to him/her the cold darkness of the hungry
'3
M31 Ig
Holy la Inve R
grave!
Through the
Death to NN! (x7)
... •
·
•
'
�
Take, with the left foot first, seven steps back, turn around and leave the cemetery in the traditional manner, without looking back and when paying for your exit pray to Abel the Black to close the cemetery
Open the
gates firmly behind you so that no dark shades may follow you out.
Thy blessi
12. When back at home take a cleansing herbal bath in order to remove
the stains of the Dark Dead and the poison of malediction that you have directed at your enemy.
13. Light a candle for your own protection upon the altar, burn incense
for the Master and give thanks to Him for His aid and then rejoice in the knowledge that your foe very soon will get what he/she deserves.
Harken to,. By theH� ly I pratse.
� �
J Rise now Man-Draglri Grant to• Power, W..
J;
Control ofsJ
And the nochrnl
Upon� Hidden fnl From aiJI And all my tri
342
Wl NN become consumed by
:Dead and by the power of the
lltdown upon himself/herself! CHAPTER 29
Iii the hungry shades consume
illld death to him/her!
'Iring now pain,Jear, sickness,
illlllinor Tumulus, swarm now
Mighty root of the dead
l:uld darkness of the hungry
Holy lantern of the worlds below Inverted torch of Gulgaltha Receive the red libation Through the stream that does downward flow
II hack, turn around and leave
lit,
without looking back and
lie Black to close the cemetery
Thrice blessed and encircled be With an Ebony Knife, a Dead Man's Bone and an Iron Key
• shades may follow you out.
Open the gates that no eyes could see Thy blessings and curses lend unto me
illerbai bath in order to remove
Devil's root, I entreat thee
llilon of malediction that you
Harken to my words and awakened be By the Holy Lord of the Black In Green I praise, exalt and summon thee
Ill upon the altar, burn incense
llh His aid and then rejoice
Rise now from the moistened soil
1nriil get what he/she deserves.
Man-Dragon move now and uncoil
�-
Grant to me thy Darksome Light Power, Wealth and Worldly Might Control of Shades, the Second Sight And the nocturnal wonders of Soul Flight Upon crooked tracks guide me Hidden treasures reveal to me From captivity keep me free And all my triumphs shall honour thee
343
Grant all these blessings to me And I shall faithfully extol thee With libations of wine and blood feed thee With smoke andflame empower thee During the Nights of Venery To strengthen the bonds of this sacred treaty In the names of Qayin and Qalmana Enter now the league of my Famuli So their grace be upon both thee and me And their wrath befalls our enemy
Salve Mardazdahak-Deva Mandragora Alruna!
344
\i �J
�
.to me etol thee '6lood feed thee .-power thee
tvenery � sacred treaty lllrf Qalmana
fmy Famuli fit thee and me feur enemy 1">
-.lragora Alruna!
L
Wormwood, Garlic and Rue,
itli
the returning of Malefica back'
•
CHAPTER 30
llin.egnr Winrtur.es
·� Gum Benzoin, Jalap root
�
Wine Vinegar, for the openin& •
:01
Besides the more usual tinctures made within our work there are also those made with vinegar used as the solvent extracting the spiritual virtues of the plants. Such vinegar tinctures may not always be suitable
Basil, Bay leaves and Allspice il for money conjure.
.'Q
for use, because of their stronger scent, but within some context they can
>t!
be even more potent than the tinctures made with normal distilled alcohol.
Rue, Hyssop and Agrimony, 01' There are many different kinds of vinegar and each of them confers
removing of the Evil Eye and •
to the tincture made with their own special qualities and powers, for
..
example White Alcohol Vinegar is perfect for the stronger rites of purification, for the breaking of curses and the undoing of spells. Red Wine Vinegar is powerful when it comes to counteracting and reversing of magical aggression and Apple Cider Vinegar is the best choice when it comes to love and money matters.
Asafoetida, Dragon's Blood aad.
Vinegar, used for the rites of e-.
:.
and parasitic shades.
The following is a simple and short list of magical vinegar tinctures that can aid in the practice of sorcery:
1 most often they are employed wil
All these vinegar tinctures caa Black Pepper corns, Red Chilli powder and sulphur infused in White Alcohol Vinegar, used for the banishing of enemies.
and either sprinkled where t:IMi
way to wash that which they arw
when edible plant elements an: i ffi
incorporated into the target's D love-witching.
Cinnamon, Rosebuds and Damiana infused in Apple Cider Vinegar, used in connection with amatory workings and love-witching.
By understanding the simple
fili
tt:
these and by learning the a ffi
it becomes possible to create a •
for employment within the JD8I
346
Wormwood, Garlic and Rue, infused in Red Wine Vinegar, used for the returning of Malefica back to the sender .
30 Gum Benzoin, Jalap root powder and Rowan wood infused in Red Wine Vinegar, for the opening of the paths.
"*-
·
our work there are also
ent extracting the spiritual
Basil, Bay leaves and Allspice infused in Apple Cider Vinegar, used for money conjure.
may not always be suitable
-ithin some context they can Ytith normal distilled alcohol. Rue, Hyssop and Agrimony, infused in White Alcohol Vinegar, for the and each of them confers
removing of the Evil Eye and the stains of the dead.
qualities and powers, for for the stronger rites of the undoing of spells. Red counteracting and reversing
Asafoetida, Dragon's Blood and Camphor, infused in White Alcohol
ar is the best choice when
Vinegar, used for the rites of exorcism and the banishing of all obsessive and parasitic shades.
f
of magical vinegar tinctures
�·
rand sulphur infused in White
� of enemies. � !r
All these vinegar tinctures can be used in many different ways, but most often they are employed within the rites of aspersion and ablution and either sprinkled where their effects are sought or used in some way to wash that which they are meant to influence. In certain cases, when edible plant elements are infused, vinegar tinctures can also be incorporated into the target's food, for example within the context of
...,
llfDsed in Apple Cider Vinegar, lings and love-witching.
love-witching.
By understanding the simple foundation of making tinctures such as these and by learning the attributes and powers of the Black In Green it becomes possible to create a multitude of different vinegar tinctures for employment within the magical rites and spells.
347
� sigil are Yew, Black Helle� Trumpet, Whitethorn and 'I1Mi The eight plants with spirits
CHAPTER 31
llamabruabit Armnur �igil
essences of these eight plants. tl paint required for the tracin&
�
consecrated.
When drawn with such ink •
containing in equal parts of tbe I
the sigil becomes a powerful II The Hamadryadic Armour Sigil is a sign received as result of the
mighty sword, as it directs
secret treaties between the Temple of Qayin and the Black In Green
each Black In Green connecte*4
and is a mark by which the protection and powers of eight powerful
!I
plant spirits are called upon, often within the context of talismanic
The sigil can also be marked wl
magic, but also within certain other more esoteric settings, where the
on the outside of a lidded urn Gl
soul of the employer becomes armoured and reshaped in accordance
elements harvested from each Cl
��
with the astral forms of the eight combined. Such uses we shall leave
the urn is also placed the adl
undisclosed and by the sigil itself the faithful will be able to obtain
eight, drawn on a piece of panl
the knowledge needed for its more secret applications directly through
the altar as a fetish, gran
the Black In Green themselves.
conquering of foes with the .W
fuw1
also becomes a point of interad
workings connected to the 1M possible.
!t
The Hamadryadic Armour Sigil
348
The eight plants with spirits connected to the shielding powers of this sigil are Yew, Black Hellebore, Blackthorn, Aconite, Elder, Angel's Trumpet, Whitethorn and Thorn Apple and it is with the unified essences of these eight plants, obtained via tincturing, that the ink or
l31
paint required for the tracing of this sign can become sanctified and
1111nur
@1igil
consecrated. When drawn with such ink and fumigated with an incense blend, containing in equal parts of the harvested share from these eight plants, the sigil becomes a powerful shield against all enemies, but also a
! lilo received as result of the F Qa�in and the Black In Green ill and powers of eight powerful llilhin the context of talismanic ltare esoteric settings, where the
'
mighty sword, as it directs the belligerent and baneful emanation of each Black In Green connected to it towards any would-be aggressor. The sigil can also be marked with the correctly sanctified ink or paint on the outside of a lidded urn or vase, which then becomes filled with
.. and reshaped in accordance
elements harvested from each of the eight plants connected to it. Into
�e faithful will be able to obtain !nt applications directly through
the urn is also placed the activated spirit signature of each of the
Such uses we shall leave
eight, drawn on a piece of parchment or paper. Such urn is kept upon the altar as a fetish, granting both protection and means for the conquering of foes with the aid of the spirits connected to it, but it also becomes a point of interaction through which the more esoteric workings connected to the Hamadryadic Armour Sigil can become possible.
�Armour Sigil
349
times and through each ed to the Master and ask
Hila t
virtues you require.
CHAPTER 32
ID4.e flaking nf ]linin Hlat.er
�t
Place the remaining cigar •
r.. 2. Pour water into the
�
May my Master's sanctihlli l
Work through it shall beaM This simple, but very powerful and useful, ritual is employed whenever
power of Qayin!
Holy/Lustral Water is to be created with the aid of the Master's seated
an6
essence. The Fetish/Talisman carrying that essence should ideally be
May this water receive
one carved out of bone and ensouled according to the traditional methods.
and serve His servant's ..,....
Holy Water made in the manner here presented can serve many
May His Blessings and�
purposes and will most often be utilised within the rites of aspersion, baptism, consecration and ablution where the conferring of the Master's
Add the flower petals from •
powers charged into the water is to be bestowed upon that which it
other chosen plant eleiD.t!SIIII
is used upon.
widdershins motion with tile
The following elements are needed for the making of the Holy Water:
3- Pick up the cigar and will the contents of the bowl din
�
a Bone Paye talisman
Him anew to imbue the 11111
�
a terracotta bowl (with a fitting flat lid)
require.
�
clean well or spring water
�
a cigar
4- Light the candle and
boW
�
liquor
-salve Qayin" salutation. Cllllll
�
a small candle (colour depending on the specific attribute
you earlier had employed, •
you want the water to receive)
the bowl so that its hot
�
red Carnation petals (or other plant element with attributes
solidifying wax, a sevenfold •
corresponding with the specific virtues sought)
the water.
wa
1. Place the Paye inside the terracotta bowl. Recite over the bowl seven
>If the Holy Water is
times the Formula of Calling corresponding to the aspect of the Master
over the water and ask the ..
neei
whose blessings and powers you want to access. Spray liquor from
to grant His complete empc111111
your mouth upon the talisman inside the terracotta bowl three times
down and extinguish its S.
in order to quicken its Spirit and then blow cigar smoke over it seven
essence to it. The water is •
350
times and through each exhalation of the smoke direct your prayer to the Master and ask Him to bestow upon the water the specific holy virtues you require. Place the remaining cigar in the altar ashtray.
�lu mattr
2. Pour water into the bowl and over the Paye talisman and say:
May my Master's sanctitude grant holiness to this water so that my Work through it shall become fully accomplished, by the grace and
,ritual is employed whenever
power of Qayin!
l)lle aid of the Master's seated
• essence should ideally be
May this water receive and confer the Holiness of my Saint of Death
1M to the traditional methods.
and serve His servant's Work, conducted in His sacred name!
�nted can serve many
May His Blessings and Empowerments be!
IJiilhin the rites of aspersion,
ll)le conferring of the Master's
Add the flower petals from one, three or seven red carnations (or some
�wed upon that which it
other chosen plant elements) to the water, stir it thirteen times in a widdershins motion with the index and middle fingers of your left hand.
e making of the Holy Water:
3. Pick up the cigar and with seven exhalations of its smoke towards
the contents of the bowl direct your entreaties to the Master and ask Him anew to imbue the water with the specific empowerments you
l.tlid)
require.
i
4. Light the candle and hold it in your left hand and recite once the
"Salve Qayin" salutation, corresponding to the formula of Calling that
�- the specific attribute
you earlier had employed, and then tilt the candle seven times over the bowl so that its hot wax drops into it. This creates, through the
• element with attributes
!lttues sought)
solidifying wax, a sevenfold sealing of the powers of the Master within the water.
ll Recite over the bowl seven
s. If the Holy Water is needed urgently you must at this point pray
I& to the aspect of the Master
over the water and ask the Master, Our Good Saint of Sinistral Death,
ID access. Spray liquor from
to grant His complete empowerments and then turn the candle upside
� terracotta bowl three times
down and extinguish its flame into the water, thus giving its fiery
IIIW cigar smoke over it seven
essence to it. The water is at this point ready for use.
351
If the Lustral Water on the other hand is to be utilised at some later point in time the flat lid is instead to be placed upon the terracotta bowl and the candle placed upon it and allowed to become fully consumed by the flame, which in this fashion also will grant its fiery
Cl
essence to the water, while at the same time allowing the essence of
ID4t Wri �lamt nt�i
the Master and that of the Carnation (or any other plant used within it) to more fully saturate it. When the candle has burnt out the Holy Water will be ready for use. At this point the Paye can be taken out from the bowl and placed back upon the altar.
A potent tincture for the
�
If the Holy Water so created is to be used at a later time it is good
contain or channel holiness�
if it is filtered, poured into a tinted bottle with the addition of
1/5
Sage and the Yerba Mate tre
of Vodka, over which you have prayed. When kept in a dark and cool
abilities, especially when it Cl
place such Lustral Water is known to retain its virtues for at least a
spirits are great protectors Oil
whole lunar month. Even though all of these ffiffiffiffiffiffiffi
f1
Work they become even stn1
of tincturing, as their e�
triple-flamed spiritual � 1 The colour of the candle used within this rite can be white, green, red,
influences and establish pud
black or purple.
For the making of this tindl White is most often used for the workings of the dead, but also for
dried leaves of each plant w
healing, blessing and certain forms of protection.
a green tinted 700cl glass
that
2/5
'
of the bottle becoa
Green is most often used for the workings of the plant spirits, but also
strong vodka, leaving enougl
for abundance, growth and money conjure.
elements can be mixed, in
conjunction of their essenca Red is most often used for the workings of fiery passions, but also
is shaken
for quickening, martial protection and victory.
prayed to and asked to lend
Black is most often used for the workings of malediction and death,
The Green Point of the Skul
but also for protection, occult knowledge and spirit summoning.
traditional manner, with the 1
49 times and the 1
candle positioned carefully VI Purple is most often used for the workings of domination, but also
Qatsiyr, after having been caj
for consecration, spiritual elevation and empowerment.
Formula of Calling, is praye
352
ia to be utilised at some later
lie placed upon the terracotta
IBlCl allowed to become fully
ildrion also will grant its fiery
t time allowing the essence of
ilr any other plant used within �e has burnt out the Holy
CHAPTER 33
UJ}J.e UJripl.e-UJnngu.eb 1fllam.e nf Qtl.eansing1J1ir.e
fmm the bowl and placed back A potent tincture for the cleansing of all vessels and tools meant to
-.,d. at a later time it is good
contain or channel holiness and light is made by the leaves of Rue,
lllltle with the addition of 1/5
Sage and the Yerba Mate tree, as all these three plants possess powerful
. When kept in a dark and cool
abilities, especially when it comes to the rites of purification, and their
atain its virtues for at least a
spirits are great protectors of those who approach them correctly. Even though all of these plants separately are potent allies of our Work they become even stronger when they are unified by the way of tincturing, as their extracted essences when conjoined create a triple-flamed spiritual fire, with powers to eliminate all unwanted
Iii rite can be white, green, red,
For the making of this tincture an equal amount of enspirited and
�
of the dead, but also for
f protection.
dried leaves of each plant is powdered, mixed and placed inside of a green tinted 700cl glass bottle, with a fitting metal screw cap, so that 2/5 of the bottle becomes filled. The bottle is then filled with
1p of the plant spirits, but also
lfiiare.
l·
111as
influences and establish purity.
of fiery passions, but also
strong vodka, leaving enough room so that by its shaking the plant elements can be mixed, in order to so assist the extraction and conjunction of their essences. The bottle's cap is screwed on and it is shaken 49 times and the spirits of Rue, Sage and Yerba Mate are
l�ory.
prayed to and asked to lend their cleansing and protective powers.
llillls of malediction and death, llll&e and spirit summoning.
The Green Point of the Skull is then planted and activated in the
tr
candle positioned carefully upon its flat metal cap. The Master Qayin
Dings of domination, but also
Qatsiyr, after having been called upon through His Green Point and
W empowerment.
Formula of Calling, is prayed and asked to lend His own Flames of
traditional manner, with the bottle placed at the centre, with the black
353
�
I
f f·
I,
Purification to the tincture. When the work upon and through the Green Point of the Skull is done the bottle of tincture is removed and kept upon the altar and for the
Cll
49 following nights vigorously shaken for at least 5 minutes each
llalmaj l\gaill
night, while the following conjuration is repeatedly prayed over it:
Aroused be, 0 Trident Flame of Purification! Ablaze be and rise within the solvent bearing your essences,
I
And by the Power of Qayin conjured be to serve as Purgatorial Fire!
�
""
Blazing Spirits of the holy triad of Black In Green,
The purpose of the foll
owilj
Become as One to burn all impurity, unwholesomeness and profanity,
granting protection against •
And leave nought but that which is good and with our Work and Will
the enforcers of laws of rna.
in harmony!
from seven Black In Green 11
the Conqueror of the Law. 'I After the 49th night the tincture is to be filtered and will at that time
tested and proven and
be ready for use. The pressed marc is then to be taken out and scattered
construction it holds i�
wJi
�
in a forest, while the three Black In Green are given praise and thanks
deflecting the attention of
to.
who would prosecute the fai
Qayin, the Once Cursed and a The tincture of the Triple-Tongued Flame of Cleansing Fire so created will become a most potent tool and aid greatly in all rites of purification,
The following elements are 11
not only of tools and objects but also of the bodies and souls of the living, when for example added in moderate amount to cleansing
'!!
1 walnut
ritual baths or in other suitable ways become employed in connection
'!!
7 dried Rowan
to ablutionary rites.
'!!
7 small pieces of
'!!
Oregano herb
'!!
Fennel Seeds
'!!
Black Mustard seeds
berries
Deli
"--,!
J
'!!
Celandine herb
'!!
sulphur powder
'!!
a small piece of papel' 1
and blessed for the ,. '!!
sanctified black ink. •
the essences of the Sl
to be employed insicl '!!
354
a quill pen
'· �
11!11 Point of the Skull is done
l!ll upon the altar and for the
CHAPTER 34
k at least 5 minutes each
i!ftpeatedly
lllalnut walisman Against tilt maw
prayed over it:
liarn!
Iring your essences,
I. serve as Purgatorial Fire!
IJR Green,
The purpose of the following ritual is to create a potent talisman
�meness and profanity, l8ld with our Work and Will
granting protection against and invisibility in the minds and eyes of the enforcers of laws of man. The power of this talisman is derived from seven Black In Green and the Master Himself, in His aspect as
r
the Conqueror of the Law. The potency of this talisman has been
�filtered and will at that time
tested and proven and while being a relatively simple magical
a,to be taken out and scattered
construction it holds immense power and grants a shielding halo
Ill are given praise and thanks
deflecting the attention of meddlesome individuals and confuses those who would prosecute the faithful followers of the Good Saint of Outlaws, Qayin, the Once Cursed and Seven Times Blessed.
•of Cleansing Fire so created
�- in all rites of purification,
The following elements are needed for the assembling of the talisman:
rf the bodies and souls of the
-*rate amount to cleansing
ii<
1 walnut
� employed in connection
ii<
7 dried Rowan berries
ii<
7 small pieces of Devil's Shoestring Root
ii<
Oregano herb
ii<
Fennel Seeds
ii<
Black Mustard seeds
ii<
Celandine herb
ii<
sulphur powder
ii<
a small piece of paper which has been cleansed and blessed for the work
ii<
sanctified black ink, empowered by a tincture bearing the essences of the same seven elements which are to be employed inside the walnut talisman
ii<
a quill pen
355
'14
a big cigar
4- Take the small piece of 1
'14
a black candle
the Master's Nigromancy •
sigil write three times wi1l
'14
a copper nail
'14
matches
'14
liquor
Blow tobacco smoke over til
'14
mineral oil
protect you and to make ,
'14
strong glue
of the law.
1. Initiate the ritual in a traditional manner and serve Sancte Qayin
When the ink has dried t1
His general offerings. Direct a prayer to the Master, in His aspects
draw the 'Blind the Law
Sial the II
as the Saint of Killers and the Exiled Protector of the Outlaws,
of
pertaining to the work at hand and explain to Him that you need His
prosecutors, tax collectors;!
workings against
blessings in the form of His protection against the 'lackeys of the law' and ask Him to make you invisible in their eyes and minds and to confuse, blind, mislead, obstruct, disgrace, conquer and banish them all.
�
� 2. Crack open the walnut in such a way that you get two whole,
perfect, halves and remove the nut meat (make sure to have several walnuts, for sometimes one must go through many before getting two
� q
perfect halves). Place the two walnut shells side by side on the altar, with the empty sides up, so that they become two talismanic vessels that you, in the
•
name of the Master Qayin, shall fill with the required elements and powers.
Blow tobacco smoke upon d 3· Place all the herbal elements, which in beforehand should have
it, and focus on how the
e.
been empowered and enspirited through the Green Point of the Skull,
on the other side of the p;1
in fitting containers upon, or in front of, the altar and quicken their
the powers of the First Sail
powers by spraying liquor over them, while at the same time mentally praying to their Black In Green to fully awaken and lend their blessings
Leave the talisman paper d
to your work.
5- Place the
7 dried Rowan•
Light then the cigar in the name of Amiahzatan and repeat the same
halves, blow tobacco smokei
process as you did with the liquor, and focus the power of your will,
for the protection of the RG
through the smoke, towards every herbal element, arousing their spirits and conjuring them to the task at hand.
356
Place then the 7 pieces of tiM
4· Take the small piece of paper and draw with the consecrated ink
the Master's Nigromancy Sigil on one side. Outside the circle of the sigil write three times with small letters 'Blind the law!'
,
Blow tobacco smoke over the sigil and pray to the Master to hide you,
:
protect you and to make you invisible in the blinded eyes and minds of the law. serve Sancte Qayin
When the ink has dried turn the piece of paper and on its other side
._.the Master, in His aspects
draw the 'Blind the Law Sigil', which is reserved solely for these kinds
�r and
.t Protector of the Outlaws,
llin to
Him that you need His
l.,.mst the 'lackeys of the law'
of workings against the lackeys of the law (e.g. policemen, judges, prosecutors, tax collectors, lawyers etc.).
�daeir eyes and minds and to .,e.. conquer and banish them
t l!llaY that you get two whole, Ill (make sure to have several
.-.gh many before getting two i'
le.on the altar, with the empty
.-anic vessels that you, in the
lah the required elements and
Blind the Law Sigil
ida in beforehand should have
it, and focus on how the emanations of the Nigromancy Sigil, marked
Blow tobacco smoke upon the 'Blind the Law Sigil' in order to activate
IJathe Green Point of the Skull, ef, the altar and quicken their
on the other side of the paper, filters through it and charges it with the powers of the First Saint of All Outlaws, Our Master Qayin.
llltile at the same time mentally
aWaken and lend their blessings
Leave the talisman paper on the altar to dry.
!-
s. Place the 7 dried Rowan berries in one of the empty walnut shell
..
bz.atan and repeat the same
.. focus the power of your will,
halves, blow tobacco smoke over them and in the name of Qayin pray for the protection of the Rowan's mighty daemon .
.. element, arousing their spirits
--
Place then the 7 pieces of the Devil' s Shoestring Root (each circa smm
357
long) in the same shell half, blow smoke over them and pray to the
and banish all the lac.bl
root's spirit to tie the feet of all the lackeys of the law and to prevent them from investigating, pursuing or in any other way bothering you.
9- Light the charged
Add to the contents of the shell a pinch of Oregano, blow smoke over
seal the magical powers,•
cal
tlae first half of the wat.1
J
it and ask its spirit to repel all servants of the law and to turn their
•.
steps away from you.
Pllsh down with your leltl
6. Fold now the paper marked with the sigils away from yourself as
sure that the wax does Dil
daat the sealing
becomelii
many times as possible, since the intention is to direct outwards the blinding influences. Place the folded talismanic paper in the same
Place then the candle in a 1
I
shell half that you have filled with the other elements and blow tobacco
�
smoke over it, while asking the Master to blind the enemy and make
10. Apply the glue to
you invisible in their eyes and minds.
sllells, and carefully and :pR
7· Place a small pinch of sulphur in the other, still empty, half of the
The end result should oa :
walnut shell and blow tobacco smoke over it, asking its elemental
and one should not be ali
j
spirit to burn, punish and banish all the lackeys of the law.
Blow now tobacco smoke a Place a pinch of Fennel Seeds over the sulphur, give them smoke and
chant 21 times:
ask them to keep away all the lackeys of the law and lead them astray. Add a pinch of Celandine powder to the contents of the walnut shell,
Confuse, blind, mislead, a lite lackeys of the law anrll
�
blow smoke over it and pray that it grants you aid in escaping the clutches of the law.
11. Place the talisman
clol
11p0n the altar, praise the J Finally add a pinch of Black Mustard Seeds upon the Celandine, give
111a1n 1 er, but let the black ci
them tobacco smoke and ask them to confuse and blind all lackeys
of the talisman.
of the law. The talisman can then be
8. Cleanse the black candle and inscribe both the Blinding the Law
1
in the left pocket.
Sigil and the Master's Nigromancy Sigil upon it, with the help of the copper nail. Anoint the candle with a scentless mineral oil and then
In order to keep this
�
dress it with a blend consisting of all the seven different elements with
must, with the help
of a
which you filled the two halves of the walnut shell.
elements that were used to
'
oiL with which you have to: Blow tobacco smoke over the candle and pray to the Master to charge it with the power to confuse, blind, mislead, obstruct, disgrace, conquer
358
llight.
• over them and pray to the
and banish all the lackeys of the law.
!IJ'S of the law and to prevent
lillY other way bothering you.
9. Light the charged candle and carefully let the black wax drop into
the first half of the walnut and then into the other one, in order to
fll Oregano, blow smoke over
a-til the law and to turn their
seal the magical powers of the different elements they carry. Push down with your left hand's thumb upon the still warm wax so that the sealing becomes as smooth and as even as possible, and make
t:ligils
away from yourself as
sure that the wax does not cover the inner edges of the walnut shells.
Ilion is to direct outwards the
..-manic paper in the same r.. elements and blow tobacco
e :ID blind the enemy and mak
�
.
11 other, still empty, half of the
rORr it, asking its elemental
Place then the candle in a candleholder and let it burn upon the altar. 10. Apply the glue to both sides of the inner edges of the two walnut
shells, and carefully and precisely close them by pressing them together. The end result should on the surface look just like a normal walnut and one should not be able to see that it was ever opened.
lie lackeys of the law. Blow now tobacco smoke on the now charged and sealed talisman and
�h
chant 21 times:
••
Confuse, blind, mislead, obstruct, disgrace, conquer and banish all the lackeys of the law and make me invisible in their eyes and minds!
ur, give them smoke and
lftbe
law and lead them astray.
lilt contents of the walnut shell, .-nts you aid in escaping the
11. Place the talisman close to the dressed and burning black candle
upon the altar, praise the Master and close the work in a traditional
!Seeds upon
the Celandine, give
�tconfuse and blind all lackeys
" r�
of the talisman. The talisman can then be placed in a small black pouch and carried
II'
diJe both the Blinding the Law
.. upon
manner, but let the black candle burn down as an offering to the spirit
in the left pocket.
it, with the help of the
l scentless mineral oil and then
In order to keep this talisman strong and its magical charge alive you
.. seven different elements with
must, with the help of a mineral oil base and the same kinds of
•-walnut shell. Ill
-.I pray to the Master to charge
elements that were used to fill the walnut shells, create an ensorcelled oil, with which you have to anoint and feed the talisman every Monday night.
llead, obstruct, disgrace, conquer
359
·�
Every time the talisman is anointed with this oil, you have to chant 7 times:
4
CIU
Sancte Qayin, Obscurentur Oculi Eorum ne Videant! When not carrying this talisman on your person you must keep it
atnnqutr tltt IJ
upon the altar, so that it retains its enlinkments and power to and through the Master.
