Azazel PDF
Azazel PDF
Azazel PDF
E. A. Koetting
Nephilim Press
2012
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CONTENTS
Foreword .............................................................. 7
Chapter Eight. . . .. . .... ...... . ..... ....... .. . . ... .... .... .. . ... . l67
Chapter Nine . .. ... . . ...... . ... . ... .. ... . ...... ........ . .. . . . .... 175
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FOREWORD
By Dante Abiel
Black m agick is the damnedest thing. You can gai n all your
heart desires, but once you begin to obtain results those desires are
an Oceanic cave that never fills. The black hole sinks deep within
your soul. With every step you take you can feel the pressure build
ing. For years I have felt th is critical mass pushing and buil di ng be
hind me. Like a waiting predator, the darkness on my heart lingered
and manipulated my be ing into a corner. There I found my Salva
tion.
My beginning with Azazel started as any working should
have: I saw his sigil within a cryptic Grimoire. I had read abo ut
him before, but the following words that ripped a hole inside of me,
giving me an itch that could only be scratched by this fiend:
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I laid out a fairly simple evocation, in order to ask Azazel
what this ritual was. Before I could even call the conjuration, He
formed from the smoke of the incense. The swiftness of His mani
festation made me stumble and fall to my knees.
Rise. I will show you the path you seek. My sacrifice. You
have chosen me and I you. I will show you the Current
which the Masters and Gurus know, but do not speak. I am
forbidden to show a path of such abundance. There is a river
that runs beneath everything. It is above all realms of exis
tence where the council of the Ascended sit. W hen reached,
you will be not only renewed but different in your very Spir
itual Vitality. Alas, fear not, for you were born into this. Em
brace your birthright.
You are still weak, and require much strength. You must
master not only the Spirit but the body and mind as well.
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whisper. What felt like an eternity was only a few moments.
When the whispering stopped, IT began.
The flames engulfed the candles and the shadows began to
circulate around my body, building a wild tempest. I became faint,
and right before I passed out from the surge of Power created I felt
all of His Spirits and Power blast through me a thousand times over,
causing me physical pain and massive spiritual overdose.
Vomiting on myself but with no stamina to wipe it away, I
stood in a cross fashion on my tiptoes. I was suspended almost in
mid air. Then my entire body fell off the cross onto the Palestinian
floor. I will not forget what Azazel told me in the split moment it
took for me to pass out:
Nine Days of Hell you must face. Face your fears and limi
tations. Be engulfed by the Darkness, Embrace it, then rise
above it.
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was that of a crow and a man's head.
Azazel welcomed me, and told me that it was time for me
to open the Gates to the "Eternal Lake:' He then laid out for me
the entire ritual, of which I surnamed "The Gatekeeper Ritual:' Vi
sions hit me like lightening from hell. I saw everyone that was to
participate, implements needed, removed the blocks from the gri
moire and laid out the open path to damnation.
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was not to be found in any of hearts; the Kingdom of Heaven was
completely forsaken, for we treaded on unholy grounds. We sought
comfort in the Serpent who lives in the Pit. He was our father,
brother and teacher.
W hen we reached the natural lay line circle that Azazel had
shown me just a week before, I spoke my last words as a human, "If
we die tonight, I want you all to know that it's been a hell of a ride.
Let's begin:'
My assistants, my "knights;' shook their heads, and they
knew we were all going to die. It wasn't a question. We knew what
was going to happen.
My brother laid out a thirteen foot hexagram. Following
him, we laid out four triangles of manifestation in the cardinal di
rections with the respective sigils. We placed red candles on each
hexagram vertex and black candles on the vertexes of the triangles,
and proceeded with the rest of ritual as Koetting has given it in this
work.
Causing each of my knights to become possessed by an en
tity proved to be a Herculean task. I began with Belial. The pos
session was quick and quite startling. The being took not only
control over my knight but his entire physical appearance changed.
The gate was thrown open, and I fell to my knees. Forcing
my body to overcome such spiritual pressure, I directed myself to
the next corresponding Demon. With each demonic possession I
felt less attached to the people or myself; fear of dying or any other
consequence faded into the blackness of the armies of fiends and
demons just outside of the unified ritual area.
The forest was littered ghoulish creatures, waiting for their
Masters call; the air was impossible to breathe; my vision blurred,
and at last I reached Abaddon. The possession of this demon was
astonishing. His entire existence was forced into such a small body,
manipulating the body's muscles to expand about six times their
own size. He gave me a crooked smile, and in perfect harmony all
four bodies of the damned chanted, "The gates are connected and
opened!"
The ground physically began to shake. The reality of it all
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hit me. Rock began to split, and I felt a tremendous amount of heat
like none I have ever experienced. The ground gave in, and I fel l
for an eternity.
I l anded into what I can only describe as liqui d pain that
burns away any humanity. It was excruciating, and I sc re ame d as
aloud as my lungs would allow me . My flesh and b ones melted into
the abyss . In my feeble attempt to swim away, a massive serpent
coiled around me and swa llowed what was left of my b o d y.
All was black, no thoughts , feelings or concerns; then there
was a rush l ike passing through multiple levels of existence. Soon
my body reformed from the abyss, pieci ng matte r together usi n g
glue from the Infernal K ingdoms . The four Gatekeepers and the
rest of the Hellish Entities became me an d I them. My destiny was
laid in front of me. Th e empire was to be built from that which gave
me a n ew birth .
I stood, kn owi ng my knights were watching me diligently.
Reborn from the emp tiness beset on us at all sides. I open ed my
eyes. They spoke again in u nison , "Welcome, Dante. We have sum
moned you here to do your Will:' My rep l y was un-restrainable: "I
have waited s o long to b e released fro m th at pri s on . His body
trapped me, and now I am freer
I am n o longer who I was before my eyes looked on these
pages. I am som ethi ng stronger, something older, something less ...
human. And there is no way to get back to that place again. All of
the torches leading to m y past were exting u is he d . I am damned,
and because of that damnation, I have foun d Liberation. Heed well
these words, written in the text that follows:
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"This is indeed a door that once opened can never be shut:'
Never a truer statement has been spoken or written.
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CHAPTER ONE
THE MEETING
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cepting of the demonic intrusio n . She not only invited it, but when
the demon came to her, she e mbrace d it. She had owned the p o s
s ession .
She was esco rt e d by the ritual's Operators from the pulpit
where the p o ssession had occurred, all banishings having been per
formed, and I smiled at her. She was my student, and I wanted her
to see my pride.
She looked back, unsmil i ng, and did no t recognize me.
And, as I l o oke d into her eyes, I was shocked by the real izat i on that
I, as well, did not recogni ze her.
After leaving the ritual chamber and p as sing an hour or
more in h er tent, collectin g herself, she returne d to me, and co uld
b are ly speak, her s mall body sh ive ring, her t e eth clatteri ng as if she
were buried in ice.
The demon had strength e n e d her when it t ook her, it had
invigorated h e r, enraged h er, made he r m o re p owerful than any
human ought to be. And when it l eft , she fell i nto the realization
of her mortal weakness.
Having witnessed such a spectacle, my mind b egan spin
ning a tapestry of possibilities, wh ich I discussed with Shawn be
tween he r naps on the return home. If someo n e, like my student,
would be so willi ng to become possessed, th en perhaps s uch a pos
session could be incite d, allowing that p e rs on to bec o m e the
mo uthpiece of the demon, in a very controlled setting such as ritual
evocation. Perh aps , even, that same willing conduit could sit within
the Tr ian g l e of Manifestation, whe rei n the summoned d emo n
would appear, allowing that fiend to speak t h ro ugh her, to use her
body and he r mouth to communicate with those of this world.
''I'll do it:' Shawn said, no quiver or hesitance in her voice.
Crowley had performed s uch an O peration , th rusti ng him
self into the Triangle of Manifestation, b ecom ing the living sacrifice
which had materialized the de mo n of the Abys s, Chorozon . Was
simple vanity pressing me fo rward to conduct such a ritual, to put
myself on par with "The Great Beast:' Aleister Crowley? Rose Kelly,
Crowley's wife, had simil arly involved herself in many of his work
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ings, and she quickly turned to severe alcoholism, and was at one
point institutionalized for dementia.
The risks seemed great, but the rewards appeared even
greater. Aside from the knowledge that could be gained from such
an evocation, and aside from being able to tell this great story, I re
alized that in performing this evocation, one of a demon into the
body of a woman, a portion of the wall separating me from the
world of spirit would be torn down.
As we both sat in the car, silent, thinking, Shawn appearing
as if she would fall back into a dead sleep at any moment, she said,
"It would have to be Belial, though:'
"What?" I asked. I wasn't sure if we were even on the same
subject.
"Well;' she answered, "''ll do the ritual with you, I'll be pos
sessed by a demon, sure. But it has to be Belial:'
Shawn had worked with Belial in some depth months ear
lier, and had developed a sort of bond with that particular devil. I
have since noticed that Belial is adept in his ability to beguile
women, to sway them, to obsess them.
I saw no issue with her demand, and indeed, something
about it felt right.
As my own path to power had taken me away from western
ceremonialism and into the Shaivistic yoga current, I hadn't per
formed a ritual of evocation for at least two years. As soon as we
had settled back into our home from the trip, I evoked Belial, in
preparation.
What follows here is my recorded account of a piece of that
conversation with the demonic King Belial.
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Shawn's body?
E.A.: Belial, mighty king, I thank you for responding and for
the information you have provided. . . (at this point, Belial in
terrupted my dismissal).
Belial had laid out not only the purpose of his plot, the end
result of th i s ritual that he was conducting through our bodies, but
als o revealed the formula for it. Outside of the Christian concept
of a Lake of Fire, I had no idea what the fiend was re fe rr ing to.
There seemed on ly one way to find out.
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legions of familiars, but found none. The reference to the "House
of the Seventies, remains a mystery.
Amaymon's instructions also sent me to a dictionary. I had
never before heard the word, "Saturnalia:' In Greece, a day of cel
ebration of Saturn was held, in which the roles accepted in society
were reversed. It was a time for drunkenness and indulgence, and
for those who were slaves to no longer serve their masters.
We were indeed entering to a contract of spiritual Saturna
lia, no longer directing the demonic deeds, but instead being direct
by them.
Azazel: ltz Rel Itz Rel Azazel. This is the song by which
I can be called.
Call me with flame, and with a token, placed upon the fore
heads of all who will join. All must be marked who enter
therein, into the Kingdom of Hell.
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and a brain can see the link.
Cody put in a call to one such group, and found a "Soldier;'
a young, strong man with tattoos covering every inch of skin be
neath his jaw, recently released from prison for aggravated assault
with a deadly weapon, who was delighted to tile our ritual space.
Word spread of the evocation from the few who knew of it.
A group of musicians with heavy occult leanings was playing in the
area, heard of the ritual, and contacted me to ask if they could take
part. After meeting with them, I saw no reason to exclude them.
Cody and John also invited people with whom they had performed
ritual. By the time the ritual began, the basement was filled with a
congregation, packed shoulder-to-shoulder, at least thirty others
besides the original five participants.
The Black Guard's eyes focused.
"My duty is to not only keep those on the outside from get
ting into the Temple;' he announced before the ritual began, "But
it is also to keep those inside the Temple from getting out once we've
started:'
I reinforced his statement, asking any who might have sec
ond thoughts to leave immediately. I had no way of knowing what
would take place once the conjurations had begun.
John and I worked together to create an Elixir of Manifes
tation, which was made of red wine, moss, various oils, sacrificial
winged-mammalian blood, and a large amount of human blood.
This would fulfill the demons' requests for blood and bodily fluid
as an offering, and at the same time has proven in the past as a re
markable base for providing the subtle vapors requisite to the ma
terialization of spirits.
The Circle was drawn in the center of the basement, a waist
high altar placed in the center. A Triangle of Manifestation jutted
out from the circumference of the Circle at each of the cardinal
points, the converging lines between the Circle and the Triangles
marked with oil lamps, which provided the only light throughout
the ritual.
The overhead lights were shut off. The lanterns were lit.
John, Dawn, and Cody dawned black ritual robes, and lifted the
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hoods over the faces. I buttoned up a full-length ceremonial cas
sock. Shawn removed her shirt, and I drew on her chest the sigil
of Belial.
She sat inside of the southern Triangle, legs folded into one
another, arms dangling at her sides.
The spirits started to move before the first conjuration was
even spoken. The air thickened and whispered.
Taking a box of sterile, unopened medical lancets, I passed
them out amongst the congregation. The three Operators, Shawn,
and I uncapped the lancets, jammed the sharp metal tips into our
thumbs, and trickled the released blood into the chalice of elixir.
Eyes froze as I moved to the periphery of the Temple, hold
ing out the chalice for the congregation to do likewise. Without
giving a command of any sort, each person pricked their thumbs
and offered their blood into the chalice.
Setting the chalice on the altar, cupping my hands over its
mouth, I pronounced:
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ters in each person in the room, opening not only the Temple as a
gateway into the world of spirits, but using our own bodies to fa
cilitate Their coming. Behind him, one of the musicians began a
drone on a T ibetan singing bowl.
I turned to the east. Amaymon's sigil laid on the ground,
within the Triangle of Manifestation. I gazed into it. Within sec
onds, the inked lines flashed and faded, and reappeared in three di
mensions. Amaymon's presence trickled into the Temple.
"Amaymon, I call you and conjure you forth to stand in this
Temple and to take your place within the Triangle. I summon you
to manifest before me in beholdable form and to speak with me in
a discernable voice. Amaymon, I give you license to appear, I give
you power to manifest, I give you this call to come. Amaymon,
come!"
T he congregation repeated, "Amaymon, come! Amaymon,
come! Amaymon, come!'' A peculiar yet familiar fugue came over
me, as if my brain was receiving too much oxygen, as if I would
black out at any moment. I stayed with the fugue, recognizing it as
a sure signal of the success of the evocation, knowing that I could
ride its waves into the world between the worlds, where the mate
rialization actually begins. Swooning and swaying, losing all con
nection with the physical world, with the basement around me,
with the congregation unsure if they should prepare to catch me if
I started going down, the fugue shattered, and my eyes looked to
the Triangle with new clarity. I couldfeel Amaymon there, in astral
space, preparing to breach the veil and enter our realm.
Within seconds, the air above the Triangle shifted, the in
cense smoke gathered into a column, and that column gave way to
a form, a solid shadow, and then a figure with a face. Our lungs and
hearts seemed to momentarily stop. The air thickened. Amaymon
had come. The chanting stopped.
I turned to the north.
"Azazel, I call you and conjure you forth to stand in this
Temple and to take your place within the Triangle. I summon you
to manifest before me in beholdable form and to speak with me in
a discernable voice. Azazel, I give you license to appear, I give you
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power to manifest, I give you this call to come. Azazel, come!"
':Azazel, come!'' the congregation chanted again and again,
this time with more fury, more excitement, zealously pushed for
ward by the arrival of the first demon.
The same fugue fell on me, and I rode it the same as before.
A figure, seeming to shift between worlds, to shift between visibility
and not, hovered over the north Triangle. A figure of an enormous
and dreadful satyr.
