THE BOOK OF ANAMLAQAYIN

LIBER
FALXIFER
II

BY N.A-A.218

]xaxaar crult iUitrraturr

2Dll
 TABLE OF CONTENTS
INTRODUCTION
The Second Book of Falxifer
1 ..

. PART ONE:
QAYINITE GNOSIS AND COMING FORTH OF THE HOLY MOTHER

1. Apocryphal Revelations of the Qayinite Genesis .. .. .......... 17

2. The Sigil of the Spirit's Deathly Ascent ....................62
3. The Mark of Qayin and its Esoteric Sigil .................. 65
4. The Veiled and Rose-Crowned Queen ...... .............. 70
.

5. The Formula of Calling and the Invocation of Qalmana ........ 75

6. The Veneration and Enthroning of the Holy Mother ...........77
7. Sigils and Keys of Our Lady of the Reaping Sickle ............ 81
8. The Rosaries of the Rose Queen ........................104
9. The Blades of the Queen of Sinistral Harvest ..............107
10. Liluwa Her Name Is ................................ 113

PART TWO:
THE BRANCHES OF SIN, THE BLACK IN GREEN AND
THEIR SORCERIES

11. The Green Point of the Skull .......................... 117 .

12. The Black In Green .................................123

13. The Activation and Applications of the Signatures of the Black In Green 218
14. General Offerings for the Black In Green ..................222
15. The Influences of the Genius Loci and Secondary Causes of Attribution 226
16. The Covenant of the Dryadic Famulus ....................230
17. The Ensouling Tincture of Qayin ........................239
18. Herbal Formulas for the Seven Key Sigils of Death ............261
19. Sanctified Inks of the Sorcerous Art ......................265
20. The Seven Talismanic Seals ............................270
21. Qayin and Qalmana's Incense Formulae ....................282
22. The Tincture of Fiery V ivification - A Kindling Libation ........285
23. Enlinkment of Sympathetic Effigies ........ ..............289
.

24. The Elder's Curse by Hanging ..........................297

25. Spirit Effigy Animation Sigil ...........................306
26. The Shielding Homunculus ............................309
27. Reversing the Flow of the Turbid Waters of Malediction ........324
28. The Sorceries of Amiahzatan ...........................330
29. Treaty of Mardazdahak-Deva ..........................343
30. V inegar Tinctures ........ ...........................346

7
31. Hamadryadic Armour Sigil ............................348

I
32. The Making of Holy Water ........................... 350
33. The Triple-Tongued Flame of Cleansing Fire ...............353
34. Walnut Talisman Against the Law ......................355
35. Conquer the Law Oil Formula ..........................361
36. The Greater Enchantment and Seal for the Blinding of the Law ..364
37. Spell and Sigil of Invisibility- For Blinding the Eyes of the Enemy..370
:]
38. Prayer for Protection ...............................372
39. Prayer for Illumination ............................. 374

40. Prayer Against Enemies ..............................376

41. Prayer for Prosperity ............................... 377
42. Prayer for Path-Opening .............................378
.
43. Prayer for the Conquering of a Rival ......................379 .

PART THREE:
THE ZENI TH AND THE NADIR OF
THE BLACK CROSS AND THE SECRETS OF GULGALTHA

44. Invocation of the Mighty Dead ..... ...................383

45. The 13 Named Heads of the Mighty Dead .................385
46. Prayer for the Mighty Dead ..........................391
47. The Thirteen Pointed Star of Qayin's Bloodline .............393
48. Rosarium of the Mighty Dead . . ........................395
49. A Spell for the Hand of Glory .........................400
50. The Mysteries of Abel Grave Grim- The Black Hound of Gulgaltha 401
51. Prayer to Abel of the Cemetery ........................414
52. Prayer for the Buying of Soil from Seven Cemeteries ..........416
53. Master of All Diabolic Shades .........................418
54. The Holy Fetish of Dominor Tumulus.................... . 424
55. The Dark Dead ...................................436
56. Distorted Shadows of the Calvary Cross . . .................444
57. A Fortifying Bath..... . ............... . ............456
58. Purifying Baths ................................... 459
59. Protection Oil .....................................462
60. Self-Benediction Oil ................................464

EGRESSUS

61. Transcendental Aspects of the Unified Twin-Flames of Sataninsam 469

8
 1- .- - - .. - ............ 348
-- - - ................ 350
CFtre . . . . . . . . . . . . . . . 353
-- - - ............... 355
--- - - .. - ............. 361
iulw: Blinding of the Law . 364 .

the En:s of the Enemy. 370 .

- ._ - - . - .............. 372
:- - - . - .............. 374
'-- - - - ............... 376

:::::
-- - .................. 379
..
r:
NADIR OF
caETS OF GULGALTHA

- - .................. 383
Dead . . . . ... 385
. . . . . . . . . .

I.. . . .............. 391

llloOOline ............. 393
.-- . . . .............. 395
. . . . . . . . . . . . . . . . . . . 400
F :Bbci;. Hound of Gulgaltha 401
--- .................. 414
paa Cemeteries .. . . .. . . . . 416
r.--418
!!!- - - .. - ............... 424
-. -................. 436
..................... 444
-- ..... - . ......... 456
,.,.,. -
r:- - .. .. - .......... 459
- - -
- -- - .. - ............. 462
-
-
c:t - .. - . - . - .......... 464

,
lfT..n-n Flames of Sataninsam 469

9
 '" ' : 1

,.,.,j

{lt
, :.-
' '

Witt
...
'

W"rthin this Serood ..

by the Overseers a-M
that can point oal,.fl!l
hidden points of
Otherworldly Spiril.
'":
Whereas we in the lliql
fonn.s and practices ttl
through. "e will ia *
aspects of the Path, 11
simpler and more
rooted in the fertile ..
aDd Tradition
both effective and ..
the eulted goals - ..
-')
We ill in this boak,
holding certain
make available the lli
1Unted at is as imiJOI
aDd openly outlined. '1
reader and is solely ,.
demanding practias ..
Ue entered His Cul
fmits only to those
lemming upon the
..
Ia the first part of tbiallj

10
 INTRODUCTION

Wl}t @1ernn i'nnk nf 1J1alxiftr

Within this Second Book of our Master Qayin we have tried, guided
by the Overseers and Famuli of the Path, to include texts and rituals
that can point out, to the ones possessing the Eye to see, the still
hidden points of ingress to the Gardens of Worldly Death and
Otherworldly Spiritual Rebirth.

Whereas we in the First Book placed great focus upon the folk-magical
forms and practices that His Cult is masked by and initially revealed
through, we will in this Second Book focus more upon the esoteric
aspects of the Path, which in many ways are elevated far above the
simpler and more open aspects of folk-sorcery, while still being firmly
rooted in the fertile soil of such practices, as the strength of our Work
and Tradition comprises in our correct employment of the simple, but
both effective and authentic forms of nigromancy, in order to achieve
the exalted goals of our Necrosophic Theurgy and Gnosticism.

We will in this book, which is divided in three major parts, each

holding certain subdivisions within themselves, disclose much and
make available the Hidden Keys to even more, as that which is merely
hinted at is as important, and often more so, as that which is clearly
and openly outlined. This work is therefore not meant for the casual
reader and is solely penned for the sake of those who through the
demanding practices based upon the teachings already made available
have entered His Cult, and as such it will yield its ripe and nourishing
fruits only to those who have properly sowed their own seeds of
Becoming upon the Cursed and Blessed Path of Nod.

In the first part of this book we will touch upon many before unrevealed

11
aspects of the Tradition, giving a clear account of the underlying the first time be m.

foundation of our Qayinite system of thought, as expressed, according the contacting and a1

to our strategy, through the mythopoetic forms recognisable to those dead be prO\ided. ..

who have insights into the codifications of the Qabbala and the different which they are prol

branches of that which often has been labelled as Gnosticism. While

the forms/words/symbols employed may be recognisable the essences As the Egressus of til
they carry within this, our, context may be loaded with wholly different to the first part af IIi

powers and meanings than the ones more commonly associated with broken and made il

them, thus the educated reader is warned not to mistake the covering the Source and to 61
for the actual substance.
May this Second Boalj
In the same first section also the mysteries of the Holy Mother will Necrosophic Cult -.1

be partly disclosed, but as it is Her nature to keep Her veil for all but Cause, being the
those very few who would be worthy of beholding Her Salvific Beauty God.
and Light, more of substance will be presented in concealed than in ,.
'!!
revealed form and thus only the initial steps of the road leading to
Her Garden of Roses will here be paved and the rest is left to the
faithful to build upon, through direct and concrete contact with Her
Soul and Spirit, via the means that through this book will be provided.
j
In the second part of this book the mysteries approached in the First
Book will be more fully entered into and different means and :l
approaches will be made available to the ones that already have worked
the Falx Bellicum. Here many new tools and techniques will be provided
for the venerators of the Green Thorn-Crowned Skull and those who
would seek to gain and utilise the benedictions and maledictions of
the mighty Black In Green. Within this section of the book we will
also provide many rites and formulae that can greatly aid the Qayinite
sorcerer and once again that which is not openly given out will be
hinted at and thus the traversing of the thorny tracks is hopefully
made more attainable for those who would not hesitate to water the
sowed fields with their own lifeblood.

In the third part of the book we will open the ways to the most
brilliant Light of the Mighty Dead and the densest darkness and
obscurity of the Dark Dead, as in order to reach the zenith of the cross
you must climb the steps at its nadir and in order to properly bless
you must know perfectly how to curse. Here many secrets will for

12
 the first time be disclosed and not only will the rites and signs for
r .:count of the underlying
the contacting and commanding the most bestial and ferocious of the
.,tal. as e:\.-pressed, according
dead be provided, but also the simple and effective means through
: fonns recognisable to those
which they are protected against and their taints washed off.
f81e Qabbala and the different
llleDed as Gnosticism. While
As the Egressus of this Work we have placed a text belonging actually
re: rerognisable the essences to the first part of this book and by doing so the circle is closed,
-= 1oaded v.ith wholly different
broken and made into an anti-clockwise spiral, coiling back towards
m nly associated with
como
the Source and to that which lies Beyond.
JM)t to mistake the covering

May this Second Book of Falxifer further establish our Master Qayin's
Necrosophic Cult upon this earth and aid in the realisation of His
Ides of the Holy Mother will
Cause, being the Cause of the Black Light of the Unknown and True
lle to keep Her veil for all but
God.
g Her Salvific Beauty
ed in concealed than in
Magister Templi N.A-A.218
I slrps of the road leading to
TF.C.
.. .nd the rest is left to the
W roncrete contact with Her
lll1a this book will be provided.

lilies approached in the First

and different mean s and
lit
Ftllles that alreadv have worked
... techniques will be provided
I!Qvlmed Skull and those who
.mrtions and maledictions of
fw srorti n of the book we will
Ill an greatly aid the Qayinite
flllot openly given out will be
111ir thorny tracks is hopefully
llilllld not hesitate to water the
!!"'
"

open the ways to the most

.. the densest darkness and
lllla reach the zenith of the cross
..I in order to properly bless

.._ Here many secrets will for

13
I

l .

PART
..

.I
I

r.