�1
The following oil formula is a 1l
and the overcoming of, the .. the haltering forces of the
law.j
In Green of eleven plants, �
combating and conquering of
Jil
bind, limit and combat the JJI Spirit.
�
The Following elements are •
Eleven, for the Conquering of 1
··�
>Il >Il >Il >Il >Il >Il >Il >Il >Il >Il >Il >Il >Il >Il
a suitable glass jar
wil
sooml Almond Oil
,1
>Il >Il
copper talisman
1 part Fennel seed pci 1 part Oregano pow� 1 part Black Mustard • 1 part Poppy seeds � 1 part Rowan leaves. Il 1 part Galangal root Pil 1 part Jalap root powdlg 11 Devil's shoestring llil 1 part Fern leaves � 1 part Black Pepper CQ1 1 part Celandine herb • copper talisman \\ith �� around the inner si
360
cklq marlriDi copper talisman �
• this oil, you have to chant
t'
a ne
CHAPTER 35
Videant!
_. person you must keep it
llinkments and power to and
The following oil formula is a very potent means for protection against, and the overcoming of, the many obstructions set upon one's path by the haltering forces of the law. This oil unifies within itself the Black In Green of eleven plants, all possessing the powers to aid in the combating and conquering of those who in the name of the law would bind, limit and combat the progress of the blessed ones of Awakened Spirit.
The Following elements are needed for the creation of this Oil of Eleven, for the Conquering of the Laws of Ten: '1<
a suitable glass jar with lid
il<
sooml Almond Oil
'1<
1 part Fennel seed powder
'1<
1 part Oregano powder
'1<
1 part Black Mustard seeds powder
'1<
1 part Poppy seeds powder
'1<
1 part Rowan leaves, berries and wood powder
'1<
1 part Galangal root powder
'1<
1 part Jalap root powder
'1<
11 Devil's shoestring bits
'1<
1 part Fern leaves powder
'1<
1 part Black Pepper corns
'1<
1 part Celandine herb powder
'1<
copper talisman with a Hendecagram traced around the inner sickle part of the Falx Bellicum sigil
'1<
copper talisman marked with the Blinding the Law sigil
'1<
copper talisman marked with the Blinding the Enemy sigil
361
>I<
copper talisman marked with Qayin's Key Sigil of Protection
>I<
grant to the user of the oil t
copper talisman marked with Qalmana's Key Sigil oflnvisibility
Qayin and Sancta Qalmana, il
>I<
copper talisman marked with the Nigromancy sigil of Qayin
and that of the Eleven Bladr·�
>I<
copper talisman marked with the Sorcery Sigil of Lebuda
>I<
a piece of black cat, wolf, coyote, fox, raven or crow bone
The carrier oil is poured owr1
rslil �
>I<
a small black onyx stone
then are stirred in widde
>I<
a cigar
and once again prayed o
>I<
a small Rowan wand for stirring
>I<
a black seven day candle
When ready, the lid of the .P!R
>I<
Jalap root, Celandine and Oregano oil,
before the central fetishes.
.,
'�
for the anointing of the candle >I<
a piece of black cloth
The black seven day candle il
>I<
black string
kind of conjuration
as
the dl
giving of the cigar smoke All herbal elements must be fully enspirited and conjured to serve the
the Jalap, Celandine and
O!l
work against the law, either by the sacred rites of harvest or via the empowerments granted to them individually through the Green Point
The candle is placed secuni!J
of the Skull.
Holy Names of Qayin and
Ql
. -�
All plant elements so made ready are to become mixed and made as
When the candle has been
til
One, while prayers are spoken over them in order to fully align them
wrapped with the black clodl
to the cause of the lawless. They are then to once again be placed upon
to protect its contents from d
the Green Point of the Skull, this time first upon the point of Qayin
after this sealing of the jar •
and then upon that of Qalmana, so that they receive the full
prayed over and further
empowerments of both the Master and the Lady.
Qayin and Qalmana and ti Green.
coaJ
, "'J
When ready, the herbal elements are to be placed inside the glass jar and there become united with the seven copper talismans, which all
After the 49 nights of sh.W.
must become consecrated in beforehand and rolled into tight scrolls.
for use within all rites of al
To the contents of the jar also the bone of the totemic animal chosen for these workings is to be added, together with the onyx stone,
The oil can at this point be fil
being a stone connected to all the mysteries of Enshrouding With
immense powers when it c.
and has in such contexts pn1
Black and Invisibility.
who would imprison and � The contents of the jar become at this point collectively conjured through the smoke of a cigar, in order to aid in the overcoming of the law by confusing, blinding, misleading, obstructing, disgracing, conquering and banishing all its enforcers and champions and thus
362
�·s Key Sigil of Protection
grant to the user of the oil the protection and blessings of Sancte
lllmana's Key Sigil of Invisibility
Qayin and Sancta Qalmana, in their aspects as the Saints of Outlaws,
!lie Nigromancy sigil of Qayin
and that of the Eleven Black In Green.
lie Sorcery Sigil of Lebuda lie, fox, raven or crow bone
The carrier oil is poured over the elements within the glass jar, which
�
then are stirred in widdershins direction with the small Rowan wand and once again prayed over. When ready, the lid of the jar is closed and it is placed upon the altar, before the central fetishes.
pno oil,
The black seven day candle is cleansed and inscribed with the same kind of conjuration as the one employed earlier in connection to the giving of the cigar smoke and then anointed from top to bottom with
kited and conjured to
serve the
the Jalap, Celandine and Oregano Oil.
hi rites of harvest or via the
�· through the
Green Point
The candle is placed securely upon the lid of the jar and lit in the Holy Names of Qayin and Qalmana.
liD become mixed and made as
When the candle has been fully consumed the whole oil jar is to be
- in order to fully align them
wrapped with the black cloth and tied with the black string, in order
ato once again be placed upon
to protect its contents from the light. During the following 49 nights
� first upon the point of Qayin
after this sealing of the jar it is to be shaken each night while being
It that they receive the full
prayed over and further conjured to serve its cause, in the name of
lthe
Qayin and Qalmana and through the spirits of the eleven Black In
Lady.
Green.
tlae placed inside the glass jar
Ia copper
8 and
talismans, which all
rolled into tight scrolls.
After the 49 nights of shaking and praying over the jar it will be ready for use within all rites of anointment.
� of the totemic animal chosen llaether with the onyx stone,
The oil can at this point be filtered or be kept as is and it will possess
lfsteries of Enshrouding With
immense powers when it comes to all sorceries aimed against the law,
Co
and has in such contexts proven to be a mighty conqueror of those who would imprison and otherwise punish the antinomian.
lis
point collectively conjured
if to aid in the overcoming of li/iing, obstructing, disgracing, l6!rs and champions and thus
363
cancllil: IJIIII a vial of Conquer Ill
�
a black pillar
�
a small ceramic
�
CHAPTER 36
�
4 normal sized bladl
Witt �rtattr fnrijantmtnt anb �tal fnr tltt i'linbing nf tl}t &w
�
4 candle holders
�
4 long spines of ...
�
4 long spines of wii � 4 small braziers ;
�
an incense blend �
�
Pepper, Poppy� Celandine herb and
t
The following ritual is another means through which the lawless may
in til
gain invisibility in the eyes and minds of the enforcers of the law and
1. Open the working
escape their tyranny. In a world governed by Archonic decrees meant
Master and the Lady and ..
Ji
�
to crush the Spirit and bind the strong, it is sometimes necessary to
api cover wil
employ sorcery in order to retain one's freedom and accomplish that
Ask for their protection
which needs to be done. In contrast to the Walnut Talisman Against
blind the eyes and
the Law already presented, this ritual serves more directly and
the law that you seek their1
aggressively to obscure the sight and mind of any and all servants of
the eyes of those who, in a.
the Demiurge who in the name of the laws of man would suppress
and prosecute you and to ..
the free will of the blessed ones of Awakened Spirit.
shall lead them away from J
The following elements are needed for this work:
Pray to the Master and dil
shades and spirits opposed ! �
general offerings for the Master and the Lady
and protection and thus Ie.l
�
a piece of black cloth, in beforehand cleansed and consecrated
and their enemies are y�
by being washed in an infusion of Aconite, Male Fern
�
'.jl
and Black Pepper
2. Place the black cloth upa
a piece of white chalk empowered by the spiritual essences
white chalk mark 'The Ga.
of Hemlock, Black Pepper and Rowan �
a bottle of liquor
�
a cigar
�
matches
�
5 pieces of paper
�
a bottle of Concealment and Invisibility Ink
�
a quill pen
�
4 eyeballs of pig, obtained through ritual slaughter or purchased from a butcher
364
J
.,
. , ,
:36
latrtmtnt anb illg nf t4t &tu
�
a black pillar candle
�
a small ceramic plate
�
a vial of Conquer the Law Oil
�
4 normal sized black candles
�
4 candle holders
�
4 long spines of Blackthorn, harvested in Qayin's name
�
4 long spines of Whitethorn, harvested in Qalmana's name
�
4 small braziers
�
an incense blend consisting in equal parts of enspirited Black Pepper, Poppy Seeds, Mustard Seeds, Oregano, Fennel Seed, Celandine herb and Galangal root
llrough which the lawless may
llfthe enforcers of the law and
1. Open the working in the traditional manner and call upon the
IIIII by Archonic decrees meant
Master and the Lady and present to them their offerings.
ttil is
sometimes necessary to
ffRedom and accomplish that
Ask for their protection against the law and entreat them to forcefully
Talisman Against
blind the eyes and cover with darkness the minds of the enforcers of
.. serves more directly and
the law that you seek their protection against. Pray to them to stab
� Walnut
.-.1 of any and all servants of
the eyes of those who, in the name of their profane laws, would pursue
�Jaws of man would suppress
and prosecute you and to afflict them with a blinding confusion that
...ed Spirit.
shall lead them away from you and usher them to their own demise .
r
t81is work:
Pray to the Master and the Lady to direct the powers of all their
1£,'
shades and spirits opposed to the law to grant you their aid, power
J and the Lady
and protection and thus lead you to victory, as your enemies are theirs
iiiDd cleansed and consecrated
and their enemies are yours.
a of Aconite, Male Fern 2. Place the black cloth upon the floor before the altar and with the
� ,,
IJIIIl by the
spiritual essences
white chalk mark 'The Greater Seal for Blinding the Law' upon it.
�
�.
llllisibility Ink
lll'l&h
ritual slaughter
365
Around this second circle 41
praying to Him to let His bla
blind your accusers and pn1
-1
Draw a third circle around:tl
to Him to fully enfold yoa i
in the eyes of the profa-., darkness.
):;
Place this piece of paper lll.l Blinding the Law.
>4
4· On each of the four olil
specific lackey of the law •
The Greater Seal for Blinding the Law
to blind and attain invisibilil
against, in similar fashioa 11 Take a sip from the bottle of liquor and spray it out from your mouth
in seven succeeding rows. '1
three times over the seal in order to quicken it. Light then the cigar in the traditional manner and with its smoke retrace all lines of the
Over the name or title, wril
seal, while through the breath of Amiahzatan silently conjuring it with
the Law, so that the cenbl
the following words:
the seven horizontal liBel
representing those that -
Let their eyes be stabbed, darkened and blinded, so that they may not see me!
1
Lay down each of the pieasJ
upon one of the four � Place the remaining part of the cigar in the altar ashtray, when the whole seal has been properly retraced with the tobacco smoke.
Upon each of these papea
blind your foes, place t:bell , 3.
On one of the pieces of paper write with the sanctified ink your
own name seven times, on seven succeeding rows, and then draw a
l 5· Around the black pillar
widdershins circle around the written names.
seven times the Key Sigil a
Concealment, so that QaJil Around the circle surrounding your name draw the Qalmana's Key
Qalmana.
Sigil of Concealment, while praying to Her to grant you invisibility in the eyes of those who you seek Her protection against.
Underneath the base of the a widdershins drawn circle
Draw another circle, this time around Qalmana's Key sigil, and pray to Her to fully cloak you with Her shroud of concealment.
366
Anoint the candle with theCI
Around this second circle draw Qayin's Key Sigil of Protection, while praying to Him to let His bloody scythe become your shield by making blind your accusers and prosecutors. Draw a third circle around the Key Sigil of the Master, while praying to Him to fully enfold you in His light and so grant you invisibility in the eyes of the profane, who mistake such brilliant lumina for darkness. Place this piece of paper at the centre of the traced Greater Seal for Blinding the Law.
4. On each of the four other pieces of paper, write the name of the specific lackey of the law or the governmental agency that you seek
�the
Law
to blind and attain invisibility in eyes and minds of and need protection
"'
against, in similar fashion as to how you earlier wrote your own name
l-arctY it out from your mouth
in seven succeeding rows.
llllijcken
it. Light then the cigar
_,ke retrace all lines of the
Over the name or title, written seven times, draw the sigil for Blinding
llilan silently conjuring it with
the Law, so that the central vertical line of that sigil crosses over all
J'
the seven horizontal lines created by the written name or title representing those that must be blinded.
r Winded, so that they may not Lay down each of the pieces of paper, written and marked accordingly, r.
upon one of the four symbols of the arrow-pierced eyes of the seal.
ia the altar ashtray, when the 1with the tobacco smoke.
Upon each of these papers spelling out the sorcerous intention to
I
blind your foes, place then one of the four pig's eyes.
..arith the sanctified ink your Wing rows, and then draw a
s. Around the black pillar candle, from its top to bottom, inscribe
-.nes.
seven times the Key Sigil of Protection followed by the Key Sigil of Concealment, so that Qayin's blessing becomes followed by that of
�draw the Qalmana's Key
Qalmana.
t Her to grant you invisibility r protection against.
Underneath the base of the pillar candle inscribe your own name and a widdershins drawn circle around it.
4Qalmana's Key sigil, and pray
IUild of concealment.
Anoint the candle with the Conquer the Law Oil, while imbuing it with
367
the power of your sorcerous will, amplified by the spiritual charge of
Place the candle back in ilsJ
the oil.
darkening of each eye.
Place the small ceramic plate on the paper bearing your name, at the
8. Position each of the •
centre of the seal, and position upon it the inscribed, anointed and
shaped parts of the seal, .._
charged pillar candle.
them burn a plentiful aJDIIIII
Light the candle in the names of Sancte Qayin and Sancta Qalmana
With the Greater Seal for
and give to them salutations and praise.
'
J
again for the Master's andilfl and ask them to forcefully,J
6. Take each of the normal sized black candles and anoint them with
whom this working is coodl
the Conquer the Law Oil, from the bottom to the top, while more aggressively focusing your sorcerous will to defeat and blind the
9· Close the work when a.
servants of the corrupt laws of man.
remain until all candles ba '�
Place each candle in its candle holder and place a candle holder over
At that point, take the
�
i.\�
the tip of each arrow piercing the four blinded eyes depicted in the
and the Key Sigils of Qa�
seal.
times and keep it as a pollllll
Light each candle and say over its flame, seven times, the following:
Take the four stabbed eyes • to those who you seek to hli.
Saint Qayin and Holy Qalmana, make blind their eyes and with the
and blinded eyes and bmy 11
darkness of Death engulf their minds, so that they may not see nor
the other two under a Wldl
persecute me!
disposal of the eyes is to Ill them in a T or Y-shaped cl
7· Wrap carefully each of the pig's eyes in the piece of paper that it
in an X-shaped crossroads 111
was placed upon and pierce each of the small packages so created with
"'
one spine of Blackthorn and one spine of Whitethorn, so that the two
Thus the work becomes SIMI
long thorns create a cross pattern, holding in place the paper wrapped
and engulfed by a con�
around each eye. Place each pierced eye back on its place upon the seal and pour drops of black wax from the candle placed in front of each, while saying seven times over each eye stabbed and now darkened by the black wax the following:
May the eyes of the law blinded be, so that by the powers of Qayin and Qalmana, I remain unaccused, unseen and free!
368
_,j
i.J by the spiritual charge of
Place the candle back in its place, upon the tip of the arrow, after the darkening of each eye.
�'
pel' bearing your name, at the � the inscribed, anointed and
8. Position each of the small braziers upon one of the triangular
shaped parts of the seal, marking its four cardinal points, and within them burn a plentiful amount of the incense blend.
,_
lie Qayin and Sancta Qalmana
With the Greater Seal for Blinding the Law now fully activated, pray
it.
again for the Master's and the Lady's protection and boon of invisibility and ask them to forcefully stab and blind the eyes of those against
r!l&dles and anoint them with
whom this working is conducted.
IJilom to the top, while more
Win
to defeat and blind the
9. Close the work when ready, but let the seal and everything on it
remain until all candles have been fully consumed.
il!
... place a candle holder over
At that point, take the piece of paper marked with your own name
r Winded eyes depicted in the
and the Key Sigils of Qayin and Qalmana, fold it towards yourself four times and keep it as a powerful talisman.
lit, seven times, the following:
Take the four stabbed eyes and hide them close to some place connected to those who you seek to blind. If this is not possible, take the stabbed
t Wind their eyes and with the
and blinded eyes and bury two of them under a Blackthorn tree and
: • that they may not see nor
the other two under a Whitethorn tree. A third alternative for the
•
disposal of the eyes is to bury them in cemetery crossroads, two of them in a T or Y-shaped crossroads of Qalmana and the other two
in the piece of paper that it
in an X-shaped crossroads of Qayin.
....-H packages so created with
• Whitethorn, so that the two
Thus the work becomes sealed and the enemy becomes duly blinded
ill in place the paper wrapped
and engulfed by a confusing and misleading darkness.
h:
11-apon the seal and pour drops
t. front of each, while saying
.. darkened by the black wax
,,
by the powers of Qayin �andfree!
• that
369
Ipra
3 �
Stab and
.
Stab the eyes
CHAPTER 37
�Jltll anb �igil nf 1Jnuisihilitu -1J1nr TGlinbing t4t teuts nf t4t ientmu
Seven times seven blin
May all your b
J
As you cover me wil
•••.:
::.;
By the spear. The eyes and minds And robed with the Sh
·
.. :��
·� '
� .l
!
•
Saint of Killers, 0 wielder of the Reddened Scythe, Cloak me now with your living shadows And bless me with the powers of the endless night!
� :·l
l
Stab the eyes of my foes and remove their sight, May invisibility and protection now be granted by your Might, As you shield and illuminate me with your Holy Black Light! May all your blessings now be upon me And all your curses cover the eyes of the enemy, So that your protection and the boon of invisibility Becomes awarded to me! Let the sight of my accusers now blinded be, Twist their minds; lead them astray and by your boundless power Keep me free!
370
-�
�
I
pray to you 0 Mighty Qayin,
Stab and blind the eyes ofmy enemy! Stab the eyes and remove the sight ofmy enemy!
�37
Seven times seven blinding blows deliver now to the eyes ofmy enemy!
tf 1Jnutsibilitu p tl}t fues �rmu
May all your blessings and curses now granted be, As you cover me with your dark shroud ofinvisibility! By the spear, sickle andfire ofQayin, The eyes and minds ofall my pursuers will now blinded be, And robed with the Shadows ofDeath, I remain ever victorious, blessed andfree!
rt��r Reddened Scythe,
w living
shadows
rsojthe endless night!
�
rlremove their sight,
If be
granted by your Might,
il*h your Holy Black Light!
r.ow
be upon me
lie eyes ofthe enemy,
itllr boon ofinvisibility
Wtome!
as
now blinded be,
rand by your boundless power
free!
371
t
CHAPTER 38
Jrnurr fnr Jrnttrtinn
Holy Saint of all Assassins, I pray to you! 0
blessed Qayin, you who are the Left-handed Saint of Death, protect
me, your faithful servant, against the wretchedness of all my enemies! Let your Reddened Scythe become my impenetrable shield and with its blade reflect back a Sevenfold Retaliation against all those who direct the poisoned darts of their feeble hatred towards me! Holy Saint of All Those Who Walk In Exile, I who adore you call upon you to defend me against the evil of those who would oppose me! Let your thorny vines become the chains that bind all my foes and with your seven keys lock all their paths in life, save for those dark roads which shall lead them to their demise! In the same way that the blood of the clay-born Abel was spilled, INN , your faithful devotee, now pray to you to spill the blood of all my known and unknown enemies, so that I shall become liberated from them and saved from all that they conspire against me! Mighty Saint of Death,
0
Holy Master Qayin, I beg you now to
intervene on my behalf; protect me against all those who stand in my way and, for the sake of your own greater glory, conquer them all and thus grant me both safety and victory! Amen!
372
.::.__
__ -_-_-
---
c-
f38
brttrtinn �
protect t-llanded Saint of Death, enemies! �hedness of all my
i '>,
shield and r.•Y impenetrable
.,. Retaliation against all
those
me! rfeeble hatred towards
Ill Exile,
l I who adore you cal
ose euil of those who would opp
s and � that bind all my foe
llllfhs in
life, save for those dark
rdrmise!
lled, clay-born Abel was spi of all P11f1 to you to spill the blood ed that I shall become liberat
�· so
'*Y conspire against me!
-.ster Qayin,
I beg you now to
stand in lie against all those who
quer them GIL'll greater glory, con
llllld trictory!
i12
CHAPTER 39
Jrnutr fnr 1Jlluminatinn
are the Lord of the Shad018i shadows and obscurities 4 splendours of your Kingrla wisdom and insight that 4 Ascension! Amen!
t
:4
Holy Father of the Igneous Bloodline, I pray to you!
4
-�
Fire-Crowned Master Qayin, I who serve your Divine Will implore you to bless me with your Black Light and to illuminate me and guide my steps upon the thorny path that I walk in your name!
.�
Let the illuminating halo of shining darkness that cloaks your exalted
�
Spirit dispel the obscurity of my mortal -ignorance and reveal to me the acosmic truths that the Archons offinite existence aspire to keep concealed!
"�
Master of Sinistral Death, 0 Mighty Qayin ben Taninsamael, let your coronating fires of apotheosis cast their shadowless light upon my body, soul and spirit and bless me with inspiration, wisdom and the revelations of your still concealed mysteries! Holy Lord of the Triple Flames of Necrosophic Gnosis, I who belong to your exiled kindred call upon you to lend me your Undying Light of Divinity and to aid me in the full awakening of my Fire-Born Self by enflaming your Luciferic Mark that is branded upon my Spirit! Let the Black Flames of your Third Coronation and Final Elevation arouse the Fiery Serpent-Blood which courses through my veins and enlighten me in the same manner that the Bearer of Light, the Great Adversary, enlightened you during the course of your own Lawless Becoming! 0
beloved Qayin, begetter of my own True Self and Spirit, you who
374
1
are the Lord of the Shadow of Death, I pray now to you to dispel the shadows and obscurities of this illusory life and to show me the splendours of your Kingdom Within Myself, by granting me the wisdom and insight that shall usher me towards Liberation and Ascension! Amen!
Jyou! ill" Divine Will implore
llaninate me and guide ,._,-name! v
Ww cloaks your exalted
� and reveal to me raence aspire to keep r
Jll'aninsamael, let your
�
less light upon my ·
n, wisdom and the
osis, I who belong your Undying Light
of my Fire-Born Self upon my Spirit!
p. and Final
Elevation
�ugh my veins and
l!tw of Light, the Great �of your own Lawless
r·
�·.
ltv and Spirit, you who
375
CHAPTER 40
a
Jrautr Against fntmits Lord of Death, Master Qayin Falxifer, 0 you who are my keeper and protector,
I
pray to you to act harshly against my enemies!
Let your reddened scythe fall down upon all those who wish me harm and who openly or in secret conspire against me! Blind their eyes so that they may not see me! Deafen their ears so that they may not hear me! Remove their tongues so that they may not bear witness against me! Shatter their minds so that they may not think of, or remember, me! Cut off their hands so that they may not hold me, steal from me or take up weapons against me!
Jrautr t1
Gold Crowned Majesty of a. owner of all the riches of� I never go wanting for aRJfli
Act on my behalf, bring to • and grant me the riches � both the dead and the livinflll
Make so that concealed � and so that my enemies � poverty or misery!
Powerful Saint of Death, 91'1 and I shall always invoke Jil spread your glory and do Jil
Let a most fruitful harvest .. Paralyse their feet so that they may not pursue me!
so that I shall be able to � without being too distractefli
Let your scythe become my sword of conquest and with a sevenfold
J
stab through their hearts return to them all the evil that they would
Make a ruling on my behalf�
had directed against me!
becomes overwritten and gn1 profit and copious earning$�
Amen!
Let gold and riches shower •
and detachment that can '-• Amen!
376
140
CHAPTER 41
It 1.Entmits
ro you who are my keeper
rsllly against my enemies!
Jraurr fnr Jrnsptritu
Gold Crowned Majesty of Death, owner of all the riches of the underworld, make so that I
never go wanting for anything that I would desire or need!
• all those who wish me harm
lgainst me!
.-me!
Act on my behalf, bring to me wealth and fortune, and grant me the riches reaped from the fields of both the dead and the living!
lllear me!
Make so that concealed treasures become attainable to me, and so that my enemies never get to see me fall into
,_,bear witness against me!
poverty or misery!
•lhink of, or remember, me!
Powerful Saint of Death, grant me abundance and prosperity, and I shall always invoke your name, praise you with offerings, spread your glory and do your Work ever so gratefully!
• hold
me, steal from me or
.,pursue me!
Let a most fruitful harvest befall me,
I'"
so that I shall be able to endure this life of plight, without being too distracted by all base material needs!
�est and with a sevenfold - all the evil that they would
Make a ruling on my behalf so that cruel destiny by luck becomes overwritten and grant to me fortune, winnings, profit and copious earnings! Let gold and riches shower me and bless me with the freedom and detachment that can be attained through prosperity! Amen!
377
CHAPTER 42
4
Jrnu.er fnr Jnt4-®p.ening
Jrnu.er fnr tltt 4
===1 Holder of the Seven Keys, I pray to you,
0
my Holy Saint of Death!
Qayin, Holy Saint of Sinislri
You who are the remover of obstructions and opener of all
the mighty and the cause II/
closed paths and doors, hear now my supplications!
rival and buried him in tllej triumphant and thus �
0
Mighty Qayin, guide me towards the realisation
It is to you that I pray!
of my Self-defined Destiny and let your scythe sweep the road ahead, cutting down all that would hinder me!
J
'•
I pray to you,
0
Great M�
the thorns of punishment ..1 Traverser of the Paths of Thorns, Bones and Fire, it is to you I pray so
brought death, died and,_
that all tracks leading to my chosen destination become by your powers
thus a vanquisher of life if.SI
and blessings firmly paved and my footsteps become led towards the
walllllli
attainment of all goals set in accordance with
You who victoriously
my Sorcerous Will!
one opposed to and by aH
�
name and ask you now to til Holy Qayin, opener of the Seven Paths and the Seven Gates,
conquest!
let now your keys be turned in my favour and grant me safe passage towards success, liberation and glory!
Grant me total victory
over
under my full subjugation • Lord of the Crossroads of Death, let the liminal points upon which I walk in your Holy Name take me beyond the limitations
In resemblance to how Abel
that by cosmic fate have been decreed and forcejully remove
become tamed, humbled Cllllli
all that which is meant to block my Path of Lawless Becoming! Mighty Master, I pray to JG open now all roads and unlock all doors so that I through
within me overpower the ell
my wanderings shall reach that which I seek to accomplish and let my
become another proof ofJill
success upon the paths add to your own Crowning Glory, as I am of your
granting me complete tr'iJali!
0 Lord of Nod,
Blood, a bearer of your Mark and faithful to your cause eternally! Amen! 378
CHAPTER 43
12
rt-®ptntng IJO my Holy Saint of Death! •
and opener of all
Jraurr fnr tltt
11f1Plications!
rival and buried him in the first grave, over which you stood
rnolisation
triumphant and thus became the ruler and subduer of enemies; It is to you that I pray!
rscythe lllwt would hinder me!
I pray to you,
�and Fire, it is to you I pray so
the thorns of punishment as the royal Crown of the Exiled and who brought death, died and rose to become deathless, immortal and
lilati n become by your powers llo illlsteps become led towards the
11:1r
with
lttmd the Seven Gates,
0
Great Master, who proudly and defiantly bore
thus a vanquisher of life itself! You who victoriously walked the widdershins and left path of the one opposed to and by all of creation, I praise your blessed and holy name and ask you now to aid me in my cause and to grant me conquest!