The chanting stopped.
I turned to the west.
':Abaddon, I call you and conjure you forth to stand in this
Temple and to take your place within the Triangle. I summon you
to manifest before me in beholdable form and to speak with me in
a discernable voice. Abaddon, I give you license to appear, I give
you power to manifest, I give you this call to come. Abaddon,
come! ''
The congregation chanted with me, ':Abaddon, come!
Abaddon, come! ' ' The fugue from the previous evocation had not
fully left me, allowing me to nearly immediately walk between the
worlds. A large form assembled in the middle of the column of
smoke in Abaddods Triangle, his height reaching the ceiling.
I finally turned towards the southern Triangle, towards
Shawn, her half naked body serving as the sacrifice, the heat rising
from her warm flesh acting as the incense, the blood still running
in her veins the Elixir of Materialization. The demon's sigil was
drawn on her chest. I gazed into it. Within seconds, the inked lines
flashed and faded, and reappeared in three dimensions. Belial's
presence streamed into Shawn's body.
Her muscles jolted, her neck twitching, and then her arms.
Her head fell back, her eyes towards the ceiling, as if she had no
muscle to lift it.
"Belial, I call you and conjure you forth to stand in this
Temple and to take your place within the Triangle. I summon you
to manifest before me in beholdable form and to speak with me in
a discernable voice. Belial, I give you license to appear, I give you
35
ing in hor ror. I stood, fe eli ng as though my body had been atro
phying, unused for decades. My mind was quiet, focused, sure. I
looked again at the floor, and saw that my feet were rest ing on the
same molten lake that I had fallen into. I walked across th e red
water to John, offering my hand to h im , le adi ng him into the Circle.
Leading h im into hell .
The moment his feet crossed the boundary of the Circle, his
knees buckled, as did the rest of his body. Curled like an infant,
screaming like murder, John writhed on the floor, the surface of
which began to flash, to transition to my eyes between concrete and
fire.
Within minutes, his flailing stopped. He stopped. It seemed
th at even the rising and falling of his chest with his breathing had
stopped. With a g asp , he too rose. As he regained his legs, and I
helped him stand, our eyes met. In direct contrast to the experience
of non-recognition when l ooking upon the possessed, as I looked
at John, and as he looked at me, I recognized him anew, as a lost
brother finally returned h ome. We both led Cody into the Circle,
and his react ion was identical. The three of us helped Dawn into
the Lake of Fire, and when she rose we helped her up. And then
we stood t ogether, hand- in-hand, as the risen damned.
I invited any from the congregation to enter the Circle, to
embrace spiritual annihilation. Few accepted, but all bore the mark,
and so damnation would come for them in time.
With a mind not of a dying man but of a god rebo rn , I left
the Circle, to the Triangle where Belial sat, embodied. I offered my
hand, and that demon took it. I led him to the congregation, and
one-by-one the fiend touched the onlookers, and named a nam e,
the name of a demon , a familiar, a foul spirit that would forever fol
low th em , would guard them, would guide them into power, or into
slavery.
When the last congregant was touched and the last name
was pronounced, Shawn's b o dy fell. I caught her befo re she hit the
ground , and I c arried her back to the Tri angle , to wh i ch the mate
ri alization of the demon was bound and could only leave for a very
short time.
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Returning to the altar, I recollected my focus, and looked at
the opening beneath me and the spirits gathered around me.
I inhaled once, a long breath, and with a sigh, realizing that
the gateway must be closed and the demons must return to their
places, I pronounced, "It is done:'
"It is done;' the participants echoed. The floor shifted and
flashed, and then was concrete again. The bodies of the demons
and the spirits who had attended dissolved and dematerialized.
Shawn fell in the Triangle, unconscious.
I took a bottle of consecrated water and emptied it into a
golden chalice. With my index and middle fingers, I sprinkled the
water on the floor, dispelling the demonic residue thereon. I
cleansed the Circle, and then the Triangles, and then knelt over
Shawn's body, wetting my hand with the blessed water and placing
it on her forehead.
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tion turned wholly to the worlds beyond, I found myself again
haunted by that same figure who had stood over me while I slept
that night after the ritual evocations. The demon had never left, I
suppose, but had simply been waiting, following, watching me until
I would listen to its whispers. I could feel it around me, closer every
day, more intrusive, as if the specter would dart out of invisibility
and would present itself in a physical body at any moment. And as
time wore on, he became less and less alone, until a seeming army
swarmed around me, clattering at me to pay attention.
I laid out a simple ritual area in my home, lit candles,
burned incense, and performed what I call a "blind evocation;'
which is an evocation into physical materialization of an entity
whose name, sigil, and attributes are unknown, but who can be
sensed nearby. Such evocations are indeed dangerous, as the Evo
cator has no idea what he will find forming in Temple around him,
and he cannot pretend that he will be able to constrain whatever
may arise. It seemed to me, at that point however, to be more dan
gerous to continue without knowing the identity of the spirit that
haunted me.
Do you think you can call on the devil, and that he will dis
appear when you 'v e grown uncomfortable with his presence?
It is you who called me, with my brothers. And it is you who
calls me now.
All that is mine. Call me again in three days time, and I will
deliver my Kingdom to you.
The demon then vanished, not in the way that the incense
smoke drifted away, or the candle light dimmed, but the vision of
him disappeared in an instant.
I was certain that the fiend was playing a demonic trickery,
that he was toying with me in an attempt to get my attention and
to ensnare me in some time consuming game, as entities so often
do. My mind struggled with that theory, however, as this was no
wandering spirit, this was no random imp that can be called with
an ouija board; this was Azazel.
Once the theta haze had evaporated from me, I determined
to not be reeled in by the bait of unlimited power, delivered from
an entity constrained to incense smoke and a Triangle.
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The Infernal Empire awaits you. Rise as a warlord into the
halls of the mighty. Take your throne as a king among
demons. Tread carelessly over the embers of dying suns, to
take that which is mine. Call upon me each night, in the tenth
hour and I will come, and piece by piece, the Infernal Empire
will be yours. Ninety times, call me, and I will come.
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CHAPTER Two
"And Aaron shall cast lots upon the two goats, one lot
for the Lord and the other lot for Azazel. And Aaron shall
present the goat on which the lot fell for the Lord, and offer
it as a sin offering; but the goat on which the lot fell for
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Azazel shall be presented alive before the Lord to make
atonement over it, that it may be sent away i nto the wilder
ness to Azazel. " 1
45
THE INFERNAL EMPIRE
46
oppose His plan. Such an action from an Eternal being is as ridicu
lous as the notion that any embodiment could threaten the asser
tions of the Omnipotent.
No, these worlds below, these worlds held in the ever-swing
ing pendulum of duality, are held in that sway by a sinister and a
nefarious force.
The general supposition that the Demonic Kings are at the
helm of the divisive plot is perhaps too large a blanket to cast. Per
haps terms need to be more aptly defined.
According to the Book of Enoch and the legends spawned
from that text, Satan opposed God's plan of sending man to earth
to struggle through life and to achieve a degree of glory after death
through his own efforts. Taking one third of heaven's angels, he
waged a war against God, and as a result was thrust down to the
earth until the Final Resurrection, when all would be j udged.
When Enoch and his whole city were lifted into heaven, and
when Enoch himself was translated into angelic glory as the angel
Metatron, however, a second revolt began. Metatron refused to
look away from Azazel's sin of teaching mankind forbidden knowl
edge, petitioning Jehovah to cause Michael to bind Azazel and his
cohorts Ouza and Shemyaza, and to cast them to the earth until the
final j udgment.
While this myth can only be taken seriously as an allegory,
the realistic root from which it derives does incite some specula
tion.
Azazel seeks to teach men the secrets of the gods, to assist
them in their Ascent. The path of the Left Hand is that of this very
same forbidden knowledge. The greatest and most accurate criti
cism of Black Magick is that it delivers to the Worker of Darkness
a degree of power for which he is ill prepared, speeding his Ascent
faster and more furious than he can withstand, resulting in im
mense instability, and granting him abilities that can run rampant
with his ego.
Azazel is not, however, the typical demon, the impish ser
vant of Satan or some other Dark Lord, but was a grand Angel, an
ancient Watcher, and held that status even after he copulated with
47
human females, and taught men the secrets of warfare, and of
witchcraft. All of this is in accordance with the myth .
Azazel states that: the tales do not recount how I was let loose
upon the earth ("I" being the momentary embodiment of the
forbidden), by Enoch (being Ascended souls; men having
reached the state of absolute liberation). "Let loose upon the
earth," s imply means that the spiritual Masters saw great use
for me, and so the secret, dark, bloody, and sexual rites were
taught not by the deviant, but by those who presumed earlier
to have known better.
48
donistic urge which eradicates the otherwise inexorable and instan
taneous movement towards perfection, the likes of which would
cause these lower worlds and all therein to cease, in the blinking of
an eye.
In this manner, all that exists in the worlds of spirit is under
the tight yet indiscernible control of the demonic, the dark. Every
spiritual kingdom, therefore, be it celestial, terrestrial, S ephiroti c,
language spoken by the particles of astral air, some alien and indis
cernible tongue, like rolling incantations punctuated with b ell ows
of deep and mocking laughter.
pl ayin g the part of Virgil spoke to me, from behind
Azazel
my left shoulder, telling me that this is all illu s ion With that speak
.
ing, the image of the place vanished like a re fl ection in a pond, and
I instead looked out upon a gre en and flowered valley. That image
would not hold, however, and with tremors and the sound of galax
ies crashing, the valley shattered and the Infernal Empire prevailed.
All things are illusion, but the illusion is so damned persist
ent. The mind sees wh at it can most relate to, in the demon and in
the demonic landscape. There is a tmique sort of subjective expe
rience, as none of these things are empirically real, from our sensory
interaction with the world around us to our magickal interactions
with the realms of spirit.
The illusion is consistent throughout the human experience,
49
however. What I see as a blue sky and gravitational force is not my
perception alone, but is shared by my racial siblings. Somewhere
in our ancient genetic formation a biological pact was made to in
teract with our environment in a predicable and consistent way.
Matter is not solid, gaps between molecules and their elec
trons and the next set of molecules making things that we consider
to be concrete quite spacious and fluctuating. It would not be use
ful for us to experience the fluctuations or the gaps, however, and
so those details are passed over and the illusion of solidity is be
lieved.
Such is our interaction with the world of spirit as well, if not
more so. Just as the effects of gravity, or the barriers of walls, or the
separateness of embodiments can be momentarily displaced to
allow for the miraculous, to allow for conscious shifts in the fabric
of what we consider to be solid reality, the apparent nature of the
astral kingdoms can be adjusted to our will. And j ust like the dis
ruption of physical law, as soon as focus is withdrawn, the more
deeply rooted illusion snaps back into place.
These lower worlds are a very persistent illusion. And the
illusion is useful to us. The Infernal Empire appears to the human
sight to be a dark, dreadful, and often terrifying landscape. This is
how our senses can make sense of the thing at all, to assimilate the
awareness that what we are encountering when we enter that Em
pire is beyond what our mortal minds should behold, and that in
deed we are probing into secrets forbidden to our fragile race.
At sixteen years old, after my dabbling was dabbled and my
curiosity was complete, and I laid my hand upon these secret sci
ences with sincerity, worlds upon worlds opened before me. With
obsession driving me, I learned to call into this realm any entity
that I could name, and some that I couldn't, and I trained myself in
the ability to leave my body and to travel through similar gateways
to the realms from where the spirits came.
I Ascended through these planes and supernormal states of
awareness with alarming ease, shedding illusions of self and envi
ronment like serpent's skin, arriving finally at the awareness of Sat
Nam, of True Identity - of my Eternal Self, unfettered by Maya.
50
I had set out to do this work with Azazel as a matter of cu
riosity, as a novel way to experience new aspects of the same old
black magick. In only my fifth evocation, however, a few words
spoken from his lips and the visions that flooded my mind with
those words made me realize that my j ourney has only just now
begun.
The tales are true that I was never to reveal this, because even
the angels and the gods have not seen the secret passageways
that I will show you. Perfect the body, perfect the mind, order
your life, and I will show you.
51
Over my ninety day journey into the heart of the inferno,
with all of the secrets of power that Azazel revealed to me, the mys
tery of this unknown current, the dark rift winding throughout ex
istence wound also through all of his teachings. Other spirits had
been eluding to the existence of this dark rift, of a secret current
running silently behind the supposed spiritual realities, and that by
riding this river, I would at an even deeyer degree of liberation,
glory, and power.
Azazel did not disappoint.
52
chair in the middle of the Circle, black candles burning at either
side, copal resin melting in front of me, filling the room with thick,
piney smoke. With no te pad and pen in my lap, I c alled upon
Azazel. The air buzzed, filled with invisible, noisy locusts. I could
feel the shift in the pressure around me, my ears plugging, my heart
struggling to push liquid to my limbs. I fell th rough rings of reality,
and the incense smoke coalesced into a column, forming the shape
of that ebon, horned giant with the legs of an animal, the chest and
arms of a m an , and a face unm istakably demonic.
Azazel had come.
I posed a single and simple command: "Explain the Infernal
Hierarchy to me:·
I perched the pen be tween my fi nger s , the tip sc ratching at
the pap e r, re ady to take the demon's dictation.
The shadow figure was silent. I im agined that he was think
ing, or that his mi nd was reaching into millenni a p ast and through
the endless kingdoms of the astral plane to find the answer.
He finally gave it:
THE OVERLAP
54
CHAPTER THREE
THE PACT
55
its around me, and could converse with them more easily than with
others of my own species.
The mask nevertheless remained in place. I was a Warrior
for Christ, a beacon, and would remain such until I had gathered
enough information to walk another path.
Between classes and over lunch brea ks , I would steal into
my school's library, checking over my shoulder for members of my
religious congregation, some of which attended my school, and oth
ers who were teachers. I would always find myself buried in one
book more than others, a particular book on historical demonology
and witchcraft.
Amongst the accounts of witch's s abbats and diabolical for
nication stood a copy of a written pact made between some certain
nobleman and a demon. According to the contract, the demon
would supply the nobleman with wealth, political influence, and as
much sex as he could enjoy. In return, the nobleman would, upon
his death, relinquish his soul to t he demon, and thus into the fires
of hell, for eternity.
The Catholic Church made a solid p oint that unless such a
pact were made, the witch or warlock could have no hope of wield
ing the powers of witchcraft.
This was echoed in Arthur Edward Waite's book, The Book
of Ceremonial Magick, in which he asserts: "Such persons, it is af
firmed, will never succeed in evoking spirits unless they perform,
point by point, all that is detailed here inafte r concerning the man
ner of making pacts with any spirit what soeve r:' I
Those disciplined in modern occultism will naturally scoff
at the idea that, in order to utilize the invisible yet tangible forces
which surround and move through each of us, it is requisite to turn
your immortal soul over to some imp, and to condemn yourself to
a hell which, in any sense of true spirituality, does not even exist at
all.