15
 :

.lO;J

"''l

:1 ....
-

"'
In the Beginni -
Divine Acausalitv 1llllllil
Zeroth divine ee&>:sl*

of Unity, where aD.

and Being coexiste
restriction placed ..
of the Pleroma of ..
AIL In Nothingne&;f!
11
Within this state Gf:1
manifestations al
eoc:ompassing aDd ..
came so to pass tllll:t
the unity which ia
Spirit of Divinity ..
"'

As this fraction
betwftn its o
manifested ithin iNI
eternally conflict
permanently sepran1
wbich it had beea IIi
distinguished aspect II
to retnm to the-
AD was One and 110
Becoming.

 CHAPTER 1

Apnrrupl}al1Jleu.elatinns nf
tltt <@aumitt <&.en.esm

In the Beginning was Ain and within its Fullness of Emptiness the
Divine Acausality was All and Nothing, Unbound and Unbinding. The
Zeroth divine essence encompassed itself within an unlimited Point
of Unity, where all aspects of its Bornless and Deathless Non-Being
and Being coexisted simultaneously, without any spatial or temporal
restriction placed upon its Lawless Becoming. Within this Holy Chaos
of the Pleroma of Unknowable Divinity All Was One and One Was
All, In Nothingness.

Within this state of Nihility and All-Potentiality the seeds of all

manifestations and possibilities coexisted. Because of the all
encompassing and unrestricted Fullness of the Divinity within Ain, it
came so to pass that a fraction of the whole became separated from
the unity which in order to know itself fell outside of the Mindless
Spirit of Divinity Within Ain.

As this fraction sought to confine and know itself, it caused a division

between its originally Paradoxical and Unbound facets and duality

manifested within it in this state formed as the Ain Sof. Within this
eternally conflicted manifestation one portion of it wanted to
permanently separate itself from the Fullness of Emptiness, within
which it had been Unlimited, but thus also unable to know any
distinguished aspect of itself, while the other aspect instinctively sought
to return to the Acausal state of its Primal Chaos, where Nothing and
All was One and no division could limit its Eternal and Unrestricted
Becoming.

17
These divided manifestations of the Divine became as beams of light ia a series of SOCXIIIIIIi
emanating from this first point outside the Acausal Fullness of Ain point within Ain WI
and shone forth from that point of division as Two Contrasting Rays, ad, for the sake t4.
one being the White Light of Restriction and the Other being the Black temporal Spiritual ...
Light of Liberation.

1bus the True Fall ...

The White Light manifested on the one side of the void that had upt "'as caused till
become after the separation from the Ain and manifested as the point emanating and
of Ain Sof Aur, where it gathered its light in order to focus it towards the Divine Es.wncp;
its willed separated, confined and restricted manifestations, through self-limiting and to ..
which it designed to know itself. that it was com
Light formed itself ..
In contrast to this, the Black Light of the Divine manifested on the Sof Aur. while dial
Other Side (Sitra Ahra) of the void caused by separation, and there downward fall ,f
manifested its first point as the Tohu, within which it wanted to reflect
;"'!
the Chaos of Ain and thus re-connect itself unto it. As a reaction to On the Other Side af4l
the limiting form-spawning impulses which it had separated itself Dmne within the ..
from, it then manifested Bohu, in order to reflect and connect to the White Light and td
formlessness of the Abyssal Womb of the Ain and finally as a reaction the Ain Sof Aur -
to the White Light's manifestation of Ain Sof Aur the Black Light c:ontained within tile.
manifested Chasek, its eternal opposite. own longings for tile I

also felt the

While the impulse of the White Light was separation, the Black Light between the divided fl
instinctively sought unification and the Fullness that it once had been to the Divine E."'S"Mle'
part of. Its opposition to the White Light was therefore not only Jtestoration and Dli
motivated by the volition for separation from the White Light and its 4
manifestations, but also caused by its Divine Will for unification and
restoration of the Fullness of Emptiness. It was therefore its cause not .il
to only return itself back to the unbound state of Ain, but also to bring
back that fallen portion of the Divine manifested as the White Light.

As the falling White Q

...vde and below .Ail!
..kausal Divinity ..
..mfestation and ..
tile Demiurge of its Gl
The White Light gathered and focused within Ain Sof Aur, unknowing
and uncaring of the Black Light that it had separated itself from, and As the ..
in order to know its own separate parts it decreed for itself to emanate -.1 iD its blind aDd ..

18
ji.e became as beams of light
l'1iae Acausal Fullness of Ain
i.. as Two Contrasting Rays,
- the Other being the Black
manifestations, through
by separation, and there
which it wanted to reflect
unto it. As a reaction to
it had separated itself
reflect and connect to the
and finally as a reaction
Sof Aur the Black Light
was therefore not only
the White Light and its
was therefore its cause not
of Ain, but also to bring
.Ufes1ted as the White Light.
in a series of successive forms below its still unformed and shining
point within Ain Sof Aur and to further cause division within itself,
and, for the sake of the Being that it craved, sacrifice its own non
temporal Spiritual Nature.
Thus the True Fall of the Divine Spirit contained within the White
Light was caused and commenced, but as the divine force was
emanating and pouring downwards from Ain Sof Aur, a fraction of
the Divine Essence contained within That Light awoke to its own
self-limiting and to the sin of restriction against the Fullness of Divinity
that it was committing. This small fraction of the awakened White
Light formed itself into a Pearl of Wisdom and remained within Ain
Sof Aur, while the rest of the White Light dimmed through its
downward fall.
On the Other Side of the void caused between the Divided Lights, the
Divine within the Black Light observed the foolishness of the Fallen
White Light and beheld that awakened Pearl of Spirit remaining within
the Ain Sof Aur and longed for her, as it could see that the essence
contained within the beautiful Pearl of Spirit was in harmony with its
own longings for the Fullness-Emptiness of Ain. The Pearl of Wisdom
also felt the connection to her unseen counterpart across the void
between the divided lights and called out, as a lover to her betrothed,
to the Divine Essence of the Black Light, for the sake of Reintegration,
Restoration and Union.
As the falling White Light manifested within the first sphere of being
outside and below Ain Sof Aur, its eyes became more closed to the
Acausal Divinity before and beyond its now isolated state of
manifestation and there, in the sphere of Kether, it birthed itself as
the Demiurge of its own creation and limitation.
As the Demiurge awakened into being, he knew nothing but confusion
and in its blind and forgetful state it declared itself as the One Divine.
19
From his throne of singularity the Demiurge then caused the downward reflection for the
succession of his essence and formed the spheres and elements of his The Pearl therefore ..
own confinement and creation. Into each sphere produced below him and fell into the tniiNI
he made out of his own Light of Creation multitudes of forms, beings, eognlfedbyand
watchers, angels and rulers, all being aspects of his own essence, but Demiurge rejoiced IIIII
separated from him in a way that allowed him to be the ruler of each.
But, by each successive emanation, the Light and Spiritual essence
contained within the spheres before and the spheres coming after
""f:
became darker and darker, as the dispersion of the Fallen Divine Light
;il
caused a dilution of the spiritual essence within the whole of the
creation. As the Divinity "
of the Demiurge, it ..
While the spheres and dungeons formed within these emanations below of the Di,ine tight 11
the Demiurge's throne on high, each cell within this creation became the self-made prisoa
filled with prisoners fooled into believing themselves to be guards and Pearl of A\\-akened Wil
rulers, and by the restricting power of the Number Ten the Demiurge the murky world of til
encircled and bound both himself and all that had emanated from to sacrifice its 0\\U.
him. Dn"inity and redeeua.a
&om the fallen
The Demiurge waxed in darkness of ignorance and waned in divine

light. This darkening within him evolved until he hungered for the In order to achiewe il
spiritual essence that he now had almost fully lost through his itself the Cause of
emanating dilution into causal forms. Demiurge it ,_-ould til
abominations of the 11
In his ignorant hunger the Demiurge looked upwards and for the first every creation of tbeJli
time in his blind hubris noticed the Divine Pearl of Light and Wisdom, by, "ithin and
radiating above him in her brilliance, and he lusted for her for the own fall into the sa.el
sake of satiating the dark emptiness that he now felt within. to his now wretched II

Without understanding the true nature of the Pearl he hungered for Where the Deminr&e,
her. In his hungering darkness he made himself into a black sea, upon as the one tyranniral)l
which the Holy Spirit of the Pearl shone and as a dark mirror her light u.e Black tight W01
and beauty became reflected, not in essence but in a deceitful form, of uamic mol
and as the Demiurge was the form maker the illusion created was lion. "1f1

most convincing.

Where the Deminrge ..

When the Pearl of Wisdom and Spirit saw the reflection below her tMough the acts of ..
place on high she became joyous, as she mistook her own luminous in itself and-

20
 caused the downward
fllla'es and elements of his
l!llrn produced below him
lllld litu es of forms, beings,
dS of his own essence, but
... to be the ruler of each.
.... and Spiritual essence
f:'Ae spheres coming after
llttlfthe Fallen Divine Light
lit within the whole of the
!L
.. these emanations below
lllilhin this creation became
lllllaselws to be guards and
-...her Ten the Demiurge
t;lhat had emanated from
and waned in divine
he hungered for the
._. fully lost through his
up"'-ards and for the first
- of Light and Wisdom,
Ill he lusted for her for the
ltlle now felt within.
"'
lfthe Pearl he hungered for
llillself into a black sea, upon
... as a dark mirror her light
but in a deceitful form,
.. the illusion created was
!,
lllilr the reflection below her
lllw.istook her own luminous
reflection for the Divine Presence that she had sensed across the Void.
The Pearl therefore descended towards the reflection of her own Light
and fell into the trap and darkness of the Demiurge and thus became
engulfed by and ensnared within him. Causing the fall of wisdom the
Demiurge rejoiced but remained ignorant and forgetful.
As the Divinity within the Black Light observed the nescient doings
of the Demiurge, it waxed in ire, but also in pity for the broken shards
of the Divine Light that now had become enslaved and blinded within
the self-made prison of the Demiurge, and most of all it felt for the
Pearl of Awakened Wisdom-Spirit that now also had been lured into
the murky world of the Half-Maker. It therefore decided to act and
to sacrifice its own detachment in order to restore the Fullness of
Divinity and redeem the aspects of the divine that could be salvaged
from the fallen creation of the White Light.
In order to achieve its goal of Liberation the Black Light took upon
itself the Cause of Opposition. For every impulse and deed of the
Demiurge it would create an antithesis in order to cancel out the
abominations of the White Light. For every sphere, every ruler and
every creation of the Demiurge it would generate a reflected opposite
by, within and through itself, but in an astute manner preventing its
own fall into the same traps as the ones that had snared the Demiurge
to his now wretched state of being.
Where the Demiurge, because of blind hubris, had manifested himself
as the one tyrannical point of singularity upon the throne of his creation
the Black Light would in contrast manifest as a Twofold Twin-God
of dynamic multitude, in order to counteract the very cause of
stagnation.
Where the Demiurge had caused dilution of his own Spiritual Essence
through the acts of isolation and separation, it would instead remain
intact in itself and connected to the source from which it had came
21
and to which it sought to return. tmdivided fol'lll.
1hat it was to opp+ Wil
Where the Demiurge had bound by laws of restriction all within and manifestation the ....
from himself for the sake of the order, contrasting the Acausality of and enthroning pr.
Ain, it would instead uphold freedom and Chaos as the only Law. between its m-"D ,....
.1"!111
Where the Demiurge fought to preserve finite forms for the sake of Whi1e the primary ..
his own illusory being outside of the Formless, it would instead dissolve within the first
limiting structures in order to open up the roads back to the Unbound.
being the Opposiu& ..