..,- and grant me
1M and glory!
Grant me total victory over my opponent NN and place him/her
""'
under my full subjugation and dominance!
llllfliminal points upon which i,ond the limitations fand forcefully remove _. of Lawless Becoming!
ltmlock all doors so that I through •1 seek to accomplish and let my
MO"owning Glory, as I am of your 11J!1it1 to your cause eternally!
In resemblance to how Abel was subdued by Qayin, let now NN become tamed, humbled and conquered by me! Mighty Master, I pray to you, let your spiritual fire that I bear within me overpower the clay of my adversary, and let my victory become another proof of your Unbound Power and Glory, by granting me complete triumph over my opponent, NN!
379
Forceful Sovereign, grant now to me the total and crushing victory I seek and make my rival and foe suffer defeat and become forced to succumb before me, as it would be abominable to let one who is of your Flame of Black Light be bested by creature born solely of mortal clay!
'�
I
�
Amen!
WlJ.e
nf tft.e
tft.e
380
victory I It and become forced to l6le to let one who is of lihue born solely of
!Ill and crushing
PART III
Witt lenif!t atW tftt Nabir nf tltt i!Uatk tcrtt!i nf <&ulgaltlta
381
�
�
Cll
IV
�
1Jnunratinn otl
l
J
By the three, seven and three'Gate of the Mighty Dead be •
spirits be banished, leaving 11 Spirit's Flame!
l
By Sataninsamaelilith, by Ali
Qayinaamah; I call upon the.
May the Draconic, the Qagil
hear my beckoning call and .,
Let me now become sancti.fietl.
Hear me, 0 Mighty Ones, andt bestow upon me the illuminali of life, in which you all now-
Come to me, NN, who am ofdl child of Qayin and Qalmana, Cl wisdom you have to impart!
0 Ascended Ones, to you I�
Transcendent Spirits I now �
Come forth now from the �
between the worlds become OJI Nameless and Unknown Diuilil
CHAPTER 44
11nunratinn nf t}Je tlig}Jtu meab
By the three, seven and three knocks of the Rowan wand, let now the Gate of the Mighty Dead be opened wide and all profane shades and spirits be banished, leaving way for the Blessed Ancestors of my Spirit's Flame! By Sataninsamaelilith, by Anamlaqayiniyaqalmana and by Tubal Qayinaamah; I call upon the Shades and Spirits of the Holy Bloodline! May the Draconic, the Qayinitic and the Nefilimic ancestors now hear my beckoning call and return! Let me now become sanctified by the presence of the Blessed Dead! Hear me, 0 Mighty Ones, and make your presences known to me and bestow upon me the illumination of the lightfrom beyond the darkness of life, in which you all now bask! Come to me, NN, who am of the lineage of the Cunning Serpent and a child of Qayin and Qalmana, and inspire and bless me with the holy wisdom you have to impart! 0
Ascended Ones, to you I call and it is your Enduring Souls and
Transcendent Spirits I now invoke! Come forth now from the Gates of Death, and let the crossroads between the worlds become opened wide, for it is in the name of the Nameless and Unknown Divinity in Ain that I call upon you!
383
Come forth and accept the simple offerings I present to you as tokens of my love and longing and commune with me, as
I
am one who in
I
life walks with Death, seeking the liberation of the Blessed Dead, while still afflicted by the limitations of this accursed life! I
lovingly entreat you all to come and grant me the Light of the Dead,
in order to dispel the darkness of this finite and illusory life! I
call upon you,
0
Holy Ones of the Serpent's Blood, by the powerful
G
ID�t 1311 tlJtil
�
names of Sataninsamaelilith, Anamlaqayiniyaqalmana and Tubal Qayinaamah, come and grant me your wisdom, power and guidance and lead me to the Hidden Points, where
I
while still bound by life
may drinkfrom the nectar of the Liberating Death!
Within the Qayinite Cult of II
of the Mighty Ones belongilfl
communed with in order to• I
invoke and invite you all,
0
You who are of Qayin and Qalmana's
from those Blessed Ones tl
all thoel
Fiery Blood, let your spirits now fill me with the Light of the Other
in this category are
Side and guide my footsteps upon the Thorny Path of the Exiled!
and who through death bal
of the Demiurge and travel
Come,
Fire-Crowned Dead, and let your Coronating Flames of
or in other ways managed •
Sanctity dispel the falsities of clay-barn life and show me the truth
��
hidden behind and beyond this fallen existence, caused by the foolish
There are those amongst ..
and blind Demiurge!
points in-between the wodil
0
Black Light, and as such
Come now to me,
�
Mighty Dead belonging to the side of the Black
as gods, demons or saints. ..
Light, and grant me the insights needed in order to walk in your
in and through which the,p
0
footsteps and attain the elevation and liberation that you through the
However they are perceivelll
Spirit's Deathly Ascent have obtained!
us still as respected ancesl
Sparks by the bonds of the l Within the context of
�
names of the Line of Cain ..
Narne of Qalmana obtained fl
all in all, have become a fal
and all those known and uaW
the Seven Generations of Qa] Qayin, Qalmana, Enoch,
bi
Zillah, Jabal, Jubal, Tubal-4i
384
�s I present to you as tokens t IITith me, as I am one who in lleration of the Blessed Dead,
fthis
accursed life!
funt me the Light of the Dead, fiaite and illusory
life!
CHAPTER 45
Witt 13 Namtb Jltabs nf tltt :!liglttu mrab
rpent's Blood, by the powerful "niyaqalmana and Tubal .
om, power and guidance I while still bound by life
Within the Qayinite Cult of the Dead, innumerable shades and spirits of the Mighty Ones belonging to our Holy Bloodline are venerated and communed with in order to create connections to and receive guidance
of Qayin and Qalmana's th the Light of the Other
in this category are all those that have possessed an Awakened Spirit
y Path of the Exiled!
and who through death have reached liberation from the dungeons of the Demiurge and traversed the pathways leading to the Other Side,
"'
r !rOUr
Coronating Flames of
life
and show me the truth
n
from those Blessed Ones that have walked the path before us. Included
atence, caused by the foolish
or in other ways managed to escape the cyclical hell of hylic rebirth. There are those amongst these dead that have taken seat within the points in-between the world of the Archons and the realms of the
�g to the side of the Black IIJirl in order to walk in your �tion that you through the
Black Light, and as such they have become liminal entities venerated as gods, demons or saints, depending on the context and the traditions in and through which they have been contacted and experienced. However they are perceived and understood by others they remain to
us still as respected ancestors, connected to our own Inner Divine Sparks by the bonds of the Serpent Seeded Spirit-Flame. Within the context of esoteric work with the Mighty Dead, the 12 names of the Line of Cain mentioned in Scripture, plus the secret Holy Name of Qalmana obtained from apocryphal sources, making 13 names all in all, have become a formulaic point of enlinkment between us and all those known and unknown Mighty Dead. These names represent the Seven Generations of Qayin before the flood and are the following: Qayin, Qalmana, Enoch, Irad, Mehujael, Methusael, Lamech, Addah, Zillah, Jabal, Jubal, Tubal-Qayin and Naamah.
385
Out of these thirteen there are two who are believed to not have
The Thirteen Soul
"
directly belonged to the bloodline of Sataninsam, and are instead
·ill!
thought to have been wedded into it, these two being Addah and
1- QaJil
Zillah, the mothers of Jabal and Jubal and Tubal Qayin and Naamah.
�
Who these two mysterious women were, where they came from and
;J
why they were receptive for the Spirit-Blood is a mystery left for
2-�
contemplation, but it is sufficient to say that they did serve the impulses of the Spirit Awakened and the Black Light of the Other Side, as they gave birth to some of the most important, powerful and enspirited
3- Enacll
amongst our Holy Ancestors.
These Thirteen Mighty Dead represent all those named and unnamed
4-.lrall ,.
belonging to the Awakened Ones of the Spirit, from both before and after the flood, and occupy, within the context of Necrosophic Sorcery, the Thrones of Skulls and Bones holding dominion over all the Faithful
:I s-
Dead and commanding power over all the spiritless dead of the
Mei
"
bloodlines of the profane. These thirteen, eleven of which being placed beneath the two exalted thrones of Qayin and Qalmana, before whom
6-
MedJ
they all kneel, become the points of egress for the Spirit's Deathly Ascent and the overshadowing forces ruling all the dead.
'I
7-�
'1
The Thirteen-Star of the Gate of the Dead, placed upon the altar of their veneration, and the thirteen parts of Qayin's Seventh Key Sigil of Death are all connected to these mysteries, with the souls of these
J 8-
Ada�
�t
Mighty Ones being enlinked to their thirteen points and thirteen parts, establishing through them the outer connections to their Spirits, 9-
residing on the Other Side.
zm.l1"
·''
Each of the thirteen parts of the Seventh Key Sigil of Death is in truth an individual Soul Signature of one of those named heads of the
10-.J
.11
Mighty Dead, manifested in sigilic form.
The Following is the esoteric connection between the thirteen parts
11-.Jll .,
of the Seventh Key Sigil and the souls of the thirteen named Mighty
.,
Dead of our ancestry, each part being a separate key unto itself, possessing the power to call upon the Shades of the Mighty within
12- Tul
the communal rites of Necrosophic Veneration and the sorceries in which the aid of any and all of them is sought.
386
13-NMI
• are believed to not have
!
The Thirteen Soul Signatures of the Mighty Dead:
Sataninsam, and are instead
� these two being Addah and
1-
� �
Qayin
lllld Tubal Qayin and Naamah.
nt.
l'llilere they came from and
�lood
is a mystery left for
2- Qalmana
iiiM they did serve the impulses
� of the Other Side, as they
�t,
powerful and enspirited
� c
�those named and unnamed
•
•
3- Enoch
Z' �
4- Irad
Spirit, from both before and
.-text of Necrosophic Sorcery,
•dominion over all the Faithful
5-
Mehujael
6-
Methusael
7-
Lamech
.. the spiritless dead of the
._eleven of which being placed
... and Qalmana, before whom
'f
111Bft!SS for the Spirit's Deathly
,nfing all the dead.
Dead. placed upon the altar of .. of Qayin's Seventh Key Sigil
-"es, with the souls of these
8-Addah
illen e points and thirteen parts,
ranmections to their Spirits,
9- Zillah
Ill Key Sigil of Death is in truth -' those named heads of the
10-
Jabal
11-
Jubal
--
"
.. between the thirteen parts
+fo'
� � �
1V
1tll the thirteen named Mighty
ill
a
separate key unto itself,
• Shades of the Mighty within
12- Tubal-Qayin
r-eration and the sorceries in
is sought.
�
X
13- Naamah
387
Amongst these Thirteen there was a division between the First Seven
opened her womb. And she ai
named and the following Six, but by the addition of the Spiritual Fire brought by the Falling Angels that division was mended and Thirteen
name Tubal Cain, saying, aJN him from the Almighty God_
became as One, turning now the Seventh key and opening the Gate
l
of Death, leading to the Eleven. Here is a mystery for contemplation,
And she conceived again CJ111i
as many secrets have been concealed within the visible forms of myth.
name Naamah,for she said, pleasure and delight."
,.U '�
���I.HI.����
The relevant aspects lie as • profane, as for every word ... of it, even if it be very silent, 4
Exoteric sources can shed little light on the mysteries connected to
who by the Spirit can hear. i
these Mighty Dead of Qayin and Qalmana's bloodline, but apocryphal and esoteric traditions, both old and new, will be able to provide a few seeds of gnosis which, if sown and watered properly, may through the Grace of the Mighty Ones germinate and bring about Revelation. It is up to each of the faithful to seek the mysteries, from both spiritual
mystedi lunar mysteries of Lilith and I a child from "the almighty &I statement when she had acqwl In this case there are
mysteries worthy of contell
and material sources, in order to open up the paths enabling the shining forth of the Light of the Dead, but we will here provide two examples of some small, but visible, pieces of the puzzle.
As
for the second example, il
lesser known, lore attrib� freemasonry, we can find
oDefi
a!
In connection to Zillah we offer the following quotation from The
the Temple" as published by
Book of Jasher:
Secret Societies. The followiaJI
"For in those days the sons of men began to trespass against God, and to transgress the commandments which he had commanded to
"Enoch, a son of Cain, tauglrt and form civil societies.
Adam, to be fruitful and multiply in the earth. And some of the sons of men caused their wives to drink a draught that would render them barren, in order that they might retain their
Irad and Mehujael,his son anti and fashioned cedars into"-
figures and whereby their beautiful appearance might not fade. And when the sons of men caused some of their wives to drink, Zillah
Methusael,another of his desce the books of Tau and the symlJ!j
drank with them and the child-bearing women appeared abominable in the sight of their husbands, as widows,for to the barren ones only they were attached.
from the genii of fire recogmz.
And in the end of days and years, when Zillah became old, the Lord
Jubal, who discovered the hCIJ]
Lamech, whose prophesies ani
father of Jabal, who first ta�
388
lidon between the First Seven
=addition of the Spiritual Fire
iaD was mended and Thirteen
Ida key
name Tubal Cain, saying, after I had withered away have I obtained him .from the Almighty God.
and opening the Gate
1a mystery for contemplation,
iiBn the visible forms of myth.
And she conceived again and bare a daughter, and she called her name Naamah,Jor she said, After I had withered away have I obtained pleasure and delight." The relevant aspects lie as usual hidden within the scriptures of the
•
•
opened her womb. And she conceived and bare a son and called his
profane, as for every word written in order to hide the truth an echo of it, even if it be very silent, will ring out its concealed verity to those
the mysteries connected to
who by the Spirit can hear.
-.·s bloodline, but apocryphal
.. will be able to provide a liatered properly, may through ie and bring about Revelation. .
eries, from both spiritual
l1ayst
a
In this case there are mysteries here connecting Zillah to the darker lunar mysteries of Lilith and in her proclamation of having obtained a child from "the almighty god" we can see a clear reflection of Eve's statement when she had acquired Qayin. Here lies the beginning of mysteries worthy of contemplation.
up the paths enabling the
� but
we will here provide two
pieces of the puzzle.
''fallowing quotation from The
against God, !IIDhich he had commanded to �earth.
� to trespass
dlrir wives to drink a draught .. that they might retain their
IIJ'earance might not fade. And 'wJ their wives to drink, Zillah liJ women appeared abominable ,for to the barren ones only
�
� Zillah became old, the Lord
As for the second example, in connection to the more modern, but lesser known, lore attributed to that which has been labelled as freemasonry, we can find one interesting text named "The Legend of the Temple" as published by Charles W. Heckethorn, in his book about Secret Societies. The following is a short quotation from that text:
"Enoch, a son of Cain, taught men to hew stones, construct edifices and form civil societies. Irad and Mehujael, his son and grandson, set boundaries to the waters and fashioned cedars into beams. Methusael, another of his descendants, invented the sacred characters, the books of Tau and the symbolic T, by which the workers descended from the genii of fire recognized each other. Lamech, whose prophesies are inexplicable to the profane, was the father of Jabal, who first taught men how to dress camels' skins; of Jubal, who discovered the harp; of Naamah, who discovered the arts
389
of spinning and weaving; of Tubal-Cain, who first constructed a furnace, worked in metals, and dug subterranean caves in the mountains to save his race during the deluge; but it perished
. !
nevertheless, and only Tubal-Cain and his son, the sole survivors of the glorious and gigantic family, came out alive."
4
Jrnu.er fort
The quoted text is remarkable in more ways than one and should be
,
,
studied in its entirety, not for the sake of it being an ancient or
•
historically authentic document, but because it is a clear example of
·�
'inspired writing' and in essence harmonious, in many ways, with our
,
own Traditional Gnosis, especially because of its unusually strong
In remembrance of the • Spirits of the Faithful bolla.�
anti-Demiurgic and pro-Luciferian stance.
grant to them your Erul The statement about the survival of Tubal-Qayin and his unnamed son should be considered in the light of our own gnosis, as presented
from beyond the cosmic ,_
to you, Eternal Bliss, and d
in the 'Apocryphal Revelations of the Qayinite Genesis' chapter of this 0
book. It must here be made clear that value given to the writings of those not standing within the Circle of the Faithful must never be overestimated, even if they sometimes may provide forms and structures through which Spirit can communicate its Alogos, and that true insight in the end only can be attained through practice and actual communion with the unseen, as our work is not that of
Eternal Divinity, you mil
creation, I pray to you to. 4 children, the shadowless rl
that we all, who are fol
who have already achieva
steps of the Cross and asc8l Skull, and thus one day atl Ones now free from the si
l
.1
archaeology or mundane history, and is instead mystical and spiritual
I praise you, Alien
in both approach and intention.
It is therefore more rewarding to seek the spiritual reality of myths via spiritual routes, instead of solely look to the writings of others for the disclosing of that which only can be revealed by the interaction
Div04
blessings already bestowaf1 ; deeds I continually give laJ
become, like them, fit to e Spirit attain union with al
between the living and the dead.
I pray to you, Let the Altar of the Mighty Dead therefore become the desk in front of which their mysteries are studied and contemplated, and in time let experience be your primary teacher in these matters.
0
Mighty
•
those who in life and throtiJ
ever keep them on Your Pal even beyond that glorious�
they now reside, so that •
and Endless Power and Gla
390
IQiin, who first constructed a
• subterranean caves in the
' the deluge; but it perished
If llis son, the sole survivors of
CHAPTER 46
It Gilt alive."
t"
� ways than one and should be
IKe of it being an ancient or
lla:ause it is a clear example of
.-ious, in many ways, with our
���Cause of its unusually strong
In remembrance of the Blessed Dead I pray, 0 Mighty God, for the
-=e.
Spirits of the Faithful both known and unknown I now pray to you;
!JW,al-Qayin and his unnamed
from beyond the cosmic barriers shine upon them; grant them, I pray
rl our own gnosis, as presented
to you, Eternal Bliss, and the Holy Splendour of your Gnosis!
grant to them your Endless Power; let the Black Illuminating Light
III!Jinit e Genesis' chapter of this 0 Eternal Divinity, you who rule outside of the prison-house of finite
creation, I pray to you to cast upon me, and all your other faithful to the writings of those
children, the shadowless rays of your Thoughtless Light, and grant
iDe Faithful must never be
that we all, who are following the examples of those Mighty Dead
•liven
may provide forms and
who have already achieved your Gnosis, become able to climb the
-.unicate its Alogos, and that
steps of the Cross and ascend through the Point of the Flame Crowned
t.uned through practice and
Skull, and thus one day attain the same transcendence as those Mighty
!1J
Ones now free from the shackles of finite life!
;.a
as our work is not that of
ill instead mystical and spiritual I praise you, Alien Divinity Before and Beyond All Aeons, for the blessings already bestowed upon those for whose memory and mighty
• the spiritual reality of myths
pill to the writings of others
for
rile revealed by the interaction
deeds I continually give to you thanks, and pray that I may one day become, like them, fit to enter the Kingdom of Black Light and in Spirit attain union with all those with whom I share True Kinship! I pray to you, 0 Mighty and Unknown God, to eternally empower
p::
llfore become the desk in front
those who in life and through death sought your Truth and ask you to
contemplated, and in time
ever keep them on Your Path, leading back to the Source of Divinity,
..-.1
•
in these matters.
even beyond that glorious Other Side to where I strive and in where they now reside, so that we all may join you in Formless, Limitless and Endless Power and Glory!
391
May the Light of the Un-Manifest shine upon the Faithful Dead and may they all see and know that they are not forgotten by those still shackled to the dungeons of finite life and rejoice in the knowledge that their cause is still championed upon Earth, as it is on the Other Side! I
pray for the Mighty Dead, who have paved the Path of Thorns upon
which I now walk and I ask you, 0 Divinity Most High, to bless them
ID4t IDl}irb ®aut
eternally and ever draw them closer to your own Holy Spirit, so that they, as drops of rain falling back into the eternal sea of their origin,
]'� '�
may achieve fullness in your Non-Being!
The following is the 'I
All praise to those of the Spirit, to the Awakeners of the Spirit and to
a beckoning call
the Divine Source of the Spirit!
seai to the •
Bloodline, being the blessed Unnamed
Amen!
Ones�
.., '
l
..
X
j
� •
� c
n/'
4J-� 1" "
392
.,.an the Faithful Dead and '•t forgotten
by those still
-' rejoice in the knowledge f;Bm-th, as it is on the Other
-the Path of Thorns upon
Iii§ Most High, to bless them
CHAPTER 47
ID4t ID4irtttn llninttb �tar nf <@auin' s illnnblint
..,-own Holy Spirit, so that •eternal sea of their origin, �
The following is the Thirteen Pointed Star sign of the Qayinite
illlteners of the Spirit and to
Bloodline, being the secret essence behind the Gate of the Dead and a beckoning call to the Thirteen Named Ancestors and to all those blessed Unnamed Ones joined with them:
' .
.
393
This alternative version of the Thirteen Pointed Star is to be marked with the Ensouled Ink of Qayin, or if the Ensouling Tincture has yet
�
not been produced with a sanctified ink containing the essences of
d
Myrrh, Wormwood, Tobacco and Rowan, upon a piece of cleansed and
' 1
dedicated parchment. With each point and line drawn and each key marked, its corresponding
Eosarium at Alii
name must be intoned and projected into the lines and angles of the
!!I
talisman so created and all the lines and Soul Signatures must be drawn and written in the correct succession. The Mark of Qayin in the middle of the star is to be drawn lastly, while the thirteen names of the Heads of the Mighty Dead are chanted in their proper sequence, starting with Qayin and finishing with Naamah. By the smoke of a cigar the thirteen so named and marked are to be petitioned to become enlinked to their respective point and Soul Signature. Finally thirteen small black candles, marked with each of the Soul Signatures, are placed upon small plates and positioned upon each of their matching points and lit in the Holy Names of those Mighty Dead.
:1
The Rosarium of the
Migblft til
to the Shades and Spirits
Bloodline. It possesses the pill with them and calls upon tDiil This rosary talisman is � Qayin and Qalmana and ill thrones belonging to each
� I
The Rosarium of the
Mi�l
talisman and an amulet a..l Workings of Gulgaltha, as ill of those Elevated Dead 1111
A mixture of Myrrh, Wormwood, Tobacco and Rowan is burnt as incense
and the dead are prayed to and asked to bestow their light, power, inspiration and protection.
commanding and controm.. to the day-born bloodline .The rosary in question colllill
When all candles have burnt down the Thirteen Pointed Star of the Qayinite Bloodline is ready and consecrated and becomes placed underneath the visible Gate of the Dead altar disk of their altar. This talisman will aid in the further strengthening of the manifestations of the Blessed Dead called upon and will grant additional protection against all profane and intruding shades and spirits.
13x7 black onyx (or Gabon II 13x2 quartz crystal beads 13 bone or scrolled/rolled • one of the thirteen Soul
�
If the thirteen marked beada· human bones, but if con.sec� of the soils of Gulgaltha, e111111 cases hollow ceramic skull .. loaded with the powdered ... of seven cemetery crossl"OIIIII
394
Star is to be marked
!iated
lllsouling Tincture has yet IIDOtaining the essences of
CHAPTER 48
IJDil a piece of cleansed and i'
(l;
rked, its corresponding
lines and angles of the
�-Soul
Signatures must be
-
The Rosarium of the Mighty Dead is a powerful talisman connected
rilto be drawn lastly, while lilhtY Dead are chanted in lliiilld finishing with Naamah. � and marked are to be J"eSpeCtive point and Soul ... . marked with each of
�,
I plates and positioned upon 1
1he Holy Names of those
to the Shades and Spirits of the Blessed Ancestors of the Qayinite Bloodline. It possesses the power to strengthen all forms of interaction with them and calls upon their blessings, guidance and empowerments. This rosary talisman is connected to the Named Ones of the Line of Qayin and Qalmana and is a link to the thirteen keys, gates and thrones belonging to each of them. The Rosarium of the Mighty Dead can also be employed as a powerful talisman and an amulet to be placed around the neck during the Workings of Gulgaltha, as it lends both the protection and authority of those Elevated Dead that it is linked to and assists in the
..-·
commanding and controlling of the lesser ghosts of those belonging
� Rowan is burnt as incense [llestow their light, power,
to the day-born bloodline of Adam.
'\
The rosary in question consists of 130 beads all in all;
t,,
1
Jlflrteen Pointed Star of the
Ptect
and becomes placed
alllar disk of their altar. ...
llening of the manifestations
�t additional protection ad spirits.
13x7 black onyx (or Gabon Ebony) beads 13x2 quartz crystal beads 13 bone or scrolled/rolled up copper beads, each bearing the mark of one of the thirteen Soul Signatures of the Seventh Key Sigil of Qayin If the thirteen marked beads are to be made of bone it is ideal to use human bones, but if consecrated properly via the ensouling powers of the soils of Gulgaltha, even animal bones may be used. In certain cases hollow ceramic skull beads marked with the thirteen signs and loaded with the powdered bones of a Faithful Dead, or the mixed soils of seven cemetery crossroads, can also be employed.
395
If these beads are to be made of copper, very thin sheets of pure copper
Cypress, Blackthorn, a.
must first be cut into rectangular shapes, circa 3cm in length and 2cm
Whitethorn and Apple •
in width, which then are inscribed with one of the thirteen signs of
is made must contain 1 ..
the Seventh Key Sigil of Death and rolled up tightly into a small scroll
of strong vodka and be 1B
shaped copper bead.
at least 31 nights, d� and pray to the Black
�
Each of these marked beads are to be blessed in the name and upon the sign of each of the named ancestors of the Qayinite bloodline, by
Each Black In Green
being placed on their corresponding part of the Thirteen Pointed Star
of� must during these 31 Dial
of the Gate of the Dead. There they must remain and gain the Blessings
their relevant blessing,s 1!1
of the Mighty Dead for at least seven weeks, before they can be
paths and the gates fOI' d
incorporated into the rosary, and it is during this period that they will
the rosary to their
J.i.IJP'
gain their primary enlinkments to the powers of the ones represented by and accessed through the thirteen signatures marking the points
When the tinctured es
of that star.
the consecration ritual il!
night, in connection to Il The sequence in which the beads are to be strung, before their consecration via ablution and fumigation, is the following: a quartz
1. Remove the piece of ..
bead is followed by seven onyx beads, an additional quartz bead and
water glass of the
then a marked bone or copper bead. This sequence is repeated until
dedicated terracotta, 01'.
all beads are strung.
the Dead altar disk, so •
M�
The correct order in which the marked beads are strung is of importance
Fill 3/5 of the bowl wil
here and they must be threaded in the following reversed order:
created via the traditia.l
Naamah, Tubal-Qayin, Jubal, Jabal, Zillah, Addah, Lamech, Methusael,
bone talisman. Mix inta.tl
Mehujael, Irad, Enoch, Qalmana and Qayin.
the thirteen Black In Grel bowl consists of it.
By stringing the marked beads in this reversed order of the line of descent the end resulting rosary will become correctly shaped and the
2. Call upon the dead ia 1
marked beads will correspond with the visible Gate of the Dead sigil
candles and serve th�:
encircled by the thirteen Soul Signatures of the Mighty Dead.
their astral links to thiaJ
�
The loose ends of the rosary are to be tied by thirteen knots, each
Via the smoke of their f!
sealed in the name of one of the Holy Antecessors, here starting with
of them individually aa4
Qayin and ending with Naamah.
empowerments
throuP.4
placed upon their Gate tl As for the consecration ritual itself a strong tincture made of the
In Green, that have leutiJI
enspirited wood powder, or other plant parts, of Ebony, Elder, Rowan,
their spiritual light and.