The very idea of making pacts with demons is today con
sidered a thing for those long-haired high school Satanists who
murder kittens and call it "sacrifice"; or, something that might be
used by a fundamentalist Christian wi s h ing to rebel against his
56
hereditary faith and embrace a world of black magick and blas
phemy which he knows nothing about. Either way, it seems obvious
that the demonic pact has no place in the real study and application
of the occult, and therefore ought to be dismissed outright.
Much of what is done in ritual, in occult application, is a re
turn to fantasy. This is not a methodical science, as many hermeti
cists would have you believe; otherwise, every ritual temple and
ceremonial altar would by now be replaced with a laboratory, scry
ing mirrors, and a microscope. Something occurs in ritual that can
not be measured by our gadgets and gizmos, and will not be for
perhaps hundreds of years to come. The ritualist must embrace a
series of actions which his intellect cannot possibly believe hold any
potency, yet by abandoning himself to the fantasy, by momentarily
indulging in what would seem at the surface to be nothing more
than childish play-acting, a whirlwind of power is unleashed from
his temple, and the world around him begins to shift in accordance
with the specific symbols inserted into his fantasy play, and with
the intention with which the whole thing was originally ap
proached.
There is power, and then there are keys to that power. The
two ought never be confused with one another.
The power of the demonic legions that are raised through
the rites given in this book, and indeed in many other grimoires, is
objectively and independently real. The keys to that power, how
ever, the sequence necessary to unlock it for oneself, can be quite
subjective.
Western occultism, in its present incarnation, suffers from
a malady of the Master of the Universe syndrome. Man b elieves
that, through the focusing of his will and his mental, physical, and
even emotional drives, that he can hold absolute power over all
events in his personal microcosm. Add into the cauldron the aspect
of the esoteric, of a connectedness with the forces which breathed
life into the universe, and his ability to mold those forces to make
the unthinkable occur with absolute nonphysical action, the human
being begins to believe that the whole of reality, even its very fabric,
can be controlled and manipulated to his liking.
57
The ego is a valuable tool for any spiritual or mundane un
dertaking. The desires and impulses that power it surge into the
environment at the moment of release and send into the cosmos a
shockwave of energy that will ripple across the realms and realign
reality with the individual's intention. The key to all of this, how
ever, is that the desire, and the ego attachment to that desire, is ac
tually released. Ego, unhampered by any sense of humility, any
sense of awe, spins and wears on its own axis, accomplishing little
and frustrating the originator.
At some point, all desire, all ambition, all pride-and power,
must be released.
In a working such as the one that I have undertaken - the
ninety day evocation of Azazel and His legions - required from the
beginning such a release. The desire was for unfettered knowledge
and unrestrained power. Such a desire was not borne in moments
before first meeting with the demon, but had been building in me
my entire life, planted in my infant being as power was taken from
me, robbed and beaten out of me. Overcompensation was my
modus operandi, and although my lust for power has in moments
been sated, the thirst was never fully quenched.
The explosion of such forbidden desire and its full release
occurred in the moment that I signed my name at the bottom of a
written pact with Azazel.
Looking again at The Book of Ceremonial Magic, I put to
use a mandala that had been calling to me for years -Illustration
58
Plate number nine, co-incidentally - labeled in the book as "The
Goetic Circle of Pacts:' also called, "The Circle of Demonic Pacts:'
According to Waite's instructions, taken from The Grand
Grimoire, the Circle of Demonic Pacts " is formed from the skin of
the victim (which is a kid; a young goat) , fastened to the ground by
four nails taken from the coffin of an executed criminal. The skull
is that of a parricide; the horns those of a goat; the male bat opposite
the skull must have been drowned in blood; and the black cat,
whose head forms the fourth object on the circumference of the
circle, must have been fed on human flesh:'
After such a macabre and seemingly purpose-less arrange
ment of fetish items, Waite continues: "There is no authority for
any of these stipulations:'
If there is no authority for such stipulations, it is entirely
possible that they were included in The Grand Grimoire as blinds,
or purposeful misdirections, intended to render the whole Opera
tion useless to those who take the book at face-value. Another ex
planation for such energetically impotent items is that a good deal
of Black Magick is surrounded by an air of the heretical and the
bloody, and that the sacrifice of a cat, grave robbery, and animal
torture lend to the mystery of such works.
Either way, outside of primal systems of spirituality such as
those which derived from the Congo, such inclusions seem to pos
sess a psychological power more than a raw, occult power.
What enthralled me was the arrangement of the whole Cir
cle. The circumference is bound with double concentric circles,
which is common with most Circles used in the evocation of spirits.
However, the Triangle, where the spirit is to manifest, is tradition
ally placed outside of the Circle, ostensibly forming a division or
barrier between the Summoner and the Summoned. In this case
the Triangle is drawn inside of the Circle, illustrating the direct
union between the two, or between the fleshly man and the infernal
spirit, serving as an indicator of the intimate nature of the pact itself,
which will forever link the two.
Three circles are drawn within the Triangle, which, accord
ing to The Grand Grimoire, designate the positions of the Operator,
59
who woul d stand at the uppermost circle, and his two assistants ,
who would stand in the circles behind him. Such an arrangem ent
is not coinddenta\, nor sim\)ly \)tactical, but is entirely symbolic of
the Trinity - either that of the Father, the Son, and the Holy Spirit;
or of Satan, the False Prop het, and the Antichrist. The list and eval
uation of sacred o r unholy trinities in religion could itself ftll an en
tire book, but it s eem s sufficient to note that the circles , which in
themselves repres e nt eternity, are not to be excluded quite as easily
as the aforementioned macabre fetish items.
To further vi n d icate my view that, if such a Circle of Pa cts
is d rawn on the groun d , in which the O pe rato r will stan d or sit
wh ile c ommuning with th e demonic, that the three smaller circl es
must be drawn therein and not regarde d as simple markers for the
positions of the inhabitants of the Circle, all three are connected by
lines, and the uppermost circle bears small horns, for ming perfectly
the astrological symbol of Mercury, which has b een held for ne arly
ten thousand years as t he sphere of magick, of initiation , of science
and knowledge.
Below the triangle is the Labarum, inverted, at either side
the symbols of alph a and omega. The views on the meaning of this
symbol, specifically as it appears in th is case, differ immen sely. The
lab arum , being a commonly used s ymbolic representation of the
name of Jesus Chris t , is most often thought to be present in this
Circle of Demonic Pacts as a final s afety, a device which will protect
the Op erator from the entities wh ich he intends to call down be fore
him. The fact that it is inve rte d could either be a blasphemy, the
inversion of the name of Christ; or, as a simple means of allowing
the Mess iah to "stand behind you;' as you enter the Gates of Hell.
Unfortunately for such a single - min d ed explan ation , the labarum,
under the de signation of "Chi Rho;' has also been used to symbolize
Chronos, or "Time:' The ge neral idea behind th e symbol is that,
like Jesus' self- assertion that he is ''Alpha and Omega , the b eginnin g
and the end;' that the figure to whom the labarum is attributed is a
master of time , or is outside of time altogethe r.
As for the names inscribed outside of the whole Circle, these
are the names of four maj or fall en angels , or Watchers , interestingly
60
tied to Azazel and his ilk, each of them re sp ons ible, like Azazel, for
teach i n g men forbidden knowledge.
Amsarac taught the use of herbs a nd plants in the fashion
ing of spells and enchantments. Berkaial t au ght the art of divi na
tion and prophecy th rough t he m oveme nts of the p l anet s and the
stars. Akib eel likewis e tau gh t the mys te ries of th e stars, and of the
earth. Asaradel taught the secrets of the moon.
As I traced the final Circle of Pacts with all of the above con
s id e rati ons on a large black mat, I re c ogn i zed that it serves a p ur
pose that is s im ila r to the evocation of the Gatekeepers. A portal
into the infernal realm. The names of the fa llen angels, were then
repl ac e d by the names of Belial, Amaymon , Abaddon, and Azazel.
When the draft was c ompl et e d on th e thick, black mat, the whole
image was red raw n in red p ai nt .
I could s en s e the energy rising from the image even before
layi ng a sin gl e candle within it, or causing the smoke of my incense
to waft above it, as if th e lines and the symbols and the names were
automatically imbued with some strange power, i ndep endent of any
spiritual effort fro m me.
The i nces s ant prompting to make a pact w ith Azazel, to
turn the fullness of my sp irit ual and material welfare over to that
demon, to submit myself to h im wh olly tugged at me for weeks.
My every evo c atio n of him seemed empty, unfulfilling. He would
rise, and he would speak, but there was a sense that he was wait i ng
for s om eth in g , as if his immortal tongue was knotted and could
only be loosened o nc e the pact was m ad e . The reality is th at , until
I releas ed my over whel mi ng desire and even need to s ubjugate him,
and in ste a d placed myself as his disciple, my e ars were not suffi
ciently po i sed to receive the deep e r myste ri es of his demon ic power.
Stoop ed on one knee before the towering black figure, I pro
cl a im e d , "Aza zel, I c ove n ant to take all that yo u will teach me, to
61
Mulling over the idea of making a sincere pact with Azazel,
I cycled through the various emotions and thoughts associated with
that. The whole thing was initially dismissed as a cheap and prac
tically useless relic of medieval Catholic demonology, followed di
reedy with the self-admonition to not follow this black rabbit too
deeply into its hole, lest I find myself an unwitting victim of de
monic obsession.
Making a tacit pact, in full conscious mind, however, would
instead be a devotional Operation, a willing dive into the unknown.
The idea of a pact, which had at first seemed silly and spiritually
infantile, began to morph into a very sinister alliance. I had no rea
son to trust Azazel, and I knew that in not simply writing a pact
with flashy, middle-English words, but in doing the internal work
of turning myself over to the demon, I was thrusting myself into
the inferno in hopes to discover where fire came from.
It was indeed this internal work that occurred over the fol
lowing three days, as I considered not only the pact itself, but more
the implications of the pact.
In return for this oath, you will grant me the most secret
knowledge ofyour power, and will leave nothing a mystery to
me.
" . . . in exchange for this Pact, you and your Demons will en
sure the flow ofprosperity and monetary wealth into my life, whi ch I
may use for any purpose. "
66
ensure the flow of prosperity into my life. Instead, you have taken
wealth away from me, and have left me with no way to provide for
myself' The demon stood silent, still smiling, still calm. "How do
you answer this?"
The demon paused, not to collect his thoughts, not to for
mulate a response, but to allow me a moment of silence, so that his
words would not need to be repeated.
" You have not demanded prosperity. You have demanded the
flow of prosperity, and of monetary wealth. How can that
riverflow when you have placed a blockage therein ? We have
removed the one obstacle. "
My eyes darted left and right while I processed not only his
words, but the obvious potentialities behind them. If l had after all
set myself up as a pawn to be destroyed by Azazel and his armies,
this ploy to keep me sedated would make sense. What made more
sense, however, was the possibility that Ant'harratu was not trying
to deceive or placate me, but was instead being truthful. My busi
ness contract was, in fact, quite an obstacle to any continued gain
in prosperity, but it was a welcomed one in its supposed certainty
of continuity.
"You will then provide another route of guaranteed fmancial
success?" I asked.
"This has already been done. Remember now this same Pact,
in which you covenant to turn your temporal welfare into Our
hands, and to forsake all other gods, demons, spirits, a ngels,
or powers. Do not break you r oath . "
71
CHAPTER FouR
GATEWAYS TODAMNATION
74
From my most recent work, Ipsissimus:
75
I consciously and actively began this process of Ascent
when I was twelve years old. At the writing of this book, I am thirty.
For eighteen years I have not been working towards spiritual evo
lution, as I had arrogantly presumed. Instead, I have only been
learning to use those parts of my own being which have, through
millennia of atrophy, become crippled.
And only now, at this juncture, when I find the whole of my
life devoted to the most foul demon, doe s actual evolution b egin .
Azaze\ carried my vision away from my living room, from
the Circle of Pacts laid out on the floor, from the candlelight and
the gyrating shadows. He carried my vision outside of this planet,
but not far, the short journey ending in front of the ringed planet
Saturn.
The voice, which did not originate from a form, silenced, and my
opened eyes stared no longer at that planet, but at my living room
walls once again.
I had long understood that Saturn, under the name Binah,
is recognized as one of the four gateways beyond the realm of
causality into a realm of chaos.
The enormous rings of Saturn possess within them a dark
ring, known as Cassini's Division, which is thought to have been
formed by the gravitational displacement of the ring pattern by the
moon Mimas. It was this moon, a moon capable of disrupting the
harmony of Saturn's flowing rings, that Azazel pointed to as a gate
way into the Infernal Empire.
On questioning Ant'harratu on this gateway, that demon
seeming to have become my constant invisible companion, he de
livered five more "gateways" to be inscribed.
76
Ant'harratu showed me the first gateway, calling it, "The
Gateway of Pacts:' It is to be drawn on the ground around the Op
erator, to make additional pacts with the Demonic King, or to be
used in place of a Triangle of Manifestation, placed outside of the
Circle, into which the summoned demon will materialize. A red
candle is to be placed between each "verse" within the circles.
The inscriptions on the first gateway form the Grand Invo
cation of the Pact: ''Alash tad al-ash tal ashtu." The utterance of the
Invocation, or the inscribing of its characters conjures the fullest
obedience to the Pact, by the demons and by the maker of the Pact.
The characters had been shown to me nearly a decade be
fore, as I transcribed the grimoire, Kingdoms of Flame as that book
was delivered to me by the mouths of the spirits within its pages.
Until this moment, in taking this information from similar
alien and demonic sources, I have had no phonetic pronunciation
for the characters, but understood them simply to be a written yet
unspeakable language. Now, in only whispering the words, new
levels of their power have been unveiled.
I have also seen this exact seal, drawn above, as I have trav
eled away from my body and into the Infernal Empire, to that shad
owed den where Azazel sits on his obsidian throne, the seal glowing
in iridescent azure to his left side.
77
This second gate is to be placed upon any object in order to
connect it to Azazel's legions, as a type of consecration of that ob
ject. Demonic legions and spiritual darkness will then surround
the consecrated object and will flow through it.
78
,
I '
'
• •
• •
• •
• •
• •
• •
• •
' •
• •
• •
' •
' •
\ •
' I
From the moment that the world of the occult became real
for me, when I began to study the actual application of the mysteries
of religion, I came across inscriptions of gates that could lead the
individual beyond this plane of flesh and substance and into higher
degrees of glory. Learning to leave my body and float through the
ethereal worlds was fine, but having a gateway through which I
could project myself to one exact spot tempted to deliver all of the
79
secrets of power to me. The Black Magician within me licked his
lips and prepared to soar.
An abandoned racquetball court sitting on the same lot as
one of the county's oldest and most unused cemeteries, the same
dilapidated structure in which I had performed numerous night
time evocations seemed perfect for this experiment.
With a fistful of chalk grabbed from a bag of my basic ritual
implements, I insc r ib ed the first gateway on the ground, large
enough for me to stand within it. I passed over the second gateway,
as it seemed more functional than the others, and instead drew the
last three gateways on the walls around me.