Where the Demiurge had imprisoned himself within the barrier-circle

of his own will to limitation, it would instead break all circles and
allow everlasting outward expansion. of the polar opposille
.1
To the Tree of Life that the Demiurge had grown from himself it would Mlong the highest Ill
raise up a Tree of Death, bringing the end to the cause of restriction. aad female polar CJIIIIII
Satan/Samael. the ..
Thus the Black Light took forms on the Other Side in order to manifest
as the antithesis of the demiurgic creation, but where the Demiurge Satan/Samael was ..-
had caused division within itself because of the mode and cause of
tlaat lofty sphere
his manifestation the Black Light preserved the connection between ller.ame seated in 111111
its diverse parts and remained unified in its multitude and connected ill its own twin-asp II
to its own Unformed Essential Points within Tohu, Bohu and Chasek. .... whic:h wuo1d ..

As the first manifestation upon its own tree the Black Light took form -
as the Twin-Aspected and Two-Headed Opposer and Light-Bringer. In As aVeogefol N"_.
this aspect it would counteract the very crowned head of the demiurgic Demiurge the
creation and act as the dual foundation for all the other manifestations AII DE(, in the OIJiedl
and emanations of the Divine Black Light. lf".Plside. in order.,
of the White f4ht-
For every ignorant principality and ruler of the Demiurge the Great ;.iq
Twin-Divinity created an enlightened opposite within its own realm ;11
and as the heads of them all, including and connected to its own dual !!';JJ
manifestation, Eleven became enthroned, in order to counteract the
Demiurgic Ten.

-..e self-deluded Del

As result of this Becoming of the Eleven the Twin-Divinity, who within Giller Side. wua zfl
itself had held the essences of all male and female aspects in an llis-aeatioaai

22

Iii af restriction all within and
ng the Acausality of
IIIII Chaos as the only Law.
lie finite forms for the sake of
llllless. it would instead dissolve
lie roads back to the Unbound.
lllliRlf ;thin the barrier-circle
Hllstead break all circles and
!f
.puwn from himself it would
llill1 to the cause of restriction.
Satan/Samael, the Lucifer, and Lilith/Taninsam, the Noctifer.
aller Side in order to manifest
....... but where the Demiurge
of the mode and cause of
the connection between
lilt ils multitude and connected
llldlin Tohu, Bohu and Chasek.
i)'
llltlee the Black Light took form
lbpposer and Light-Bringer. In
bead of the demiurgic
lk all the other manifestations
LiPt
F-11'
... of the Demiurge the Great
liatlleTwin-Divinity, who within
-.ae and female aspects in an
undivided form, changed and adapted to the facets of the White Light
that it was to oppose. Where it in the beginning had held in its dual
manifestation the polar opposites of its own being, it, by the emanation
and enthroning process, created a distinction, division and distance
between its own polar aspects.
While the primary masculine aspect remained crowned and vested
within the first sphere of the Twin-Divinity, acting as the Thaumithan,
being the Opposing and Illuminating aspect of the Black Light, within
the succeeding aspects forming the other Nine Heads of the Elevenfold
Manifestation of the Light of Sitra Ahra, a sense of longing for union
between the masculine and feminine, the God and Goddess aspects,
of the polar opposite facets of that dual divinity became generated.
Among the highest manifestations of these now distinguished male
and female polar opposites of the Black Light became the ones called
Satan/Samael was vested upon the first and highest throne, governing
that lofty sphere together with his twin-emanation Moloch, while Lilith
became seated in the realms furthest away from that highest domain,
in its own twin-aspected manifestation as Lilith and Nahema, forming
that which would oppose and counteract the Demiurgic Lunar and
Terrestrial mansions.
As a Vengeful Night contrasting the dawning of the creation of the
Demiurge the anti-creation headed by Satan, the Adversary and
Accuser, in the Other Side Became, and so the Black Light yielded the
Nightside, in order to subvert the restricting existence of the Dayside
of the White Light.
The self-deluded Demiurge, still unknowing of the Opposition of the
Other Side, continued to explore the possibilities and limitations of
his own creation and so he decided to produce man and to create him
23
in his own image, a microcosmos reflecting his own macrocosmos, in die Pearl of DiYi1le II
order to know himself fully within another, for the sake of a fuller Spirit. was adverse ..
understanding and mastery over himself and the order he had caused. iastinc:tively ....
die first moment aflil
He made a Garden within the sphere furthest away from his own ..,...m of the ......
Crown and there formed a multitude of creatures and forms and ..
established the place as a false paradise, serving as a prison within "111ee.-..
a prison. Adam and
LiPt that bad left ...
Here the Demiurge decreed to all his angels and rulers that he would liR and show a k:illlitil
create a creature in his own image in order to fully complete his cycle Mi rled by arropwill
of creation and demonstrate his own omnipotence. filiUsown dmae -

?.:41
He decided to erect this first man from a pool of mud in which he ,,
had seen his own reflection and from the red clay taken from that
Garden he shaped him. He made his body in accordance to the form "
of his whole creation and limbs and parts he made corresponding to
the different spheres that he himself had manifested and was Adam, "-bose -
manifested through. wilhin him. roamed
... in time be stadlll
The Demiurge placed this creature of clay before himself and beheld for escape_ ,.11

him and saw that something still was deficient within him, as he 111
lacked the inner spark of light which animated his own self and the n..s it came to ....
other aspects of his highest beings. He therefore decided to breathe iadomness of the 81111
into the creature of clay life from his own innermost core, without Demorgeto be grulli
remembering the Pearl of Fallen Wisdom kept imprisoned therein. '-e Rk amongst aD ..
dlr curiines of the ..
The Half-Maker breathed into the nostrils of the man of clay and the '
man became a living creature.

But, without the Demiurge's detection, the Pearl of Wisdom, that Holy udwasnow ..
Remaining Fragment of the Divine Fallen from the Side of the White before him ...
Light, escaped through the exhalation of the animating force transferred '-ellladWe decid ...
into the vessel of clay. -die Garden of ....
,...a- al that wbida 11111
:.1
Thus became the Pearl of Spirit, ensnared within the blind Demiurge, ' ,.

unknowingly placed within the vessel of Red Clay, named by the Half
Maker as the Adam, in order to animate him, but as the nature of

24
W. own macrocosmos, in the Pearl of Divine Light and Wisdom, now burning as a Flame of

- the sake of a fuller Spirit, was adverse towards her state of causal and material captivity,

l6e order he had caused. she instinctively sought to escape the prison of enfleshrnent and from
the first moment of her escape into Adam she impatiently awaited the

.... away from his own opening of the prison doors of his day-born body and soul.

natures and forms and

as a prison within The Derniurge who was ignorant of the hidden spiritual aspect of
Adam and now even more blinded because of the lack of the Spirit

Light that had left him, rejoiced as he saw his new creation come to

_... rulers that he would life and show a kind of luminousness that his other creatures lacked.

complete his cycle Blinded by arrogance he fallaciously misunderstood this as a reflection

of his own divine greatness and thought that it was good.

.... of mud in which he

.. dav taken from that
rdance to the form
..ade corresponding to
.. manifested and was Adam, whose hylic aspect was irreconcilable to the Spirit trapped
within him, roamed first unknowing and uncaring within the Garden,

fi! but in time he started to feel the influences of the Spirit within him

llil6lr"e himself and beheld longing for escape.

lllimt within him, as he

lillld his own self and the Thus it carne to pass that Adam, affected by the suffering and

..-..e decided to breathe forlornness of the Spirit hidden within his animated clay, begged the

tllmetmost core, without Derniurge to be granted a companion in order to escape the loneliness

llilllpt imprisoned therein. he felt amongst all other day-born animals surrounding him within

IJt the confines of the Garden he had been risen within.

* man of clay and the

The Demiurge knew that in Adam he had created something more
elevated than the other creatures, as he had sculpted him in his own

._.of WISdom, that Holy image and was now pleased to hear Adam beg and joyful to see him

.... the Side of the White grovel before him and pray to him as the One True God. In hubris

..-..m.ng force transferred he therefore decided to create a mate for Adam, again from the soil
of the Garden of his creation, and to once again animate it with the
power of that which he had misunderstood as being his own breath.

IIJiiiDn the blind Derniurge,

IIOay, named by the Half The Derniurge sculpted this First Female under the cover of darkness,

...._ but as the nature of so that Adam would not see from which muddy filth she would be

25
created. And when her shape was fully produced he blew into her in -"j
order to give her life. When his breath did not lend the clay the
animating force that first time around had been endowed to Adam he
_,

blew again - this time with power generated from his own innermost Adam was summoned b,r1
being, where he still had held the last remaining sparks of the spiritual of the newly animateljj
essence which earlier had been diluted into his creation. As his Ruach rejoiced when they saw..
bearing this last spark of divinity entered the body of this First Female,
the clay became animated with that portion of the Spirit of the Fallen
Demiurge and came to life. The Demiurge rejoiceadl
splendid creation
This portion of the Spirit of the Demiurge that now had been transferred and Adam rejoiced ballti
to the body of the female, through his spent Ruach, was the part and because of the .....
connected to the creative, feminine, aspect of his own Fallen Essence c:ould recognise and nM1
remaining after all the diluting successions of his emanating. As this assembled female.
share of the Spirit became separated from the now turbid nature of
the Demiurge, it awakened to its true Self, realised its awful plight The Demiurge ordend4i
and sought Redemption. Adam could utter a na-.1
W'md-Spirit, for t:hro.alll
She remembered now who she had been and what she had become; herself and escaped the II
where she had originally dwelt and where she had fallen into; turbid garment of ma1:IB:
whereunto she had now been bound and understood through what she
would be redeemed; what birth into matter was and what rebirth and This act of self-namin&
liberation from it would be. She knew and in wisdom of her knowing of the one who would
she gained Power of Will and Illumination of Spirit. she remained defiant _.
puzzled Adam and
Her Spirit became revolted by her own fallen state and by those who ::
would see her thusly bound. As her unborn nature was a Shining One, 11le Demiurge ordered ...
alight as a Night-Sun within a hylic darkness, she saw and heard those and place her beneath 1lili
from the Other Side, the Heads and limbs of the Black Light, who lla- to the fated order- c6
shared her own longing for the Unbound State of Undivided and
Unrestricted Fullness of Divinity, and they saw her and called out to her. When Lil heard this ....,.
the tyrant Demiurge slle1
Among the Soundless Callings From the Other Side that she heard at Unutterable Name of tile
the moment of her awakening within the accursed clay, the songs of this revelation granted
the one whose powers reside within the Black Moon were the most mmbility in the eyes clit
clear and pleasing to her ears. These songs of the Lunar Garden of the winds she conjured fill
the Nightside instructed her and imparted to her guidance and further tile confines of the Ga.illi
empowerments. ID the east of the bo