396
IJ thin sheets of pure copper
Cypress, Blackthorn, Rose, Yew, Holly, Juniper, Palo Santo, Oak,
*'=a 3cm in length and 2cm
Whitethorn and Apple are needed. The bottle in which the tincture
� of the thirteen signs of
is made must contain 1 part of the thirteen trees mixture and 5 parts
,.. tightly into a small scroll
of strong vodka and be left in a dark and cool place to macerate for at least 31 nights, during which you each night must shake the bottle and pray to the Black In Green for their assistance.
n. !IIRd in
the name and upon Each Black In Green of the thirteen trees contained in the tincture
l:the Qayinite bloodline, by rf the Thirteen Pointed Star � and gain the Blessings
must during these 31 nights be entreated properly and asked to grant
Mleeks, before they can be
paths and the gates for the Mighty Dead and aid in the enlinking of
Mthis period that they will
the rosary to their lingering souls and Blessed Spirits.
their relevant blessings and empowerments, in order to open up the
!ISS of the ones represented lllores marking the points
When the tinctured essence of the thirteen trees has so been obtained the consecration ritual itself can commence on a following Monday night, in connection to the traditional workings with the Mighty Dead.
lo be strung, before their � is the following: a quartz
1. Remove the piece of quartz crystal normally kept inside the central
lldditional quartz bead and
water glass of the Mighty Dead and place it inside a cleansed and
�llequence is repeated until
dedicated terracotta, or glass, bowl.
Place the bowl upon the Gate of
the Dead altar disk, so that it replaces the usual cup of water.
�are strung is of importance
Fill 3/5 of the bowl with Holy Water, that in beforehand has been
! fDDowing reversed order:
created via the traditional ritual employing the power of the Master's
Addah , Lamech, Methusael,
bone talisman. Mix into the sanctified water the prepared tincture of
IlL
the thirteen Black In Green, so that 2/5 of the liquid contained in the bowl consists of it.
illlned order of the line of � c:orrectly shaped and the
'
2. Call upon the dead in the traditional manner, light the three altar
.a.le Gate of the Dead sigil
candles and serve them the traditional offerings meant to nourish
!If the
their astral links to this world, constituting of their enduring souls.
Mighty Dead.
ii.l by thirteen
knots, each
Via the smoke of their tobacco offering direct your prayers to each
lassors, here starting with
of them individually and ask them each to confer their blessings and empowerments through their crystal, into the contents of the bowl placed upon their Gate Sigil and by the powers of the thirteen Black
*-g tincture made of the Ill, of Ebony, Elder, Rowan,
In Green, that have lent their fortifications to the Holy Water, manifest their spiritual light and fully consecrate the rosary that you intend to
397
wash and soak in it.
Take out the charged 8111) it upon the altar. ReiDCJIII
3. Wash the rosary carefully inside of the bowl while praying to each
the cognac glass and fi1
of the Thirteen Named Ones to come and charge the marked bead
central point of the Gale
bearing their own Soul Signature with their powers and cause through it a permanent enlinkment to their selves, thus granting the talismanic
Pour over the charged
and amuletic empowerments and blessings required.
that you later can take
ill iJJ
place of power that you. When feeling the spiritual charge within the contents of the bowl and
for by the libation th•
the rosary washed and consecrated therein reach its peak, place the
spirits of the place wiD
l
rosary spiralled around the quartz crystal and let it there remain, soaking in the evoked essences of the thirteen Black In Green and the
7· Light charcoal inside til
thirteen Mighty Dead.
Dead and as a final and enlinkments
step. ca�
4. Inscribe upon thirteen, in beforehand cleansed, black candles each
fumigate it in the smoke41
of the thirteen Soul Signatures from the Seventh Key Sigil, and place
in beforehand consecnl
them around the corresponding points of the Gate of the Dead sigil disk, encircling the bowl at the centre.
oo.1
�
3 parts Patc
�
3 parts Wo�
Light the black candles in the correct order of the Holy Line of Descent
�
3 parts Mulleia
and with the lighting of each candle pray to the corresponding Mighty
�
2 parts TobaCXD�
Dead and ask him or her to grant light, blessings, protection, power
�
1 part Myrrh
and guidance and to enlink the rosary to him/her soul and spirit.
�
1 part Mandralal
�
1 part Bloodro
1
:
When the thirteen candles have been lit sit for a while in front of the altar and with your Spirit Eye behold their Black Flames blazing up
Hold the rosary taliSJDI!
inside the bowl and fully imbuing the rosary placed therein with their
each of the Thirteen
own Holiness and Might.
� inside the rosary, so tl1 you and them.
s. When ready close the ritual by giving thanks and praise to the
Beloved and Familiar Dead and let the rosary remain inside of the
8. When ready place tile
bowl until all candles have been fully consumed and remove it first
Dead sigil disk, so that t1
during the following night.
with its thirteen encin:B
6. After the stroke of midnight of Tuesday night you must again call
Close the ritual in tradilil
upon the Mighty Dead in the traditional manner and light three new
and consecrated Rosadl
offertory candles for them, to cast their shadows upon the altar.
to the communion
with�
power from those
Blesi�
•
398
Take out the charged and consecrated rosary from the bowl and place it upon the altar. Remove the crystal from the bowl and return it to
f'J
ebowl while praying to each
the cognac glass and fill it with cool water and serve it upon the
111111 charge the marked bead
central point of the Gate of the Dead sigil.
lirpowers and cause through �"'ltus granting the talismanic
lip required.
Pour over the charged contents of the bowl into a suitable bottle, so that you later can take it to the cemetery and there with it bless some place of power that you wish to further fortify and link to your workings,
Idle contents of the bowl and
for by the libation thus given the faithful and worthy shades and
Ilia reach its peak, place the
spirits of the place will become exalted and empowered.
IIIII and let it there remain, ldeen Black In Green and the
7· Light charcoal inside the brazier placed upon the altar of the Mighty
f.
and enlinkments caused through the Rosarium of the Mighty Dead
Dead and as a final step in the sealing of the powers contained within ldeansed, black candles each
fumigate it in the smoke of an incense blend consisting of the following,
J.Seventh Key Sigil, and place
in beforehand consecrated and enspirited, plant elements:
""-the Gate of the Dead sigil 'F
3 parts Patchouli
�'·
'F
3 parts Wormwood
.. of the Holy Line of Descent
'F
3 parts Mullein
,.., the corresponding Mighty
'F
2 parts Tobacco
� blessings, protection, power
'F
1 part Myrrh
M him/her soul and spirit.
'F
1 part Mandrake
'F
1 part Bloodroot
� for a while in front of the
!IIBr
Black Flames blazing up
Hold the rosary talisman over the smoke of the incense and pray to
�- placed therein with their
each of the Thirteen Named Ones to let their essence become sealed
liB
inside the rosary, so that it may remain a permanent connexion between you and them. thanks and praise to the
1 ftliS3I'Y remain inside of the
8. When ready place the talisman in a circle around the Gate of the
IIIDSUIe Il d and remove it first
Dead sigil disk, so that the marked beads align, as much as possible,
lit
with its thirteen encircling Soul Signatures.
l
lily night
you must again call
Close the ritual in traditional manner and employ the fully empowered
• manner and light three new
and consecrated Rosarium of the Mighty Dead in all rites connected
k shadows upon the altar.
to the communion with them or the channelling of light, wisdom and power from those Blessed Ones that it is charged by and enlinked to.
399
;�
CHAPTER 49
l\ �ptll fnr t4t Jlanb nf <&lnrtt
,.J!
ID4t flusttriel - ID4t ilia« :.:.l il
One of the central mystedll
Tradition concerns Abel •
killed and buried, by the Il
sacred and faithful to tlllrl
to those of the bloodline � As Abel was cut down
�
the Field of Blood the til chthonic realm of the
Black Hand of Glory, Left Hand of Power I conjure
your magic during this Witching Hour
Let your Chthonic Shade be cast by the Fivefold Light
del
and by this deed of QaJi
liminal point within allSI do so until the end of
._
And through the shadows cause my enemies blight
Within the esoteric tradidl
Hand of Abel, in service of Cain
graves and the keeper afll
Summon now forth the Vengeful Slain
Black Hound and the Henl
Turn Hell's key and open its lock
to how he in life had�
Awaken the daemons with the dead man's knock
became in death tamed
11!1
from his grave to serve ••
Hand of Darkness that serves the Lord of Death
other shades and spirits II
Your Fivefold Curse shall smother my enemy's breath
Fields of Harvest now t.1
As the Corpse Flames now burn high and bright Bring them grave darkness and steal their Light
,j
The zoomorphism of Abert
mysteries and beside the II
Black Hand of Glory,
I evoke
your Might
Conceal now my presence from all mortal sight Empower my Sorcery with Death's Darksome Fire Harken to my spell and fulfil my desire 400
with often glowing eyes, ..
Three-Headed Dog, shad:l
a leash of gold and a leasl
CHAPTER 50
Witt flusttrits nf i\htl <&rant <&rim - Witt TBlark ]l{nunb nf <&ulgaltqa One of the central mysteries of the graveyards within our Necrosophic Tradition concerns Abel the Slain. Abel who was the first man to be killed and buried, by the hands of our Master Qayin, is in death made sacred and faithful to the cause of his own murderer and a servant to those of the bloodline of his own subduer. As Abel was cut down by Qayin and buried within the crossroads of
the Field of Blood the first cemetery and intersection between the chthonic realm of the dead and the world of the living became created
irad of Power
and by this deed of Qayin the Soul of Abel became bound to the
lis Witching Hour
liminal point within all such intersections and there remained and will
I!J the Fivefold Light
do so until the end of time.
-.y enemies blight Within the esoteric tradition Abel is identified as the guardian of the
,of Cain (llltiful Slain pa its lock lead man's knock ��
Jlle Lord of Death �111!1 enemy's breath �.IJigh and bright lsteal their Light �
l!Jgour Might pAJll mortal sight ��Darksome Fire rtil my desire
graves and the keeper of all cemetery gates and he is known as the Black Hound and the Herder of the Restless Souls, for in ways similar to how he in life had tamed the white dog to herd his sheep, he himself became in death tamed by the Lord of the Cemetery, made to rise from his grave to serve as the drover of all the restless dead and those other shades and spirits that would haunt the places of burial; the Fields of Harvest now turned into the Fields of Skulls and Bones.
The zoomorphism of Abel's earthbound soul holds many fundamental mysteries and beside the more common shape of a large Black Hound with often glowing eyes, he is also known to take form as a monstrous Three-Headed Dog, shackled around the necks with a leash of thorn, a leash of gold and a leash of fire, this reflecting the three clay-horn
401
Adamite aspects conquered by Qayin and Qalmana, resulting in their own transcendence and apotheosis.
The animal so employali
dog or any other kind Il
the selected spot and ei In this post-mortem form the first murdered and buried, the first dead
chosen and led to the ..
human sowed into the land, became Abel the Black, who in his tamed
for the dreaded Church 1
and bound state actually received an elevation from Qayin, as he was
l
made to serve a cause more noble than what he ever had been destined
Even though any animl
to by the decrees of his own Creator.
watchdog seems to hal
are therefore many U. It is this Abel the Black that we pay homage to and ask permission
choice.
from when entering the cemetery gates, in the name of his Master, Qayin Lord of the Mound, and it is him that we pay with the three coins
In one known case, in S.
when exiting the cemetery, in order for him to close the gates behind
released and allowed 11n1
us and hinder all unwanted shades and spirits from following us out
be built and where the·•
through the gate or in some other manner attaching themselves to us.
the horse itself becamet
a very fierce guardian .. The Qayinite mysteries of Abel the Black can be found reflected in many different traditions of the world, in which the first dead or the
Whatever the inhumed a
first buried becomes the guardian of the cemetery. For example there
Grim form become &:.1
is an old Scandinavian tradition concerning a spirit called the Church
especially in the eyes of 1
Grim, which was a fearsome ghost guarding a church and its churchyard against thieves and grave robbers, but who also protected the living
These kinds of sacrificil
against the dark and restless dead, by keeping such phantoms inside
be traced back to the c6
the boundaries of the sacred grounds of the graveyard.
deities in order to obtain•
against all hostile fon:es.;: Within these traditions such Church Grim was created through the
the deities to whom the !I
ritual burial of a living victim, most often an animal, but according to some sources also humans were at times sacrificed in this manner
An interesting addition ..
and entombed under the foundation of a new church, in order to
communities it was also Il
create a guardian who would become the appointed Genius Loci, bound
who died after New Y•
to serve as its protector.
Church Grim and aid it il
and the graves of the deli According to existing sources it was often the first living creature that
trespass the established •
happened to pass by the place chosen for the building of the new
were bound to guard.
church that the builders had to trap and bury alive under one of the would-be cornerstones, thus binding its soul to the building and its
In other relevant traditial
surroundings and through incantations and prayers conjuring it to
buried in a graveyard ,.
remain as its guardian.
in order to prevent the 81
402
i Qalmana, resulting in their
The animal so employed could be a hen, rooster, ram, lamb, bull, pig, dog or any other kind of ill-fated creature that happened to pass by the selected spot and could be captured, or in beforehand become
ih!d and buried, the first dead
I the Black, who in his tamed
filition from Qayin,
chosen and led to the place of its entombment and sacrifice, in order for the dreaded Church Grim to become created.
as he was
r he ever had been destined
Even though any animal could be used as the sacrifice the idea of a watchdog seems to have made most sense in many cases and there are therefore many instances where the dog has been the preferred
�e to and ask permission
choice.
pt we pay with the three coins jim to close the gates behind
In one known case, in Sweden, a white horse is reported to have been
�in the name of his Master,
released and allowed to choose the spot where the new church would
us out
be built and where the horse stopped the place became marked and
• attaching themselves to us.
the horse itself became buried alive in that spot in order to become
illpirits from following
p
can
be found reflected in
a very fierce guardian of the place.
Ma which the first dead or the r.metery. For example there Iiiii a spirit called the Church
Whatever the inhumed creature had been in life it would in its Church
liiiMJ also protected the living
These kinds of sacrificial rites are of course of pagan roots and can
- ·church and its churchyard
�.ping such phantoms inside
f the graveyard.
11m
was created through the
... an animal, but according
� sacrificed in this manner ff a ne church, in order to w
tlppointed Genius Loci, bound I, F .
• the first living creature that ! far the building of the new
• bury alive under one of the
�· aoul to the building and its �.ad prayers conjuring it to
Grim form become fearsome, awe-inspiring and often monstrous, especially in the eyes of those who in some way would offend it.
be traced back to the offerings given to the chthonic spirits and earth deities in order to obtain a firm foundation to build upon and protection against all hostile forces, gained through the blessings expected from the deities to whom the sacrifices were made. An interesting addition to the Church Grim lore is that within certain communities it was also believed that the first person within the parish who died after New Year's Eve would become an assistant of the Church Grim and aid it in its protection of the treasures of the church and the graves of the dead and punish those who would wrongfully trespass the established boundaries of the hallowed grounds that they were bound to guard. In other relevant traditions it was also believed that the first person buried in a graveyard would become the guardian of that place and in order to prevent the soul of a human to become thus bound to such
403
a sombre task an animal was instead buried alive where a new cemetery
realities in many aspects�
would be established, this in order to create the guardian and save
and is therefore
the soul of the first human that later would be buried there from
mysteries of Qayin and Al
undel
becoming the earthbound guardian ghost of that cemetery.
As for the zoomorphic • There were, and still are, other traditions in which the first man orI
links connecting diffenl
and woman buried within a cemetery become venerated as the rulers
Necrosophy. The
and guardians of the dead buried within that place and the attainment
black. connected to the forces al
of that post is viewed more as an elevation and a blessing upon those
In order to just point
chosen dead rather than a curse.
til
� ch� dead •
contexts in which the a guardian of the
Another related and very interesting lore connected to our own Qayinite
connected to the
mysteries, which we consider to be the esoteric foundation for all
Hekate, the Kerberus (diet
these other mentioned traditions, is the one derived from the folklore
the four-eyed dogs of llle;1
of French Brittany, concerning the Ankou, who is depicted as a Grim
dogs employed within •
Reaper of souls and a personification of Death. This scythe-bearing
guarding the kingdom of•
messenger of death is according to certain folklore identified with
Siaw (the Black), them.
Qayin - the Harvester and Murderer, who through the first act of
gate of Hel), the
murder is thought to have become bound to the task of harvesting
ghostly Black Shuck aarl.
souls and to the eternal service of death.
accompanying Saint
Welsh�
�
While Ankou in his origin is a pagan deity it is for us of great interest to contemplate the folkloric interpretations concerning his true identity according to rural folk-Catholicism. According to these beliefs Ankou
rl
himself was the primary representative and bringer of death, but he had also a multitude of lesser Ankous, who served him in his grim harvest.
Within the Qayinite T11
These secondary and subservient Ankous are the ones relevant to this
81 as the Grave Grim, as he
discourse as they are also thought to be the first person buried within
of the grave and the g a�
Guardian of Gulgaltha'
a cemetery and the last person to die and become buried by the end
and worked with as
of each year. These lesser servants of death have to work for Ankou
serving directly under the •
an
iDIJ
for at least one full year from the time of their burial, until their responsibilities can be shouldered by another dead.
Abel the Black manifests.,�
in each cemetery, but his� According to more esoteric aspects of the tradition in question this
himself through are only �
passing of the torch does never affect the First Killer and the First
his earthbound and 11
Dead and they and only they remain the main representatives of Death
Gulgaltha, while fundamq
and the Dead. This is obviously a form of codification of the hidden
first grave dug by Our
404
�
led alive where a new cemetery
realities in many aspects harmonious with our own Qayinite Tradition
aeate the guardian and save
and is therefore understood as another re-manifestation of the
i would be buried there from
mysteries of Qayin and Abel, the First Death and the First Dead.
• of that cemetery. As for the zoomorphic manifestation of the first dead there are also
!liS in which the first man or/
links connecting different relevant traditions to our own Qayinite
Il venerated as the rulers III!:OIe
Necrosophy. The black dog has in many different contexts been
ltllat place and the attainment
connected to the forces of the underworld, the dead and death itself.
tiaD and a blessing upon those
In order to just point out a few of the many relevant traditional contexts in which the dog has been understood as a servant of death, a guardian of the chthonic gates or in some other way become
tcJ11111ected to our own Qayinite
connected to the dead we could here mention the black hounds of
lie esoteric foundation for all �tme derived from the folklore
the four-eyed dogs of the death god Yama, the "four-eyed" guardian
..._ who is depicted as a Grim
dogs employed within ancient Persian funerary rites, the hound
Hekate, the Kerberus (the three-headed guardian of the underworld),
rJJf Death. This scythe-bearing
guarding the kingdom of Erlik Khan, the Armenian dog of death called
!��lain folklore identified with
Siaw (the Black), the monstrous hell hound Garm (the guardian of the
J'who through the first act of
gate of Hel), the Welsh death hounds of Annwn, the East Anglian
_. to the task of harvesting
ghostly Black Shuck and from certain perspectives even the dogs
..._
accompanying Saint Lazarus.
lily it is for us of great interest .._ concerning his true identity
...-rung to these beliefs Ankou
..t bringer of death, but he had
!���ned him in his grim harvest.
Within the Qayinite Tradition 'the Ghost of Akeldama' and 'the Guardian of Gulgaltha' are titles given to Abel the Black, in his aspect
IIIB are the ones relevant to this
as the Grave Grim, as he here serves as the guardian of the boundaries
•the first person buried within
of the grave and the gatekeeper of all cemeteries. Abel is thus viewed
!iiiiDd become buried by the end
and worked with as an important mystery and force of the cemetery,
r.ath have to work for Ankou
serving directly under the King and Queen of all the places of the skull.
.._ of their burial, until their
�ther dead.
Abel the Black manifests through the bones of the first man buried
I the tradition in question this
himself through are only the physical points of egress through which
in each cemetery, but his soul is his own and the bones he manifests
lithe First Killer and the First
his earthbound and undead shade gains access to All Fields of
•main representatives of Death
Gulgaltha, while fundamentally being shackled to and through that
•
of codification of the hidden
first grave dug by Our Master Qayin.
405
His manifestations are therefore never influenced by the dead through which he has gained access to each cemetery that he guards, as the soul belonging to that dead becomes always fully overshadowed by his own unnaturally empowered shade.
tip of a suitable wand .,.
watered with libation ofl
through three black � points of power.
�� As the sentinel of the places of the dead Abel the Black is most effective
and in accordance with his Master's decree all desecraters of graves become hounded down by him and punished with soul afflicting misery, weakness, sickness, pain, madness and death, often through fire, as he who became subdued by a Son of Fire knows very well of the destructive effect that scorching heat can have upon fallible clay.
Abel the Grave-Hound inl
had afflicted the victim ..
return the attack back to I
now empowered by the •
Qayin and by the force tltl
or otherwise just reman. II of the Grave Grim.
As the Herder of the Dead he holds power over all day-born dead,
�
specially the Restless, Dark and Obsessive ones and it is he, Abel the
'�
Grave Grim, who by the will of Qayin and His Bride keeps such dead within the confines of the graveyards or lets them loose to afflict the living who in some ways have incurred the wrath of the Monarchs of the Gulgaltha. During our workings with the Dark Dead, we must therefore always first gain the permission of Qayin and then ask of Abel to aid in the tracking down of the suitable dead and to open the cemetery gates and release the dead in question so that he/she can accomplish his/
�
�
�
<'I
her required task. In similar ways to how Abel can aid in the lunching
Conjuring�
of such 'sending of the dead' he can also, in the name of Qayin, be
]
petitioned and conjured to force back such restless dead and drag them back to their graves whenever one wishes to thwart the 'sending'
An alternative approach ..
of another, in order to for example save a victim of such rites of
employ Abel himself for 1M!
'expediting death' through the ferocious dead.
when the existence of suclu
A common method often employed within such settings is the cleansing
Dead and then buried am.
are in such cases used to ti of the victim with the aid of a live animal, like for example a black
order to feed him and�
chicken, hen or rooster, by passing the animal over the victims whole
through which he can tear-t�
body, while in the name of Qayin, Qalmana and Abel the Black
keep it down in the grave •
conjuring the dead obsessing and afflicting the person being cleansed
so that he can become ali
to enter the animal instead. The animal is then buried alive in a suitable point of power within the cemetery and over the place of its
In ways resembling the •
burial the Conjuring Seal of Abel the Grave Hound is traced with the
potency and complexity. •
406
llllluenced by the dead through lll!tery that he guards, as the
I8J'5 fully overshadowed by his
tip of a suitable wand possessing the ability to command the dead, watered with libation offerings, given smoke and finally given flames through three black candles placed and lit upon its three black points of power.
lie) the Black is most effective � all desecraters of graves
lid with soul afflicting misery, �th, often through fire, as
llire knows very well of the • have upon fallible clay. l
Mler over all clay-horn dead,
Abel the Grave-Hound is thus conjured to take back the dead which had afflicted the victim of the sending of the Dark Dead, but also to return the attack back to its sender, if there be any, so that the dead, now empowered by the animal it has fully received, in the Name of Qayin and by the force of Abel, takes vengeance upon the assailant, or otherwise just remains bound to its confines within the jurisdiction of the Grave Grim.
• ones and it is he, Abel the
-.I His Bride keeps such dead � them loose to afflict the lie wrath of the Monarchs of t� �'
1111.
we must therefore always
lien ask of Abel to aid in the liD open the cemetery gates t �/she can accomplish his/ r Abel can aid in the lunching
Conjuring Seal of Abel the Grave Hound
11a. in the name of Qayin, be IIIIIch restless dead and drag llllbes to thwart the 'sending' lilt a victim of such rites of �. r.<�
� settings is the cleansing .... like for example a black
llillaal over the victims whole �a and Abel the Black
.. the person being cleansed Ill is then buried alive in a
lry and over the place of its wre Hound is traced with the
An alternative approach to situations such as the one described is to
employ Abel himself for the wreaking of vengeance upon the assailant, when the existence of such aggressor is known for sure. Three animals are in such cases used to cleanse the victim of the curse of the Dark Dead and then buried alive as offerings to Abel the Three-Headed, in order to feed him and contract him to lend his aid, give him the means through which he can tear off the obsessing shade from the victim and keep it down in the grave and also give him the scent of the assailant, so that he can become able to hound him/her down. In ways resembling the ones already described, but with much less potency and complexity, one can also use three or nine fresh eggs
407
instead of the live animals in order to cleanse oneself or someone else
A potent ritual for Gaining
tMI
and then bury the eggs in ways similar to the methods already
suitable cemetery during the •
described.
according to traditional proto�!�
Similar methods can be employed within baneful rites in which Abel
shade of Abel in order to fe
the Master and asking for
�
himself is sought to be sent against an enemy, in order to consume
in connection to all future wodlil
his/her vitality and finally drag his/her soul back into the darkness
is given one is to walk widderd!W
of the grave. Within such workings a black cat becomes baptized as
towards its northern cardinalll
the target of the curse and if possible further enlinked to the target
spot, place a black candle
U.
via the correct use of sympathetic elements, which for example can
Dead and anointed with san�
be fed to it. The animal is then buried alive in order to create a
of the essences of Henbane.
Acl
haunting shade that then in the name of Qayin and through the power of Abel the Black is sent out to attack the target of the curse, to which
�
it carries links and because of whom it has died. Upon the grave of
:4
the black cat the Seal of Abel the Grave Hound is marked with a
�
Blackthorn wand and the seal is given nine coins, libation offering of white, black and red, tobacco smoke and the flames of nine black candles, while Abel himself is conjured, in the name of Qayin, to
�
empower, oversee and direct the shade of the sacrificed animal to harshly afflict the victim. Soil from the four corners of the animal's grave is to be harvested during such sending of the animal's enraged ghost and sprinkled over the path of the target, or in some other way be made to come in close contact with him/her. Such curses are well known for their potency when it comes to the causing of madness, sickness and suicide. Beside these rites of 'taking off or 'the sending the dead' there are many other contexts in which Abel receives buried offerings, as that
Signature41
which is buried within the cemetery always falls directly within his
,¢'1
realm of influence, since he was the First Buried. Whenever his services,
In front of each candle a
beyond his primary duties as the guardian of the cemetery gates, are
of quartz crystal and three CJI
raw
piel
sought he must therefore be given some form of buried offering, plus
around the candle and
certain other more common gifts of coin, libation, smoke and flame.
widdershins, first thrice with •1
the ..
Rose wand and finally enc�
Rowan wand. Abel the Black is a ���
foot three times upon the
groGI
each stamp, while all other dead.i barriers set in place barred
408
fro.�
r-ose oneself or someone else k to the methods already
A potent ritual for Gaining the Sight of Abel the Black is to enter a suitable cemetery during the night hours of the Good Friday, all according to traditional protocol, lighting the 'permission candle' for
iD baneful rites in which Abel hmemy, in order to consume
lraHII back into the darkness
iJ.:k
cat becomes baptized as
llrtber enlinked to the target -.ts, which for example can 1111 alive in order to create a
the Master and asking for His license to seek out the Ever Wakeful shade of Abel in order to feed him and gain his Sight and Guidance in connection to all future workings within the cemeteries. If permission is given one is to walk widdershins around the cemetery's circumference towards its northern cardinal point and there, upon a well chosen spot, place a black candle inscribed with the Signature of the First Dead and anointed with sanctified oil empowered with an equal amount of the essences of Henbane, Aconite and Wormwood.
£Qa�in and through the power
lie target of the curse, to which t has died. Upon the grave of
!he
Hound is marked with a
illae
1-ci
�
coins, libation offering of the flames of nine black
in the name of Qayin, to
I! of the sacrificed animal to
; four corners of the
animal's
il!llfing of the animal's enraged
lie target, or in some other way
IJDmfher. Such curses are well
ll!s to the causing of madness,
•
sending the dead' there are
il!ifts buried offerings, as that
Signature of the First Dead
lways falls directly within his
Nauned. Whenever his services,
In front of each candle a raw piece of pork, seven copper coins, a piece
llan of the cemetery gates, are �form of buried offering, plus
around the candle and the buried offerings are then encircled,
.. libation, smoke and flame.
widdershins, first thrice with a Blackthorn wand, then thrice with a
of quartz crystal and three onyx stones are to be buried. The space
Rose wand and finally encircled, in an equal amount of time, with a Rowan wand. Abel the Black is called upon to attend, by stamping left foot three times upon the ground and exclaiming his name, once for each stamp, while all other dead are because of the powers of the nine barriers set in place barred from entering and accessing the offerings
409
served, all in the name of Qayin Dominor Tumulus.