I stood, to view the circle beneath me, and slowly turning
as if on an axis, I let my eyes unfocus, and I looked through the chalk
lines, through the written characters, my mind falling and falling
deeper into them. I whispered the words, ''Alash tad al- ash tal
ashtu:'
My consciousness descended into the thetan trance, and
turned quickly towards the spiritual rapture that ruptures all
boundaries. The floor dropped out from beneath me, and my b ody
fell to the concrete ground. Before my skin could smack the cold
surface, I found myself again before Azazel. He sat on a throne
composed of living obsidian, moving like molten shadow, slither
ing. His body was neither the black satyr nor the monstrous raven,
but a coalesced darkness with eyes like burning sapphire, staring
into nothingness as if contemplating how to influence the next
thousand years, staring into a distant vision of his unfolding plan.
Above his head swarmed his Legions, not in bodies as they appear
when summoned, but as a spiraling, living smoke circling their
Master.
Within seconds , I was ejected from His presence, back into
my body. Catching my breath as if I had not inhaled once while I
was gone, I rubbed my arms, noticing new scrapes I had gotten
when my body had slumped to the concrete ground.
80
I focused my vision on the thi rd g ate way. As the lines
flashed and the images faded and re app e ared in three gl owing di
me n si o ns , the wall upon which the seal was drawn de comp o s ed,
the molecules spreading farth e r apart, the sp ac es between the elec
trons and the nucle us of every atom widen ing . A do o rway ap
peared, and I stepp ed thro ugh it.
A des e rt awaited me on the other side of th e gateway, the
cracked and barren black earth holding a sea of demons, vicious
and fanged and des p erate to attack, to pour thro ugh the gateway to
my side of it, to this e arth and th is realm, to file thro ugh that open
do or way.
A blu e glow c aug ht my attent io n to my left, and wh e n I
l o o ke d down I saw on the ground beside me the seal of the first
gateway, wh i ch was also inscribed next to Azazel's throne. I could
sense that the seal of the Pact would not only protect me from the
hid eou s army, but could also allow me to c omman d thos e ter rifying
legion s. The shini ng doorway clo s ed as I retu rned again to my b ody.
I looked upon the fourth gat e way drawn on the concrete
wall, g a zing into it, beyond the lines, beyond the concrete, an d th at
do o rway opened. Stepping throu gh the door led me to an a nc i e nt
temple, the h igh, stone w alls drip ping with some sort of phosp ho
rescent moisture, the condensation o o zi ng throu gh the astral mor
tar. The soun d of drawn-out chant ing surrounded me, s in gle
syllables n ot se par ated by the ne ed for the cantor to catch his breath
between them. As I moved through the empty, sto ne h a l lway, the
volume of the sound did not fade nor did it in c rease, as if the walls
themselves were si ngi n g the endless mantra .
My steps led me to an o pe n chamber where cloaked figures
moved slowly about, carrying small, metal b oxe s and shimmering
orbs, none of them speaking to one ano the r b ut seem in g to be
working c o ope ratively on some task. I re c o gn ized one of the figures
as A nt 'h arr at u, and in the moment of this re c o g ni ti o n , his stare
turned to me. I open ed my eyes , back in my b o dy, without ever hav
ing willed myself to return.
81
The final gateway opened as I gazed into it. Rather than
being greeted by specters or forms or any sort of structure, I found
myself in an anomalous haze of colored smoked moving around
me, not drifting freely but pushing itself to and fro, a thousand
whispers carried between the passing of the plumes of smoke.
When I returned for the last time to my body, I was not
alone. A demon was there waiting for me. I could sense him, but
could not see him, as I had performed no evocation, I had lit no in
cense smoke to bring him into form. Nevertheless, something had
followed me back through one of the gateways.
I knelt within the seal of the Pact, retrieved my censor from
my bag and lit one of the round coals, watching the salt peter within
it spark and the black surface of the coal turn to a glowing red. Set
ting a shard of copal resin on the hot coal, the area instantly filled
with sweet smoke. Before the haunting demon could materialize
in it at my command and the push of my will, however, I saw that
it was Ant'harratu.
Pressure built around my ears, a unique sort of pressure that
I have only experienced when a voice from the other side penetrates
into this world. I focused my mind to make out the words.
" You have become obsessed with escaping this world, escaping
your body, flying awayfrom it instead of embracing the flesh,"
the demon taunted. "When this world is miserable, when
you see the misery around you, rather than acting as a God
would act, rather than commanding the tempest to cease, you
instead flee. This is the final incarnation, the world into
which you haveforced yourself, yet rather than fulfilling your
purpose here - which is to become a god in this, the only
realm where that is possible - you instead struggle to leave
this world and disappear into that infinite nothingness, the
omnipresent quandary from which you descended. This
world, this life of yours, is the next phase of your existence.
Eternity is not a cycle, but is an ever-constant expansion of
the self. Now that you have achieved both the realization of
your infinitude, and the singularity-state of the physical body,
82
you can begin to expand from that singularity."
83
I o pened the gateways once again, and my intention alone reversed
the flow of the energy thro ugh it. Rather than being pulled into the
gateway, the imm ense power of the demonic realm was pulled to
wards me, that forsaken room becoming the vortex of a raging as
tral storm.
All that I had seen when I h ad traveled th rough the gate
ways into the other worlds came then pouring through the vortexes
as I opened them. Demonic armies filled city blocks, even archi
tectural structures materializing around me in as solid a form as
any a stral obj e ct could.
The gloried Empire, on earth as it is in Hell.
84
CHAPTER FIVE
PREPARATORY IMMERSION
86
into a world where mystery and miracle are made manifest.
An exponentially self-multiplying process begins, as my
own process began with Azazel: an initial evocation of the demon
momentarily solidifies its reality in your observation; subsequent
evocations of that same demon further substantiate its place in this
altered reality, causing the observed reality to be superimposed
upon the previously accepted reality; and finally, through a sort of
immersion that can only be described as fanatical, the self-created,
superimposed reality becomes the dominant observation - the
demon summoned forth from universal imagination becomes a
more solid observation than the physical world in which the oper
ator exists daily.
The Pact cannot be made with any degree of seriousness
until this final stage of disidentification with impossibilities is
reached. Once such a fanatical stage is reached, however, the Pact
is the only possible option.
No greater immersion into the world of impossibility ex-
ists.
87
of it seems. The spiritual systems which have guided our evolution
thus far do indeed work, they do indeed produce results if followed
properly and with proper intent. This is no longer a mystery. The
mystery that remains, however, is why it works at all. Could we not
simply imagine that whatever nonsense we concoct would possess
the same power as the kabala or tantra or prayer, and because we
are operating in a realm of the imaginative anyways, such nonsense
would be as efficacious as any of these other, established systems of
nonphysical operation?
We are all born into not only bodies of flesh and a world of
substance, but also into a medium of shared memory and observa
tion. We are all quite telepathic, although our telepathy operates
very covertly, as to not disturb our consciously operating minds too
much. The environment possesses far too much information to sort
through consciously while still functioning as an objective organ
ism, and so as soon as our brains begin to receive and transmit data,
they synchronize their discriminatory processes to the collective
mind, learning what observations are commonly discarded and
which are commonly accepted and acted upon.
As the brain and body develop, these discriminations are in
effect hardwired into the hardware. A sort of psychic entanglement
has taken place, where the system no longer needs to search for ac
ceptable rejection or acceptance points for information, but the
order of operations runs automatically.
The crack in the veneer of common observation, the entry
point for the Spiritual Traveler, is in the very social paradigm which
seems to obfuscate real spiritual development. In the western cul
ture, it is not acceptable to consider that by merely bringing into
full observation an altered course of events, past or future, that ob
servable reality will realign with that observation. It is acceptable,
however, for a person to recognize that intense and faithful prayer
can cause illness to dissipate, or can bring opportunities that may
otherwise be out of reach. In certain western subcultures, it is ac
cepted that through ritual, often of the hermetic sort, life's circum
stances can be altered in sometimes amazing ways.
In places like Haiti and the Congo, a black priest can point
88
his finger at a victim, pronounce a single syllable, and the victim
will fall to his death instantly. Or by touching a certain stone that
has been enchanted, a grapefruit-sized tumor can develop within
hours. This is accepted as very real in these places, and indeed such
practices and their results are quite well known, while in the United
States such claims are barely graced with a scoff.
What is of real interest, however, is not only that the efficacy
of such nonphysical interactions is accepted or not, but that the
whole potency of the action is greatly diminished outside of the re
gions in which they are accepted. Despite the claims of most re
searchers into this phenomenon, this has very little to do with
psychological self-sabotage by natives of those regions, but is in
stead reliant on the natural and intrinsic immersion of the individ
ual into a very specific imaginative or consciousness subset.
In the middle part of the last century, it was popular for
those seeking spiritual enlightenment to travel to India and seek
out a guru there who could teach them. Even though the Vedic
knowledge is accessible in the west, and even though many Hindu
gurus have relocated to the United States, it was understood that
real enlightenment in that system could not occur unless the seeker
immersed himself fully in Hindu life. Similarly, it is understood
that in order to be initiated into Haitian Vodoun, one needs to travel
to Haiti, spend a certain amount of time on the island, and be ini
tiated into the religion there. Such pilgrimages are common in a
variety of religious and mystical paths, and signify more than simple
devotion and sacrifice to the religion, but involve a process of im
mersion into the system, and surrounding oneself with the devotees
of the religion. This allows for a resynchronization with a new col
lective observation.
What this all comes to is that, because of the limitations im
posed by yourself on yourself, in order to penetrate into the Mys
tery, a reliance on that which is established in your own culture as
effective is required. Alternatively, the adoption of another culture
and system is also effective.
Eventually, you can indeed simply alter your observation of
anything whatsoever, and thereby cause a dramatic shift in reality,
89
without any prolonged ritual or observation or formality of any
sort. At such a point, you may then imprint the imaginative
medium with any idea that you desire, and such an imprint will
glisten with all of the power of the ancient spiritual secrets. There
is a ladder that must be climbed out of the collective observation
and into true liberation, however.
ATTAINMENT OF OMNIPOTENCE
90
peculiar sort of mental fugue and exhaustion sets in. From my
work on the subject of evocation, Evoking Eternity:
SUBSTANTIAL CONTACT
91
incantations to bring it forth. Some Operators spend hours con
cocting various oils and incenses specific to the astrological attri
butions of the spirit. The practice of dressing wholly in the
planetary colors of the spirit for days preceding the ritual is com
mon, as are daily devotions to the spirit, sphere, or godform asso
ciated with the spirit. Despite the most fervent assertions that
these practices in their own right bring the spirit into materializa
tion, in actuality they only serve to create a substantial psychic con
tact between the Evocator and the evoked.
The assertion made by Azazel and even more by Ant'har
ratu is that, in the very act of reading this text, of becoming aware
of the evil spirits whose names are given in this text, and in the un
veiling to your mind the secrets of the Infernal Empire, its invisible
hosts move nearer to you, the reader, the Seeker, and indeed these
demons begin to make substantial contact with you. Their materi
alization in your ritual chamber and in your life is almost guaran
teed, as you will sense their presence and will soon be able to scan
the following pages and call their names and they will rise in forms
and bodies which you can behold.
Sigils for the demons will be given in following chapters,
which can be used to establish the vital link to the demon, along
with its name. The Summoning Rite given later in this text, when
performed, will provide the necessary substantial contact to facili
tate the full materialization of the demon.
INCANTATION
Certain sounds that can only be made with the human vocal
apparatus seem to put into motion immediate and substantial shifts
in the environment, in the being of the Operator, and in existence
as a whole. Unfortunately for adherents to the system of the tradi
tional grimoires in which the conjurations used to summon a spirit
exhaust up to a half an hour, such transformative and transfigura
tive orations most often consist of only one or a few syllables, the
92
intonation and repetition of which alter the whole of existence in
accordance with the inherent intent of the mantra.
The License to Appear, the constraints, the bindings and the
commands that are given to the spirit once it stands before you are
primarily for the benefit of getting straight in your own mind that
which you wish to achieve through such an Operation. The spirit
that you have materialized into this reality does not speak English,
or any other language, but ideas seem to muddle and mesh in the
mind until they are spoken aloud or committed to writing.
Even such a simple command as "Rise before me, foul fiend
of the inferno:' clarifies the otherwise ephemeral desire for the spirit
to materialize.
Rather than going on for thirty minutes in a memorized
conjuration - or worse yet, reading one aloud from a book, pocket
sized flashlight in hand I recommend utilizing the demonic
-
COMMUNICATION
94
formation about ourselves, all without saying, "I am a suitable sex-
ual partner."
Azazel materializing before me as an ebon satyr with taught
muscles communicated a great deal to me about him, and about his
purpose on my path. Just as the woman across the table from me
will smell the savory cologne, appreciate my stylish apparel and my
personal grooming, will gasp at the dish that I've prepared for her,
and will feel at ease with the tone of my voice, not often does the
thought enter her mind with any conscious clarity, "He would be a
suitable sexual partner!" The communication is taking place at a
much more subtle level, into which language is inept to penetrate.
Alas, we mere mortals do often need the obvious spelled
out for us, and so eventually the demon will speak, answering our
demands or imparting their guidance through words. These words
will initially enter the mind as in a sort of telepathic, near- instan
taneous response. Although the "voice in our heads" will sound
quite different from our usual internal monologue, and the words
and their syntax will differ sometimes dramatically from our own,
the primary imp ul se is to disregard the spirit's speech as an imagi
native phenomenon, and press the demon again to answer us.
All of this is imaginative. We are using the imagination to
bring into this four-dimensional reality an entity which, by all
measurement, existed previously only within the imagination. Like
the whole matter of evocation, though, the demon, its form, its
voice, and its power is impotent and useless when trapped inside
of the imagination, and so it must be released. A body must be cre
ated from virtual nothingness before us, and a voice must be made
to echo independent of our expectations and internal imagination.
That which was fantasy must be born into reality.
The demon does not rise in a beholdable body by the force
of our wondering when it will rise, but instead a rift in assumed re
ality is made when, through the various stages of the Operation it
self, the materialization becomes an inevitability. Likewise, the
demon's vo ice will not boom in our ears by dismissing the telepathic
communications. Instead, by accepting the automatic oral projec
tions into our conscious minds, the ears will soon ache and seek to
95
shut out the thunderous voices of the dissonant choirs of the de
monic denizens.
Only by giving yourself over to the Operation and to the
Rapture completely will you attain Mastery over it.
ISSUING A TASK
DISMISSAL
96
is your declaration of the creation of your new world. With that
single statement, let the demon go out into the void to lift up the
firmament of your world, and likewise let your desires, your
thoughts, and your attachments to your creation go. In the moment
that the shockwave of desire leaves you, that which you have previ
ously desired will be delivered.
PSYCHOLOGICAL RETRACTION
97
CHAPTER SIX
99
day and night on its success. The Summoned simply relays the in
formation to the descending hierarc hy, and returns to the abyss
until called once more.
What is interesti ng about the legions under Azazel, how
ever, and what sets them apart from t he aforementioned imps
under the command of most grimoired demons, is that those who
Azazel commands are not demonic at all, at least not in the tradi
tional sense of the word. Azazel is a unique sort of ent ity, a free
agent roaming the Infernal Empire, a devil of the wilderness. The
legions beneath him obey only him, and possess the same silent in
subordination to the plan s of gods or hopeful tyrants. His legions
are filled with demons far more impressive than Fates, Familiars,
Nightmares, Black Angels, Watchers, Succubae, and Incubi .