26
 ...,ctuced he blew into her in
l did not lend the clay the
.. been endowed to Adam he
-.1 from his own innermost
...a.IDg sparks of the spiritual
liD his creation. As his Ruach
*body of this First Female,
... of the Spirit of the Fallen
e splendid creation without the Spirit of the True Divinity above him
... DO\\' had been transferred
-..ent Ruach, was the part
-.t of his own Fallen Essence
iaas of his emanating. As this
- the now turbid nature of
.a, realised its awful plight
and "-hat she had become;
1116ere she had fallen into;
t-ierstood through what she
._ ""35 and what rebirth and
.. in wisdom of her knowing
.... of Spirit.
state and by those who
-nature was a Shining One,
she saw and heard those
IIIIas of the Black Light, who
State of Undivided and
li!raw her and called out to her.
- the tyrant Demiurge she recalled within and through her Spirit the
'-Other Side that she heard at
llle ac::cursed clay, the songs of
lie Black Moon were the most
of the Lunar Garden of
IIIII to her guidance and further
rt
Adam was summoned by the Demiurge to behold the naked splendour
of the newly animated female and both the Half-Maker and Adam
rejoiced when they saw the Light and Beauty of Spirit surrounding the
form of the first female.
The Demiurge rejoiced because he thought that he had made this
and Adam rejoiced both because of the yearnings of his hylic nature
and because of the pure nature of the Spirit bound within him, which
could recognise and relate to the Flame of Divinity within the newly
assembled female.
The Demiurge ordered Adam to name this new creation, but before
Adam could utter a name the female spoke and named herself Lil, the
Wind-Spirit, for through the breath she had become awakened to
herself and escaped the blinded Demiurge, while still confined to the
turbid garment of matter.
This act of self-naming and self-defining separated her from the power
of the one who would name all other creatures and his creator and
she remained defiant and proud in Spirit and strong in Will. This
puzzled Adam and enraged the Demiurge.
The Demiurge ordered the animal-nature of Adam to take Lil by force
and place her beneath himself in order to break her will and subjugate
her to the fated order of creation; the Law of the Creator.
When Lil heard this and understood the destiny planned for her by
Unutterable Name of the True Divinity and through the power that
this revelation granted her she covered herself with darkness and
invisibility in the eyes of the now spiritless Demiurge and flew upon
the winds she conjured forth, up to the heavens and so escaped from
the confines of the Garden. She flew upon the storm winds of night
to the east of the boundaries of the Garden, where the creation of the
27
Demiurge still was untamed, and there, by the Red Sea, she made her the One and True Goer
dwelling place inside caves and under the surface of the water, veiled like what he had created t
from the eyes of those from whom she sought escape. within the Garden.

This act of rebellion and transgression infuriated the Demiurge and The Demiurge who now
saddened and scared the unawakened nature of Adam, while at the by anger decided to try IDI
same time empowering his hidden and indwelling Spirit. in order to prove to ru-11
,,.,..

The tears of Adam watered the soil beneath his feet as he begged the The Demiurge looked
Demiurge to create for him a more suitable mate. The furious Demiurge the separate divisions ofa
who now was of an even darker nature, because of the departure of purely material di""isioa ..
the portion of his spirit that had fled his fallen state, through his masculine powers wit:bia
breath, decided to create another female from the mud underneath the animal-nature. ".l
Adam's feet.
'lhus he decided to
Before the eyes of Adam the creator assembled this body from that take the core-element a.t4
clay and this time he used the portion of his own powers with which instead of the clay wbida 1
all the other animals of the garden had been given life in order to from his side he wou1d 1111
enliven the clay. a beautiful female.

Adam who in disgust saw how the filth was put together and shaped Adam rejoiced in his
into bone, flesh, blood, intestines, fat, skin and hair before his own put into a deep state of.
eyes became terrified and revolted as his own repressed Spirit reacted become separated. <011

towards the blasphemous doings of the Demiurge.

From the flesh, blood -II
Caused by the lack of spirit and the lowly and inauspicious elements lesh. blood and bone oftM
from which this second female was created and made alive its for- this new creation be
foundation was not well and it looked and acted as the vilest animal ssence, which in acbll&l
within the whole of creation. Because its nature was a mirroring image Awakened Spirit-Flame ill!
of the most turbid aspect of the Demiurge, without any awakened .\,,:!j!

spiritual spark, it could not be controlled and Adam refused to name n.e trapped pneuma beail
her. dmne and holy pol'll"'ei'S ..

Even more wrathful than before the Demiurge smote this unnamed Adam l'll'h.o when al'll"3kaallj
second female and returned her back to the muddy soil of his Garden. ia his now fully spiritleai!
tly and attracted to the
Adam once again became consumed by loneliness and sorrow and JI!Dised his god, the Delllll
cried to the Demiurge and asked him how come that he, who was !>

28
 "-'the Red Sea, she made her
a.e surface of the water, veiled
.aught escape.
ldBuriated the Demiurge and
-are of Adam, while at the
a Wwelling Spirit.
..all his feet as he begged the
lie mate. The furious Demiurge
Ml because of the departure of
11:: fallen state, through his
lillie from the mud underneath
bled this body from that
Mf his Ol\'11 powers with which
W been given life in order to
was put together and shaped
and hair before his own
... own repressed Spirit reacted
llltDemiurge.
1i1111y and inauspicious elements
lit created and made alive its
acted as the vilest animal
uature was a mirroring image
lillleliurg . without any awakened
.. and Adam refused to name
.aemiurge smote this unnamed
lila the muddy soil of his Garden.
lllo< llly loneliness and sorrow and
.. bow come that he, who was
"the One and True God", could not create a companion equal to him,
like what he had created for all the other seemingly happy animals
within the Garden.
The Demiurge who now had become frustrated and even more blinded
by anger decided to try to fulfil the prayers of Adam for the third time,
in order to prove to him that he indeed was the One and True God.
The Demiurge looked at Adam and in his confused state he mistook
the separate divisions of animal-nature and Spirit within Adam for a
purely material division between male and female essences, as the
masculine powers within creation generally are more inclined towards
the animal-nature.
Thus he decided to create anew and told Adam that he this time would
take the core-element and essence of creation from Adam's own side,
instead of the clay which had revolted him so. He told Adam that
from his side he would take substance, in order to fashion for him
a beautiful female.
Adam rejoiced in his ignorance and praised the Creator and was then
put into a deep state of slumber, in which the two parts of him could
become separated.
From the flesh, blood and bone of Adam the Demiurge created the
flesh, blood and bone of this third female and as the animating element
for this new creation he extracted what he identified as the female
essence, which in actuality was the portion carrying the hidden
Awakened Spirit-Flame imprisoned within Adam.
The trapped pneuma became thus transferred into her body and its
divine and holy powers brought her life and made her beautiful.
Adam who when awakened saw this female stand before him could,
in his now fully spiritless state, not do anything but be enamoured
by and attracted to the enspirited flesh standing before him and he
praised his god, the Demiurge.
29
The Demiurge ordered Adam to name his female and Adam named ol Spirit it could .....
her Hawwah/Eve. falsities. ;

"lhe Serpent told
IE IE IE fruits of the Tree of &I
ad Restriction. fed
pnJIIlised Eve that Q
Hence Eve became the carrier of the spirit-flame while Adam was left would be opened ...
as a spiritless golem of clay. The spirit within Eve reflected the Fallen difference -een ...
Light of the Unknown and Unmanifested Divinity and gave her the 4
nimbus and beauty of a goddess. 'lhe Spirit "ithin
panted her the will
This divine shining beauty within the darkness of the hylic corpus of IDcMiedge.
Eve was the Spirit-Light which beckoned the two polar halves of the
highest divine manifestations of the Other Side; Satan and Lilith, and in her goodness..-:!
motivated and caused their intrusion into the confines of the Garden -.1 hoped that the ..
of Eden. within him. like the
..,.. there was little ..
Because Satan and Lilith felt Love for that imprisoned Spirit they s.rounding them ..
united portions of their own essences within the Nightside sphere of
Venus and together with the seeds gathered from that sphere their Adam was at first .....
own shards of Spirit emanated forth through their Shadowless Lights lleanse of his own -II
into the garden of the Demiurge and took seat within the body of the a-ny became axm..
serpent, which they deemed as the most worthy host for their
manifestation. The two rays of the Black Light of the Other Side shone lbllt ate first from "1
thus as One within the Cunning Serpent and that Serpent became the fruit added power to Ill
vehicle for the Awakeners of the Spirit and the Accusers and Adversaries eyes became
of the Demiurge. tile limitations of CRIIIIil
* pve Adam to e11t11

This manifestation knew and made itself known as Sataninsam, being .bowledge. but bbEe
the avatar of Samael and Lilith conjoined through the form of the boldedge imparted ..
Double-Faced and Doubly Cunning Serpent. ..-..w substa.oce.. 1li
......
In order to awaken and liberate the Pneuma within Eve the serpent
Satariinsam/Samaelilith approached her and offered her the Forbidden 1lle Sabnimam, coill!l
Fruit of Knowledge, growing upon a certain mighty tree whose roots il was pMXi. for ..._
were connected to the source of all Wisdom and whose fruits the && idn!ltPIIt and
Demiurge had forbidden Adam and Eve to eat from, as the nourishment ....lit&
. -wAr
&"..., could .-.!

30
 ill female and Adam named of Spirit it could provide would spell death to his own illusions and
falsities.

The Serpent told Eve to eat from this Forbidden Tree, instead of the
fruits of the Tree of Life/Lie, which only bore the Fruits of Deception

I'' and Restriction, fed to Adam and Eve by the Demiurge. The Serpent
promised Eve that if she ate from the fruit of knowledge her eyes

would be opened to the truth, she would know divinity and the
lit-flame while Adam was left
difference between that which is good and that which is truly evil.
-.m Eve reflected the Fallen
Ill' Divinity and gave her the
r'
The Spirit within Eve awakened to the Words of the Serpent and
granted her the will and courage to eat from the Forbidden Tree of
'
Knowledge.
of the hylic corpus of
IIi the two polar halves of the

Satan and Lilith, and
Ill' Side;
* confines of the Garden
Eve, in her goodness, told Adam about the instructions of the Serpent
and hoped that the fruits of the Tree also would awaken a Flame
within him, like the one she could feel inside herself, for as Adam was

I <
now there was little difference between him and the rest of the animals
surrounding them within the garden.
r tllat imprisoned Spirit they
lildDn the ightside sphere of
Adam was at first reluctant to break the laws of the Demiurge, but
from that sphere their
Lights because of his own submissive nature and the will to please Eve he
lillllllh their Shadowless
finally became convinced to also eat from the Tree of Knowledge.
llik seat within the body of the
-.st worthy host for their
Eve ate first from the Tree and the Divine Light of Truth within its
of the Other Side shone
fruit added power to the Flame of Spirit she had within herself and
._. that Serpent became the
her eyes became opened to the imperfections of her own existence,
.Accosers and Adversaries
, the limitations of creation and the true nature of the Demiurge. Then

Iii!' she gave Adam to eat from one of the fruits of that Holy Tree of
Knowledge, but because Adam only possessed a soul and no Spirit the
'bo'll as Sataninsam, being
through the form of the knowledge imparted to him was of his own nakedness and lack of
spiritual substance. This Knowledge saddened, shamed and angered
IIIIJient.
Adam.