Even without having obtainei;.
upon Abel in order to obtain Wl Abel's candle is given flame to, in the name of the one who killed and
often done by the inside of tM
buried him and he is conjured to accept the offerings given to him
the cemetery, as it is there that•
and in return grant the Sight, of himself and of those that he guards.
one, for example, is searching
'!,! I
else lying hidden and buried A small bowl is at that time placed upon the place of the buried offerings and filled with clear well water. Libation offering is poured
,.
.,
JM!I the �
After having obtained the
out in nine circles around the bowl and its contents is then given 13
to the left side of
exhalations of the smoke of a cigar, which then is placed to the left
first entered the boneyard
·
side of the small bowl of water. The whole process is repeated until candles have been placed and lit
to come in order to lend his
also upon the western, southern and eastern points of the graveyard
footsteps to the specified
•
·
and the circumambulation is completed by again returning to the
to the different workings or
Northern point and candle.
with his help.
If the candle still burns one can proceed and at that point wash the eyes with some of the water contained inside the bowl placed upon that northern point. The process is again repeated in the same
obsessive, dark and cursed or
succession as before by going to each candle illuminating one of the
remains are kept within the
four cardinal points of the cemetery and by washing the eyes with the water placed before each such candle of Abel the Black. If this whole
Such guidance is gained
process is repeated for three full circumambulations, during which the
visions or other forms of
eyes are washed three times with the water contained in the bowls
towards the requested place.
placed upon each of the points of Abel, with the flames of the candles still burning, the Power of Sight will be obtained.
·J�.
At that point, when having returned once again to the northern starting
·
i
point, one is to head in a straight line towards the centre and the fifth point of the cross created by the positioned candles and there one will
, c 'f'
Our Mighty Saint Qayin is
be able to see the visions sought and the assembling shades of the dead and the one who herds them will at that point become witnessed. the profane dead of all cem Abel has in other words no ���
_
hold power over all other dead
within all the places of burial WI
Fire-Born Dead, he can still 1m
410
•Tumulus.
Even without having obtained the Sight of the Dead one can still call upon Abel in order to obtain his guidance and protection. This is most
-.e of the one who killed and
often done by the inside of the gate through which one had entered
I the offerings given to him
the cemetery, as it is there that he is conjured to grant his aid whenever
-.1 of those that he guards.
one, for example, is searching for a specific kind of dead or for something else lying hidden and buried within the boundaries of the boneyard.
- the place of the buried
li: libation offering is poured
After having obtained the permission of the Master one returns back
Ia contents is then given 13
to the left side of the threshold of the gate through which one had
Ida then is placed to the left
first entered the boneyard and by the discreet tracing of the conjuring seal upon the soil and the giving of three coins, a lit cigar and the thrice pouring out of strong libation, Abel the Black will become enticed
._ have been placed and lit
to come in order to lend his aid and in the name of Qayin guide one's
lll!m points of the graveyard
footsteps to the specified kind of dead that one needs in connection
J by again returning to the
to the different workings or whatever else it is that one needs to find
""'
with his help.
J and
at that point wash the
Through the aid of Abel the Black it becomes, for example, much easier
.We the bowl placed upon
to find the grave or shade of any specific kind of dead, be it the
pin
obsessive, dark and cursed or the Blessed and Mighty, as long as their
repeated in the same
lldle illuminating one of the
remains are kept within the burial grounds that he guards.
.., washing the eyes with the
lal.e1 the Black. If this whole �tions, during which the
visions or other forms of more or less subtle revelations pointing
.tel' contained in the bowls
towards the requested place, shade or spirit.
,..,
Such guidance is gained concretely by the way of intuition, omens,
lilh the flames of the candles
!abtained.
If>
!��Pin to the northern starting JMn1s the centre and the fifth
1111 candles and there one will
Our Mighty Saint Qayin is the Sinistral Lord of Death, while Abel is
� assembling shades of the
the first of the dead. Qayin is the King of the Mighty Dead and Master
-.at point become witnessed.
of the Dark Dead, while Abel is like an enforcer of only the dark and the profane dead of all cemeteries, under the direct dominion of Qayin. Abel has in other words no power over the Mighty Dead, but he does hold power over all other dead outside of the Holy Bloodline of Qayin, within all the places of burial. While holding no power over the Mighty Fire-Born Dead, he can still lead one to their earthly point of power
411
within the Fields of Bones and because of this both the lowest and highest amongst the dead can, in different ways, be found through his guidance. It is therefore common to invoke Abel the Black's names when, by the power of Qayin, the dead are summoned inside cemeteries, for like a faithful herding dog he in a most efficient manner gathers the shades required and makes them do that which is correctly requested of him and them, all by the binding power of the Blackthorn Sceptred Monarch.
412
"
J.
li of this both the lowest and
Bent ways, be found through
ltlle Black's names when, by
-.d inside cemeteries, for like
liiB manner gathers the shades
II is correctly requested of him
�ef the Blackthorn Sceptred
�.
Abel, 0 Three-Headed and J1
Tumuli, let all the evil and,_,.
me become revoked and in • CHAPTER 51
c'i' • 'l
'! 1 'I )
Jrautr tn l\btl nf tl}t
Force my enemies to come eli subdued and repenting, or 1ft
fl
into their own open graL'es! )
�
l
l It 1
5eJ1
ajjZicted by all the horrible
'
I
back to their source and
Abel, First Dead and First Buried, three times I, NN, call out your
By the Lord of All Boneyarefs.j
name and evoke you:
power Our Master Qayin, ld1
Abel! Abel! Abel!
i
l l
In the name of and by the Power of Qayin, who thrice tamed and conquered you, I conjure you now to give me your Selected Shadows from amongst the Legion of the Dark Dead! Grant me now the protection of the terrible shades of the Vengeful
'"'
Dead and send them out to hunt and haunt my known and unknown
l
foes who work against me, so that no living man or woman shall unpunished have betrayed me and so that their feeble fear, envy and
:l
hatred shall not reach nor ajjZict me!
l
Abel, Guardian of the Gates of All Cemeteries, set now your chosen
'"l
1 !
i Ij �
! !
amongst the Restless Dead as my impenetrable shields and poisoned swords, and in the name of Qayin be conjured now to serve my cause, as I am a direct spiritual descendent of your Master and one of His most faithful servants upon the face of the earth! Let your subordinates amongst those shades and spirits who roam the graveyards gather as a bloodthirsty pack of the Hounds of Hell, and command them to seek out and devour the vital force of all those who have aimed their impotent magic, or hatred, against me, and in the name of Qayin let them be Thrice Stricken by the Darkness of the Dead!
414
Abel, 0 Three-Headed and Thrice Shackled Black Guardian of the Tumuli, let all the evil and perversities that have been aimed towards me become revoked and in the jaws of the bestial dead be brought back to their source and sender! Force my enemies to come crawling before me, humiliated, humbled, subdued and repenting, or let them all become devoid of sanity and, afflicted by all the horrible sicknesses of body and soul, be dragged into their own open graves! I, NN, call out your
By the Lord of All Boneyards, by the Black Cross of Gulgaltha, by the power Our Master Qayin, let now my will be done!
who thrice tamed and your Selected Shadows
shades of the Vengeful my known and unknown
man or woman shall ·
feeble fear, envy and
, set now your chosen
•
e shields and poisoned ·.
•
red now to serve my
of your Master and one the earth! and spirits who roam of the Hounds of Hell, · ·vital force of all those d, against me, and in by the Darkness of the
415
Let this soil beneath my.J
CHAPTER 52
Jrnutr fnr tltt i'uying nf �nil frnm �tutu
through His powers, ._ presence of the Soul of .. which shall here be givea� potent part of the Seve..
me to the Owner of AH fl of Death!
"'l
Holy Father of the � bless your faithful child� of your essence upon
�·
Abel! Abel! Abel!
Veni Qayin Fossor,IJefalj Come now in the name of your Master Qayin, and grant protection and assistance, as I have come to do the work of one who in life walks with the dead! I have come to buy the soil of Death and call therefore upon you,Abel
Veni,veniCrucife��
l
Veni,veni Qayin Beatusl Veni,veni Qayin Rex a.i
Veni Baal-Gulgoleth et on Veni Qayin ben Samuel! :
the Black,Guardian of All Graves, to ensure the safe and correct transmission of the power I seek through the Sacred Soil ofGulgaltha, which I have come here to water, plough and harvest from!
By the Crowned Skull � soil now and let it becol Soul governing all
I conjure you, 0 Black Ghost of the First Skull sowed into the land, and entreat you to banish all lowly shades of the profane and gather here for me, in the powerful name of Qayin Dominor Tumulus, the lingering essence of the one who buried you, through the holy soil of this place marked by the footsteps of the Bringer of Deathly Liminality! I stamp my left foot seven times,to echo His coming and going forth and arouse the forces of Sinistral Death and their Left-Handed Master! In this place of the dead I seek not the essence of the buried but the Soul of the one who dug the First Grave! In the name and by the authority granted by Master Qayin,may the offerings I bring be well received by the exalted spirits of this place and may their blessings ensure my bountiful harvest,ensouled by the Shadow of the one omnipresent within all theGardens of Corpses!
416
Fields'
Salve QayinCrucifer, .lJal
;
Let this soil beneath my feet, encircled by His wand and ensorcelled through His powers, now become fully empowered by the holy presence of the Soul of my Saint Qayin and because of my offerings, which shall here be given to the Unseen Hosts ofGulgaltha, become a
lfing nf �nil �ttrits
potent part of the SevenfoldGolden Chain of Enlinkment, connecting me to the Owner of All Places of Skulls, the Master of the Crossroads of Death! Holy Father of the Serpent's Bloodline upon the Earth, come now and bless your faithful child and empower the soil I need for the seating of your essence upon new earthly thrones! Veni Qayin Fossor, Defensor et Eversor!
•
Qayin, and grant protection die work of one who in life
Icall therefore upon you, Abel
ensure the safe and correct • 1M Sacred Soil ofGulgaltha, 1ft and harvest from!
Veni, veni Crucifer, Dominor Tumulus et Umbrifer! Veni, veni Qayin Beatus! Veni, veni Qayin Rex Ossis! Veni Baal-Gulgoleth et Orebel! Veni Qayin ben Samuel!
1
By the Crowned Skull Upon the Black Cross, Holy Qayin, bless this soil now and let it become connected to the aspect of your Enduring Soul governing all Fields ofGulgaltha!
1st Skull sowed into the land,
Illes of the profane and gather
Salve Qayin Crucifer, Dominor Tumulus et Umbrifer!
Qayin Dominor Tumulus, the
il.,u, through the holy soil of rllringer of Deathly Liminality!
Ill' His coming and going forth
!il.d their Left-Handed Master!
, essence of the buried but the
r.l
lll!d by Master Qayin, may the
lie exalted spirits of this place
-'iful harvest, ensouled by the tall theGardens of Corpses!
417
innumerable and literally It is therefore of great impodll
CHAPTER 53
!laster nf l\11 1Biabn1ir @Jltab.es
against and the obtainment Ill dead, which both can be
-1!
from the Master within � "
The mysteries of
Qayia t
encompassing when it co�1 The aspect of the Master concerned most with the workings of the Dark Dead and all other destructive forms of sorcery employing the powers of the dead is the one connecting His Occisor and Dominor Tumulus attributes, often given the titles 'Lord of the Dark Dead' (Senor de los Muertos Oscuros) or 'Master of the Dark Shadows' (Senor de las Sombras Oscuras). In this aspect the Master governs all the forces of hostility within the Kingdom of the Graves and acts as the Tamer, Commander and Owner of the Bestial Dead. It is this aspect that Abel serves as the Herder and it is from this manifestation of the lingering and deathless soul of the Master Qayin one must seek permission, blessings and empowerments before embarking upon the tortuous paths of the Distorted Shadows of Gulgaltha, being the dominion of those Dark and Ravenous Dead. Through this aspect of the Master is all gnosis concerning such mysteries sought and gained, as it represents the facets of the Dominor Tumulus focused upon not only the digging of the graves for the dead, but also for the living.
cursed or elevated and 1* such nadir and zenith of tW
The following is the FoiDI
pertaining specifically to dlel Kingdom of the Dead,
�
most concerned with the -.
Points of Gulgaltha, such •
Destroyer, the Cross-�
Shadows, the Blessed and si of the Skull and the Ravea: *
�
i Veni Qayin Fossor, Def�
Veni, Veni Crucifer, Dom�
Veni, veni Qayin Beatus! Val
Veni Baal-Gulgoleth et On6l
Veni Qayin ben Samuel! (X7J•
This Formula of Calling is. i
This path of the First Gravedigger is on one hand fiercely protective and on the other equally destructive and vengeful, as His pernicious work through the damned hordes of the Dark Dead is only reactions upon that which would, or could, hinder the grand spiritual cause which He champions in, through and beyond Death. The protective aspect within this path, or manifestation, of His Holy Soul is extremely powerful when it comes to the removal of the stains of the obsessive dead, which in truth is a further taint upon this whole cursed world, as such shades are, because of the very turbid nature of life,
418
Green Point of the Skull, a •
leading specifically to His dila
which also connects to �
more aggressive and enveJI
can open up the paths to Oil
Gulgaltha, being the Monan:l
aspect as the Master, Co�
depending on the manner of•
for example in connection toll signatures, workings, the
giwil!
1
innumerable and literally swarming the living. It is therefore of great importance to realise the necessity for protection against and the obtainment of control over these obsessive and obsessed dead, which both can be obtained through the initiations received from the Master within these contexts. The mysteries of Qayin Dominor Tumulus are vast and all encompassing when it comes to the secrets of the dead, both low and
with the workings of the
of sorcery employing the
�
Occisor and Dominor
� «t.ord of the Dark Dead'
Jtbe Dark Shadows' (Sefior
.. Master governs all the
jlle Graves
and acts as the
ll:ial Dead.
�er and it is from this
,a soul of the Master Qayin
,.
empowerments before
ite Distorted Shadows of pruk and Ravenous Dead.
1 znosis concerning such
;
. the facets of the Dommor �of the graves for the dead,
II
�eful,
as His pernicious
)Ut Dead is only reactions
�the grand spiritual cause
Death. The protective
,His Holy Soul is extremely
[the
such nadir and zenith of the Black Cross. The following is the Formula of Calling of the First Gravedigger, pertaining specifically to the Holy aspects of Qayin connected to the Kingdom of the Dead, calling upon the manifestations of the Master most concerned with the workings of the Hidden and the Infernal Points of Gulgaltha, such as the Gravedigger, the Protector, the Destroyer, the Cross-bearer, the Lord of the Mound, the Bringer of Shadows, the Blessed and Saintly One, the King of Bones and the Lord of the Skull and the Raven:
Veni Qayin Fossor, Defensor et Eversor! Veni, Veni Crucifer, Dominor Tumulus et Umbrifer! Veni, veni Qayin Beatus! Veni, veni Qayin Rex Ossis! Veni Baal-Gulgoleth et Orebel! Veni Qayin ben Samael! (x7) This Formula of Calling is, in ways similar to the sonic key to the
111e band fiercely protective
plllld
cursed or elevated and blessed, as He governs the axis connecting
stains of the obsessive
� this whole cursed world,
ay turbid nature of life,
Green Point of the Skull, a means created for the opening of the paths leading specifically to His diverse aspects within the Kingdom of Bones, which also connects to those contexts where the darker powers and more aggressive and envenomed currents of the dead are sought. It can open up the paths to His aspects as the Most Elevated King of Gulgaltha, being the Monarch of the Mighty Dead, but also to His aspect as the Master, Commander and Subduer of the Dark Dead, all depending on the manner of employment of the sonic key in question, for example in connection to the marking of the different insignia and signatures, workings, the giving of offerings and the displaying of the
419
spiritual insights and qualities needed in order to approach these
an oil empowered by the ,_
mysteries of the Shadows of the Cross.
for all candles (such
Sdl giM1
as
and an ashtray, three The following is the insignia of Qayin as the Lord of the Dark Dead,
unsweetened coffee, red�
focusing specifically on His aspect as the Sovereign of the Distorted
spiced with white and bid: J
. Shadows cast by the Calvary Cross, showing His domination over the
white and black beans,
tbnl
Dark Dead, represented in the insignia by their descriptive symbol of
charcoal and an incense 11
the horned and fanged skull emphasising their bestial nature, placed
powder), 3 parts Cypress
underneath Him:
3 parts Rowan
(W (leaves and 11
and a pinch of sulphur.
·1\C
t:raceli of bJadtfi
The insignia is to be upon a large piece
beforehand in an infusion ..
plant directly related to tl smoke of Myrrh.
�
The fetish or talisman of tl
skull, at the centre of the c:nl the purple candles are to
-�
insignia the half-white a..t1
and upon the three X-c�
skull of the insignia the thM
the black candles are to be ..
and red libations later are •
The Insignia of Qayin - Lord of the Dark Dead
intersecting lines of the padl
skull of the Master within ..
The ritual procedure, through which the specified Formula of Calling
The plate containing the ..
will unlock the powers of the linear gate that the insignia of the Lord
between the second step ofd
of the Dark Dead constitutes, demands more offerings than most of
of the jaw of the Master's II
the other insignias, in addition to a fully ensouled fetish or talisman
upon the two crossed ar
of the Master.
be placed and upon the sbl positioned.
The offerings demanded are the following: seven half-white and half black candles anointed with an oil empowered by the Necromancy Key
During the activation p�
herbal formula, three black candles anointed with an oil empowered
are to be lit first and befal
by the Bane Key herbal formula, three purple candles anointed with
Formula of Calling is to be dl
420
ria order to approach these
an oil empowered by the Power Key herbal formula, suitable holders for all candles (such as small plates), two cigars, a box of matches and an ashtray, three glasses for His libations, vodka, black and
�<
Ill the Lord of the Dark Dead,
unsweetened coffee, red wine, a white plate with three raw pork chops,
Sovereign of the Distorted
spiced with white and black pepper and served upon a bed of cooked
lly their descriptive symbol of
charcoal and an incense blend consisting of 3 parts Ebony (wood
•
- His domination over the
ilt their bestial nature, placed
white and black beans, three coins, a brazier containing self igniting powder), 3 parts Cypress (leaves), 3 parts Blackthorn (wood powder), 3 parts Rowan (leaves and wood), 3 parts Wormwood, 2 parts Myrrh
and a pinch of sulphur.
The insignia is to be traced with consecrated white or black chalk upon a large piece of black cloth or white cloth/shroud, washed in beforehand in an infusion of Yew (or that of some other poisonous plant directly related to these mysteries) and then fumigated with the smoke of Myrrh.
The fetish or talisman of the Master is to be placed upon the upper skull, at the centre of the cross, and on the three points of His crown the purple candles are to be set. Upon the seven black points of the insignia the half-white and half-black candles are to be positioned, and upon the three X-crosses to the sides and under the Dark Dead skull of the insignia the three coins are to be placed, and upon them the black candles are to be set. The glasses into which the white, black and red libations later are to be poured are placed upon the three
11• the Dark Dead
intersecting lines of the parts of the cross to the sides and above the skull of the Master within the insignia.
lie specified Formula of Calling
The plate containing the food offering is to be placed upon the area
that the insignia of the Lord
between the second step of the Cross of Gulgaltha and the lower part
I.
Ia more offerings than most of ilr ensouled fetish or talisman
r
of the jaw of the Master's skull within the insignia. Below the plate, upon the two crossed arrows, the ashtray and the two cigars are to be placed and upon the skull of the Dark Dead the brazier is to be positioned.
� seven half-white and half
�
.-ered by the Necromancy Key
During the activation process, the half-white and half-black candles
ilainted with an oil empowered
are to be lit first and before each of them is given flame to the
purple candles anointed with
Formula of Calling is to be chanted once. When the formula has been
It
421
chanted for the seventh time and the seventh candle has been lit, the
When the work is done II
libations are to be poured into the three glasses forming a triangle
salutation chant employed 11
around where the fetish of the Master has been placed upon the elevated
in the traditional manner.
Jl
skull of the insignia. The lower left side glass is to be filled with vodka, the glass placed above the skull is to be filled with black coffee, and the glass to the lower right hand is to be filled with red wine.
rniJI&I during tM
All candles are left bu the offerings are,
power within a cemetery.
'-'!
The three purple candles upon the crown are to be given flame to at
the Master as the Lord oftl
this point and the Master is to be greeted and praised through three
one black and one white �
, I
complete 'Salve Qayin Fossor' chants, once for each candle lit.
The cloth upon which the The cigars are at this point to be lit one by one, in the traditional
is put in a bowl and then 11
manner, and through thirteen exhalations of smoke from each of them,
vodka or rum. The contellltl
directed at the Master's fetish and the plate of food offerings, the Lord
the power of the enspi.rit:ellil
of the Dark Dead is to be petitioned to lend His aid, empowerments,
into a bottle and then also Il
permission or whatever else the purpose of His calling happen to be.
to its King, the First �
·�
The two cigars are then to be placed in a crossed position in the
Salve Qayin Fossor, De/�
ashtray.
Salve, salve Crucifer,� The charcoal within the brazier is then ignited and the incense blend
Salve, salve Qayin Beatus! Slj
burnt in the name of Qayin, the Thrice Crowned Monarch of Gulgaltha,
Salve Baal-Gulgoleth et Orwl
and the 'Salve Qayin Fossor' chant is recited once.
Salve Qayin ben Samuel!
(Within certain settings petitions concerning the Dark Dead can be
'
written on a piece of cleansed paper, folded four times away from
r:i
one's self and placed under the brazier, before the charcoal is enkindled.)
"'1
The three black candles connected to the Dark Dead within the insignia are now to be lit, the 'Salve Qayin Fossor' chant recited once over each of their flames, and the Master is petitioned to act for, against or through the Dark Dead, in accordance with one's needs. The Master of the Dark Dead is at this point communed with in different forms and via different visionary and divinatory means and techniques, while additional incense is burnt, and that which was sought is in one way or another obtained, as the correct rite will have called upon His holy presence.
422
. ..
-.De has been lit,
the
When the work is done the Master is to be given praise with the
• forming a triangle
salutation chant employed within these contexts and the ritual is closed
ll£ed upon the elevated
in the traditional manner.
ID be filled with vodka, 1rith black coffee, and
All candles are left burning until fully consumed and the remains of
• with red wine.
the offerings are, during the next night, taken to a suitable place of power within a cemetery, or to a tree connected to the mysteries of
ID be given flame to at
the Master as the Lord of the Cemetery, and there left together with
l paised through three
one black and one white candle, a cigar and seven coins.
II' each candle lit.
The cloth upon which the insignia was traced and the work was placed
-.e, in the traditional
is put in a bowl and then washed with a suitable libation offering, like
IIDke from each of them,
vodka or rum. The content of the bowl, holding both the libation and
(Dod offerings, the Lord
the power of the enspirited insignia now dissolved within it, is poured
Iii aid, empowerments,
into a bottle and then also taken to the cemetery as a libation offering
il calling happen to be.
to its King, the First Gravedigger.
:rossed position in the Salve Qayin Fossor, Defensor et Eversor! Salve, salve Crucifer, Dominor Tumulus et Umbrifer!
lud the incense blend
Salve, salve Qayin Beatus! Salve, salve Qayin Rex Ossis!
IMonarch of Gulgaltha,
Salve Baal-Gulgoleth et Orebel!
:.ace.
Salve Qayin ben Samuel!
�lhe
Dark Dead can be
bfour times away from
lltefore
the charcoal is
"; ..
�within the insignia
llrecited once over each
.. to act for, against or
�·s needs.
lliat communed with in
.. divinatory means and
II.
and that which was
6e correct rite will have
f<
423
�
a piece of white �
beforehand with tile �
CHAPTER 54
Witt Bntu111ttislt nf inminnr Wumulus
�
a terracotta bowl il a ceramic plate upon which the
�
c:el
�
7 white Carnati�
�
a small bottle of
• 1
�
3 black candles
�
a brazier, containilil
�
incense blend
CODi 11 �
Myrrh, Patchouli. The fetish of Qayin Dominor Tumulus is an aspect-specific point of
�
7 cigars
manifestation for the portion of His essence governing the Kingdom
�
a box of matches
of Graves. Such aspect-specific fetish serves to channel, focus and
�
a bottle of
amplify the links to the King of Gulgaltha already established via the
�
a suitably sized
·�
stron& -
.-.
seating of the Master's essence within the general central altar fetish.
inside of the teiTMI
By creating a fetish specifically representing His aspects as the First
loading elements
Gravedigger/Lord of the Black Cross, the parts of His Soul and Spirit
�
..
a container with the
til
connected to the sphere of influence under the dominion of those
bought from each •
aspects become further enlinked to and made stronger in presence,
central cross or tn.l
which in turn leads to the fortifying of all the workings ofNecrosophic
connected to the
'
�
�
a new tablespoon
�
a piece of clear q-.
By making such aspect-specific fetish the selected fraction of the
�
bone powder from.at
Master's boundless powers in its enlinked form is homed in on and
�
4 small pieces
amplified, which means that the general central altar fetish must
�
sulphur
constitute that primary connection to His Soul and Spirit before the
�
a new teaspoon
creation of this and other similar, secondary, fetishes becomes possible,
�
Blackthorn wood pil
as one cannot multiply or enhance that which one does not possess
�
Yew wood powder
or even have access to.
�
Cypress wood
�
Palo Santo wood
Sorcery conducted through it.
il
..
of Gil
;·�
I
powdi ..
The following is needed for the creation and consecration of the Holy
�
Gabon Ebony w��
Fetish of Dominor Tumulus:
�
Rowan tree wood
:1.1
�
Oak wood powder ·1
�
the Ensouling Tincture of Qayin
�
Myrrh powder
�
a large piece of black cloth upon which the King of Gulgaltha
�
Patchouli powder
sigil is to be marked
�
Wormwood powder·
�
Mandrake root bits
424
.l
··
i
>I<
a piece of white chalk, empowered and consecrated in beforehand with the Ensouling Tincture of Qayin
I >I< >I<
a terracotta bowl for the mixing of the elements a ceramic plate fitting as the lid of the terracotta bowl upon which the central fetish can be positioned
>I<
7 white Carnations
>I<
a small bottle of Wormwood tincture
>I<
3 black candles
>I<
a brazier, containing charcoal
>I<
incense blend consisting of elements from Cypress, Yew, Myrrh, Patchouli, Wormwood, Mandrake and Tobacco
!k an aspect-specific point of
>I<
7 cigars
� governing the Kingdom
>I<
a box of matches
laVeS to channel, focus and
>I<
a bottle of strong liquor for the spraying of libation
.. already established via the
>I<
llling
loading elements are to be packed and tied into a bundle
His aspects as the First
lie parts of His Soul and Spirit
a suitably sized piece of black cloth, with which to line the inside of the terracotta bowl, inside which the soil and other
1111t general central altar fetish. >I<
a container with the mixed soil from seven different cemeteries,
�r the dominion of those
bought from each cemetery's crossroads, from the foot of its
stronger in presence,
central cross or from any other esoteric point of power directly
• made
connected to the Lord of All Graves
.dle workings of Necrosophic >I<
a new tablespoon
>I<
a piece of clear quartz crystal point
l lhe selected fraction of the
>I<
bone powder from a dead man bound to the Master's service
W form is homed in on and
>I<
4 small pieces of onyx
central altar fetish must
>I<
sulphur
His Soul and Spirit before the
>I<
a new teaspoon
-.ry, fetishes becomes possible,
>I<
Blackthorn wood powder
lit which one does not possess
>I<
Yew wood powder
>I<
Cypress wood powder
>I<
Palo Santo wood powder
>I<
Gabon Ebony wood powder
!IDI
a and consecration of the Holy
..
.. which the King of Gulgaltha
>I<
Rowan tree wood powder
>I<
Oak wood powder
>I<
Myrrh powder
>I<
Patchouli powder
>I<
Wormwood powder
>I<
Mandrake root bits
425
�
Tobacco powder
of Calling, lighting the an.•
�
7 black beans
offering for the Master.
�
7 white beans
�
3 thin rectangular sheets of copper, circa 7x7cm in size,
Pray to Him, through the ali
upon which the Dominor Tumulus, King of Gulgaltha and the
work and let the portion ..