Azazel commands two-hundred legions.
The term "legion" was used because the prophets who saw our
numbers could in no other way describe them. If we assumed
physical form, and if we all stood up at once, we would
blacken your sun with our numbers on this earth
Azazel revealed more con cerning his legi ons , lifting me out
of the Circle of Demonic Pacts and into the Infernal Empire, where
I could see his armies gathered, lying in wait and standing at the
gates, ready to pour into this world.
1 00
Once I had done the math and had checked it thrice, arriv
ing at the conclusion that Azazel alone commands 3,600,000
demons, I sat in my office with books littering the floor, trying to
make sense of the remainder of Azazel's dictation.
Azazel's legions are divided into three groups, categorized
by their general functions. Most occult disciplines would call these
three groups, "families:' I have preferred to refer to them as Houses.
Azazel's First House is called Anatel. These are demonic
warlords, those who go out into the world and cause change. These
are the footsoldiers, the movers and shakers of the Infernal Empire.
Azazel's Second House is called Retztael. These are the
priests within the legions, the demonic sorcerers, those who rain
the miraculous down from the heavens and up from the cracks of
the abyss.
Azazel's Third House is called Malkash. These are the in
formers, the gatherers and deliverers of information. They are
Azazel's spies, the eyes in the shadows and the ears in the walls.
Each Legion is composed of demons from each House, al
though there is no exact ratio. In my interactions, my evocations,
my work with Azazel's legions, there are fewer Retztael demons
than the other two Houses, but that those few are powerful beyond
measure.
What follows are the names, attributes, and signs of a com
paratively small number of Azazel's emissaries. These are they who
have assisted me in this work, and in my own Work in my own Be
coming.
1 01
THE HoUSE OF ANATEL
1 02
Lord Kiltan is a Duke, c ommand ing two thousand demons
beneath him, all of which will surround the person of the Operator's
choosing and will implant any idea, thought, or em otio n into that
person's being.
The method by which this is done is through a type of con
veyed telep at hy. Once you have su mm one d him, write on the
groun d , either in the dirt beneath you or in sprinkled flour on the
floor the n ame of the person that you wish to influence. Bring into
your mind or your emotions that which you wish to implant, and
focus on it strongly, as if it were your own natural thought or feel
ing. As you do this, such will be gath ered and s iphone d from you
by Kiltan, who will then trans fe r such to his d em on s , who have al
ready surrounded your target. Continue to hold the vis ualization
and the identification as long as you are able, allowing Kiltan to
take all of this from you. Once you can no longer hold the concen
tration , His demons will co n ti nu e to feed this i nto your target in
definitely.
1 03
He nt'yo s possesses the ability to raise the sp i ritual "vibra
tion al rate" of anyt hing whatsoever. Such vibrational acceleration
can heal a variety of d i s e a s es , and can c u re depression and other
1 04
Abryaiyan appears as an old, diminutive, white man. He
speaks slowly, but if you call him, be sure to pay attention to every
word. Of all the demons in the House of Anatel, Abryaiyan seems
to be the most knowledgeable.
Abryaiyan is the Initiator into the Secret Sciences. Once
evoked, his very presence will set into motion subtle and even mun
dane forces, result ing in your gradual understanding of the nature
of spirituality, and of existence as a whole. Once this process has
begun, however, it cannot be halted.
If you desire knowledge or understanding that is more spe
cific and less imposing than that offered by Abryaiyan, simply write
your query on a piece of paper, and trace Abryaiyan's sigil over the
words. Do not call him into full materialization, but charge and
open that sigil and be prep ared with pen and paper to copy the
flood o f information that will descend to you.
1 05
Sa'ahtlar appears as a fmely-dressed gentleman. One aspect
of his appearance that I found particularly startling was that his
clothing, his hairstyle, his trimmed mustache, and his speech is re
flective of the style associated with the early 1 900's United States
upper class. This is a stark variance with the manifestation of spirits
usually in centuries-old fashion .
I've not been able to discern why he appears in this manner,
but have noticed that when he is issued his task, his form shifts from
the above described gentleman into a reptilian creature definitely
not human, but more like a sort of dragon or giant winged serpent.
Sa'ahtlar possesses the power to weaken your enemies so
that they can no longer work against you in any manner. He is able
to disperse entire armies in confusion and inability.
I have also found that the demon's power is not relegated to
human or spirit aggressors alone, but can equally be applied to un
formed or circumstantial obstacles.
1 06
Grah'aht'talion is a powerful demon h avi ng dominion over
the th o ughts , emotions, and b ehaviors of hwnans.
He appears as an em aci ated , naked man whose skin is
grayed and ashen, as a corpse. Despite his undress, when I h ave
summoned him I have found it diffic ult to p ay attention to his sag
ging skin with ribs and bones threatening to push out of it, as his
eyes e mit a sort of black light,
a mesmerizing glow.
No rmally, I would advise that you look away from such hyp
notic eyes, but with Grah'aht'talion, allowin g yourself to become
lost in his gaze will transport your mind into the Infernal Empire
directly, and into the r egi on of lt that is controlled by him, which is
a glo o my, dead, and c obwebbed forest, wherein you communion
with this demon will reach a new depth, and h e will be able to teach
you his secrets more inti m ately.
1 07
Suhn'talock is one of Azazel's strongest leaders, as he pos
sesses n ot only the knowledge but also the power and the resources
to raise an entire empire out of nothing, and to increase it expo
nentially and limitlessly.
It is said that Suhn'talock existed long before the Infernal
E mpire, while many of the legions were brought into existence after
the Empire had flourished, and that it was through his abilities
alone, combined with Azazel's grand vision, that brought the full
ness of the Infernal Empire into existence.
Suhn'talock can do the same for the Evocator, taking the
raw visions of the Summoner and bri nging them to life in the world.
Once the process of building your own Empire in the world has
begun, repetitive evocations of Suhn'tal'ock will help you expand
your Empire in every conceivable manner.
1 08
Kru'vest is a demon of protection, appearing in golden
armor from crown to foot. In the several evocations I have per
formed in order to call Kru'vest, I have yet to hear him speak. In
the instant of his manifestation, however, it has been clear that I am
1 09
Dra'talon appears as a spirit cloaked in shadows, only his
ocean-blue eyes p i erci ng the black fog that surrounds him. I have
also noticed a marked drop in the perceived ambient temperature
upon his materialization.
Dra'talon acts as a demonic assassin. Once he is directed
towards an enemy, he will attack that victim day and night, pl aguing
him or her with anxiety, depression, mania, and even h alluc in a
tions, which culminate in complete madness, preceding a violent
and unavoidable death.
This demon is not to be evoked for any other reason than
to torture and kill an enemy, as once he is set on his victim, he can
not be recalled.
110
Ahl'faroahn is able to bring you food, water, and provide
you shelter in the most dire circumstances.
The modern application that I've found for Ahl'far'd ahn's
power is the abi lity to bring the necessities of life to you, supplying
the very basics of life in emergency situations. He works faster than
most spirits and demons centered around wealth, but he can only
bring exactly what is absolutely needed, rather than that which is
desired.
111
Hasscotor can ha rn es s the power of animals, bringing you
guides and protectors in the form of animals familiars, either phys
ical or astral.
Hass'cotor can also teach you how to communicate with an
imals as higher intuitive b eings, and thereby learn how to beter ac-
cess yo ur own intuitive nature.
112
The demon Glas'yos shows himself as a small figure whose
every feature is obfuscated by the im me n se radi ance of li ght ema
nating from him, shinin g in all directions, chas i ng away shadows
of confusion.
While in its simplest manifestation, this demon's power can
be used to b ring clarity to a situation, when pushed further, Glas'yos
is able to alleviate dep ression , paranoia, anxiety, and many other
psychological i mp e di me nts , as well as to bring calamitous situa
tion s to a peaceful resolution.
113
Fortash materializes as a strong man laden with iron armor.
He seems to stand at least seven feet tall. Up on his head sits a
Corinthian helmet, h id ing his entire face under the tarnished metal.
In my evocations of Azazel and his l egion s , instead of se tt ing out a
Triangle of Manifestation, I would simply lay o ut the Ci rc l e of De
monic Pacts, facing towards the north, where my brazier fumed
with incense that soon filled the room. The spirits would materi
alize whereve r they chose, and For'tash always chose to appear on
my right, in the east.
For'tash has the power to overthrow your enemies, formed
or unformed. He removes obstacles from your life, and even more
rem arkably, from yourself. All th at is needed, while he stands be
side you, is to name your obstacles in writ ing, vivifyi ng the words
with the recognition of their impediment on your path, and with
your i nte ntion to have them explanted . Once the wo rd s are written ,
meditate upon them, and envision your life without them. For'tash
will feed your m in d with a clear vision of thi s , and will aide in mag
nifying this imagination u nt il it is b rought to life and within your
own self, the ob sta cle no longer exi sts. F in ally, burn the pap e r with
the obstacles written thereon, and, n am i ng your obstacles aloud,
ask that For'tash remove them from your p ath .
114
THE HOUSE OF RETZTAEL
11 5
Ant'harratu materializes first as a vapor or a thin smoke
filling the northwestern part of the Temple. After spiraling about
for several moments as if surveying the Temple for danger or trick
ery, his form materializes as a figure cloaked and hooded in black.
Often, the Gateway of Pacts is emblazoned on the chest of his robe,
or on the part of his hood covering his forehead, not embroidered
into the astral material, but burning like a psychic brand.
Ant'harratu is possibly the most powerful of all the Nethers.
He is a maker of miracles. He claims to have taught sorcery to the
priests of Babylon, Egypt, and Olmec.
It was by Ant'harratu's invisible hand that many of the
miraculous alterations in my own life and circumstances were
brought about.
Once called on to fulfill a task, Ant' harratu is relentless,
even at the dismay of the Evocator. He begins working on the goal
immediately, and foresees the best route to achieve the most com
plete satisfaction of the desire. As I experienced, he will often find
it necessary to remove obstacles from your path, which can cause
momentary anxiety in the Operator, as it seems a reversal of the
original command. However, bearing with the changes unto the
conclusion will result in a much more fruitful end than any human
mind could organize.
116
Eshtalishtu manifests as a beautiful, slender, nude man, his
body and head absent of any hair at all. A peculiar radiance beams
from within him, making his skin appear to glow with a faint blue
energetic light.
Eshtalishtu holds the knowledge and the power of transmu
tation. When evoked, he is quick to explain that the assertion of
modern "alchemists" that "True Alchemy is the transmutation of
impure human elements into that which is divine" is entirely false,
and indeed is quite the opposite of reality. According to Eshtalishtu,
the greatest alchemy is the transmutation of the Divine Particle into
matter. This understanding furthers the idea presented to me
throughout this entire ninety-day Operation that this physical
realm is not the impure and outcast plane of existence, but that it is
the final condensation of an intentional spiritual will.
Eshtalishtu can teach you, when evoked, some very elemen
tary rituals which can be used for the most miraculous ends, even
for the materialization of obj ects of matter seemingly from noth
ing.
117
Mehmion materializes in the southeast, behind the Evoca
tor's ri ght shoulder as he faces north. It is impossible to cause him
to materialize before you, however, or to turn to face him, as he re
fuses to allow himself to be seen.
His voice is a whisper, with a serpentine hiss, although there
is nothing seemingly deceptive about him.
Mehmi'o n knows the secrets of binding spirits, and can in
struct you in methods of constraining any entity whatsoever to your
will. T hese teachings can also be extended to the binding and con-
straint of any person.
118
Etliosh appears as a figure more beautiful than any angel,
although he is most certainly a Nether Lord under Azazel, a most
furious demon.
Et'liosh is capable of raising power to the omnipotent de
gree, the likes of which he can employ to the immediate accom
plishment of any goal in a seemingly miraculous result.
If requested, Et'liosh will teach you how to do the same, how
to harness any required amount of raw power and how to direct
that towards any goal in your life, regardless of the apparent diffi
culty of naturally achieving such a goal.
119
Lae'ti'kohl is a demo ness mastered in the art of warfare, of
the more cerebral sort. She plans, manipulates, and plants seeds
that are sure to bring victory.
Her skills are easily transferred into the planning and the
development of earthly situations.
If your intent is simply to call Lae'ti'kohl and ask her to
move in your life, all that will be needed is for you to tell her how
you want your life to look in a specified distance in the future, and
she will begin to bring that to pass.
A much better route is to bring a list of questions into the
evocation, where she can instruct you on the alterations that you
need to make to bring your life to the position that you desire, thus
putting all of the control into your hands, and teaching you most
of all that you alone hold the power to your destiny.
1 20
Khro'syas is a Demonic Priest Lord of the dead. He appears,
like many demons in the House of Retztael, wearing a dark purple
hooded robe, with only the lower part of his face showing.
When summoned, you may ask Khro'syas to raise up the
shadow of any deceased person. The demon's form will fade and
in his place the form of the requested will rise, appearing and speak
ing as the person in life would, and retaining all of the knowledge
possessed in life.
The risen dead cannot speak of the afterlife, however, as
they do no remember dying at all, but are projections of that indi
vidual in life.
With such power, Khro'syas can teach you the secrets of
necromancy, and how you can use the power of the dead in your
magickal operations. He also teaches the forbidden kn owledge of
the use of body parts, organs, and bones from the dead.
1 21
Alak'than holds the secrets of immortality. He can teach
you methods of transference of what is often called the "soul" into
other bodies, or into other states which will survive the human
body.
The demon's initial instruction on the nature of spiritual
immortality dispel any idea of reincarnation or afterlife sociality,
and instead will dissect for you the reality of the evanescence of
human identity, or samsaric consciousness.
In a great deal of Alak'than's teachings, the recurrence of the
theme of spiritual antitransmigration is prevalent, as I first ap
pro ached the demon interrogati ng him on how I could translate
the flesh, and instead learned that the flesh is the gloried position,
that this physical world is the untested landscape, and that we are
the gardeners of our own destiny.
If you were to learn from this one demon alone, your un
derstanding of existence and your place in it will forever be
changed.
1 22
Fro'ghla'tasch often materializes first in the form of an ani
mal, and then quickly assumes the shape of a man or a woman .
Since I have yet to collect notes from other Evocators on this
demon, I only have my experience to draw from, and from that ex
perience I have seen that Fro'ghla'tasch most often initially comes
in the form of a wolf, and then most often changes into the form of
a woman in a long, tight, silken dress. I imagine that the subcon
scious desires of the Evocator are accessed in order to create an al
luring image to manifest in, though, and would therefore change
with each Evocator.
Fro'ghla'tasch is capable of fulfilling every sexual, intimate,
or emotional need, calling into the life of the Evocator a lover,
spouse, a friend, or any person that is able to help fulfill the specific
needs of the Evocator, whether such a person already exists in his
or her life and is unresponsive, or if that person is called out of a
crowd of strangers from great distances to the Summoner's
doorstep.