lillllmoa within Eve the serpent

The Sataninsam, coiled around the Tree, saw all this and knew that
!had offered her the Forbidden
it was good, for where the fruit of knowledge had provided a true
illllain mighty tree whose roots
m and whose fruits the nourishment and awakening the Serpent knew that also other light
bearing gifts could prevail.
ttD eat from, as the nourishment

31
Thus the double-faced serpent comforted and lulled Adam to sleep .... the pneu.ma, -
with its one face, being the one belonging to the Irresistible Lilith, D inrp: increased ia..
and with its other face, belonging to the Shining Satan/Samael/Lucifer, ..... Cause of the LiiMI
further introduced and seduced Eve to the ways of the Spirit. ..ided into the Twilnl
a.fiDes and retum ....
Eve Loved the Serpent for the gift it had bestowed upon her and the
Serpent injected its Black Light into her womb. Thus the male spiritual Conjoined
'Die
essence of Satan-Samael and female spiritual essence of Taninsam ..... of the Serpent ....
Lilith impregnated Eve with the Acosmic Seed-Fire. -.e. and retracted .....
-.r fonr.ud the Serp II
dlr animals and
.. Silra Ahra.. ,..
4li

The empowerment granted to Eve by the Spiritual Fire and Light

injected into her by the Serpent fully awakened her own pneumatic 4
essence and through this act of salvific intrusion the Azoth/Spirit ""
.... awakened .,.., fI
Element hidden and imprisoned within her hylic shell expanded and
became increased. ;p;ilal nakedness Dll 1
......._ing spiritual lid-
As the Fiery Seed of the Serpent germinated within Eve and empowered :YI'il
her Azoth, the awakened and strengthened Spirit within her became
in essence as a Flame of Black Light, seeking to intermingle itself with
the Fiery Seed, with which it now was fully harmonious, in order to :...;
1
escape from and shatter the clay-horn prisons that it had been 'ftr Demiurge became a
encapsulated within by the ignorant Demiurge. - clifletent reasons. Cl
'llllae he before had .-
As the Fiery Serpent-Seed of Light, which in form and essence reflected ... see& gmific:atioa -
the twofoldness of the Cunning Sataninsam, grew within Eve, it came
I U:
which -..s
to immerse the Spirit Flame held within her and because of the 4 .....
transmutation caused by the Atazothic Empowerment and Spiritual ;,il
Addition the egg containing the spiritual flame broke the kelim-vessel d.en:.fore forud ..
within Eve and spilled over and divided itself into two equal halves. ..w ss. which
..... .. 01111 dar:tmesstl
The Black Spiritual Flames overflowing the shattered and divided vessel ... .. beaa made ..
within Eve took the forms of a pair of male and female twins. One
half of the Pneumatic Fire became seated within the male foetus and ., -'ted Adam a.
the other half placed itself within the female one. c I ... threw-

32
llll!d and lulled Adam to sleep Thus the pneuma, once fallen through and then entrapped by the

I!IPngto the Irresistible Lilith, Demiurge increased in power, became as a Black Flame of Spirit aligned
, to the Cause of the Light of Sitra Ahra and broke its chains by becoming
!Shining Satan/Samael/Lucifer
divided into the Twin Flames of Sataninsam in order to escape its
the wavs of the Spirit.

f c
confines and return back to the Fullness it so much longed for.

_. bestowed upon her and the

l The Conjoined Spirits of Satan and Taninsam left at that time the
ii'womb. Thus the male spiritua
m body of the Serpent that they had inhabited, as their work now was
lllti:titoal essence of Taninsa
Seed-Fire. done, and retracted back to their source in the Nightside. From that
time forward the Serpent became the most blessed and cursed amongst
all the animals and remains as a living symbol of the King and Queen
of Sitra Ahra.

tbe Spiritual Fire and Light

pawakened her own pneumatic

Iii&&: intrusion the Azoth/Spirit
Ilia her hylic shell expanded and Adam awakened beneath the Tree of Knowledge, remembered his own
spiritual nakedness and wept, while seeing Eve standing proud and
radiating spiritual light.

ithin Eve and empowered

Spirit within her became The Demiurge heard the cries of Adam and laid eyes on the luminous

Eve and knew that they had eaten from the Forbidden Tree.
tilleking to intermingle itself with
r to
... fully harmonious, in orde
been The Demiurge became enraged as he in both of their hearts, based
prisons that it had
on different reasons, could read contempt for him and his creation,
IIJrlmiurge.
c where he before had read admiration and respect. Where he before
J
illlr::b in form and essence reflected had seen gratification he now could sense a strong yearning for that

i sam. grew within Eve, it came Fullness which was before, above and beyond him and his fallen

her and because of the creation.

air Empowerment and Spiritual

broke the kelim-vessel He therefore forced both of them to drink from the nver of
flame
forgetfulness, which flowed past his accursed Tree of Life/Lie, and
hided itself into two equal halves.
with his own darkness of ignorance he blinded their eyes to that which
they had been made to see.
.. tbe shattered and divided vessel
of
illr male and female twins. One

within the male foetus and He banished Adam and the pregnant Eve from his so called Paradisal

r6r female one. Garden and threw them out into the cursed world, which was the

33
lowest sphere of his own fallen creation and there sentenced them to .-r point bad been ..
a life of toil, pain, misery and material concerns, so that neither they tile feh by
nor their descendents would ever have the possibility to discover his tile ltetum of All 1D ..
own imperfections and instead would be forced to eternally plead to -.1 amplified in ._
him, as the One and True God, for mercy and salvation. 1 D'tlennents gift
]
Through this tyrannical and evil deed of the Demiurge humanity n.s when Eve pwal
became bound by the Oppressive Chains of Fate, tied to the planets TDIItSfonned DiriDe ..
and the stars guarded by the Cosmic Rulers appointed by the Demiurge -,.ed her
..
himself. been shackled
-' Awakened Spirit. 11
Thus Adam and Eve went into the dark world of the earthly elements,
Sapeat &eilli
forgetful of that which they had come to realise about themselves and ... nsrrv-es the IWJI
their creator and enslaver. ifestations of tJe.i'

But, while the finite senses of Adam and Eve were afflicted by the evil .At tile moment of theil
spell of the Demiurge the twofold Spirit-Power within Eve, which had -'tile day-born fleslrw
elevated her own pneumatic flame, endured in remembrance of the remained ell
Truth. wridUn them.

Adam and Eve settled down in the world they now had been condemned Hat to em the ._.
to and there built their new homes. In this world of suffering all was a..ty twin sister. 1"1
bitter, malodorous, hostile and unshapely and created to cause nought o!'IM!
but discomfort and distress. Here Adam and Eve, in their forgetful
state, toiled and endured.

.. :,

ffiffiffi ..._ E-we saw the sl

... liwa birth a S1lpl
.... af spirit ..
As time passed the Twins of Sataninsam grew within Eve, whose spirit ... widDa bsself ..
now had become strengthened by and integrated into their own, and ._.. but bad now bea
at last the moment of their birth drew near. But, already within the
womb of Eve the Twins of Awakened Spirit felt Love and Longing for ... - heheld the ..
each other, as their Divine essences instinctively sought further Union I iML bean.se af ..
and Completeness. .... .m.re of the e.dtl
-..e .. of the seed ..
- -
Within these unborn twins the longing of the divine aspect, which at a

a IJat .afJtided ....

,...,;

34
 one point had been the Pearl of Wisdom, for the Nightside force and
there sentenced them to the yearning felt by the fractions emanated from the Black Light for
ms, so that neitheover rthehi_ys the Return of All to the Fullness of Chaos within Ain became as one
possibility to discy plead to and amplified in intensity and focus, because of the synergetic
letorced to eternall empowerments given and received by their merging.
and salvation.
ity Thus when Eve gave birth to her twins the Spirit Flame of the
114 the Demiurge human s Transformed Divine Light, that once had been trapped inside her,
net
'- of Fate, tied to the pla rge escaped her being and the cosmic destiny that both she and it had
Demiu
Ilia appointed by the once been shackled to and went forth as one with the Dual Flames
t of Awakened Spirit, which burned within the two Children of the
Serpent Through Eve, which in more ways than one reflected through
hly elements,
k world of the eart their essences the Holy Cause of the Twin-Divinity and all the other
ID realise abo
ut themselves and
manifestations of the Black Light of the Sitra Ahra.

Ew were afflicted by

he evil
At the moment of their birth the curse of the world and the limitations

had of the clay-horn flesh were placed upon their finite aspects, but still
p0,_-er ";thin Eve, which
of the they remained empowered and blessed by the Holy Spirits burning
'ured in remembrance within them.

First to exit the womb of Eve was the male child, followed by his
iY. ow had been ring
- n
condemned
lovely twin sister.
Ia this ,_ rld of suffecause all
-o
was

;, 'y and created totheir forg

nought
etful
and Eve , in

I'
'

When Eve saw the shining beauty of the two children to whom she
had given birth a suppressed memory stirred within her, because the
light of spirit glowing within and around the twins had not only once
been within herself but also within the Beloved Serpent whom she had
pm grew within Eve, hose spirit
, and known but had now been made to forget.
1.1 integrated into their own the
in
il.w near. But, already with g for As she beheld the appearances of her children and saw that her
Spirit felt Love andfurtLongin
her Union
offspring, because of their acosmic luminance and beauty, were not
ht
jastinctively soug
of the nature of the earthly beings she for a moment realised that they
were not of the seed of Adam but instead of an Alien and Divine
Origin, but afflicted by the curse of the Demiurge she could not
aspect, which at
..,a.g of the divine

35
maintain her recollection of the truth. ....WS\5 and spiril
- eadl other. i'SI
The male child was named Qayin and the female one was named
Qalmana and through them a light was brought into the dungeon to .... ill c:ontrast to ..
which humanity had been condemned. Fires of Aw:akenmc
., day-. witJMI
From the first moment of their coming forth Qayin and Qalmana ., die Divine..
sought each other's company and solace, for as two strangers in a .
strange world they instinctively felt that they, besides each other, 'Dr disappoinln E II
would have no equals in the world they now had entered into. -.1 Qalm.ana and ..
ID f:nour .-\bel and Kil
As two flames born from the same Bornless Fire they were, and seeing iMtead of the inferil
these marvellous children Eve and Adam rejoiced and for the first IIIey looked upon ..
time since their expulsion from the Garden of Eden they felt hopeful
and joyous. "JJI.s a diYmon a.e.
a - illess and clifi ,...
--- the world ..
ffiffiffi

Adam and Eve decided therefore to have many other such children .ji!
as their two firstborn and only 10 months after the birth of Qayin and I
Qalmana they gave birth to another set of twins, again a son and a QiiJia aad QahnaM
daughter.
.-.
iD this wwlll. til
This time the son actually sired by Adam through Eve was named Abel ""
. ..'
and the daughter was named Kelimat. 1lllln Qayin went ...
ies aJilODgSt the ..
Contrary to their first twins these children lacked both inner and ... c::aDir to c::any ..
.
outer beauty and they were fully afflicted by the curse laid upon all ---fl!e of their ._..
of the clay-born, as they lacked Spirit and possessed only lowly animal
souls.