Nigromancy sigil of Qayin have been inscribed and activated
Tumulus aspect of His
�
7 half-white and half-black candles
in order to take seat
�
7 small plates or candleholders
the fetish that you intend 11
�
vodka
�
black coffee
2. Place the black cloth
�
red wine
floor, in front of the a�tat•
�
3 new glasses for the serving of the libation offering
of Gulgaltha upon it witla tl
�·�
:"i
beil witl
·4
�
pieces of white and black yarn for the tying of the fetish bundle
�
a circa 35cm high statue depicting Qayin Dominor Tumulus,
n!l
chanting the Formula of e.l
.til
holding a wand or a cross in His left hand. The statue is to be made of wood or clay and be hollowed underneath in order
�
to hold all the empowering elements
"'!
wax, plaster or cement for the sealing of the elements inside
..
..
the fetish �
a Rosarium talisman with 7x13 black and 7x13 white beads, fully consecrated in beforehand
�
(
a black, thin, piece of cloth, suitable to act as the covering shroud of the Dominor Tumulus, which in beforehand has been fumigated with the smoke of Myrrh
filti
The main ritual itself is to be commenced during the late Saturn hour
•
of Friday night and become concluded during the late Venus hour of 3. Take a sip from the
the following Saturday night.
J.iql
three times over the sigiL ·I Let all elements be acquired and consecrated according to tradition, so that the soils bought from the seven cemeteries are linked to Qayin
and exhale smoke from it •
calling upon the First Grawl
'l
Dominor Tumulus, the bone of the dead empowered by a soul obedient to the Master and all plant elements fully enspirited by their Black
Strew the petals of the �
In Green, either through the rites of harvest or through the workings
of the sigil in a widdersbiMJI
of the Green Point of the Skull, in which case they must have been
Restless Souls.
'1
consecrated individually.
Sprinkle Wormwood� 1. Open the ritual in the traditional manner by employing the Formula
426
fumigate it with some of •
lifer, circa 7X7cm in size,
� King of Gulgaltha and the 11-u inscribed and activated
�
•
If the libation offering
r1he tying of the fetish bundle
of Calling, lighting the altar candles and burning some general incense offering for the Master. Pray to Him, through the central fetish upon the altar, to bless your work and let the portion of His essence connected to the Dominor Tumulus aspect of His being heed your calling and manifest strongly in order to take seat within and cause spiritual connection through the fetish that you intend to consecrate and ensoul with His aid. 2. Place the black cloth reserved for the marking of the sigil upon the
floor, in front of the altar and mark the following sigil of the King of Gulgaltha upon it with the consecrated chalk, while seven times chanting the Formula of Calling of the First Gravedigger:
lllc Qayin Dominor Tumulus,
II left hand. The statue is to
llallowed underneath in order
�ts
-.ling of the elements inside
�
tllack and 7X13 white beads,
•
lilable to act as the covering
-. y;bich in beforehand has
.ot Myrrh
�·
King of Gulgaltha Sigil
.. during the late Saturn hour
lllring the late Venus hour of
�·
llated according to tradition,
-.eteries are linked to Qayin
3· Take a sip from the liquor bottle and spray it out of your mouth three times over the sigil. Light a cigar in the name of Amiahzatan and exhale smoke from it seven times over the sigil, while mentally calling upon the First Gravedigger.
.-powered by a soul obedient
--,. enspirited by their Black
nat or through the workings
i:la case they must have been
..-by employing the Formula
Strew the petals of the seven white carnations around the outer circle of the sigil in a widdershins direction and welcome the Master of the Restless Souls. Sprinkle Wormwood tincture over the sigil seven times and then fumigate it with some of the incense blend burnt in the brazier.
427
Place the three black candles upon the triangular points of the trident above His Crowned Skull within the sigil and light them in the name
� through the soil and the�
Deathless Soul and
of Qayin Fossor, Qayin Crucifer and Qayin Baal-Gulgoleth.
Mighty King of Bones fJII 4· Place the terracotta bowl upon the centre of the now activated King
Blessed and the Cursed,fl
of Gulgaltha sigil and place the smaller piece of cloth over the bowl
the One Soil of the FirstJIII
and push it down so that it covers both the bottom and the sides
the fertile Akeldama �
of the bowl. This is done so that all the elements placed inside the
·"!
Make One the Seven mlllit
bowl later can easily be tied into a bundle.
of the First and the � � Spray liquor from your mouth three times into the bowl and then blow
which yQu are seated 11
the smoke of the cigar seven times into it, so that it becomes blessed
"!
6!r
and dedicated to its cause, by the power of your Will and Spirit
Master Qayin Fossor,
emanated and transferred via the traces of saliva mixed with the
come forth and lend�
quickening alcohol and the breath carried forth and made fiery by the
Flatten with your left bail
smoke of Amiahzatan.
bowl and imagine it to ..
.[C•j
s. Bring forth the container of the mixed soils bought from seven
cemeteries and open it. Direct seven exhalations of cigar smoke into
6. Get the small quartz
it and with each let your prayers be directed to the Master of the Seven
cross upon the soil
and All Cemeteries and ask Him to lend His full empowerments and
centre.
CIJ
i.nsi1J1
enlinkments through the soil of His Fields of Skulls and Bones.
Master of All cemeteries I pray to you; by the sorcerous soil of seven
• s� shade of the dead to � to be seated and as a poil to Him. With your left kl
ask that you come
of the bone powder a.od 1
Bring the container of
Pour seven full tablespoons of the soil into the bowl lined with the black cloth and recite the following prayer:
graveyards, gathered from beneath your feet,
I
forth in order to cause a potent connection to your own Holy Soul
exhalations of cigar
cemetery soil and say:
and Spirit!
� .1
-�
By the bone sown into Master of the Grave Mounds, Lord of the Black Cross Upon the Place
tl
opened so that its M�
entreat you most humbly to come forth and establish
.�
your enduring enlinkments, through this Holy Soil and all other seeds
By the Cross of Bone die!
of enspirited manifestation which shall be sown into it!
are all bound to His serai
of the Skull,
I
Crowned King of Gulgaltha, lend
Salve, salve Baal-G�
now power to this rite of Ensoulment and let a fraction of your
;.j
Mighty Qayin Dominor Tumulus,
0
428
lllu' points of the trident
Deathless Soul and Bornless Spirit become Enthroned and Seated
I )idtt them in the name
through the soil and the elements that shall become buried within it!
r.al-Gulgoleth.
Mighty King of Bones and Commander of the Shades of both the
Uhe now activated King
Blessed and the Cursed, let now the soil of Seven Cemeteries become
I of cloth over the bowl
the One Soil of the First Place of the Skull, where Abel's bones seeded
It bottom and the sides
the fertile Akeldama and established the liminal Fields of Gulgaltha!
��ents placed inside the
Make One the Seven and cause enlinkments to yourself as the Digger of the First and the Last Grave, and let it become a means through
�the bowl and then blow
�t it
which you are seated upon another Earthly Throne!
becomes blessed
., your Will and Spirit r saliva mixed with the IJa and made fiery by the
Master Qayin Fossor, by the Soil of the Seven and All Cemeteries, come forth and lend your just blessings and curses to my Work! Flatten with your left hand Seven Cemeteries Soil now kept within the bowl and imagine it to be a field ready to be ploughed and seeded.
lllils bought from seven
r,_
iaus of cigar smoke into
6. Get the small quartz crystal point and with it mark an equal-armed
tthe Master of the Seven
cross upon the soil inside the bowl and then place the crystal at its
filii empowerments and
centre.
:�
I Skulls and Bones.
6e bowl lined with the
Bring the container of the bone powder and open it. Direct seven exhalations of cigar smoke into it and through the smoke conjure the shade of the dead to both act as a servant of the aspect of the Master to be seated and as a point of connection to all the other dead faithful to Him. With your left hand's thumb and index finger take a pinch
!'sorcerous soil of seven -. I ask that you come
of the bone powder and sprinkle it over the traced cross upon the
ilfO your own Holy Soul
cemetery soil and say:
f}-
By the bone sown into the land the Crossroads of Death becomes
� Cross Upon the Place
opened so that its Master can come forth and take seat!
�forth and establish fSoil and all other seeds
By the Cross of Bone the King of Gulgaltha is evoked and the dead
!�DR into it!
are all bound to His service!
l.fitg of Gulgaltha, lend J 1ft a fraction of your
Salve, salve Baal-Gulgoleth!
429
Set aside the container of the bone powder when a clear and distinct
and powers pertaining to ..
Osseous Cross has been established, with the quartz nailed down at
of the Master and entraW
its centre.
through which His aspect;�
become seated and en� Place one of the small pieces of black onyx upon each of the four cardinal points of the Cross of Bone. Bring the container of the
Pour one full teaspoon •
Ensouling Tincture of Qayin, open it and pour a few drops over each
seven white beans, into dlel
onyx stone and finally also over the quartz crystal point at the centre
them all with the precia.J
and say:
by sparingly pouring out a1
in order to fully enlink al By the Ensouling Tincture of Master Qayin His presence is evoked,
of the Master. Envision til
His Black Light of Death accessed and His enlinkments established!
Flames of His Light and cl
By the Ploughed Cross of the Field of Bones the Sower of the First Grave Mound is now connected to!
Salve Qayin Fossor,
�
Salve, salve Crucifer, �
Salve, salve Qayin Beat.al4 Holy Master of the Liminal Points of the Dead, with yourfiery spiritual essence now blacken the Crossroads of Bones and come forth to be
Salve Baal-Gulgoleth et OR Salve Qayin ben Samael!
enthroned!
�,j
8. Get the copper sheets
Salve Qayin Crucifer, Dominor Tumulus et Umbrifer!
of Gulgaltha and the
il
N�
up, towards yourself, iDID1 Direct seven exhalations of smoke towards the contents of the bowl,
contents of the bowl, as II
while strongly envisioning the essence of the Master, transferred
aspect-specific manifesblil
through the drops of the Ensouling Tincture, emanate from the stones
Triangle of ManifestatiOI
and into the cross of bones and unfold as a fire inside the bowl and set aflame the cross, making it burn black.
Take a sip from the li�
contents of the bowl. Lighl1 Get the container of sulphur and sprinkle a widdershins circle with
seven times direct its S1DI
it around the cross, give it three exhalations of smoke from the cigar
out by the three sigil sa.
and envision it become a red flaming circle around the black cross,
Calling of the First Gra_.
to bind all the dead connected to via the cemetery soil and the bone, with the fiery force of the Master established here as a Hot Point, compelling them all to serve effectively the cause of Qayin.
g. Cover the terracotta
fetish of the Master
11
frolatl
improvised lid of the bol 7· Bring now forth the containers of the fourteen consecrated and
.,
enspirited plant elements. Hold them one by one close to your mouth
Spray three times liquor il
and conjure the Black In Green, according to the individual attributes
through the smoke of tt.4
430
k when a clear and distinct
and powers pertaining to the sphere of influence intersecting with that
• the quartz nailed down at
of the Master and entreat them to become a part of the foundation through which His aspect-specific essence of Dominor Tumulus can become seated and enthroned inside a new fetish.
� upon each of the four ; Jlring the container of the
Pour one full teaspoon of each element, plus the seven black and
J.pour a
few drops over each
seven white beans, into the bowl after their individual prayers. Water
liz crystal point at the centre
them all with the precious drops of the Ensouling Tincture of Qayin, by sparingly pouring out a cross over the elements inside of the bowl in order to fully enlink and ensoul its contents to and with the essence
F His
presence is evoked,
of the Master. Envision the cross poured burn black with the Holy
lis enlinkments established!
Flames of His Light and chant:
lines the Sower of the First
Salve Qayin Fossor, Defensor et Eversor! Salve, salve Crucifer, Dominor Tumulus et Umbrifer! Salve, salve Qayin Beatus! Salve, salve Qayin Rex Ossis!
Iliad, with yourfiery spiritual
Salve Baal-Gulgoleth et Orebel!
..,_es and come forth to be
Salve Qayin ben Samael!
L 8. Get the copper sheets inscribed with the Dominor Tumulus, King 'ef Umbrifer!
of Gulgaltha and the Nigromancy sigils of Qayin and roll each of them up, towards yourself, into a tight scroll. Push these scrolls into the
• the contents of the bowl,
contents of the bowl, as additional seeds sown to further cause His
-the Master, transferred
aspect-specific manifestation, so that they mark the points of a small
-.. emanate from the stones
Triangle of Manifestation, with the King of Gulgaltha sigil at its apex.
•a
fire inside the bowl and
..
Take a sip from the liquor bottle and spray it three times over the
t.. le
contents of the bowl. Light then a new cigar in traditional manner and a widdershins circle with
seven times direct its smoke towards the centre of the triangle marked
lias of smoke from the cigar
out by the three sigil scrolls, while mentally chanting the Formula of
II:Je around the black cross,
Calling of the First Gravedigger.
�ery soil and the bone,
Med here as a Hot Point,
g. Cover the terracotta bowl with the ceramic plate. Bring the central
lie cause of Qayin.
fetish of the Master from the altar and carefully position it upon the
�·
improvised lid of the bowl.
1e fourteen consecrated and
� one close
to your mouth
Spray three times liquor from your mouth towards the fetish and then
liDthe individual attributes
through the smoke of the cigar entreat and direct the seated essence
431
of Qayin to specifically manifest His aspect as the First Gravedigger,
sigil and beneath your Ji1111
the Lord of the Dead and the King of Gulgaltha within and through
load your new fetish and/ill
the contents of the bowl set beneath His feet.
as the King of Gulgaltha ...rj and the Dead!
·J
Through the smoke of the cigar focus your will and petition and direct
i
the smoke from the head to the toe of His fetish and thus conduct
Mighty Father, opener ofIll
the flow of His descending emanations into the loading elements inside
Crossroads of Skulls �
of the bowl.
emanate and focus the U5JI8 let it become enthroned lllii
tlllll
When more than half of the cigar has been smoked place its remaining
conjured in your name
part in the altar ashtray.
Tincture!
10. Place the three empty glasses on the three black points of the sigil.
Qayin Baal-Gulgoleth, t,_
Fill the glass upon the point within the lower part of the sigil, inside
connecting the chthonic I'WIIIi
of the small triangle, with red wine. Fill the glass upon the right-hand
graves, I entreat you lnalll
side with vodka and the one upon the left-hand point with the black
and focus the aspect I seS41
coffee.
sacred elements with wh.idt1
Light the three cigars, one by one, and exhale the smoke of each seven
presence!
�
loaded and serve as a Jllllll times towards the bowl upon which the Master's fetish stands, and
"·-+'�
then place them, one for each, across of the three glasses of the libation
Hear my supplications, 8
offerings just poured.
Bloodline, and grant the • and Spirit ruling over alii
11. Place the brazier in front of the terracotta bowl upon the sigil and
strength and light to my •
if need be light more charcoals within it and burn a copious amount
steps of your Black Crossw
of the incense blend.
power and glory!
Position the seven half-white and half-black candles around the inner
Amen!
parameter of the circle of the King of Gulgaltha sigil and light them one by one and over each flame recite once the Formula of Calling
Close the ritual in traditioM
of the First Gravedigger.
but let the working plac:el until all candles have beea
�1'1
Recite the following prayer when the seven candles have been lit and the formula has been chanted for the seventh time:
12. On the following night, IIIII
Holy Master, Saint of Gravediggers and Ploughman of the Fields of
place upon the altar.
manner and then return • Bones, I, NN, who am of your blood and connected to your Spirit call
�!
now to you to fully empower the sacred elements placed upon your
Light a cigar in the name •
432
tas the First Gravedigger,
sigil and beneath your feet, so that they may possess the power to
i�J,.hh
load your new fetish and fully ensoul and enspirit it with your essence
a within and through
as the King of Gulgaltha - the Sovereign of the Shadows of Death
lea.
and the Dead!
dl and petition and direct
ia fetish and thus
conduct
t.eloading elements inside
Mighty Father, opener of the paths of Liberating Death, 0 Lord of the Crossroads of Skulls and Bones, let your already seated powers emanate and focus the aspect of your boundless might that I seek and let it become enthroned within the sacred elements assembled and
_,ked place its remaining
conjured in your name and by the power of your Holy Ensouling Tincture!
ree black points of the sigil.
Qayin Baal-Gulgoleth, bearer of the Black Cross of the liminal points
i.r part of the sigil, inside ilpss upon the right-hand
connecting the chthonic realms to the Other Side, via the gates of the
tolland point with the black
and focus the aspect I seek and make it become manifested within the
graves, I entreat you humbly to propagate your manifested essence sacred elements with which your Dominor Tumulus fetish can become loaded and serve as a new Earthly Throne occupied by your Holy
.Je the smoke of each seven
presence!
illaster's fetish stands, and
1t1aree glasses of the libation
Hear my supplications, 0 Beloved Father of the Holy Serpent's Bloodline, and grant the empowerments of the portion of your Soul and Spirit ruling over all the Places of the Dead and grant further
IIIIa bowl upon the sigil and � bum a copious amount
strength and light to my Necrosophic Work, so that I may climb the steps of your Black Cross and at its centre become crowned by your power and glory!
llik candles around the inner
Amen!
I
but let the working placed upon the King of Gulgaltha sigil remain
llalplth sigil and light them 11-e the Formula of Calling
�·
I'
II.
Close the ritual in traditional manner and extinguish the altar candles, until all candles have been consumed.
candles have been lit and
l-oth
time:
12. On the following night, after midnight, open the ritual in traditional
manner and then return the central fetish of the Master back to its
I Ploughman of the Fields of
place upon the altar.
lam f elements placed upon your
Light a cigar in the name of Amiahzatan, direct seven exhalations of
nected to your Spirit call
433
its smoke towards the central fetish and give it praise and thanks for
When more than half of tile�
having granted the required blessings.
part in the altar ashtray, ... upon the strengthened -
Take off the lid of the terracotta bowl, now containing the fully
Dominor Tumulus, the
Killl
ensouling contents with which the fetish of Dominor Tumulus is to
J
be loaded and charged and direct seven exhalations of cigar smoke
When ready, give praise
towards it, mentally giving praise to Qayin Fossor.
empowerments granted alii �
manner. Fold carefully up the corners of the cloth inside the bowl, containing all elements, and tie it into a bundle, shaping it in a suitable fashion, fitting into the hollowed fetish it is to fill.
it
Cover the newly seated feiftll
veil it and be removed ou$'1 to spiritual work or
d�
Lift the bundle up from the terracotta bowl and with the white and black pieces of yarn wrap it tightly and tie up each piece of yarn with seven knots. Do this so that half of the bundle becomes wrapped in
:t
white and the other half in black.
.-J
"'
13. Bring forth the prepared and in beforehand purified and dedicated
Even though many
dif
empty fetish of Dominor Tumulus. Spray liquor three times into its
as the insight concernin& ._
hollow interior and then seven times exhale the smoke of the cigar
remember that it is Dei!JI
into it, conjuring its material corpus to become ready for the receiving
represented upon the altu 1
of its ensouling load.
general offerings given eacl
Insert the wrapped fetish bundle of Qayin Dominor Tumulus into the
amount, as the receiver
empty statue and thus grant it the Holy presence and powers of the
one specific aspect is �
the seated essence is nOUi
isJI
First Gravedigger.
'-J
The exception to this rule ••
Seal the load placed within the fetish by the use of hot wax.
one of the aspect-specific fdl cases it is customary to
llil
When the wax has hardened, place the loaded Dominor Tumulus fetish
in order to replenish a19 t
upon its reserved place upon the altar, hang the black and white
assistance granted.
rosary created and consecrated for Him upon the neck of the fetish and recite seven times the Formula of Calling of the First Gravedigger.
As for the Formulae of
04
employed in the ope�lin�..tl
Spray liquor, three times, from your mouth over the fetish and then
aspect-specific formulae,
light a new cigar and through its smoke pray to the Master's newly
Master Qatsiyr. The same •
seated aspect and ask of Him the initiations, guidance, power and
workings, where also the ..
light you need in order to more completely comprehend His mysteries,
specific ones.
practice His sorcery and reach His Gnosis. 434
Ii
11-e it
praise and thanks for
When more than half of the cigar has been smoked place its remaining part in the altar ashtray, take a seat in front of the altar and meditate upon the strengthened and strengthening presence of the Master
aow containing the fully
'4. Dominor Tumulus is to
lilldaalations of cigar smoke
• Fossor.
�e the bowl, containing
- it in
a suitable fashion,
Dominor Tumulus, the King of Gulgaltha. When ready, give praise to the Master Qayin and thank Him for the empowerments granted and close the working in the traditional manner. Cover the newly seated fetish with its black shroud, which must always veil it and be removed only when He is to be called upon in connection
L
to spiritual work or during the weekly giving of offerings.
... and with the white and
t'llp each piece of yarn with
'-die becomes wrapped in ·,
!l.d purified and dedicated
r
'lquor three times into its
llle the smoke of the cigar
lillloe ready for the receiving
Even though many different aspect-specific fetishes may be created, as the insight concerning their seating is attained, one must always remember that it is never a question of having different spirits represented upon the altar and that His Soul and Spirit are One. The general offerings given each Monday or during any other day when the seated essence is nourished and praised will remain in the same
�nor Tumulus into the
llft!Sence and powers of the
amount, as the receiver is still one and the same, even if more than one specific aspect is connected to.
The exception to this rule is when specific work has been done through
� 1he use of hot wax. W Dominor Tumulus fetish
t.ng
the black and white
111100 the neck of the fetish
... of the First Gravedigger.
one of the aspect-specific fetishes and powers of the Master, as in such cases it is customary to give that seated aspect additional offerings in order to replenish any spent power and to give thanks for the assistance granted.
As for the Formulae of Calling it is most often the general formula employed in the opening of almost all the workings, following the
f:l..
lit over the fetish and then
aspect-specific formulae, like that of the First Gravedigger or that of
to the Master's newly
Master Qatsiyr. The same goes for the salutations at the end of the
-.us, guidance, power and
workings, where also the general salutation is followed by the aspect
I:IDmprehend His mysteries,
specific ones.
'Jny
iL 435
' iJ
i
I
the ..
they are the souls of
most often been insane
�
�
sexual predators, extremely:
CHAPTER 55
ID4t mark itab (UJ4t 14tginns nf tht 11ntrnnquil, ®bstssiut, 11.I'nntl11 nub 1-Euil �nuts)
al d�
sick individuals in life, but because of starvation,
some sorcerous means are•
l
the Dark Dead.
syste� especially those purposely II vengeful dead and even �
According to some
II
in life they gain a sort of
them potentially very da..
:f
Within the context of Necrosophic Sorcery there exists a zenith and
���
d�
a nadir when it comes to the nature of the dead employed and the
All these ferocious an
workings conducted with their aid. The zenith and exalted crown of
state of being assumed an ..
our work in connection to the dead are the aspects pertaining to the
the living and the dead and Il
Mighty Dead, which most often concern spiritual elevation, illumination
and death.
..-;:'
and becoming, through the initiatory path outlined by those who have paved the way before us, headed of course by the holy souls of the
It is these shades that our"..
Master Qayin and the Lady Qalmana.
of the Dark Dead, owns.
The nadir of the work and the polar opposite of that Exalted Crown
to the decrees of the one ..
of the Mighty Dead is on the other hand connected to the Dark Dead
Abel not only the First
and is most often concerned with the pernicious rites of malediction,
elevated amongst the Dark
madness, misery and death. These Dark Dead are the restless,
of the Master.
:c
�
that Abel the Black herds, ..
� 11
tormented and tormenting souls of the earthbound dead, who because
�
of their lack of spirit and their material obsessions, consciously or
Within the practical work ..
unconsciously cling to their earthly existence, or because of some
approaches when it comes ID�
other reason have so become bound to suffer as one of the intranquil
them and to protect one's
and lonely shades haunting this world.
is to direct their venomous ll which the Dark Dead
Rage, fear, pain, lust, confusion, madness and hate can be counted
�
�
their envenoming presence..4
amongst the more common reasons for why some of the dead become
li
earthbound, dangerous and often in more ways than one parasitic in
There are certain things tbattl
their interactions with the living. The Dark Dead are sometimes also referred to as the Red Dead, as
436
with these kinds of the
�
empowerments granted
by �
Dead, one must know
how.;
they are the souls of the bloody and/or bloodthirsty dead and have most often been insane murderers, murder victims, suicides, lunatics, sexual predators, extremely fearful, depressed or otherwise painfully
c
sick individuals in life, but also those who have died in violent accidents, because of starvation, during childbirth or have become killed through some sorcerous means are understood to fall under the category of the Dark Dead. According to some systems of thought also the souls of the unborn, especially those purposely aborted, can join this legion of the dark and vengeful dead and even though their consciousness had not developed in life they gain a sort of bestial awareness in death, which makes them potentially very dangerous.
ry there exists a zenith and � dead employed and the ..nth and exalted crown of lie aspects pertaining to the
llluai elevation, illumination ft.tlined by those who have
lillie
by
the holy souls of the
All these ferocious and harmful dead have because of their unnatural state of being assumed an antagonistic role within the realms of both the living and the dead and cause usually nothing but suffering, sorrow and death. It is these shades that our Master Qayin, in His aspect as the Lord
�
of the Dark Dead, owns, commands and controls and it is these dead
:..
that Abel the Black herds, keeps in check or lets loose, all according
Illite of that Exalted Crown iaunected to the Dark Dead
lkious rites of malediction, a Dead are the restless, illtbound dead, who because
r obsessions,
consciously or
...ce, or because of some
• as one
of the in tranquil
to the decrees of the one who holds his own leashes, for in truth is Abel not only the First Dead but he is also the first and the most elevated amongst the Dark Dead, because of his taming by the hands of the Master. Within the practical work there are more or less only two different approaches when it comes to these kinds of the dead; one is to banish them and to protect one's self or others against them and the other is to direct their venomous souls against those who deserve the suffering which the Dark Dead always tend to bring upon those afflicted by
Ia and
hate can be counted
., some of the dead become
their envenoming presence.
llfways than one parasitic in
There are certain things that one must possess and know before working
J"
empowerments granted by Qayin in His aspect as Master of the Dark
lind to as the Red Dead, as
Dead, one must know how to raise them and how to put them down,
with these kinds of the dead; one must possess the knowledge and
437
one must know how to direct them, one must know how to bind them (both to a victim and to their own graves or other places of confinement),
When it comes to the fill categorisation and identillll
one must know how to feed them and how to heat them up, one must
there are a few groups a.
know how to protect against their contagious darkness and how to
us, when it comes to bodMI
wash away their black stains and one must know when to use them,
a short list of some of�
which of them to use and how to find the specific kind needed for
conditions and the cau.sest8
the work at hand.
it comes to how they cad controlled, but such k:nollll
The Sceptre of the Shadows of Death, the Bellicum Wand of Qayin Dominor Tumulus, is for example one of the most important tools when it comes to the workings connected to these kinds of the dead, for when such sceptre has been obtained correctly it will be, amongst other things, an outer sign of the inner fortifications and insights into the relevant mysteries gained from the Master, but a wrongfully
decisions when it comes II specific situation so that tl best suited for the work •
The Murderous De..t·....a violent and of those wida •
obtained sceptre will aid in nothing but one's own sinking into the
in life who in death colllill
darkness of the restless dead as it in such case will hold no power
of others. These Dark DMi
over them and will grant no protection against their rage and hunger.
they with ease can be diawl
The black and white rosary talisman of the Master are also of great
ease turn upon the one will
value and power within these kinds of workings and if consecrated
like bloodthirsty beasts alii
properly they will aid greatly in both the summoning and controlling
lest they cut off the hand d
the Dark Dead, but also in keeping a safe distance between one's self
obsessed murderers can ill
and these bestial revenants.
violence, bloodshed, suicill 1
Besides the empowerments and protection granted by the Master, there
The Murdered Dead
are also those of the First Earthbound Dead, Abel, which one needs
have remained in a shodllll)
-
'11
to acquire before embarking upon the infernal road of the Dark Dead,
of the violence that has IIIIi
as it is he who in the name of Qayin controls such wicked and foul
and haunt their places of.•
shades and by the grace of the Master and through Abel one can also
and directed vengeance., ..
gain such control.
enraged state, caught in a I
When the necessary knowledge, power and spiritual licenses needed
bringers of confusion, aJI
of their own murder.� for a correct approach towards the workings connected to these kinds
can also provoke violence•
of the dead have been obtained one can, in accordance with sound
of the living in a very Cli
judgment and for the sake of justified causes, seek out these kinds of
1
miserable souls and put them to work, set them upon the guilty and
The Burnt and the -
remove them from the truly innocent.
been burnt alive and in dl
mind and soul afflicting .. ���oE
438
the flames of hell are ofteal
ill know how to bind them
When it comes to the practical approach in connection to the
k places of confinement),
categorisation and identification of these tortured and obsessed souls
IIIII heat them up, one must
there are a few groups amongst them which are of special interest to
laD darkness and how to
us, when it comes to both curing and causing harm. The following is
t lmow when to use them,
a short list of some of those Dark Dead and the understanding of their
kind needed for
conditions and the causes of their suffering are actual key points when
'specific
it comes to how they can be accessed, fed, agitated, quickened and
haerncum Wand
controlled, but such knowledge will also help in making the correct of Qayin
decisions when it comes to choosing the right kind of dead for any
rille most important tools
specific situation so that the dead conjured possesses the qualities
� these kinds of the dead,
best suited for the work at hand.
liii'Rctly it will be, amongst .-rations and insights into
The Murderous Dead- These are the shades of the hateful, the
llaster, but a wrongfully
violent and of those with an immense bloodlust and murderous rage
ws own sinking into the
in life who in death continue to strive for bloodshed and the demise
!w'DSe will hold no power
of others. These Dark Dead are as double-edged swords, for even if
11111t their rage and hunger.
they with ease can be directed to destroy others they can with equal
e Master are also of great
ease turn upon the one who seeks their baneful services, as they are
Dings and if consecrated
like bloodthirsty beasts and need to be bound firmly to their tasks,
-.noning and controlling
lest they cut off the hand that tries to wield them. The souls of these
lltance between one's self
obsessed murderers can in a very efficient manner provoke acts of violence, bloodshed, suicide and murder.