1 23
Krehl'a'teral is the master of miracles. He can teach you how
to perform the most miraculous spectacles, and how to produce
the most extravagant phenomena, such as invisibility, levitation,
pyrokinesis, telekinesis, illusion proj ection, and transmutation.
When you first begin to learn from Krehl'a'teral, your man
ifestations of phenomena will be short and sporadic. The intensity,
solidity, and longevity of your productions will increase with time.
If your desire is to master these materializations, brace
yourself for years of daily study with the demon Krehl'a'teral, as his
works require intense discipline and dedication.
1 24
Ahk'lahtesh is the Master of Time. He can make time seem
ingly come to a halt m ome nt a rily, as well as slow down for sh ort
perio ds , or accelerate for short p eriods, allowing yo ur perc ept i on
of time to pass more quickly or more slowly, depending on your
needs. When he does so, he will always remind you that what is
taken must be paid back. If you have asked that a p eri o d of time
be slowed down, the following p e riod of time will ac celer at e , with
the opposite holding true as well.
Ahk'laht'esh can teach you rituals that will effect the p ast,
and can open gateways into the future th rough which you can travel
to view decades or even centuries b eyond.
1 25
Hah'kla'tor appears as a demon in a grey, hooded robe. His
face appears to have been stripp ed of skin, leaving bloody tissue
and some bone showing. As he speaks, his every word seems to be
spat out in pain.
Hah'kla'tor knows the secrets of trapping the full life force,
or "soul" of humans. One of his minor workings would a ct upon
the living, steal ing a large portion of their life force and leaving
them open to disease, depression, and even death. He can teach
you a much more powerful form of trapping s oul s , however, in the
conducting of a ritual of human sacrifice.
He can teach you how to m ake vessels which will hold such
s ouls indefinitely, and how these can be used in powerful rituals.
1 26
THE HOUSE OF MALKASH
1 27
Mak'ta'lahn appears as a n on - humanoid figure, almost as a
sphi nx, possessing a hairy and pawed body like a lion , long, hairless,
nearly reptilian - scaled arms ending in three-fingered hands, and a
raptor - like head, still covered in hair, but also pos s e s sing a large,
hooked beak and bird's eyes.
Despite his appearance, this Nether's voice is quite soft and
comforting .
Mak'ta'lahn is a master of mechanics . At face-value, this
implies that he is able to fix that which is broken, weather made of
metal or of flesh. The greater understanding of his ability, however,
is in his knowledge of universal and even dimensional mechanics.
Although Mak'ta'lahn is not an expert communicator, often
rattling off e xplanatio n s of processes that no human mind has even
considered, nor have we developed the vocabulary to understand,
when pressed for information on any particular issue , he is able to
direct you in very simple and often mundane ac tions which will
cause a considerable shift in your reality through mechanical
causality.
1 28
Tah'ka'yat is a demonic lord whose ethereal mind seems to
be planted in a point outside of time altogether, as he is capable of
looking into the past and the future with the same ease as the pres
1 29
Yash'alten is a demonic lord under Azazel who appears as a
spirit engulfed in blue flames. The demon's form will appear quite
solid, and then will fade, nearly disappearing, before returning to
visible solidity again, as if experiencing some sort of difficulty in
maintaining his form. Throughout a single evocation, I have wit
nessed this shifting occurrence up to twenty-one times.
Yash'alten holds precise knowledge of every galaxy, star, and
planet in the universe, and can provide detailed information con
cerning those planets which do indeed bear life similar to our own.
In speaking with him on these, however, it is clear that he refuses
to use our modern classifications and names for the various celestial
bodies, either relying on terms from ancient astronomy, or calling
them by names never before heard on earth.
The demon can also advise you of the magickal or occult
properties of the stars, planets, and moons, and their various align
ments.
1 30
f
1 31
Halah'thor is a Demonic Lord who appears as a refined gen
tleman, his hair neatly trimmed, his face clean shaven, and dressed
in a tuxedo. In questioning him on his appearance, he has revealed
that through the ages he has assumed the presentation of the era's
common conception of wealth.
Halah'thor has the power to help you establish a career that
will not only provide for you financially, but will also align with
your greater destiny.
"If you are creating certain prosperity for yourself, this alone
is not your Empire;' Halah'thor told me. "Every aspect of your life
must be made perfect, and perfection in this manner is not misery,
but is j oy and sense- satisfaction in all things that you do, all things
that you have, and all things and people in your life:'
Indeed, Halah'thor can materialize an enviable existence in
which you are wealthy, happy, passionate, and moving in the direc
tion of your own destiny.
1 32
Byr'than is an earthy Demon Lord, possessing detailed
knowledge of all minerals, gems, metals, and stones. Some are
drawn to him for excavation projects, mining, and the finding of
precious metals, as he is indeed able to direct you towards success
in these endeavors.
Byr'than's real value, in my opinion, comes from his knowl
edge of the occult or spiritual applications of this knowledge. He
can teach you how to use these solid substances to enhance various
occult faculties, as well as how they can be used in practical ritual
goals.
1 33
Ala'tahl'sta appears as an elderly woman, slender, with flow
ing white hair. Her voice is soft and kind, but she speaks very di
rectly, not engaging in conversation outside of her area of
specialization.
Ala'tahl'sta teaches the secrets of combining physical ele
ments, such as plants, stones, bones, organs, and insects to create
powerful talismans which can be applied to any ritual goal what
soever.
I have personally witnessed the potency of her teachings,
having put to use several of her combinations, and having seen dra-
matic and nearly instantaneous results.
1 34
THE SUMMONING RITE
Eyes locked with the fl ash in g sigi l , utter the Grand I nvoca
tion of the P act : '1\lash tad AI'ash tal Ashtu:' Repeat the in
vocation again and again, the i maginat ive form of the
demon's body s ol idifying in your inner vision, the incanta
tion accelerating t he movement of energy and power
around you.
1 35
linger on the edge of unconsciousness, recognize that the
figure beheld in your inner vision has united with the tan
gible energy in the Temple.
1 36
Once the demon has offered the information which you
seek, or you have come to an agreement on the course of
future events, conclude the evocation by asking the demon
to depart from the Temple, and to go into the world to bring
you that which you desire, or simply to "Return from
whence you came:' As the demon's body dematerializes, re
cite again the Grand Invocation of the Pact, ''Alash tad
Al'ash tal Ashtu;' over and over until you find yourself alone
in the room, all flashing lights and crackling air dissipated,
and the rapture which had taken you having departed, leav
ing your body exhausted and starved for food and sleep.
1 37
CHAPTER SEVEN
All that the young occult apprentice hopes for and works
for is to have the power and the ability to facilitate the materializa
tion of such p otent demons as those listed in the previous chapter.
Alas, their names and their signs have been given, and the formula
by which they may be summoned and the tokens by which they will
obey have been revealed. The rite of summoning, however, is not
the end destination for the Godly Incarnate, but its successful com
pletion marks the true begin n ing of the path of Becoming.
The neophyte's initial experiments in the occult are usually
aimed at simple goals: sex, money, popularity, scholastic or voca
tional success. Like a child who can plainly see that the emperor
has no clothes, the neophyte recognizes that the power of the occult
lies in its potency to affect the physical world through wholly non
physical means.
As we chase our phantoms down the rabbit hole, however,
the mystery itself and the kaleidoscopic visions that it produces be
fore us cause our entire focus to shift. The magician becomes a
mystic, and the alteration of this reality becomes secondary; the
chase through the cosmos and beyond the manifold planes of exis
tence becomes primary. The method supersedes the task to which
the method should be applied.
Theoretical conjecture on the possibility of splitting an atom
was fine and well, but it wasn't until the first mushroom cloud bel
lowed up from the New Mexico sands that our role as The De
stroyer of Worlds became real.
1 39
We are not men who are striving to become Gods, but we
are Gods who have striven to become men, and who have made the
j ourney with our powers intact, yet with a seemingly innate inse
curity in our abilities.
With our first taste of real power, of our ability to rearrange
the most minute and the most grand circumstances in our lives, the
phantom chase begins, as we try to work out the hows and the whys
of the thing. Astral projection, mirror scrying, Soul Travel, vision
quests, all lead us along a path of self-discovery.
Through simple and mainly imaginative methods, our con
sciousness is quite easily transferred from the physical body and
brain into the more subtle bodies, the mind itself needing no host
but capable of existing incorporeal. The physical realm is tran
scended, into the astral worlds of spirits, angels, devils, and gods.
Further we fly beyond the simple spirit, beyond the formed energy,
into realms where consciousness itself forms the architecture and
landscape. Even beyond this we travel, through ten thousand
abysses and an outer sea of darkness, to where even consciousness
must fail and abandon the quest, and that Eternal part of ourselves,
that omnipresent, omniscient, omnipotent part of ourselves - that
part of us which is indeed God - is loosed from its fetters and both
expands and collapses infinitely, becoming All and Nothing at once.
Upon our return to our naked, shivering, sweating bodies,
we begin to understand who or what we are. But that other place,
that ocean of formative flame is not a place that must be discovered,
but it is our birthplace. The whole process of Ascent is nothing
more than a pilgrimage to that birthplace, so that with no confusion
we may know that we are God. Yet, throughout the pilgrimage, the
method has trapped us. The j ourney itself has drawn us away from
the goal. We are not men who are striving to become Gods, but we
are Gods who have striven to become men, and once we have seen
ourselves clearly, the rift of insecurity is healed.
We are Gods, walking the earth in the forms of men, and
all that exists flows from our timeless fingertips. Yet, we have aban
doned this world, this realm for which we have left our thrones,
and there is great work to be done here, lost time to make up for.
1 40
We are here for a purpose, and that purpose is not to simply escape
back to the place of our birth, but to utilize our powers here and
now, to transmute the course elements of this courser world. . . to
push our power beyond its limits.
VESSELS OF FLESH
1 41
All power, all control, all transformation begins within the
body. The omnipotent essence is inert until activated by the inten
tional manipulation of the body's chemistry and physiology.
When I first started to mingle in occult and pagan circles, I
quickly theorized that perhaps the constant flow of power through
the human mechanism caused it to deteriorate more quickly and
more intensely than was natural, as nearly every person over the
age of forty who had involved themselves in the occult throughout
most of their adulthood were quite obviously unhealthily over
weight, and were known to complain of suffering from diverse
physical ailments, along with lacking any real physical strength and
stamina. Witnessing this again and again, I was shocked, as it
seemed clear to me that those who possess the keys to spiritual
power would be able to heal and strengthen their bodies, and the
same zest put towards their spiritual maintenance through medi
tation and ritual would concomitantly and quite unconsciously be
applied to their physical well being.
As I summoned Azazel and as he materialized before me,
the general directions and advice that he offered morphed into very
specific instructions, dictating even the most tedious details of my
life.
Among these instructions, he nearly shouted, "Make your
self strong." Before my mind was allowed to interpret his statement,
I knew within myself that he was not referring to mental strength
or emotional solidity, but instead to physical strength. I looked
again at the smoky phantasm before me and noticed the muscles
about to tear the skin from their bulge.
1 42
vation, sleep deprivation , and generally weakening and sickening
the body brought the sickest of powers under my command. Due
to my constant use of methamphet am ines, I was already well on my
way to this state , weighing only one hundred and twenty pounds at
six feet tall. Within a few weeks of adding to this the other recom
mended deprivations , I was not far from a walking corpse. And I
did find that the most deviant, ghastly, and down right creepy enti
ties drew nearer to me, and that I had become much like them, pos
sessing remarkable power over the minds and emotions of others,
and over the gross physical elements around me, always in a dec a
dent manifestation.
That insight role being completed after two or three years
of decadence and decline , I ran across a mirror, and with my eyes
not fogged by chemicals and ghouls, it was clear that I could not
simply refocus my mind and reassert my intention, but that I liter
ally needed to rebuild my body.
Barely able to curl a twenty pound weight or to bench press
the bar plus fifty pounds, I spent at least four days a week in the
gym. My muscle mass incre ased, my body filled out, and my mind
and even my nonphysical power fell into place.
Soon after my route to health became an obsession, as I'd
wr ap a measuring tape around my limbs and my chest each day and
would internally berate myself if th e re was no measurable progress,
I suffe red an injury to my left shoulder, requiring surgery.
After surgery, rehabilitation, and physical therapy, I was still
not able to curl a dumbbell or press a weight away from my chest
without a shock of sharp agony running down my right arm and
into my upper torso, shocking out from my shoulder like a mi nia
ture barrage of lightening bolts. I was far from content to allow my
body to once again deteriorate, esp e cially knowing that, with the
passage of five years having aged me, and with having quit all sub
stances wh i ch had earlier kept me thin , I was sure to plumpen up
rathe r than shrivel down.
My younger sister taught a "Power Yoga'' class at the gym
where I worked out, and while I had taken a few sessions from her,
I hardly took the practice seriously. Yoga seemed a thing for mid-
1 43
dle- aged, middle-class women or as a last resort of physical disci
pline for the geriatric. It was not, however, something for a young,
athletic weight lifter.
I refused to remain sedentary while my body recovered,
though, and I was even unsure that it would heal to the degree that
I could return to the weight room, ever.
I did recall that my first spiritual mentor, Baba Maharaja,
was a strong, well-built man - a "manly man'' - and that yoga was
his sole physical discipline. He had encouraged, even pushed me
to practice the asanas, and in training with him I found that I pos
sessed neither the strength nor the balance to stand inverted on my
head or to hold myself in many of the postures for long at all.
I could admit that I lacked certain physical abilities, and that
perhaps yoga could direct me into strengthening them .
At the root of my persistent contempt for contemporary
yoga was fear and insecurity. Due to extreme neglect and abuse in
the first few years of my life - the years in which my body and phys
ical coordination would develop - I was incapable of performing
many physical tasks which other children seemed to take for
granted, but which I had to practice and push myself to achieve. As
a four-year-old adopted into a concerned family, it was apparent
that I wasn't able to interact with objects on the left side of my body
using my right limbs, and vice versa. I couldn't spin myself around
off of a small ladder in order to sit up on the top bunk bed. I
couldn't walk a straight line, one foot in front of the other, and when
stretching with all of my might, I could barely touch my fingertips
to the middle of my shins.
Through rehabilitative training, I learned to cross midline,
although I remained quite uncoordinated. I could walk a straight
line, but doing so required every bit of my focus, to the point that
I would constantly run into things in my path, as my eyes and my
mind were solely on my straight line of travel. I increased my flex
ibility, but I never could touch my fingers to my toes.
Yoga presented far too many challenges, more to my ego
than to my physique.
Tied in with the recognition of my physiological shortcom-
1 44
ings were my even more crippling psychological and emotional is
sues. My adoptive family had been quick to help correct the obvi
ous and possibly embarrassing issues that I had managing my body,
but their answer to my being able to manage the intense emotions
and mental states stemming from those first few horrific years of
life was to forget about it, to appreciate the change in my situation,
and to turn my focus towards the Church. Such was a threefold
recipe for repression, for a good many years of bubbling and boiling
frustration, and for an explosion that would inevitably come.