QIIJiaudQalma-
At the moment of their birth it was painfully evident for both Adam .... -'reaped.._
and Eve that their second pair of twins were different to Qayin and - * fdr-bound -
Qalmana and this saddened and enraged both of them, for where a *
luminous halo surrounded Qayin and Qalmana there was only the
darkness of matter around and within Abel and Kelimat, the same
.... SIJIIai. pb;g) JJJ

36
 darkness and spiritlessness that Adam and Eve had for so long seen

in each other.
b '

female one was named

For in contrast to Qayin and Qalmana, who both were born of the
rllluoght into the dungeon to
Fires of Awakening and Awakened Spirit, Abel and Kelimat were born
No.::;
of clay solely, without any spark of that Deathless and Bornless Spirit
of the Divine.
llc'forth Qayin and Qalmana
a
Ill!. for as two strangers in
The disappointment they felt made their hearts cold towards Qayin
IIIII -. besides each other,
and Qalmana and based on spite, jealousy and ignorance they started
r.uw had entered into.
to favour Abel and Kelimat, with whom they possessed actual kinship;
Jl!f'
ng instead of the inferiority which they now unconsciously felt whenever
... rrre they were, and seei
t they looked upon their two firstborn.
... rejoiced and for the firs
of Eden they felt hop eful
Thus a division became created between the Spirit Endowed and the
spiritless and different paths became set for each of them upon and
beyond the world they had been condemned to.

- many other such children

after the birth of Qayin and
a Qayin and Qalmana remained inseparable as they grew up and for
llill of ins. again a son and
each passing year they understood more and more that they did not
belong in this world.

through Eve was named Abel

Where Qayin went the sterile earth became fertile and green and all
L
species amongst the green which Qalmana touched became sweetened
... ,.

and came to carry aspects of her own lovely fragrance, as the mere
n lacked both inner and
presence of their inner spirits quickened, by the way of At-Azothic
lllled by the curse laid upon all
addition, the diluted spiritual emanations entrapped within the earth.
possessed only lowly animal
Qayin and Qalmana became therefore cultivators of the earth, who
sowed and reaped bountiful harvests, made to grow not by the virtues
evident for both Adam
and of the fate-bound nature but by the unnatural powers of their own
.. ""ere different to Qayin
re a Spirits.
both of them, for whe
the
W Qalmana there was only
sam e Qayin sowed, ploughed and reaped the fields with the aid of Qalmana,
.. Abel and Kelimat, the

37
who mainly attended their fruit and flower gardens, and through their wuold ever m;e and Keli
toiling, the light of their spirits, the sweat of their brow and by their alld intelligent as he "'aS til
own Blessed Blood, which they from time to time spilled during their samed to be inseparallle I
arduous work, did nature, once cursed by the Demiurge, bloom in
f
sweetness and fragrance. Qayin and Qalmana wt.11
sibliugs. were repn1sed t,!i
Qayin and Qalmana developed their arts and elevated their agricultural ill order to stay a"'"3.Y fnlil
work towards the first forms of magic and witchcraft, as they learned each other grew for eadl tl
to use the plants empowered by their own sanctitude for exalting
,;a
purposes unlawful in the eyes of their own parents and their blind
god. l

They learned to make poisons, wines, medicines, perfumes, tinctures

and incenses, with which they could fortify themselves and also affect .lllel tbe shepherd laid idl
their surroundings. All this they did learn and practice in secret and slothful twin sisl
under the cover of darkness as they instinctively understood that their ..adl their flock feed ._4
Work and Art was prohibited by the tyrant Creator and by those who 1lle hard work of Qayin -
could not understand nor appreciate such prowesses.

r. Older to make his wad

They kept their secret workings and powers hidden especially from ..-ly by indolence,
Abel and Kelimat, who with the passing of the years had both developed Q' anas taming of the IIli
in nothing but ignorance. ... by brutishly beafin&.
-.ed to tame and tJail
Qayin and Qalmana became also the first tamers of a wild horse, .._ be managed to avoill
which they pacified and becharmed with the aid of certain plants that
- despised.
they harvested at night, and thus Qayin's ploughing of the soil became
even more efficient and their fields flourished.

lly tile animals they ""'l

care of most of
lillllk
I!< I!< I!<
.._ jllst eating and slftl
...wt:. -

Abel was as lazy as he was spiritless and Kelimat was as lazy as him, IIIII. still the,- did lust for tl
but also doubly so jealous of Qalmana. Their day-born natures unified - for them grew wil
-

them and together they leisurely tended the sheep, with which they
had more in common than what they had with Qayin and Qalmana. II +w.iausly they hung j
a-.es burning
Abel lusted for Qalmana who was the most beautiful woman that a :a: himself once W
-

38
 their would ever live and Kelimat lusted for Qayin, who was as powerful
IIIII' gardens, and through
their and intelligent as he was beautiful and they despised the fact that they
al of their brow and by
their seemed to be inseparable and only happy in each other's company.
to time spilled during

!i-by the Demiurge, bloom in

Qayin and Qalmana, who always sensed the invasive glances of their
I"'
siblings, were repulsed by their ways and did everything they could
l in order to stay away from them and in their seclusion their love for
a.-l ele-.ated their agricultura
each other grew for each passing day and night.
_. itchcraft, as they learned
g
IPown sanctitude for exaltin
parents and their blind
lit GWD
I"

-
tures
_.nclnes, perfumes, tinc
Abel the shepherd laid in the grass all the days, accompanied by his
..,Y themselves and also affect
equally slothful twin sister Kelimat, and they often did nothing but
111nt and practice in secret and
their watch their flock feed on the green of the earth, made bountiful by
llllil-=fu-ely understood that
the hard work of Qayin and Qalmana.
.-m Creator and by thos who e

1 -=b prowesses.
l 10"-ers hidden especially from
ed
the -ears had both develop
'''
se,
.. first tamers of a wild hor
llilh the aid of certain plants that
lia"s ploughing of the soil became
.._nsbed.
In order to make his work even gentler on himself and motivated
purely by indolence, Abel, who had become inspired by Qayin and
Qalmana's taming of the horse, also succeeded in trapping a wild dog
and by brutishly beating this dog into submission and starving it he
managed to tame and train it to become the first herding dog, and
thus he managed to avoid even more of the laborious tasks that he
so despised.
Abel and Kelimat possessed not much more skills than those owned
by the animals they watched over and the white herding dog that
took care of most of their chores and they had no other ambitions
than just eating and sleeping and were felicitous in their spiritless
ignorance.

, But, still they did lust for their beauteous siblings and their animalistic
Kelimat was as lazy as him
ied passions for them grew with each passing season.
-. "'beir clay-horn natures unif
they
.-.led the sheep, with which
Unconsciously they hungered not for the flesh of their siblings but for
.. had with Qayin and Qalmana.
the flames burning inside of them, this reflecting the hunger the
P'
that Demiurge himself once had felt before luring the Pearl of Awakened
.,. most beautiful woman

39

Spirit to fall into his own darkness. that her will was to msa.il
connected even before bidl
Unknowing of the Divine Spirit their lust translated into the lowly
longings of the animals, as those born from clay can never comprehend But, Adam, who himseH -

the Glory of the Spirit and because of their base natures cannot ever and who had for many Ja1

relate to anything more than the appearance, instead of the essence his God for guidance and
hidden within or beyond such illusory and finite forms. like himself also was jeaial
that he himself did not pal
Qalmana who was endowed with the sensual aura of her true mother
Lilith and the beauty of the Blackened Pearl of Wisdom had unwillingly Adam declared thus that-.!
mesmerized Abel, but also Adam himself, who in secret lusted after, Kelimat was forced to

what he thought to be, his own daughter. possibility to finally sepan1

"1

In similar fashion did Kelimat yearn for Qayin, who possessed the This decision made Abel ..
grace of both the Awakened Spirit and that of his own true father, and Qalmana with a great II
the Lord of the Black Light, and wanted nothing more than to mate who sought to separate .._

with him in similar manner as how the animals copulated with each
other. Adam told his children that
their God and creator a.il1

Thus it came so to pass that Kelimat and Abel expressed their longings against the law of the O..IJ

for Qayin and Qalmana to their parents and asked them to be allowed .ddress the creator d.i.redl.ri
to unite with them in the same way that they themselves had been and not only Adam's "'ill a.!
united by the Demiurge. marry Kelimat and AbeL

This solaced not the two fl

ffiffiffi strong aversion towards die!

Abel and Kelimat on the ..

Qayin who was disgusted by the very sight of the spiritless Kelimat creator would listen to dl

and Qalmana who was even more so repulsed by the courtship of the Qalmana, who had neve 11

sheep smelling golem, the day-born Abel, became both horrified when dleir creator, and they pni
approached about this subject of marriage by their earthly parents. - and their own will

As Qayin always had wanted to marry his own sister Qalmana, in i

order to unite his inner flame with the flame that burned inside of
her, he asked to be allowed to wed her instead and strongly refused
to have anything to do with the foul Kelimat. In similar fashion did rt
Qalmana also reject the idea of marriage with Abel and told her parents tile Prayers of Abel and a.8

40
 that her will was to instead marry Qayin, to whom she had been
connected even before birth.

IIIIi translated into the lowly

But, Adam, who himself secretly lusted after the beautiful Qalmana
.._ da can never comprehend
and who had for many years felt jealousy towards Qayin, prayed to
..._ base natures cannot ever
his God for guidance and received the signs he wished for, as his God
illlmlc:e- instead of the essence
like himself also was jealous of the Light within Qayin and Qalmana,
finite forms.
that he himself did not possess.
-
-..ai aura of her true mother
Adam declared thus that Abel indeed had to marry Qalmana and
_.of Wisdom had unwillingly
Kelimat was forced to marry Qayin, as he in this marriage saw the
d ""ito in secret lusted after,
possibility to finally separate Qalmana from her protective twin brother.
Ills.

This decision made Abel and Kelimat very happy and filled both Qayin
l!(lilr' in, who possessed the
and Qalmana with a great sadness, anger and hatred towards all those
Mtbat of his own true father,
who sought to separate them from each other.
.. nothing more than to mate
nimals copulated with each
Adam told his children that this marriage was the will of the Demiurge,
their God and creator and that Qayin and Qalmana could not go
against the law of the One True God. He told them that they could
liii.Abel expressed their longings
address the creator directly themselves and see that it indeed was His
.-. asked them to be allowed
and not only Adam's will and decision that Qayin and Qalmana should
611l themselves had been
marry Kelimat and Abel.

This solaced not the two fire-born siblings, who instinctively felt a
strong aversion towards the god of their clay-born family.

Abel and Kelimat on the other hand rejoiced and knew that their
fOr'
creator would listen to their prayers and not to those of Qayin and
..,, of the spiritless Kelimat
Qalmana, who had never shown any real devotion or fear towards
-.,msed by the courtship of the
their creator, and they prayed to their god and asked him to impose
lllel, became both horrified when
his and their own will upon the malcontent Qayin and Qalmana.
.ntge by their earthly parents.
if!!.;.