I
IIIBted by the Master, there IIi, Abel, which one needs
The Murdered Dead- These are those amongst the Dark Dead that have remained in a shocked state of both mind and soul and because
.U road of the Dark Dead,
of the violence that has led to their demise often become bound to
INis such wicked and foul
and haunt their places of death. They may not always seek conscious
!6rongh Abel one can also
and directed vengeance, but they are most often in a confused and enraged state, caught in a limbo where they relive the terror and pain
f
of their own murder. These dead can cause much harm and are often
��t.connected to these kinds
can also provoke violence and murder, as they can influence the minds
It accordance with sound
of the living in a very concrete manner.
bringers of confusion, anger, mental anguish and madness, but they
a. seek out these kinds of
Mllem upon the guilty and
The Burnt and the Burning Dead
- These are the ones that have
been burnt alive and in death still remain within the flames of their mind and soul afflicting pain and horror. The visions of purgatory and the flames of hell are often connected to the sights conveyed by these
439
tormented dead and have in truth very little to do with any kind of
The Suicides
purgatorial cleansing. The other sub-category falling under this heading
have not found any PSCaJIIII
is those amongst the perverse dead that have been obsessed
which they had sought to til
pyromaniacs and arsonists in life that have caused the suffering and
because of their attachmliil
deaths of others through fire and taken delight in the agony and
destructive impulses.
destruction that they have induced and still seek to cause. In either case these kinds of Dark Dead remain in death obsessed with burning
cause sorrow,
-
These ..
� madness, tiiJiil
and self-destructive tendll!!ll
and fire, in different ways, and they often cause pain, terror, madness
. ·�
� in life have been and in ..
and horrible accidents, disfigurements and death by the way of fire.
The Vengeful Dead
The Drowned Dead
These are those restless souls of the drowned
or unjust strive for �
which often stay attached to and trapped within the bodies of water
retaliation and are best Willi
where they have died and there they often cause drowning accidents.
their own obsessive se�
-
-
It is these Dark Dead that often have been mistaken for undines and
such as these are effectiwet
other aquatic spirits and besides causing tragedies in connection to
and they are especially IIIII
water they are also known to be effective bringers of nightmare,
someone in similar mall
madness and in some cases serious breathing problems and suffocation.
themselves to have beea
•
dangerous as they easily •
The Insane Dead - These are the lunatics afflicted with mind
them and one must tt.l
shattering forms of insanity in life which becomes carried over with
fortification before souls·•
them even in death and there binds them to a nightmarish, earthbound, existence. Because of their mental confusion these Dark Dead can
The Unrepentant :0..
often not grasp their own deaths and continue to haunt their familiar
impenitent and merciles
1
surroundings, people or the things that they have felt some form of
and material attachments. 1
strong attachment to in life, in a state of perpetual madness. These
in order to combat and�
insane souls cause nightmares, confusion and madness and are known
in return for offerings pil
to be effective destroyers of the minds of the living, as their lunacy
or addictions, which
is most contagious in the cases where they attach themselves to them.
These are another unit af I
�I
knowledge and great prep
The Plague Bearing Dead
-
These are some of those that have died
and without peril.
because of painful and contagious diseases that in life had destroyed both their bodies and minds. They remain obsessed with their sickness
The Lonely Dead
and suffering even in death and become thus bound to a state of
regretful and lonely dea4J
nightmarish anguish. These Dark Dead are called the plague bearers
suffering, without anyoae�
as they can afflict the living with the symptoms of their own diseases
and it is this perceived �a&,
and so also manifest such sickness physically, as the seed of any
to be the cause of their til
sickness is first planted in the subtle planes before it can manifest in
realm of the living. Some 'I
flesh.
because of some presuDI
440
-
n.
riiltle to do with any kind of iiarY falling under this heading �that have been obsessed - caused the suffering and ilt delight in the agony and &llill seek to cause. In either --th obsessed with burning lllcause pain, terror, madness .... death by the way of fire. Fhstless souls of the drowned
ba within the bodies of water ll!a cause drowning accidents.
.. mistaken for undines and iK tragedies in connection to l:tive bringers of nightmare, �problems and suffocation. ltilaatics afflicted with mind • becomes carried over with
These are the souls of certain suicides who in death have not found any escape nor rest and continue to obsess about that which they had sought to escape through the death of their bodies and because of their attachments they remain bound by their futile self destructive impulses. These tormented shades possess the power to cause sorrow, madness, fear and depression and can provoke suicidal and self-destructive tendencies within the target they are sent against.
The Suicides
-
These are those amongst the Dark Dead who in life have been and in death continue to be obsessed with their just or unjust strive for vengeance. These shades serve all forms of retaliation and are best worked by those sharing, on a very deep level, their own obsessive sentiments concerning vengeance. Intranquil souls such as these are effective when merciless and harsh justice is sought and they are especially good to employ when the target has wronged someone in similar manners that one of these dead considers themselves to have been wronged. Shades such as these are very dangerous as they easily can possess the minds of those who call upon them and one must therefore possess sufficient knowledge and fortification before souls such as these are worked with.
The Vengeful Dead
-
liD a nightmarish, earthbound, lllsion these Dark Dead can
moue to haunt their familiar b6ey have felt some form of l!af perpetual madness. These l'-auacl madness and are known llf the living, as their lunacy 11.r attach themselves to them. '"
E
home of those that have died ... that in life had destroyed la.bsessed with their sickness ile thus bound to a state of - called the plague bearers llptoms of their own diseases �y, as the seed of any � before it can manifest in
These are the souls of hardened, impenitent and merciless criminals obsessed because of their vices and material attachments. They are called upon within certain contexts in order to combat and escape the law and successfully commit crimes, in return for offerings pertaining to and satisfying their base desires, or addictions, which they had in life and continue to have in death. These are another unit of the Dark Dead which require very specific knowledge and great preparation if they are to be worked properly and without peril. The Unrepentant Dead
-
These are the tormented souls of the cheerless, regretful and lonely dead, often thought to be in a state of purging suffering, without anyone ever having cared for them or loved them and it is this perceived lack of love and kindness which often is thought to be the cause of their obsession and unnatural attachment to the realm of the living. Some of these souls are believed to suffer in death because of some presumed sin or wrongdoing, which they obsessed The Lonely Dead
-
441
about in life and continue to do so in death, where they place themselves
The Vampiric Delli
in the parts of the lower astral that best corresponds with the most
undead rising from Ill
common ideas concerning purgatory. These mournful Dark Dead are
lifeblood of the liW..
most often called upon in order to cause regret and sorrow, or in order
blood, even though hll
to afflict a person's five senses with all of their own sufferings until
thirst for, but what
he/she does as demanded of him/her, but these tormented souls can suicide.
ai(J unconscious pa� continue to act as ailj
The Cursed Dead - These are the Dark Dead who have died because
natural means. The Ill
of some form of sorcery that had been directed towards them in life
that of bats or nodllll
and they are often in death bound by that same curse and made to
possess the attri�
also cause depression, self destructive behaviour and even provoke
•
very life-force of
Life they themseMs'! ·::illj
remain a captive of the elements or spirits which had caused their
dreams of the li�
unnatural deaths. These damned shades are only accessible and useful
empty a target of hislfl
if one knows how and why they became cursed and by which powers
and madness and slali
they in death are kept subjugated, for with such knowledge they can
of the target's \;tal fa
become efficient slaves and serve many forms of highly effective
.1
malefica. Most often such privileged knowledge is only accessible to
1
the one who has caused the death of the soul in question, but there
1
are of course other esoteric means through which one can learn about the fate befallen the dead, all according to the different rites of necromancy and through the aid of the Faithful Famuli received from the side of Qayin and His Bride.
'"'
1
The Stinging, Crawling and Snaring Dead
-
These are those
·:��
amongst the restless dead who have been killed by poisonous insects, spiders or other crawling and venomous animals. They are caught within a perpetual nightmare of their own death and that which has
'·�
killed them and their shades often assume bizarre forms because of the unnatural synthesis between their own human souls and that of
-�
the shadow of the creature that had killed them. Another reason for the manifestation of these insectoid or otherwise crawling and stinging forms of the Dark Dead can also be an extreme phobia, obsession or attraction towards these kinds of creatures in life. These dead can
! '
"
leave actual bite marks upon the body of their victim, swarm them in their nightmares and cause sickness of both body, mind and soul.
·4 .J
442
fwllere they place themselves rarresponds with the most
lie mournful Dark Dead are 181ft and sorrow, or in order If their own sufferings until l.these tormented souls can illl:aviour and even provoke
The Vampiric Dead
-
These are the Dark Dead of legends, the
undead rising from the graves in order to hunt, haunt and drink the lifeblood of the living. In truth these are not the drinkers of physical blood, even though blood and other bodily fluids carry that which they thirst for, but what vampiric shades such as these hunger for is the very life-force of all living beings and because of their conscious or unconscious parasitic impulses and traits developed in life they continue to act as souls obsessed by and craving for the Breaths of
r.
Dead who have died because linded towards them in life Ill same curse and made to lils which had caused their a only accessible and useful � and by which powers
• such knowledge they can
iJr forms of highly effective
Life they themselves are unable to produce, or maintain, through natural means. The atavistic form assumed by these Night Flyers is that of bats or nocturnal birds of prey and they are also known to possess the attributes of the Succubi and Incubi when stalking the dreams of the living. Dark Dead such as these possess the power to empty a target of his/her vitality, bring weakness, sickness, nightmares and madness and slowly cause death through the siphoning and theft of the target's vital force.
.-ledge is only accessible to
lt..W in question, but there --which one can learn about
II& to the different rites of llilbful Famuli received from
.. Dead
-
These are those
iktilled by poisonous insects,
• animals. They are caught
• death and that which has
.-e bizarre forms because of
_. human souls and that of
W them. Another reason for
llerwise crawling and stinging
lldreme phobia, obsession or
IIIRs in life. These dead can
fef their victim, swarm them
llf both body, mind and soul.
1:.
443
Such preparation should IIIII the magical donning of tile !
t:aliail self, all in the name and tlllll
anointments and the
CHAPTER 56
mtstnrt.eb �l}abnws nf tl}.e C!Taluaru QTrnss
specific sorceries. ·�
Of even greater importa.nce411 after these interactions .... remaining link to the� till their malefic and rave� the one who had called
a multitude of different treaties and covenants with Qayin, in His
4 conducted through the .-1 act upon their animal m.l
aspect as the Lord of the Dark Dead and the legions of famuli serving
properly forced and dirediJI
that specific path of Our Holy Monarch of Skulls.
be trusted and must thereil
We will here present the signatures of the Dark Dead obtained through
sternly. Each signature is connected to a specific grouping of these malefic shades cast by the Black Cross of Gulgaltha and through the linear
There are a few different •
activatechJ
conjurations that these signatures constitute they are all bound by the
damned can be
Master to serve His cause. This does not mean that their use is without
and most often it is in.sidet
shades 11
hazard, on the contrary it must be made clear that the workings of
haunted by these
these bestial souls of the obsessed is actually amongst the most
not advisable to ever invite1
dangerous practices pertaining to the necrosophic sorceries of our
these evocations in front ..
Qayinite Tradition, but as the goal of our Work is to offer insight into
-!l
the diverse aspects and manifestations of His Art, it is important to
Most often the signatures IIi
also shed light upon this most dark topic, and make available the keys
red cloth that in before._
through which the closed paths to the core of certain fundamental
made with one, three or •
mysteries can be opened, and lead the wise to new darksome
facilitate the interactions,.
illuminations and at the same time usher the foolish and the profane
of cloth is usually left to •
further down into the graves that they insist on digging for themselves.
hung on His black altar cral
These thirteen signatures that we present are employed both as
the altar until use.
upon or in front of His ali beckoning signals and fetters, evoking the shades connected to them and at the same time placing them under the power of the Black Cross
Instead of the black or
..1
Upon the First Mound. In order to work these signatures one must
colour, can be used and real
therefore first obtain the permission of the relevant aspect of the
via the sprinkling of the mil
Master and then proceed with great care, making sure to cleanse,
cases the signature may hl=4
fortify and protect body, mind and soul before these foul ghosts are
on the backside of
approached. 444
a gn
Such preparation should always include ritual baths, fumigations and the magical donning of the Spiritual Armours, by the ways of sacred anointments and the talismanic and amuletic fortifications of one's self, all in the name and through the grace of the First Master of these
lms nf bss
specific sorceries. Of even greater importance are the cleansings which must be performed after these interactions with the Dark Dead in order to remove any remaining link to them, through which they otherwise, because of their malefic and ravenous nature, could inflict their suffering upon the one who had called upon them, even if such calling had been
Ill Dead obtained through
conducted through the authority of their Master. As these dead only
illants with Qayin, in His
act upon their animal instincts and obsessive drives they may be
If legions of famuli serving
properly forced and directed, but they can never be made loyal or ever
FStnlls.
be trusted and must therefore always be treated both cautiously and sternly.
IPouping
of these malefic
ia and through the linear
There are a few different ways through which these signatures of the
lethey are all bound by the
damned can be activated during their conjurations and summoning
.. that their use is without
and most often it is inside the cemeteries or the places known to be
!tear that the workings of
haunted by these shades that such workings are conducted, as it is
amongst the most
not advisable to ever invite these dead to one's own house by conducting
�-
:msophic sorceries of our
these evocations in front of the home altar.
rc.t is to offer insight into
His
Art, it is important to
i.J make available the keys
Most often the signatures are traced upon suitable pieces of black or red cloth that in beforehand has been ritually washed in an infusion
certain fundamental
made with one, three or seven plants possessing powers that can
� wise to new darksome
facilitate the interactions with these kinds of restless dead. Such piece
le of
lie foolish and the profane
of cloth is usually left to air dry in front of the Master's fetishes, or
ttm digging for themselves.
hung on His black altar cross, if such a symbol of Gulgaltha is present upon or in front of His altar, and when dried folded and kept upon
lit
are employed both as
the altar until use.
lilaades connected to them
lit power of the Black Cross
Instead of the black or red cloth also paper, of suitable size and
lt.ese signatures one must lie relevant aspect of the
via the sprinkling of the infusion and/or through fumigation. In other
colour, can be used and receive the empowerments of the plant spirits
t, making sure to cleanse,
cases the signature may be directly marked upon the ground or even
ll!fore these foul ghosts are
on the backside of a gravestone, in such cases where the Dark Dead
445
sought is identified as the person buried in that specific grave. The tracing itself is most often done with some kind of consecrated chalk, paint or powder, but in certain contexts the signatures can also be marked with the tips of suitable wands, such as those of Blackthorn, Ebony, Yew, Elder, Alder, Cypress and the Black Ironwood, with knives or in other ways become imprinted upon any suitable surface in
crushed bones or bodies • focus and magical c� order to further connect
illi
of Dark Dead that it is .. �
When all the elements ... their task and become ea1
connection to the place haunted by these shades.
mixed together, prayed ti!JI
When it comes to the making and consecration of the chalk used to
foundation of the sorcen����
call upon the Dark Dead there are many different elements from the mineral, the plant and the animal kingdom that can be mixed with the white plaster or black charcoal powder, which are the two main carriers most often employed.
one-tenth of the whole 1 employed, and the elelllllll instead of water, must Ill tl for the plaster base to
heal
of the chalk mixture is sulil! and moisture needed.
Some of the most useful minerals to mix, in moderate amounts, into such chalk are Cinnabar, sulphur and Red Iron Oxide. Cinnabar
If charcoal is used in.sttwl
possesses all the virtues of the swift mercury with the addition of the
adlll what would be used in pilll(l of elements a smooth � formed into suitable s�
heating qualities granted by its colour, sulphur possesses the burning, banishing and commending powers and is an element much in harmony with the infernal chthonic realms and Red Iron Oxide, being the very blood of iron, possesses fierce martial qualities empowering all workings of aggression. Also, small amounts of gunpowder can be added to the mix in order to grant further explosive and expediting qualities to the mixture.
egg whites are used in
::d
For the forming and
dryiiJ
can be used and made iDiail into which the chalk rna.. a plate and positioned ..
When it comes to the plant elements employed they can vary from case to case, but within the workings of the Dark Dead the following plants are some of the ones most often used: Angel's Trumpet, Cypress, Yew, Blackthorn, Poplar, Black Ironwood, Aconite, Black Hellebore, Hemlock, Henbane, Mandrake, Mullein, Thorn Apple, Valerian, Wormwood, Alder, Rosary Peas and Castor Beans. By understanding the powers of the spirit of each plant one will be able decide which one to employ within each specific working. From the animal kingdom black cats, pigs, dogs, bats, ravens, crows, owls, maggots, scorpions, centipedes, frogs, toads, spiders and other venomous crawling creatures are most often employed and their blood,
446
nights, in order to slowWI Each night they are
givea• in the name of Qayin coailll needed for the tasks that tl J
In whichever way the
� chalks or through some odiJ worked before they�
elements are placed u..- fl
link to the target of the •
against. Libation, raw '-�!
offerings most often �1
Ia that specific grave.
i.ame kind of consecrated
ms the signatures can also
.tl as those of Blackthorn,
111m Ironwood, with knives
jill. any
suitable surface in
llmdes.
focus and magical charge to the chalk that they are mixed into in order to further connect it with and give it power over the category of Dark Dead that it is meant to conjure. When all the elements have been selected, consecrated, dedicated to their task and become empowered by their respective spirits they are mixed together, prayed over and finally blended in the amount of one-tenth of the whole mixture that is meant to constitute the
l'
lllion of the chalk used to �rent elements from the
Ill that can be mixed with w, which are the two main i ia moderate amounts, into led Iron Oxide. Cinnabar
lilly with the addition of the l'ur possesses the burning, •element much in harmony
lfmn Oxide, being the very tqoalities empowering all
illlds of gunpowder can be a explosive and expediting
foundation of the sorcerous chalk. Depending on the kind of plaster employed, and the elements mixed into it, sufficient amount of liquor, instead of water, must at this time be added to the mixture in order for the plaster base to become thick. Usually 1 part liquor to 2 parts of the chalk mixture is sufficient in order to get the correct consistency and moisture needed. If charcoal is used instead of plaster, in order to create black chalk, egg whites are used in addition to a smaller amount of alcohol than what would be used in plaster mixture, just enough to give the mixture of elements a smooth and thick consistency, allowing them to be formed into suitable shapes. For the forming and drying of the moist chalk mixture waxed paper can be used and made into simple moulds, of suitable sizes and shapes, into which the chalk mixture is poured. These are then placed upon a plate and positioned upon the altar of the Master for at least seven
t
lfloyed they can vary from
lie Dark Dead the following II: Angel's Trumpet, Cypress,
1,.
crushed bones or bodies and their ashes serve often to grant additional
Aconite, Black Hellebore,
ill. Thorn Apple, Valerian, • Beans. By understanding 1e will be able decide which
...
Each night they are given smoke of tobacco, the flame of a candle and in the name of Qayin conjured and charged to possess all the qualities needed for the tasks that they have been created for. In whichever way the signatures are traced, be it with the consecrated chalks or through some other suitable means, they must still be further worked before they become fully opened. Usually certain offerings and elements are placed upon the power points of the signature, plus any
f1; dogs, bats, ravens, crows,
lip. toads,
nights, in order to slowly dry and receive the full empowerments.
spiders and other
• employed and their blood,
link to the target of the spell that one wishes to send the Dark Dead against. Libation, raw meat, incense and candles are amongst the offerings most often given within such settings and within the most
447
extreme cases even live animals are sacrificed and fed to these malicious
It should be observed that, Cll!
shades in order to empower them fully before they are sent out to
conducted within other
their work.
sprayed directly from the -
COIIIII!II
in connection to the work will The libation offerings given are strong liquors, wines or black
to give them any more
unsweetened coffee. The food offerings consist often of hearts, livers
necessary, and as saliva
and brains, different kinds of raw meat, especially pork, served
of the personal essence, �4111111
sometimes with black beans, chilli and black pepper.
and quickening these sb.adalil
As for the incense used when these dead are called upon through their
Besides the somewhat ge�
signatures, there are a few formulas that have proven most effective,
certain specific elements
pal aJMlil
<4
one of them being the following:
wl
signatures, depending on wli
one seeks to summon, in Obi �
7 parts Cypress
further strengthen the
�
7 parts Yew
are the elements pertain�
�
7 parts Wormwood
the shades represented by
�
3 parts Mullein
�
3 parts Aconite
For the
�
3 parts Henbane
symbolic link to the deeds ll
�
1 part Sulphur
maJi
6j
Murderous Dead Sl
sil be
be presented upon the murderer's grave
can
Each plant element must be consecrated according to tradition, through
the soil bought from a place..
the powers of Master Qatsiyr, and become thus empowered by its own
should be used. For the s.
Black In Green, which in turn must be petitioned to lend specific aid
glowing embers or some odl
to these workings, before they are mixed together, with the sulphur
the
being added last.
Drowned Dead
where drowning has
a bowt·i
oc
soil from a mental hospibll• The smoke of this Dark Dead Incense acts, according to the governing
employed. For the Pia� ..
pacts through which these mysteries have been revealed, as a key to
the graves of those that bawl
the parts of the signature which at this point would still have remained
diseases are to be used.
closed and gives further substance and power to the manifestations
or the grave of one who has•
of the wraiths summoned.
For the
Fort
Vengeful Dead wdl
going to be avenged, peilllelll As for the candles used, they are always black, marked with the signature
curse, or some other con�
of the Dark Dead and anointed with suitable magical oil, most often
retaliation sought should ..
consisting of a mineral oil base into which the same elements like the
elements linked directly to •
ones in the Dark Dead Incense, or other herbal and mineral elements
presented upon the signabl
specifically relevant to the work at hand, are steeped.
mysteries one must haYe ..
448
.... and fed to these malicious
It should be observed that, contrary to how work otherwise is usually
rWore they are sent out to
conducted within other contexts, we here refrain from giving libation
!"'
sprayed directly from the mouth and exhaled smoke offerings, as we
r... • liquors, wines or black
to give them any more personal links to ourselves than what is
in connection to the work with these kinds of malign souls do not wish
� often of hearts, livers
necessary, and as saliva and breath are amongst the strongest carriers
especially pork, served
of the personal essence, we employ alternative methods of giving unto
11!11-
�pepper.
and quickening these shades.
IIIR c:alle
d upon through their
Besides the somewhat general offerings mentioned, there are also
t lave proven most effective,
certain specific elements which could be placed upon or around the signatures, depending on which category of the Dark Dead it is that one seeks to summon, in order to focus the powers of the work and further strengthen the manifestation of the dead called forth. These are the elements pertaining specifically to the binding obsessions of the shades represented by the signature. For the
Murderous Dead some weapon,
tool, element or other potent
symbolic link to the deeds and forces of homicidal aggression should be presented upon the signature, unless the soil from a known murderer's grave can be employed instead. For the
Murdered Dead
pcmrding to tradition, through l'*ns empowered by its own
should be used. For the
�ned to lend specific aid
glowing embers or some other fiery elements should be presented. For
U10gether, with the sulphur
the
the soil bought from a place of murder or the grave of a murder victim
Drowned Dead
Burnt and the Burning Dead
a container of
a bowl of water, ideally collected from a lake
where drowning has occurred, is to be placed. For the
Insane Dead
soil from a mental hospital or the graves of the mentally ill is to be Jiacrording to the governing
employed. For the
!J"IM!en revealed, as a key to �would still have remained
the graves of those that have died because of contagious and deadly
power to the manifestations
or the grave of one who has died by his/her own hands is to be placed.
diseases are to be used. For the For the
F'·
�marked with the signature
Plague Bearing Dead
Vengeful Dead
Suicides
the soil from a hospital or soil from a place of suicide
written accounts about the deeds which are
going to be avenged, penned by the one wronged by the target of the curse, or some other concrete links to that which is the cause of the
l1le magical oil, most often
retaliation sought should be present. For the
"* same elements like the
elements linked directly to their vices and causes of obsession can be
� and mineral elements
presented upon the signature. For the
; 1ft steeped.
mysteries one must have insight into before they can be called upon
449
Unrepentant Dead
Lonely Dead
there are a few
in the most potent manner, but a glass of cool water, one single flame
the powers of Rue, Ya
and a container of soil from a place of the abandoned and forgotten
blend consisting of lila
dead can be placed. For the Cursed Dead elements connected to that
any lingering influ�
which has cursed, destroyed and bound them should be presented. For the Stinging, Crawling and Snaring Dead live or dead scorpions,
By knowing the
centipedes, spiders and/or any other such creatures or elements
these Dark Dead caa I
pertaining to this category of the obsessed dead should be placed upon
able to also figure 01111
�
the signature, and for the Vampiric Dead elements pertaining to
their presence is �
vampirism, such as certain animals and certain plants, but also fresh
attracting elements wi
spilled blood should be placed.
and changing the pelili
The links to the target of any malefic work conducted through these
their haunting.
restless shades, one a
iS!
signatures are on the other hand most often placed upon the fanged mouth of the skull, or in some other position where the dark currents
Here follows the 13
Ii
of the signature are focused or directed towards, via the points, crosses,
the keys to the roads af·
arrows, elements and offerings.
the sufficient undersa.
of damnation, for tla When working with these signatures, it is also customary to employ
respect, spiritual lia.
two smaller Rowan wands, branded with Qayin's Key sigil of Protection, and place them crossed, in the form of an X, upon the ground somewhere under the skull depicted in the signature. This is done in order to block any of their emanations from coming down upon one's self, as it is most often in that spot, underneath the skull, one stands after the full activation of the signature employed, in order to conjure the shades evoked. In the case of those signatures that have a
..
downward pointing vertical line, passing all the way through the skulls, the crossed Rowan wands are to be placed in front of the endpoint of such vertical lines, in order to protect against the emanations flowing through them. If suitable Rowan wands are not accessible, those of any other tree possessing the powers to protect against the Dark Dead can be used instead. The whole working, including the crossed wands, is usually left to remain upon and around the signature, as everything becomes soiled by the envenoming presence of these shades, but in those cases where the signature needs to be erased and removed, a strong infusion bearing
450
The.sl
111aJ water, one single flame
J'llbandoned and forgotten
llllments connected to that
a should be presented.
the powers of Rue, Yerba Mate and Sage must be used and an incense blend consisting of those three herbs must be burnt in order to banish any lingering influences.