As a teenager, the repressive walls within my mind started
to crumble, running concomitant with my dive into the world of
the occult. All of the shapes and colors and vivid horrors pressed
into the foreground of my mind, the smell of my own feces sicken
ing me as I laid in my empty playpen, starving, the sound of shout
ing and the explosion of gunpowder, and children begging.
I had been instructed upon my adoption, and then threat
ened and punished, time and again, to not discuss with anyone my
life previous to my adoption, and so "talking out" the psychic mael
strom as it assaulted me in my teens was not an option. I ran a
sharp blade across my upper arm, slowly, decisively, pressing harder
and harder, feeling each layer of skin parting, giving way to the
metal until streams of blood ran down my arm.
Self abuse soon was not enough to sedate the shame, fear,
and the rage, and so I projected outwards, vilifying the whole of the
human race for the sins that only a few had committed against me
and other children. Hatred and sadism compelled me. Even after
my marriage and the birth of my daughter - an event that set my
life on a much more productive course - I still could not shake my
deep rage.
Anger was a mask, though, as it almost always is, and un
derneath that mask was a face of loneliness. My adoptive parents
were warned that it would be difficult for me to form close rela
tionships and true intimacy with other people. I would hold the
whole world at arms length or further, as a way to keep myself safe
from the atrocities that humans seem to be most apt to inflict on
those who are close to them.
1 45
And so, I found myself married, yet incapable of really melt
ing into my spouse. I could make love, I could hug and kiss, but a
part of me shut down inside, went away. . . held back from feeling
too much, too deeply.
I somehow connected confronting the physiological flaws
caused by my early life with the more disastrous psychological and
emotional flaws that seemed to comprise who I was as a person. If
I fixed my body, the rest might follow. I was not far off from the
truth. Yoga would become quite the challenge for me.
After only a few sessions of my sister's Power Yoga class, I
realized that she was teaching the postures well, but that a good
deal of the actual discipline was missing. With less than a little re
search, I found that Power Yoga is a modern, "washed down" de
rivative of Ashtanga Yoga, and so my attention turned towards the
more original source. I picked up a few books on Ashtanga Yoga,
watched a few videos of the various postures and, more importantly,
the vinyasa, or the movement between each asana and the corre
lating breathing and focus.
Passing by the freeweights and pully machines decorating
the main floor of the gym, I ascended the concrete staircase to the
second floor, which housed the various "classrooms" and treadmills,
and I snuck into the Yoga Room in b etween sessions.
Many of the asanas required flexibility that I simply did not
possess, and the only way that I could find to fold myself in half in
either direction was to force my body as dose into the posture as
possible, by wrapping a belt across the soles of my feet, and pulling.
My tendons burned and my muscles tore, but day-by-day I needed
the assistance of the leather belt less and less. As my muscle mass
naturally deceased as well, I could fit more easily into the various
postures.
Something within me changed - "snapped" is the only word
that fits - in the moment that I was no longer struggling to attain
the correct position, but the whole movement from as ana to vinyasa
to asana became a type of dance. My inner state in that moment
came to absolute calm. I remember dropping to my knees and out
of nowhere sobbing. I remember laughing in the next moment,
1 46
and then sighing as if all in the world had suddenly been made
right.
Something had changed within my psyche and my emo
tions, a strange sort of serenity, an acceptance of my past and my
present and a contentment with the motion of things into the fu
ture. I had sat in twelve- step meetings for various addictions, and
on psychologists' couches, and in spiritual mentors' temples, and
in ritual mandalas in hopes to achieve that single seemingly unat
tainable moment, a moment that fell on me and crushed me, not
because of something I was doing with my mind or my focus or my
emotional state, but by something I was doing with my body and
with my breath alone.
My daily life became from that moment not a struggle for
more, but a graceful receiving of all the gifts that were constantly
poured upon me. And I began to expect all aspects of my life and
my environment to match up to the peace and the love that I felt
within. All that was unable or unwilling to meet this expectation
was quite organically removed from my path . . . even my most inti
mate relationship. My wife and I had become locked in the dance
of disconnectedness, and neither of us really knew how to dance in
the first place. The origin of our meeting was in chaos and various
degrees of despair, so as my despair diminished and her need dis
solved, so did our marriage .
1 47
Make yourself strong. You are a being of power, of strength.
That which exists in theformed invisibility is to be madeflesh.
Solidify and strengthen your own Temple, and your empire
will rise around you.
1 48
wouldn't go away on its own after my little Japanese car was t-boned
at an intersection, along with an impact-related impingement, the
surgeon noted that my shoulders were already in a deteriorated
state. Looking at my body, and at my injuries, he asked if I lifted
weights. I affirmed that I did, and he warned that the constant,
repetitive exercises, not balanced by a full-body routine, were caus
ing me more harm than good.
In rehabilitative physical therapy, my therapist designed a
program of muscle rehabilitation which strictly required that I not
use my pectoralis muscle groups or my biceps. He took note of my
posture and my muscle development, and said that while I had im
pressive strength in my arms and my chest, that I needed to balance
that with strength in my legs, my back, and my shoulders.
All of this should have been obvious, but the success that I
had seen in taking my biceps from ten or eleven inches around to
sixteen or seventeen inches was quite a distraction from the obvi
ous.
After three years of Ashtanga Yoga and quite a bit of per
sonal development and healing on all levels of my being, I was in
tent to not repeat the same mistakes, which indeed were
compensatory.
I read all that I could about weight training, and I designed
a four to five day, full-body routine. Knowing that I had designed
my own harmful routine years earlier, I wanted to run my simple
program by someone who could advise me further.
Robert Angelo Dalla Valle has been a good friend of mine
for at least a few years. Along with possessing a remarkable ability
to naturally manipulate the physical world through purely internal,
spiritual methods, he has also created for himself the body of a
Greek God. He had studied and applied the science of body build
ing to perfection, from resistance training to weight loss, peak nu
trition, and most importantly, the focus of spiritual power into the
physical being. When I showed him my workout routine, I ex
pected him to say something like, "Yeah, just hit the weights hard:'
or, "You might want to throw some cardio into the mix:'
Instead, Robert threw science at me, mathematical formulas
1 49
to increase the effectiveness of my routine for my age, body type,
and weight. And then, once my routine was polished, he also gave
me secret - something that I had entirely missed before:
"You have to put your focus, your intention, your energy
and your Will into your muscles. All hormones are literal living
entities just as daemonic or angelic entities, and they must not be
ignored because of sheer ego alone. They're even clinically defined
as chemical messengers, so I ask you, what fool would ignore the
messenger, when the messages relate to their very own health and
life?"
It seemed that something far beyond the simple building of
my muscles and strengthening of my body was taking place.
For the first few weeks of my return to weight training, my
muscles, and even more, my ligaments ached. My body faced quite
a task of readapting to the stress. My ego also had some adjustment
to do, as I realized that I couldn't curl eighty-five pound weights in
each hand anymore, and that I couldn't dumbbell press two-hun
dred and twenty pound weights.
As Robert had predicted, though, muscle memory quickly
activated. My biceps grew b ack to their previous size, my chest
bulged and rounded, along with the new development of increased
leg muscle development, and stronger back muscles, balancing my
body, thrusting my shoulders back, increasing not only my vanity
muscles, but my whole body's strength and power.
I had set the intention of the routine, as well, not to gain
muscle, but to be strong, fit, and healthy. Rather than gaining
weight as I usually did when I put on muscle, I started noticing that
I was losing weight while gaining muscle. Robert's mathematical
formulas seemed to be working, seemingly miraculously. I had pre
pared myself to see a massive gain in body weight, bringing me
from my steady two-hundred and fifteen pounds to two-twenty
five and higher. Instead, four months after my muscles had adapted
to the routine, I started to lose fat while gaining muscle, bringing
my weight down to one-hundred and ninety-five pounds. I was
leaner, healthier, and without a doubt stronger.
Another level of strength began to peak as well. In the
1 50
height of my yogic discipline, kundalini flowed effortlessly through
my body, all blockages having dissolved, all restraints being loosed.
If I stretched out my hand to cause a change, power would flow
through it and into the world. I was in energetic harmony with ex
istence.
As my muscles grew and my body strengthened, it seemed
that something unique was occurring within the kundalini flow it
self, as if my muscles themselves were pumping kundalini through
my system rather than just letting it flow. I could feel myself be
coming literally a more powerful spiritual machine.
Make yourself strong. You don't have to be a body builder.
I'm not aiming to compete on stage, my muscle - stretched skin
rubbed with oil. But as my body b ecomes stronger, so does my
mind, my emotions, and my spiritual abilities. All of these are
bound together, and the intelligent spirits living within our bodies,
being pushed into our bloodstream through the endocrine system
are multiplied by the continual strengthening of the body.
And the doubt arises: sure, this is fine and good for a
healthy, athletic m ale of only three decades in age. What of those
with hormonal imbalances, genetic dispositions, deteriorated
bones, or other very real and very physical impediments to the
strengthening of the body?
If you are able to reach into the world with invisible hands
and to strangle the life of your enemies, or to raise from deathbeds
the dying into perfect health, as you surely are, and as I surely have,
then you possess all of the tools to destroy the internal enemies to
your health, and to resuscitate and revitalize every aspect of your
physical being. One does not need to rise from his wheelchair and
run a marathon, or to drag a seventy year old body into the weight
room and lift the same weights as I do. But, make yourself strong,
in whatever capacity you are able, to whatever degree is necessary
to achieve a peak psychological, emotional, spiritual, and physical
state.
In yoga, I learned that the pineal gland can often become
physically encrusted due to a lifetime of inactivity, and that through
raising kundalini and causing nearly imperceptible vibrations in
1 51
the pineal gland, the encrustations break loose. Once the pineal
gland is freed, the rush of chemicals and more subtle forces through
it creates an ecstasy beyond that which any artificial drug can du
plicate.
And the pineal gland is merely one of many glands within
the endocrine system. Consciously and intentionally activating
these restores not only our bodies to their original functioning ca
pacities, but triggers even deeper faculties with us.
Most people in modern, western society concede to the re
ality of a "mind-body connection:' in that thoughts, attitudes, in
tentions, and perceptions greatly influence the well-being of the
physical body. The polarity runs in both directions, however - a
fact that is often overlooked. The health, strength, solidity, flexi
bility, and stamina of the physical body greatly influences the inner
aspects of the human being. Physical well -being translates into
mental, emotional, and spiritual well-being. Physical balance and
flexibility translates into mental, emotional, and spiritual balance
and flexibility. And physical power translates into mental , emo
tional, and definitely spiritual power.
We are no longer simple mammals living in harmony and
symbiosis with this biological sphere on which we were born, but
we have taken dominion of the earth , and now beyond. We have
been neglectful of the needs of the body, as well as the needs of the
earth which feeds and houses us, but with the applied force of our
godlike power, we could restore our b odies, and we could transcend
the need to pillage to extinction the earth's resources for our simple
survival.
If we were content to live as other mammals live, a simple
balance with nature would suffice. But since we are intent to master
the atom and play with the electron, to dominate matter and anti
matter, to dissect quarks and quasars, to become not only an inter
stellar but interdimensional species, more is required of us than
allowing our power to flow as it naturally does. The machine of
the human being needs to be perfected, and simple perfection is
not enough. The vessel of the flesh needs to be empowered,
strengthened, doubled and magnified. And our power needs to
1 52
reach beyond our selves, beyond our lives and our enrichment and
towards the expansion of our Empire.
VESSELS OF EARTH
Build your empire upon this earth, Greed is not the key by
which you will rise, nor is contentment, but assertion ofyour
Godhood into every alley of this world is the key.
1 53
task allowing him to look again at those mischievous shadows and
the bustling shoppers and all of the other dangers possible in a place
such as a bookstore.
This man's notes appeared the following morning in a local
newspaper. The seminar was a footnote of local goings-on. The
only letters that I noticed him scribble in his notebook the entire
evening were those three words, "Occult Principles Applied:'
Those, along with my name, were the only details given in the
newspaper the following day.
I introduced myself, as a presenter is supposed to do unless
you're Deepak Chopra or Tony Robbins. I explained that I would
be discussing not only the occult, but how the occult, how magick
and ritual and spirituality can be put into practical use, not only in
my life, but in the lives of each and every person in the audience.
A few people sat forward in their seats, and some even took out
pens and notebooks. I felt good about where my first seminar was
heading.
Turning the pages of the flipchart, where I had large illus
trations of sigils, ritual circles, and even a candle-color-meanings
chart, I explained the various types of ritual that can be employed
in effecting change in the physical world through nonphysical
means.
The crowd was still with me. A few were taking careful
notes, and one girl even asked me to hold off on turning the page,
so she could copy the information on it. I'm sure that I glowed as
I gave her a few extra seconds.
Then, I made the whole thing personal. Too personal. One
of the last pages on my flipchart showed the over-utilized Pyramid
of Needs, otherwise known as "Maslow's Hierarchy:'
Motioning to the lowest, base of the large, sectioned triangle
drawn on the page, I explained that the most basic, primitive needs
need to be met first, which are those needs of self-preservation and
biological function. Food, water, shelter, breathing, defecating,
sleeping, and sexual release are some of these most basic needs.
Once the base needs have been satisfied, the individual will
begin to work on the second step of the pyramid, which is ensuring
1 54
the secur ity and continuation of the resources needed to fulfill
those needs beyond the immediate present. In human so ciety, this
often translates into steady employment, farming or a gri culture, se
curing a l o n g - te rm residence, and joining with the gender of pref
erence for continued sexu al ac tivity.
Pointing to the third section on the tri angle, I expl ained
that, on ce the base needs have been met and have been secured, the
individual can begin to move beyond the basic needs of a bipedal
mammal, forming me an in gful re l ationships with friends and fam
ily, and graduating b eyo n d simple sexual fulfillment with the gen
der of choi c e into emo t ion a l ful fillment and long - term
commitment.
The fourth level b eing that of self-esteem and achievement,
simply maintaining empl oyment may no lo n ger be enough to sat
isfy the individual ; instead, he or she strives to excel in their capac
ities, to rise into man agement positions, or to branch into other
avenues of employment or self- employment which will more align
with their personal interests and motivat ions . He or she will strive
to stre ngthen bonds with family, friend s , and spouse. Bel ong ing to
a c ommunity and being active in the welfare of that com munity be
comes important at this stage as well. Basically, all of the previously
fulfilled needs become a mplifie d , more personalized, and more
mean ingful .
Finally, the individual enters the realm of self-actualization.
Artistic endeavors become fruitful; the value of making money is
replaced or suppleme nted by a need to give back to society and the
world at l a rge ; and as a whole, the fullness of human potentiality is
explored.
Embrac ing the self-actualization p ro ces s with enough depth
often leads to some sort of spiritual purpose, which, taken to the
extreme, leads men to strive to become like u nto God: limitless.
"You're trying toattain self-actualization, even Christ Con
sciousness and God-realization, but you need to take an honest look
at where you're at in your own life;' I bellowed from the so apb ox
that seemed to be crumpling under the we i ght of my own fervor.
'�re you really free and able to explore the deepest me aning of yo ur
1 55
life and to discover your true purpose on earth when you're living
in your mother's basement . . . and even she wants to kick you out?"