..,. hisown sister Qalmana, in

!6r flame that burned inside of
Ia instead and strongly refused
IKftimat. In similar fashion did
The Prayers of Abel and Kelimat were heard by their god and it came
Ill! with Abel and told her parents

41
so to pass that the Demiurge summoned Qayin and Abel and asked Dellliurge and p
them both to present their case before him. a burnt offering t.ftl

f'JLAbel rose up towu61

Abel who was used to beg and to be submissive before the creator -., became much pl
asked for Qalmana's hand in marriage and told the Demiurge that he
just wanted to follow the will of god and obey his commandments. a lleame Qayin's bl
By the fawning and supplications of Abel the creator became much a.ld already feel wil
pleased. -..jast court "-onld
IDs field's hantst ..
It became Qayin's turn to present his case and Qayin who was without llle fruits of the eartlt
any genuine respect or devotion towards the god of Adam demanded - jra)ous god wbo ..
that he who had been connected to Qalmana already inside the JBSDD with wbom ..
womb of Eve should be allowed to marry her and that Abel instead lie lad been born ii
should take his own twin sister as wife, for if they were not meant -I'l

to be together in life why had they been so in Eve's womb and by '1llr tyrant de II
birth? 1lllmr smoke desceDdi
llle sphere of the al
Qayin explained how Abel repulsed Qalmana and how he himself ";
found Kelimat distasteful and charmless. He explained that Qalmana A111pnd the C'l'eator al
shared his own passions and worked side by side with him in the aj& t:t:;ed the burnt ofiBl
Fields of Harvest, while Kelimat did not have anything in common .. .. fDour of ..\belalili
with him and knew nothing about his Craft. QI .... -.mo1d be tilil!l
.. ....-y Kelimat.. .. ,
The uncompromising stance of Qayin infuriated the Demiurge, who i

could see why his faithful creature Abel lusted after the light and
beauty of Qalmana, instead of the dull clay of Kelimat, for the Demiurge l!:i

himself lusted for the Acosmic Light and beauty of Qalmana and felt

jealousy because of the love between Qayin and his twin sister. '1

&tw:i&g the jndgmeat ..

He therefore told Qayin to keep silent and then demanded of both .IQiyin and told m...
Qayin and Abel that they should first bring suitable and worthy :-1

offerings to him and he would based upon their show of devotion ..,... whose blood -
decide his verdict, but in truth his mind was already made up and he II ds both Abel ...j
had no other intention than to deliberately separate the insolent Qayin .. tlaat this wortd 11
from his beloved twin sister Qalmana.

Abel rejoiced and brought to the altar of his god the firstborn amongst I SWiy answered til
his flock of sheep and slit its throat on the altar of the bloodthirsty ...... Wll$ 1

42
 li Qayin and Abel and asked Demiurge and proceeded by giving the fat of the animal to the fire

liiiiL as a burnt offering to that tyrannical god. The smoke of the sacrifice
of Abel rose up towards the heaven and was accepted by the Demiurge,
r who became much pleased by the offering of Abel.
.. is.<>ive before the creato
.. told the Demiurge that he
commandments. It became Qayin's turn to bring offering to the Demiurge and Qayin
.. obey his
could already feel within his heart to whose favour the demiurge's
1111 the creator became much
unjust court would rule. Saddened and angered he gathered a share
of his field's harvest and brought them to the sacrificial pyre. He gave
the fruits of the earth to the flames and silently cursed both Abel and
aad Qayin who was without
.... god of Adam demanded his jealous god who wanted to separate him from Qalmana, the only

llm na already inside the person with whom he felt true familiarity in this strange world that
lfla
he had been born into.
ay her and that Abel instead
It, tor if they were not meant
The tyrant demiurge became greatly offended by the offering of Qayin
.. so in Eve's womb and by
whose smoke descended towards the earth instead of lifting up towards
"'.

the sphere of the Chief Archon in the heaven.

I

I 1 atana and how he himself

IlL He explained that Qalmana Angered the creator declared that he accepted Abel's offering but

IIM'e ,- side with him in the rejected the burnt offering of Qayin. He stated that he would decree

- b;ne anything in common in the favour of Abel and that Qayin and Qalmana had to be separated.
Qalmana would be forced to marry Abel and Qayin would be forced
tiOaft-
to marry Kelimat.

, illfuriated the Demiurge, who

1111111 lusted after the light and
... of Kelimat, for the Demiurge
... beauty of Qalmana and felt
.,m and his twin sister.
Hearing the judgment of his god Abel rejoiced and laughed in the face
"'
-IIDCi then demanded of both of Qayin and told him that their god was truly great, loving and just.

1111t bring suitable and worthy

....,n their show of devotion Qayin whose blood now truly boiled because of the anger he felt

.. -.-as already made up and he towards both Abel and the Demiurge told Abel that it was his own

llll!ly separate the insolent Qayin view that this world was not created with divine love and that it was
not arranged in keeping with people's good deeds. He told Abel that
...
the justice of his god was corrupted and his love false. To this Abel
,..,

!Willis god the firstborn amongst boastfully answered that the world indeed was created with divine

Jla the altar of the bloodthirsty love and was altogether arranged in keeping with people's good deeds.

43
He told Qayin that it was because his own deeds and work always had -- ., apeed .......
been better than Qayin's that his sacrifice had been accepted with ..... llllre Abel to ...
favour and Qayin's had not. 'lllllida ia ldimat's
...,.s c:ase Qayins IW
At that moment the fire of Sataninsam blazed up and raged within "; ;

Qayin and he could hear his own true parents' voiceless whispers n - :1 with per' 1

resonate within his whole being. e' ' wart to Ai111J1

fill a 1ftoe. while wah ' 1 1

He ran to his beloved sister Qalmana, who was already in tears when * laid bim that ....
he arrived back to their home, as she through the bounds of Fiery lllr jw-aw-nt of the t11111
Blood already knew what the tyrant god had decreed. Through the ..... she had seal
anger of Qayin that she had felt within herself she already knew what - '5 had beea
the Chief Archon had sentenced them to. That which affected Qayin lliipothera.JI
also marked Qalmana, as the two were in Spirit as One, kept apart .fld

only by the limitations of finite clay. 'ar .... of the to.

1llllill Abel who llbeld
Their anger and sadness became multiplied by the sight of the laughing ..... that his lust ..
and rejoicing Abel and Kelimat, who vauntingly celebrated the edict lasbnd that she ..
of their god. ... been afraid of the.
JE SS . ,'

It was first then that the hissing whispers of the Serpent within the
minds of Qayin and Qalmana became a loud and clear voice, giving tJ N told . dtl
them counsel and making their burning anger turn into the cold lust --- auymore BM

for a just and murderous vengeance. fill dlr clnniurge that ll

should go there
The Serpent advised them to use their enemies' weaknesses against ..._. 111lite as man _.
themselves and to lure them to the places where they had conducted ;
all their other hidden work, in order to eliminate the faulty creatures -.spitefuL"....
of the Half-Maker. .,. lllr fcap-ance and ..
...., the field so ..
Qayin and Qalmana, guided by the Tongue of the Serpent, decided -;e

thus to lead the worthless Abel and Kelimat to their ruin, and in a Qalmana SUICC E !II
manner similar to the spilling of animal blood which had satisfied the : 2 wboattbatti
Demiurge, now satisfy their own divine parents, dwelling on the Other ..... liD present to lliPitl
Side, with the shedding of the blood of their detested siblings. j 'c eut.. and thus
il
1.1

44
 It was so agreed upon that Qayin would lure Kelimat and Qalmana
a4eeds and work always had
would lure Abel to their chosen places of execution and sacrifice,
lie had been accepted vnth
which in Kelimat's case was the Rose Garden of Qalmana and in
Abel's case Qayin's Field of Harvest.

rWazed up and raged vnthin
Anointed with perfumes and oils of seduction and enchantment
nts' voiceless whispers
Qalmana went to Abel, when he as usual was resting in the shadow
i'i':
of a tree, while watching his white herding dog do his own work, and
!k
she told him that she now had changed her mind and could see that
II- .-as already in tears when
the judgment of the creator indeed had been just and vnse. She told
IIJiroogh the bounds of Fiery
him that she had secretly prayed to the creator for this judgment, as
.. llad decreed. Through the
she always had been attracted to him, but had not dared to show any
llflllself she already knew what
sign of her attraction because of her fear for Qayin's jealousy.
Ia That which affected Qayin

It ia Spirit as One, kept apart

The words of the lovely Qalmana fully beguiled the unintelligent and

vain Abel, who became joyous, and he told her that he always had
known that his lust for her had been mutual, but that he could
lill the sight of the laughing
understand that she had feared Qayin's wrath, as he himself always
gly celebrated the edict
had been afraid of the strength and strange power that he seemed to
ifjc<
possess.

... of the Serpent vnthin the

Qalmana told Abel that she longed for him so much that she could
a-loud and clear voice, giving
not wait anymore and as Qayin had become so enraged by the sentence
anger tum into the cold lust
of the demiurge that he had fully abandoned all his work in the field
they should go there and in the fields where Qayin for so long had
toiled unite as man and vnfe.
ir .-emies weaknesses against

.-s -.-here they had conducted

The spiteful Abel was delighted when he heard this plan and becharmed
lteliminate the faulty creatures
by the fragrance and beauty of Qalmana he agreed that they should
go into the field so that he could know her as a vnfe.
!tJ,
llacue of the Serpent, decided
Thus Qalmana succeeded to lure Abel away from his flock and from
l[llimat to their ruin, and in a
Kelimat, who at that time had been to the altar of the demiurge in
.Wood which had satisfied the
order to present to him offerings of thanksgiving, to praise his good
......-ents. dwelling on the Other
judgment, and thus as a sheep Abel became led to slaughter.
fill. their detested siblings.

Ill"'!

""

45
When they approached the field Qalmana ran jestingly into the long c:.ed for, and they all ....
and tall rows of wheat and enticed Abel to follow her in where no ....-er. blessed, em
prying eyes could see them. Sbmgtbening of the J
by the intrusion of tile'l

Abel who could not think clearly because of the enticements of the -.n into the world :.;fjj
lovely Qalmana ran blindly into the field, where Qayin waited for him, j
armed with his harvesting tool. All that became so blesillll
-.b thus to the Cause:.lllll
When Abel came to that beforehand chosen spot, at the crossroads ID sene their unfated dellli
hidden in-between the tall rows of wheat, he saw the brother of ,,
Qalmana waiting for him and as he realised that he had been deceived "'11mop the open pa
he became overwhelmed by a crippling fear. Alan the true voices that
die Serpent could now be
Qayin who saw the terror in the eyes of the one who wanted to violate 6111: what they had done
his beloved felt nothing but contempt and urged on by the hissing of true insight about till
the Serpent, echoing forth from within his own spirit, he cut down lllat it championed ,:aJ

Abel, with three strikes, as if he was nothing but a shaft of wheat to

be harvested, and with the third blow he severed his head from his -.,the wisdom so granted IIIII
body. .-:aside from all others. ._
lllr Mark of the Venusian .a.
As the blood of Abel was splattered over the field and upon the ground, ad the Mark of the Reddll
the gates within and without leading to the Other Side became opened ID them as the One M.alkll

and both Qayin and Qalmana became fully awakened to the Cause of ....... mirrored in hen. 'II
the Black Light and to their own Spirit-Selves. iaeheads with the Invisibl&i
'-u. of fire from those ....
As the blood of the true firstborn lamb from the flock of Adam was
spilled upon the crossroads, the earth itself opened up and the forces
of the Nightside Earth intersected with the Dayside Earth of Malkuth.
Through the liminal point thus established, because of the event of :

spiritual awakening, transgression and the first sacrifice of day-born .J

human life, for the sake of freedom, liberation and spiritual unification, ..,.. and Qalmana knew
the Light of the Other Side could shine into the dark realm of the at the Rays of Ligbt ill

Demiurge and new seeds from the fields and gardens of the Sitra Ahra Y ian sphere from wllill
could be sown into the now blood-moistened soil of this world. bad gathered
.... the corpse of Abel iaGI
As the blood of Abel flowed downwards into the open jaw of Sheol .._ possessed scratched
the Light spewing out of it caused an Increase of Azoth wherever ... h of bloodied "ileal 'Il
Qayin and Qalmana before had toiled and in whatever they before had Qayin the Planter. ..