For
, live or dead scorpions,
lila creatures or elements
By knowing the signatures, elements and offerings through which these Dark Dead can be summoned the wise and the cunning will be
111Mi should be placed upon
able to also figure out how to banish them, whenever and wherever
Ill elements pertaining to
their presence is unwanted and unwarranted, as by replacing certain
llain plants, but also fresh
attracting elements with repelling ones, reversing certain procedures and changing the petitions to both the Owner and the herder of these
k eonducted through these
restless shades, one can efficiently remove them and put an end to their haunting.
• placed upon the fanged
a where the dark currents
lllls. via the points, crosses,
Here follows the 13 signatures of the Dark and Malefic Dead, being the keys to the roads of victory, power and insight for the few possessing the sufficient understanding and empowerments, but also to the gates
..tao customary to employ
�·s Key sigil of Protection,
of damnation, for those who will approach these mysteries without respect, spiritual license or a worthy cause.
t an X, upon the ground
•lliKnature. This is done in
lllcoming down upon one's
iliiamh the skull, one stands t�Juyed, in order to conjure
llt'Signatures that have a
illle 1o\-ay through the skulls,
I in front of the endpoint
1111l the emanations flowing I '
t'
II;
those of any other tree
lie Dark Dead can be used
The Signature of the Murderous Dead
fj.
�wands,
is usually left to
�ng becomes soiled
-.but in those cases where
II. a strong infusion bearing
451
�
1 The Signature of the Murdered Dead
The �
..
�
..
�
>
�"""" The Signature of the Burnt and the Burning Dead
The Signarr.e'
� "'
The Signature of the Drowned Dead
452
The�
I'
The Signature of the Insane Dead
llftd Dead
, llr Burning
Dead
The Signature of the Plague Bearing Dead
7
'
-a Dead
The Signature of the Suicides
453
t
"'
�
"1
'*
The
Sit�
'"'
�
The Signature of the Vengeful Dead
.!�
tst
�
•
The Signature of the Unrepentant Dead
The Signature of tlw II
..
l
c.�
'�.i
The Signature of the Lonely Dead 454
The
Sigl
The Signature of the Cursed Dead
'fl/tll Dead
•
,
.-mtt
Dead
lilly Dead
The Signature of the Stinging, Crawling and Snaring Dead
The Signature of the Vampiric Dead 455
circa lf2 litre of boiling ..
'1l
2. Place a white plate as
CHAPTER 57
or purple candle with
.. QaJi1
Sigil of Domination.
l\ 1J1nrtifuing iiatft
�
Pray to the Master or to ..
the fortification, strength, ..
you with a dominating a1l the shades and the The fortifying bath is to be taken as a preparation before the more
spirits, II
"�
obey.
demanding and dangerous workings, especially before any form of aggressive sorcery or before all rituals connected to the commanding
Contemplate the power oftl
of the Dark Dead and other such unruly shades or spirits. The Fortifying
and power bestowing
Bath grants a protective spiritual armour placed upon the outer layers
ask them to lend their
of the soul and endows besides a potent martial empowerment also
candle to burn until
i.nfusi abhl fully •
a dominating and commanding aura, all according to the attributes of the Black In Green of the plant elements employed.
�
When the candle has buml: for use.
The following elements are needed for the Fortifying Bath:
! 3. Filter and remove
all tt.i
>F
3 large Bay Laurel leaves (or the petals of 3 red Roses)
the strained extract back il
>F
2 teaspoons Rowan wood powder
white plate as its lid.
>F
2 teaspoons Blackthorn wood powder
>F
1 teaspoon Jalap Root powder
Take the bowl to the
batlml
>F
1 teaspoon Liquorice root powder
>F
1 teaspoon Calamus root powder
4. Shower first your body
>F
3 drops Bergamot oil
After the mundane ci eaJI moderately hot water.
.I
'
With some slight changes, the following bath can be consecrated either through the grace of Qayin or Qalmana. This is done by simply
Take down the bowl, rell
replacing the Bay Laurel leaves with red Rose petals and using
and envision its spiritual •
Qalmana's Key Sigil of Domination instead of Qayin's Key Sigil of
depending on if a red ar i
Power upon the candle lit upon the bowl.
empowering of the infusioL
;
1. Consecrate all elements according to tradition and conjure all their
When ready, slowly pour
Black In Green to grant their full empowerments. When all plant
then over your right
elements are fully enspirited and ready, place them in a bowl and pour
over your head.
456
IIi
shoal
circa 112 litre of boiling water over them. 2.
Place a white plate as the lid of the bowl and upon it light a red
or purple candle with Qayin's Key Sigil of Power or Qalmana's Key Sigil of Domination.
t
fiatlt
Pray to the Master or to the Lady and ask Him or Her to grant you the fortification, strength, power and protection you need and to endow you with a dominating and commanding presence, before which both the shades and the spirits, the living and the dead, shall tremble and
�tion before the more
obey.
�· before any form of �ed to the commanding
Contemplate the power of each plant element used within the powerful
h or spirits. The Fortifying
and power bestowing infusion, and pray again to each plant spirit and
laced upon the outer layers
ask them to lend their ablutionary blessings to you and leave then the
.artial empowerment also
candle to burn until fully consumed.
t<
�rding to the attributes liS employed. J .,
When the candle has burnt all the way down, the infusion is ready for use.
,Mmi�ing Bath: 3·
c.
pMals
of 3 red Roses)
Filter and remove all the coarse elements from the infusion, pour
the strained extract back into the bowl and once again put on the white plate as its lid. Take the bowl to the bathroom and place it in an elevated position. 4·
Shower first your body and cleanse it of all physical impurities.
After the mundane cleansing of the body, fill the bathtub with moderately hot water. • can be consecrated either This is done by simply
Take down the bowl, remove its lid, pray over its contents once again
IIi Rose petals and using
and envision its spiritual essence ablaze with red or purple flames,
Ill of Qayin's Key Sigil of
depending on if a red or a purple candle was used during the
""
empowering of the infusion.
�
f.!-
llilion and conjure all their
When ready, slowly pour the infusion first over your left shoulder,
lll!nD ents.
then over your right shoulder, and finally pour the remaining part
11e them
When all plant
in a bowl and pour
over your head.
457
::;;,1!1
s. Lie down in the bathtub with closed eyes for circa 15 minutes.
Immerse your whole body seven times completely under the water and
'-1
feel all the strengthening power imbue your astral shield, endowing
""'
it a fierce, commanding and dominating glow of fiery red or royal
4i
l
'
purple.
llurd
Feel and envision how the magical infusion grants to you the protective fortification and empowerments you need, take in the power you are
....
immersed in fully and give praise to the Master or to the Mistress of All Black In Green.
These baths are used in
6. Step out of the bathtub and let your body air-dry. Let the water
in the bathtub go down the drain and know that all the powers it contained now are vested upon you. Light a red or purple candle upon the altar as a votive offering to Master Qayin or Lady Qalmana and give thanks for the fortifications and victory bringing blessings you have received. 7· Empowered go forth and initiate your follow-up workings, or do
and banish all insalub
� �
may have attached the
m.fil
cleanse the outer barriers til
and banishing the vicious II These baths should be
�i
� ..!:l Necrosophic �
and death-bringing within the
yourself with the poison ..
whatever else it was that you needed to be fortified for and you shall succeed, command and conquer.
«!a
c)
3�
tel 2 teaspl 3t� 3-. 2
1 Greeaa
3ti
�
3 b!l 3\fti 3Whille4
458
t� for circa 15 minutes.
llpletely under the water and
...- astral shield, endowing
J Blow of fiery red or royal
l�ts to you the protective
• take in
CHAPTER 58
Jurtfutng 9lat1Js
the power you are
Master or to the Mistress of These baths are used in order to remove the stains of the Dark Dead
ledy
air-dry. Let the water
_,.. that all the powers it
and banish all insalubrious, misery-bringing and parasitic shades that may have attached themselves to your subtle bodies. These ritual baths cleanse the outer barriers of the soul, removing the stains of murder and banishing the vicious ghosts of the restless dead.
111m'
as
a votive offering to
lllanks for the fortifications
.mved.
r follow-up workings, or do
These baths should be taken after every working in which the poisonous and death-bringing currents of the Dark Dead have been employed within the Necrosophic Work or whenever else you have stained yourself with the poison meant for someone else.
II! fortified for and you shall
�'
(!Jleanstng f1Jat4. fnrmula 1: 3 teaspoons Rue powder 2 teaspoons Nettle powder 2 teaspoons Salvia/Sage powder
3 teaspoons Yerba Mate powder 3 large Bay Laurel leaves 1 Green Lime, the dried rind only
3 teaspoons sea salt
(!JI.eanstng f1Jat4. fnrmula
2:
3 teaspoons Hyssop herb 3 White Roses, petals only 3 White Carnations, petals only
459
(!Ueansingilaflt, formula 3: 13 Juniper berries 2 teaspoons Wormwood 2 teaspoons Birch leaves 1 teaspoon Saltpetre
4. Take first a normal
with moderately hot waa...�
fA Take down the bowl, reDMM
�
and envision its sp
�
When ready, slowly
Qtleansing baflt, formula 4: 3 teaspoons Eucalyptus leaves
�i
i'
3 teaspoons fresh Pine needles
I
7 drops of pure Camphor oil
!
Itij III, !! ,II
�
1. Consecrate all of the plant elements according to tradition and place
.
them in a bowl when they are ready and fully enspirited. Pour circa
:I
112 litre of boiling hot water over them into the bowl and pray over
I[
purifications you need.
.•
q
II
the infusing mixture and ask the Black In Green to grant you the
light a small white candle, marked with the Key Sigil of Protection.
I
II II II
,,
li
II II
poiiiFtl
then over your right shall over your head.
"� batlllll Immerse your whole body)� feel all the astral im.,. dissolved by the clea�
5· Lie down in the
Feel and envision how the• the spiritual blemishes
Ul
-,
soul, and give praise to 01
:l
6. Step out of the bathtult 1
2. Place a white plate as lid on the bowl and upon that makeshift lid
I
sball
impurities. After the mtmdll
Pray to Sancte Qayin to imbue the infusion with the cleansing power you wish to employ and ask Him to grant you the purifications you need.
the bathwater in a lidde4 bathtub go down the fluids that otherwise
dnli
'WOI
--"'
Light a green candle upoa t
Qayin and thank Him for I
Contemplate the power of each element used in order to create the powerful cleansing infusion and pray again to each plant spirit or elemental shade to bestow their ablutionary blessing upon you. When the candle has burnt all the way down, the infusion is ready for use. 3. Filter and remove all the coarse elements from the infusion and
7. Take the jar filled
"ida I
at its centre and pray to d
earlier attached to you. I.e
cigarillo for the genius ..
taken with the left foot. bl
pour the strained extract back into the bowl and once again put on the white plate as its lid.
•j
Take the bowl to the bathroom and place it in an elevated position, like for instance upon a shelf.
460
4. Take first a normal shower and cleanse your body of all physical
impurities. After the mundane cleansing of the body, fill the bathtub with moderately hot water. Take down the bowl, remove its lid, pray over its contents once again and envision its spiritual essence ablaze with green flames. When ready, slowly pour the infusion first over your left shoulder, then over your right shoulder, and finally pour the remaining part over your head.
leaves eedles
s. Lie down in the bathtub with closed eyes for circa 15 minutes.
iron
Immerse your whole body seven times completely under the water and feel all the astral impurities attached to your auric body become dissolved by the cleansing power of the holy infusion.
�to tradition and place
illy enspirited. rc ·
Pour circa
�the bowl and pray over 1 Green to grant you the
Feel and envision how the magical infusion washes away and banishes the spiritual blemishes and unwholesome shades from your body and soul, and give praise to Our Master of All Black In Green.
i
6. Step out of the bathtub and let your body air-dry. Collect some of
Fupon that makeshift lid
f Key
Sigil of Protection.
L'lllith the cleansing power
,.... the purifications you
the bathwater in a lidded jar and let the rest of the water in the bathtub go down the drain and take with it all of the turbid astral fluids that otherwise would have poisoned you. Light a green candle upon the altar as a votive offering to Our Master Qayin and thank Him for His blessings and protection.
it
• in
p
order to create the
to each plant spirit or
l.tes.sing upon you. When iufnsion is ready for use.
li
from the infusion and
!'I and once again
7· Take the jar filled with bathwater to a crossroads and pour it out
at its centre and pray to the spirits to disperse all negative currents earlier attached to you. Leave a small offering of seven coins and a cigarillo for the genius loci, take three steps backwards, first step taken with the left foot, turn around and leave without looking back.
put on
r
� in an elevated position,
461
to the solar plexus, heut.,l neck, forehead, cr0\\'11 ef while praying to the Malllll CHAPTER 59
Jrnttrtinn ®il
shades and spirits and tDf!l them.
n
This exact same formolaa incense blend, serving 1111 the most severe cases, ..... such oil and incense a.. l
The following oil formula offers protection against the shades and
bath and would in such c:lll
spirits of depression, fear and obsession and against all forms of astral
and other astral taints. �
assault. It is a powerful oil for the anointment of one's own body after
'�jil
cleansing baths following any working with the Dark Dead and
'
possesses the power to utterly remove any lingering stain caused by the interaction with shades so foul.
.. ·1
This blend falls under Saint Qayin of Gulgaltha, being the Master of the Wandering Dead and the owner of All Graves and should receive
·"'!
its empowerments both through the Green Point of the Skull and the
·�
sigil of the King of Gulgaltha.
..,
The following are the elements which are to be blended into a carrier
'.1
oil base, such as Almond or Olive oil, and therein be left for at least
·�
49 nights, during which the bottle is to be shaken each night, while the spirits of the plants within it are prayed to grant their protection
.:l
against all offensive shades and spirits:
�
3 parts Blackthorn leaves
�
3 parts Palo Santo wood powder
�
2 parts Salvia
�
2 parts Rue
�
2 parts Yerba Mate
�
1 parts Benzoin
�
1 parts Myrrh
"'
d
The Protection Oil is to be applied upon the body from the nadir to the zenith, starting with the sole of the feet and then moving upwards
462
·
to the solar plexus, heart, left and right shoulder, throat, back of the neck, forehead, crown of the head and finally both hands, all this while praying to the Master, asking Him to remove all unwholesome shades and spirits and to cut all lingering links between one's self and them. This exact same formula can also be used for the creation of a potent incense blend, serving the same cause as the Protection Oil, and in the most severe cases, when the strongest of cleansings are necessary, such oil and incense can be used as follow-up to a cleansing ritual
lacainst
the shades and
jpinst all forms of astral
bath and would in such case ensure the removal of all spiritual parasites and other astral taints.
�af one's own body after pa the Dark Dead and
illlering stain caused by
i
11-. being the Master of !IRS and should receive il.t of the Skull and the
�!
pWended into a carrier
�
be left for at least
���len each night, while
p pant their protection
IlDdy from
the nadir to
hhen moving upwards 463
CHAPTER 60
�tlf-iatntbictinn ®il
pa1
�
2 parts Allspice
�
2 parts Bay Leaw: J
�
2 parts Clove pollli
�
2 parts Patchouli
�
3 parts Cinnamoa 1
�
3 parts Jalap
�
3
PI
Roal:] parts Yerba S...
The Self-Benediction Oil il Pmtection Oil and
can�
The following formula is for an oil to be employed within the rites
procedure to the anoin
of self-anointment, as a follow-up to having removed negativity and
to both ensure protect:ia. 1
baneful influences from one's own self through the purifying rites, as
Oil. Whether it is used ia al
such cleansings tend to leave a vacuum which needs to be filled in
it is still to be applied ia •
order to establish a foundation for desired forces to take root.
the nadir to the zenith � exorcism.
�
'
This is something attained through the conscious alteration of the field of attraction and repulsion around one's person, in order to not
Once again the same f�
allow the undesired influences that have been annulled to be replaced
and in such case the
by a new set of equally unsought ones. This replacing of the negative
anointment with the SeH-1
that has been banished with the desirable, sympathetic and drawing
and the manifestations ofils:
elements, which will fill the vacuum left, is based on the fact that
so indicates, the smoke al
�
'
-
causal nature, in its rejection of the Purity of Emptiness, abhors a void
replace the oil, like in
and because of this horror vacui always seeks to fill it, which is the
not ready for use, as the ..
case if one does not consciously fill such void/vacuum left after the
carrier oil and have been II
peeling away of the unwanted forces that had been attached and
will be infused enough a 1
penetrated into the soul's outer layers. It is therefore important to dress and anoint one's self in accordance with that which one wants to take root around one's own spiritual frame, in order to compel the manifestation of the influences and forces attracting and granting fortification, blessing, luck, success, happiness, strength and victory upon one's chosen path. The following is the formula of the Self-Benediction Oil and each plant element is, as usual, to be fully consecrated and its Spirit petitioned properly to lend its blessings to the work, before it is mixed into the carrier oil, which in this case should be extra virgin Olive oil:
464
"·
ta ®il
'I<
2 parts Allspice powder
'I<
2 parts Bay Leave powder
'I<
2 parts Clove powder
'I<
2 parts Patchouli powder
'I<
3 parts Cinnamon powder
'I<
3 parts Jalap Root powder
'I<
3 parts Yerba Buena powder
-=
The Self-Benediction Oil is to be utilised in similar fashion as the Protection Oil and can in certain cases be used within a follow-up
floyed
within the rites
procedure to the anointment of the body with that oil, this in order
.-oved negativity and
to both ensure protection and the blessings of this Self-Benediction
• the purifying
rites, as
Oil. Whether it is used in connection with any other oil or on its own
• needs to be filled in
it is still to be applied in the same fashion, anointing the body from
lla!s to take root.
the nadir to the zenith after any and all rites of self-purification and exorcism.
ll:ious alteration of the
•
'fason, in order to not
Once again the same formula can serve well the making of incense,
llmulled to be replaced
and in such case the fumigation of the body, in connection with the
���acing of the negative
anointment with the Self-Benediction Oil, will complement its powers
..,athetic and drawing
and the manifestations of its blessings. In other settings, when necessity
llased on the fact that
so indicates, the smoke of the Self-Benediction Incense may fully
lliptiness, abhors a void
replace the oil, like in contexts where such oil is not available or still
fill it, which is the
not ready for use, as the plant elements must have steeped within the
1/Yacuum left after the
carrier oil and have been shaken for at least 31 nights before the oil
.. been attached and
will be infused enough for use.
Ito
�·s self in accordance le"s own spiritual frame,
illfluences and forces
11:1, success, happiness,
ediction Oil and each Kl'ated and its Spirit
-.k, before it is mixed !atra virgin Olive oil:
465
467
�j
...., �:"<'
�-
rll
Wransctn.bq Bnifitb t "
.. 4
li Zammazo E1 Zammazo EnarJI! Zammazo
There are great
mysterieS il
aspect of Baaltzelmoth.
bei
of Qayin as the Monarda Gl
also a secret pertaining tD t it compares to that
wbidl1i
individual aspect of the
�
�'li!
I
The revelation of these fact that Qayin and
..,tl
Qali
limitations of the cosmic ta1 thus achieving the
wb�
mM1I are as dil
strived for. What this Qliphothic aspect,
as the Nightside Regentfs I
Baaltzelmoth and Baala� in their Nightside
mani'
;pi
of theirs that is reflectedli
Ascent Sigil, which sholiiS ll
unified through the Point il . d
All this may seem paradadl about the Holy Souls and have retained their
�
indiri
CHAPTER 61
wransr.enb.ental Asp.erts nf tlt.e lflnifi.eb wwtn-Itilam.es nf �ataninsam Zammazo Emoth Zaraqaen Baaltzelmoth! Zammazo Emoth Zaraqaen Baalatzelmoth! Zammazo Emoth Zaraqaen Baalbaalatzelmoth! There are great mysteries of immense importance connected to the aspect of Baaltzelmoth, being the Qliphothic manifestation of the Spirit of Qayin as the Monarch of the sphere of Oreb Zaraq, but here lies also a secret pertaining to the exact identity of this aspect and how it compares to that which once was manifested upon the earth as the individual aspect of the spirit of our Master. The revelation of these mysteries is achieved by the realisation of the fact that Qayin and Qalmana, through their transcending of the limitations of the cosmic tree of life, unified their once divided spirits, thus achieving the wholeness and union of the Spirit that they had strived for. What this means is that Qayin and Qalmana, in their Qliphothic aspect, are as One and forever united in bliss and power as the Nightside Regent/s of the Black Light's Venus. Baaltzelmoth and Baalatzelmoth are in other words one and the same, in their Nightside manifestation, and it is actually this achievement of theirs that is reflected in the traced lines of the Spirit's Deathly Ascent Sigil, which shows the Divided Shards/Seeds of Spirit become unified through the Point of the Fire-Crowned Death. All this may seem paradoxical as we have throughout this book talked about the Holy Souls and Spirits of Qayin and Qalmana, as if they have retained their individual spiritual aspects, but this is because
469
their Spirit's modes of manifestation and influence on this accursed
and understand the nec:elllliiJ
side of cosmic existence still become facilitated and affected through
the offerings given, both asat
the traces of their being and becoming left here behind, both within
and for the more practicaiJrt
the Bearers of the Mark and in the world throughout the unnaturally
established through
sym�
enspirited aspects of nature.
' �
To make a complicated .... This means that when their Spirit is accessed from, or manifested
Qayin and Qalmana in •
within, this world it will be through the forms of their earlier individual
manifestations upon the llllill
manifestations remaining still accessible to us and to Them. For
forms of their distinct a.IMI1
example, when it comes to the inner and spiritual links through which
experience Their Unity,
They are reached, it is because their Bloodline bears the traces of their
Them, through the Death .I
1111!11
past individual manifestations, as the Mother and the Father of the
Spirit-Self. It is because ofa
Spirit-Awakened Lineage, that they still become perceived as two
within the normal ritual -
individual essences, and when it comes to the outer links through which
connected to the imfuiduala
they are contacted, it is primarily through their Enduring Souls, which
and when we call upon tlltll
are sympathetically still connected to the masculine and feminine
Spirit that was once
aspects of their One Spirit.
we know that in essence dill
,,�
solelyQ
When it comes to their manifestation through other links, such as all the elements within this world that became enspirited by their graceful touch and their glorious deeds, all such things are still also links connected to their once divided aspects, which means that when they now become accessed or manifested through such elements bearing their imprints, their One Spirit still manifests as Qayin and/or Qalmana, instead of the Baaltzelmoth/Baalatzelmoth/Baalbaaltzelmoth, being the more transcendent aspect of Anamlaqayin (i.e. Qalmana and Qayin conjoined in Spirit), which represents their Liminal Point of Union upon Earth, signifying the earlier stage of their transcendence and complete spiritual conjunction. What this also reveals is the fact that each of their spiritual manifestations and intrusions into this world is an act of salvific and heroic sacrifice, as they for the sake of the furthering of the cause of the Black Light allow a fraction of their own Spirit to become crucified and divided upon the Cross of Matter, each time when a shard of their crystallised essence is seated upon a new earthly throne within the rites of fetishistic ensoulment and evocation. With this in mind one can approach these solemn rites with a more correct frame of mind
470
Esoteric Sigil of BaaltzelmDfll,. 1 but also Qalmana·s .1)11
lftnence on this accursed
and understand the necessity for the devotional rites, sacrifices and
lied and affected through
the offerings given, both as a token for one's thankfulness and devotion
� behind, both within �out the unnaturally
established through sympathetic elements and the intermediary spirits.
5:
To make a complicated matter simple, one can say that even though
� from, or manifested �their earlier individual
manifestations upon the earth will continue to take the individual
ID us and to Them. For
forms of their distinct and divided aspects.
li!!Pallinks through which
experience Their Unity, until we ourselves have become united with
• bears the traces of their
Them, through the Death of the day-born ego and the Daath of the
k and the Father of the �e perceived as two ::-er links through which
� Enduring Souls, which �ine and feminine r:·
and for the more practically inclined reason of maintaining the links
Qayin and Qalmana in essence are One in Sitra Ahra, their We will therefore not
Spirit-Self. It is because of this that when we call upon Baaltzelmoth within the normal ritual settings, it is still the share of Their Spirit connected to the individual aspect of Qayin which often is addressed, and when we call upon the Baalatzelmoth it is the portion of Their Spirit that was once solely Qalmana's that we approach; even though we know that in essence their spirits are now One.
. other links, such as all · ·ted by their graceful are still also links
of their spiritual ering of the cause of •
·t to become crucified
ille when a shard of their
� throne within
,...
the
Esoteric Sigil of Baaltzelmoth, being the point connected not only to Qayin's, but also Qalmana's Spirit, in its complete and perfected form
I. With this in mind one " ,. correct frame of mind
471
This is because what we can truly comprehend and experience of their
Anamlac:pJi
transcendental unity, until such union is self-attained, will be a mere
�
pale reflection of the truth and nothing more, as the mind and the
Veni�
soul can never fully comprehend that which is fully of the Spirit. The
Veni
closest Point of Gnosis connected to the unified aspect of the Twin
\-'eni
Seed of Sataninsam is the mentioned Anamlaqayin aspect, which is
Veni \'
-
an eidolonic representation of the comprehensible aspect of the earthly stage of Qayin and Qalmana's Spiritual Marriage. This aspect of their spiritual union, as mentioned before, creates a Liminal Point through which the Baaltzelmoth/Baalatzelmoth/ Baalbaaltzelmoth can be glimpsed, as a Black Light shining at the end of what seemed to be an infinitely long tunnel of white darkness. The symbolism codifying the essence of the Anamlaqayin aspect is in itself revealing, as it shows a two-headed manifestation signifying the presence of a still dual-aspected spiritual essence, having initiated the process of At-Azothic Integration, but still maintaining their individual traits based on division.
The &I
The Seating of the Anamlaqayin aspect is thus possible through the approach that the symbolic codification discloses, by simply bringing together, in an equal amount and power, the ensouling elements of Qayin and those of the Holy Qalmana and by their ritual intermingling attains the liminal union and marriage that can connect a fetish to the lingering aspect of the final phase of their Thrice Coronated and Unifying manifestation upon the Earth. The most potent way to accomplish this is to create both the Ensouling Tincture of Qayin and that of Qalmana and join them together in order to create the Ensouling Tincture of Anamlaqayin. Such fetish aids greatly in the attainment of further Gnosis concerning the Mystical Union of the Master and the Lady and acts as a crossroads opening the transcendental point towards the Other Side. Further insights are hidden within and can be accessed through the following Formula of Calling and Esoteric Sigil of Anamlaqayin.
472
II and experience of their
Anamlaqayin's Formula of Calling:
�ned, will be a mere
R, as the mind and the
Veni Anamlaqayiniyaqalmana!
.. fully of the Spirit. The
Veni Anamlaqayiniyaqalmana!
i6ed aspect of the Twin
Veni Anamlaqayiniyaqalmana!
l8qayin aspect, which is
Veni Veni Baalbaalatzelmoth! (x7)
llible aspect of the earthly
liage.
llioned before, creates a
llmoth/Baalatzelmoth/
:f.ight shining at the end
lei of white darkness.
�
�aqayin aspect is in
llilestation signifying the
-=e,
having initiated the
idaining their individual The Esoteric Sigil of Anamlaqayin
._ possible through the
l-es, by simply bringing
e ensouling elements of
� ritual intermingling � connect a fetish to ir Thrice Corona ted and
lleate both the Ensouling
r join them together in -aqayin. Such fetish
. .
pioncerning the Mystical 1111
a crossroads opening
Ide. '
r
lie accessed through the
PI of Anamlaqayin.
473
ILLUSTRATIONS
THE OPHITIC ASCENSION OF SPIRIT
16 THE HOLY QUEEN OF THE ROSARIUM
74 THE VEILED MISTRESS OF AKELDAMA
112 QAYIN QATSIYR BAAL-MAGGAL
116 THE SHRINE OF THE HOMUNCULUS
323 MARDAZDAHAK-DEVA
345 DEFENSOR ET ANTECESSOR
373 THE SAINTLY KING OF GULGALTHA- QAYIN BAAL-GULGOLETH
382 ABEL GRAVE GRIM -HERDER OF RESTLESS SOULS
413 ANAMLAQAYIN - NIYAQALMANA
468
474