One of my friends cast his eyes to the ground. He was living
in his mother's basement, and she indeed did want to throw him
out into the streets.
"If you have to worry about food and shelter, or if you've
had nothing but horrible, abusive and manipulative relationships,
or if you're not sure how you're going to pay the electricity bill, or
if you don't feel like your life is moving in any direction at all, how
can you experience any real, substantial liberation other than hope
ful escapism?"
The note-takers stopped taking notes. The previously nod
ding heads were replaced by eyes shifting around, possibly looking
for the coveted exit dominated by the journalist.
And then I spat salt onto the wounded, by flipping back
wards through the pages of my display, back through the various
methods of ritual, back through the candle colors and the spirit sig
Hs.
"You naturally, innately possess all of the power that you'll
ever need to change every single aspect of your life, exactly as you<:l
like it to be. And you have the knowledge of how to use that power
available to you, here;' I pointed at my table of books, "and here:'
pointing at my flipchart.
"So, let's use that power:' I had drawn beforehand several
"Magic Squares;' designed to attract money to the bearer. I passed
them out to the members of the audience. Most put the pieces of
paper in their laps politely. The j ournalist squinted at it, and then
shoved it in his pocket. I could count on one hand those who held
the paper in front of them, waiting for instructions on how to acti
vate the magic.
"Hold the square on your lap; you want to have it far enough
away from your eyes that you can see the whole image in one
glance. Relax your eyes as you look at it. Rather than focusing your
mind on the image, instead think about your breath. You don't have
to count your inhalation and exhalations or anything. Just pay at
tention to your breath flowing in and out of your body. Let your
1 56
mind get completely carried away by the rhythm of your breathing,
while keeping your gaze on the square. You may feel yourself get
ting a bit dizzy, a bit lightheaded. This is what I call the rapture as
you descend into the Theta-Gamma sync. It will almost feel as if
you're getting too much oxygen . . . but you aren't. Your mind and
your body are adapting to your ability to sense and connect with
more subtle dimensions, and to project information into those di
mensions.
"Now, gently, without p ullin g yourself out of the rapture,
bring to mind an image of you possessing the money that you need
or want. See it in your wallet, in your hand, or see a bank statement
showing the amount that you'd like to receive. Hold that image as
a still picture in your mind, and notice a c e rtain pressure building
in your Ajna chakra, in your forehead, as you do this. Through
your gaze, this pressure is slowly released, as if your line of sight to
the square is transferring the power and the will into the square it
self.
''At this point, many people will visibly see the lines of the
square or the s igi l disappearing from sight, and then reappearing,
hovering off the surface of the paper. The square will also seem to
possess a unique invisible glow.
"When you've reached this point, take a deep breath in, and
then exhale quickly, bringing you out of the theta brainwave state.
You can fold up the paper and put it away.
"That brings this presentation to a close. Go about the rest
of your evening doing whatever it is you would naturally do, and
try to distract your mind from the ritual that you just performed,
and from your need or desire for money. You will find that as soon
as you've forgotten all about it, the money will be delivered to you:'
I had offended almost everyone in the room. Not only had
I told them in clear words that, unless they applied themselves to
the betterment of their immediate environment and the enrichment
of their lives, that their quest for self-actualization was futile; and
not only did I make it known that I expect those who hold the
power to make these changes to take responsibility for every part
of their lives; b ut I also expected them to do it, now!
1 57
I didn't sell a single book that day. I was contacted by every
s i ngl e person who joined me in magickally opening their square,
within days reporting that they had received the money that they
,
1 59
and going to work the next day is not satisfying enough for
me. I need to feel as if I'm pushing myself, learning and
growing. I'll be more prone to making friends, and more
receptive to social gatherings once I feel that my base needs
have been secured. I'll also feel much more comfortable
having the same sexual partner, and even being exclusive
with that partner, at this phase of fulfillment.
1 61
day living resemble the sort of spiritual megalodon that you are.
That which is above needs to be brought below, to this world, to
situations here and now, to the formation of paradise around you.
No one who knows and utilizes these mysteries of power should be
poor, should b e hungry or homeless, or should want for anything
of this world.
1 62
candle and "chanting" a silly limerick, I was able to make others be
have quite opposite of their natural patterns; I was able to make
even the most "out of my l e ague" girls give me the time of day; I
su m m o ne d money; favors; dec ent grades entirely undeserved.
There seemed no bounds to the power that I had in my hands, by
lighting the wick of a simple candle and pronouncing a silly limer
ick.
Before long, however, my soul's stomach started growling,
and the starvation for power that had originally driven me into the
arms of the Mysteries was again surfacing. I had learned which
candle colors worked best for which results, and had dissected the
various elemental attributes for different goals. I had put into action
at least a hundred alterations in reality through this first form of
ritual, and theexcitement of its perform anc e was fading fast. As
the veil was pulled back and the last twinkli ng particlesof mystery
fell from it, Eros was seen flaccid and wanting for more. I move d
into sympathetic magick, intense psychodramatic c e rem ony, sigil
work, mudras and mantras, invocation and evocation, finding my
self propelled upwards, further upwards, until the throne of God
was a spot of light beneath me.
Once the paranormal becomes the normal, our interactions
with the realm of limitless p ossibility diminishes, not because the
method suddenly and spontane ously becomes any less effective, but
because the trigger, which is the self, is no longe r primed, no longer
excited by the ritual, no longer turned on by the whole thing.
I've always been advised by my best mentors to not get stuck
in th e method. But, like ignorance, it seems that some forms of
slavery are more tempo rarily advantageous. If I had spread those
first hundred candle-lighting rituals out over thirty years instead
of thirty days, I'd still be blissful, although quite unaware of my in
finite potential.
Armed withthe most powerful methods, evocation chief
among them, I cann ot turn away fro m the fact that a similar impo
tency strikes. Rather than the mystery and excitement falling away
from the method, instead the eroticism and newness of the experi
ence is deflated from the object, from the goal itself
1 63
It is possible - even simple - for one to take up the infor
mation given in this text alone, and cause large amounts of money
to be delivered to oneself. Although many may believe that they
desire money, the cash is only symbolic. The true desire is power,
and works such as evocation form a direct bridge between the initial
will to power and its attainment. Once it is realized that any
amount of money can be delivered, and once the kinks and quirks
have been worked out of the ritual process to allow the money to
come, the whole thing becomes commonplace. When you need
money, or even just want it for any specific thing, there it is, the pile
of cash, waiting for you to call it out of the ether. Until then, how
ever, the quest for it is quite uninteresting. At least to me, it has be
come uninteresting, although I know a few others who possess this
same spiritual knowledge and ability who seem to never tire of
wealth. I may simply be possessed by more erotic demons than
greed.
The same loss of interest occurs with sex, glamour, atten
tion, love, success, recognition, and every object that can be mate
rialized through these works. Once the route to obtaining these
desires is made sure, the lust for them subsides.
There exist Perfect Methods - of which evocation is one -
which never fail if applied correctly, which always produce results,
and which can be expounded upon and delved more deeply into,
infinitely, and therefore will not generate the first cause of dimin
ishing returns. I have yet to find any such Perfect End, though.
Nevertheless, I am still a youngish man, and I am certain that my
adventures are far from complete.
Once the novelty of satisfying your own selfish desires
through your spiritual works has run its course, and you find your
self holding all power with nowhere to direct it, look out into the
observable world, and see what needs to be changed. And as our
scope of the world and our ability to access information about it in
real-time has increased, it does not take long to find something to
be concerned about.
You possess the power. All of the tools necessary are here,
in this text. All that remains is to act. The problem that people so
1 64
often get into is when they are using mystical, magickal, or spiritual
methods as a means to escape this world, building mythologies of
"this world is only temporary, and then I'll escape and enter my true
home in the 1 2th dimension:' We exist in physical reality not to es
cape it once again, but to embrace the flesh and solidify the te mple,
and to bring "heaven" to earth. Turn on, tune in, and then engage!
You must here become a master o rganize r if you are to suc
ceed. Fulfilling your desires requires the involvement of usually
less than a dozen people, and at most a twenty-four-event chain,
for more difficult demands. If you want to effect fore ign relations;
if you want to not only discover cures for illnesses but cause those
cures to be released to the public; if you want to to p ple re ligi ous
empires; if you want to improve a failing economy, or fail an im
proving economy; if you want to have a global effect through en
tirely n onp hysi c al means, from within your Ci rcle of Pacts, you will
sometimes need to alter the observations and behaviors of thou
sands or more people, and put into effect a chain of events hundreds
of "coi ncidences" long. While this is not a Perfect End, it is without
a doubt exciting while it lasts, to be the Master in the shadows.
With the methods given above in this text, and the remain
ing given below, we are not only to en rich ourselves, to glori fy and
exalt ourselves, but to change the face of all of the observable world.
You will better the world, yes, or you will worsen it if you have not
yet worked through the need to proj ect some sort of inner imbal
ance upon the world. You will improve your living conditions, and
those of your sp ecies , certainly, or again, the inverse. But more than
that, much more, is the fact that you are learning not how to be
come God, but instead you are lea r ning that you are indeed the
Almighty, in a body of flesh . And yo u are learning the true mean
ing of the word Limitless.
1 65
CHAPTER EIGHT
1 67
sumptions I had been making all along - assumptions which made
complete sense and are very helpful in a practical way. Why, then,
would I even continue to evoke at all? If the spirits were facets of
imagination brought to life only in the moment of their evo cation,
is the act of ritual mere psychic and sensory masturbation?
Again, the realization was not that the spirits are not real,
but that nothing is real, nothing exists independent of the observa
tion of the thing. Retiring from my interactions with those most
unreal things, with the entities that would rise from incense smoke
into full materialization before me, in complete contradiction to
the general observation, would be as silly as retiring from life itself,
realizing that all is Maya.
In fact, once I had put aside the infantile assumptions to
which I had clung for so many years, the whole act of evocation, of
ritual, of practical spirituality sprung to life anew, presenting itself
not as a simple means to an empowered end, but instead being
shown to me as a framework, a template for absolute creation.
With all of my supports crushed beneath me, I pressed for
ward, calling upon that demon again and again, creating the Infer
nal Empire while I discovered it, the shores of the undiscovered
country materializing as I neared.
I had made a pact with the most dangerous of demon s,
under whose tutelage the destruction of all of creation was only the
beginning of my path.
Azazel instructed me in greater methods of evocation; con
straining spirits; influencing reality through spiritual works; he gave
me the names of the Nethers which have been recorded in this text;
he gave me their symbols and their attributes; he stood by as I sum
moned them and gained their power and siphoned their knowl
edge. Through Azazel's instruction, and through his invisible
influence over even the molecules of this world, he prepared my
body for my continued empowerment; he prepared the circum
stances of my life for the raising of my empire; and he prepared my
mind to behold a vision of the Limitlessness that I was about to em
/,.
brace.
The Pact had sustained me, whereas previous to it my as-
1 68
sumptions had done so. For ninety days, the Pact was the law by
which my life was governed. For ninety days, the Pact was all that
I could count on as being real.
Destroy the pact! Burn the words, and destroy them. And
stand as a King, as the King of kings, unbound.
1 69
The paper flared as if soaked in gasoline, but the incarna
tion of the paper, and the screaming of the spirits as they fled the
fibers back to their ethereal abode didn't sate my rage.
With a beastly growl, forgetting that I was human, that I was
civilized, that I possessed language, I threw my wooden altar across
the room. It shattered, the base separating from the top in splinters.
My glass-j arred candles followed, cracking into dangerous
shards. Skulls and bones that served as fetish itmes, gifts from the
spirits themselves, houses of the dead, were hurled into the pile.
Item after item, tool after tool was smashed, bent, broken, discarded
into the heap of forsaken hope.
Words left me. My lips spat incoherent sounds. I was not
sure what I was doing, or why. Nor did I care.
With the same blind rage, I wrapped the whole debris in my
Circle of Demonic Pacts, drawn on a thick, black mat, and dragged
the lump down the stairs like a murdered corpse, and I stuffed it in
the trunk of my car.
I unloaded the throbbing bulk of relics onto the desert sand
miles away, and soaked it all in lighter fluid. When I dropped the
match on the wet pile and it exploded in flames, my rage vanished.
My legs lost all strength. I fell to the dirt, my screams and
profanities melting into tears. And the ether stirred. The smoke of
the burning pile coalesced. A black satyr rose before me.
"Now we may begin;' the Demon said. And then He van-
ished.
I had made myself an excellent disciple to Azazel, but he de
manded more. Devotion and discipline had only been the primer
for the understanding which would come, the parts of which I am
able to put into writing given in the remaining text below, and the
rest I am either still trying to decipher, or I understand that I will
never reveal unto the death of this body.
There exists a definite path to Godhood, to the attainment
of all power, all knowledge, and to the quintessence of absolute ex
istence. The threefold path to Godhood is: Evocation; D amnation;
and Renunciation.
1 70
EVOCATION
A good deal of this work has dealt with the matter of evo
cation. Evocation is the essential key to spiritual autonomy as it is
the method by which that which is imaginary can be made real,
first to the mundane senses through the materialization of the spirit,
and then to the external world through the verifiable result
achieved.
Holding invisible armies in your command is an amazing
power, but this is merely a type and a shadow, a tangible metaphor
of the greater power of materializing the whole of the world as a
condensed specter of imagination.
In mastering evocation, you concomitantly master your
inner self, your physiology, yo ur emotions, thoughts, even the nor
mally unconscious electrical output of your brain; you master your
immediate environment, exerting your will over the minor details
of your daily life; and, often only through residual, runoff effects,
your incessant magickal meddling effects the whole of the world,
changing sometimes the course of history as a whole, influencing
people and situations of which you are not, nor never will be aware.
Evocation is the first stage of godhood, and it is the infant
stage. This method, which most magicians aspire to and struggle
for through lifetimes, is only the beginning of the development
from a bipedal mammal to a limitless, deathless, infinite being.
1 72
self-damnation. When I committed myself to Azazel, I realized that
I could end up dead, enslaved, imprisoned, or worse. It could easily
be argued that I maintained hope that Azazel would treat me kindly,
or would release me from torture after a while, but instead it was
more of a human sacrifice to that Demon, a sacrifice of my own
self, my own life, for the chance to learn and to grow. And yes, there
was hope, and I do think that Azazel saw that I had hope, and he
fed it just enough to keep me interested, and then to dash it to the
ground.
Damnation is indeed the loss of all hope. When even the
demons, the evil spirits who had been my constant allies, when even
the forsaken themselves had forsaken me, I was free to accept my
own Liberation. The individual must be beyond redemption or ex
altation, so that he can act and think and be, without prejudice,
without censorship. Only in the absence of all hope do we discover
who we really are.
RENUNCIATION
1 73
Lies. And, when you are forsaken, destroy all pacts. Destroy all
lamps. Sever all links to spirits in your past. Die and be born again.
Tabula Rasa.
1 74
CHAPTER NINE
1 75
filled up my own personal journals, as well as the journals of those
with whom I have worked these wonders.
1 79
And Azazel spoke:
1 81
ENDNOTES
Chapter One
Chapter Two
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
1 83
Chapter Nine
1 84