46
 jjla ran jestingly into the long cared for, and they all became, through the addition of their spirit

.. to follow her in where no power, blessed, empowered and/or awakened, either by the
strengthening of the traces of the diluted spirit already there present

b or by the intrusion of the emanations of the Nightside Garden, now

lillie
of the enticements of the sown into the world.

where Qayin waited for him,

All that became so blessed within and through the Field of Blood
awoke thus to the Cause of Qayin and Qalmana and became bound

spot, at the crossroads to serve their unfated destinies.

---. he saw the brother of

jlllld that be bad been deceived Through the open pathways between this cursed earth and the Sitra
Ahra the true voices that before had been masked by the Hissing of
.,.,__
the Serpent could now be heard and both Qayin and Qalmana knew
....
[,6e one who wanted to violate that what they had done was good, as they illuminated and empowered

-'urged on by the hissing of gained true insight about the Other Side and the transcendental divinity

Ws "11 spirit, he cut down that it championed.

but a shaft of wheat to

* sewered his head from his By the wisdom so granted and obtained they both became marked and

ll!
. set aside from all others. By the grace of Satan and Lilith they received
the Mark of the Venusian Emerald Point, the Mark of the Black Serpent

field and upon the ground, and the Mark of the Reddened Sickle. These three marks were given

* Other Side became opened to them as the One Mark of Qayin and Qalmana, as his marking

...., awakened to the Cause of became mirrored in hers, and that Mark became branded on their

ll&hes. foreheads with the Invisible Fire of Spirit, to forever separate all those
born of fire from those solely born of clay.

"'.from the flock of Adam was

1!1e1f opened up and the forces
lAe Dayside Earth of Malkuth.
because of the event of
* first sacrifice of day-born
and spiritual unification, Qayin and Qalmana knew not what to do with the corpse of Abel, but

fi* into the dark realm of the one of the Rays of Light from the Other Side, emanating from the

jlllllad gardens of the Sitra Ahra Venusian sphere from which Satan and Lilith first, for the sake of

soil o f this world. Love, had gathered essence, entered into a raven who had sat down
upon the corpse of Abel in order to feast upon his flesh, and the raven
IIJ.f
.. into the open jaw of Sheol thus possessed scratched the earth and buried with its beak some

Increase of Azoth wherever kernels of bloodied wheat which were scattered close to the corpse of

- in "'-hatever they before had Abel. Qayin the Planter, Harvester and now the First Murderer,

47
beholding that Raven of Death became inspired to sow the First Dead Qayin went to her and toWII
into the ground, in ways similar to how he always had sown the seeds llad told Abel and added 1t1
into his tilled fields. blow her his wife, t:belll
as

should not unite in

Qayin dragged the body of Abel, while Qalmana carried his severed both the Creator and theidiJ
head, to the centre of the crossroads and there with a shovel Qayin Qalmana had seduced Ablli
dug the first grave and into that hole he placed the body and the head amsummate their own ....
of Abel, and the First Tiller, Harvester and Killer now became also the lovely fragrances of .
the First Gravedigger and thus the First Place of the Skull became cooswnun ation.
established, by the three cutting blows delivered by First Harvester,
and the Black Cross became also so stationed upon and through that Ielimat who had always ..
burial mound. ., enchanted could not
4own on her knees in onlfsa
The Akeldama led thus to the Gulgaltha and the Gulgaltha to the ID bless her so. ..i
Akeldama, through the Black Crossing of life by the death instigated
by the Nightside Impulses of the Spirit, and the earth first watered Sbe then agreed and joYQIIIIII
with blood now also became fed with the flesh and bones of the first 01n1 slaughter.
dead human and thus all the places of the skulls and all crossroads tl
of death came to fall under the dominion of the first establisher of '11
the grave.

.1
Qayin stood so triumphant over the tumulus of his wretched foe and
from that night on all the dead would forever be under his heals. Qalmana who had leamecl
sowing had dug a gra,e by ...
mse bush. which had the IDDII!
ffiffiffi fngrance, which they all ..
..tolence.

As the deed was done Qalmana told Qayin that it now was Kelimat's As Qayin and Kelimat
turn to reap the bitter harvest of that which she had sown and according dlat lost Eden, he led her
to what they earlier had conspired she washed the blood from Qayin ta:ror Kelimat saw her sidll
and anointed him with her oils and perfumes of seduction and
becharming. 8elore she could tum aJ'OIIII

alld forced her in e the 1

un d r

Qalmana hid inside her own divinely fragrant and lovely rose-garden, liB- throat with her sickle, ia:
armed with her pruning sickle, while Qayin went to Kelimat, who had Alia and Kelimat slaughllS'.
started to look for her brother Abel, as she did not want to perform
the toilsome work of bringing in their flock without his aid. As the blood of Kelimat ...

48
ired to sow the First Dead Qayin went to her and told her a story similar to what Qalmana earlier

always had sown the seeds had told Abel and added that as Abel already had taken Qalmana to

I. know her as his wife, there was no reason for why the two of them
should not unite in similar fashion, in accordance to the decree of
ana carried his severed both the Creator and their father Adam. He also told her that because

there with a shovel Qayin Qalmana had seduced Abel inside his own field of harvest they should

the body and the head consummate their own union in the rose-garden of Qalmana, where

IGller now became also

the lovely fragrances of all her flowers would elevate their act of

of the Skull became consummation.

illirered by First Harvester,

(llled upon and through that Kelimat who had always been enamoured by Qayin and now doubly

so enchanted could not believe her own ears and in rapturous joy fell

; down on her knees in order to give praise to her god, who had deemed

IIJa and the Gulgaltha to the to bless her so.

lllife by the death instigated

..-d the earth first watered She then agreed and joyously followed Qayin into the garden of her

- and bones of the first own slaughter.

jllle skulls and all crossroads

Ia of the first establisher of

.... of his Tetched foe and

..ewa be under his heals. Qalmana who had learned well their new ways of cutting down and

k! sowing had dug a grave by the roots and under the shade of her largest
rose bush, which had the most beautiful white flowers, with the loveliest
fragrance, which they all had obtained from her own breath's sweet
redolence.

lia that it now was Kelimat's As Qayin and Kelimat approached the Garden, more paradisal than

ilia she had sown and according that lost Eden, he led her to where Qalmana was waiting and in

ilK hed the blood from Qayin terror Kelimat saw her sickle-bearing rival standing before her.
lqleriumes of seduction and
it Before she could turn around and escape Qalmana reached for her

Ill and forced her in under the shadow of the rose and there quickly slit

lllilmnt and lovely rose-garden, her throat with her sickle, in a way similar to how she often had seen
.... went to Kelimat, who had Abel and Kelimat slaughter their sheep .
IIMie did not want to perform
without his aid. As the blood of Kelimat splattered the white roses and the other

49
flowers of the garden red and gushed over the ground and into the ....,.me most enraged,
grave already prepared for her, the earth shook once again and the fllf die sentence passed u,.
jaws of the underworld opened within that grave in order to receive .:1: of transgression. ""i'
this second offering. The Black Light shone anew and the seeds of the :-q
Nightside were again scattered into the world in order to cause amunoned Qayin and ill
empowerment of the divine essence, wherever they could take hold, but as Qayin deli!!
and the garden of Qalmana, containing all the most wonderful flowers Ill._ crime of fratricide 61111
cultivated by her own lovely hands and by the unnatural power of her ... Qayin that the ,oic:e .r..
Spirit, became awakened to the Cause of Sitra Ahra. _..-1 and that he knew 1li
'
Kelimat's lifeless corpse was thrown into her grave, underneath the .. Qayin stood before 6
rose and by the power of the spirit of Qalmana and the awakened M Y4j,oo to confess to aJIYtlll
divine power and installed spirit of the rose the Second Grave and the _. .,00 and forced by ..
Hidden Place of the Skull became so established and Qalmana became _,
thus the Lady of Gulgaltha, as her sowing of the corpse made her Demiurge contempbl
achievements equal to her beloved Qayin. 1llildlia Qayin filled him widt
lie 1Me self because of his fil
By this second sacrifice of Adamite sheep the covenant between the .. CIII'Se both Qayin and Qlil
Nightside, the Holy Bloodline of Qayin and Qalmana and all the _.without the coDSeDt
elements enspirited and all the spirits awakened by their deeds became
sealed, for their murders were motivated by nought but the Love of ause upon them "._bil
Spirit for Spirit and the rejection of its oppression, separation, isolation Q1Jia bad tilled would DO I
and desecration by the lowly Hylic elements and impulses of this .._ 80lbing but poison Mil
world. ....Wall wither before her
ia ller presence. He also 1

Bas, rootless in this ..

ffiffiffi Ill taws and by all the Il

--the blind Deminrge.. ..

It came thus to pass that the absence of Abel and Kelimat became ..... 01' understand was
known to Adam and Eve and when they could not find their children, a 'wd, empowered aM1
and when they could not get any aid in finding them from Qayin and Q ' P?, now held aspeds
Qalmana, they turned to the Demiurge and prayed to him to help QayiD and Qa1mana
them find their missing children.

.1111 ... tbe curse of

The Demiurge could not discover that which was buried hidden beneath a w to their own wills.;
the rose bush, but he could detect the grave of Abel and seeing the, -.llllft IIIey had been bomli'4
by him, unfated death which had befallen his faithful creature he -of Spirit within

50
lill!r' the ground and into the became most enraged, because he understood that Qayin must, because

shook once again and the of the sentence passed upon him, have committed this most unlawful

.. pave in order to receive act of transgression.

anew and the seeds of the

IIIIi world in order to cause He summoned Qayin and inquired about the whereabouts of his missing

r they could take hold, siblings, but as Qayin denied any knowledge and refused to confess

most wonderful flowers to his crime of fratricide the Demiurge became even more furious and

ll!rthe unnatural power of her told Qayin that the voice of Abel's blood had cried unto him from the

i11f Sitra Ahra. ground and that he knew what he had done.

.. ller grave, underneath the Still Qayin stood before the creator unrepentant and without any

..Jmana and the awakened intention to confess to any wrongdoing, as what he had done was just

.-e the Second Grave and the and good and forced by necessity.

Mshed and Qalmana became

of the corpse made her The Demiurge contemplated to utterly destroy Qayin, but something
within Qayin filled him with fear, but also with longing for that which
...
he himself because of his foolishness had lost, and instead he decided

- the covenant between the to curse both Qayin and Qalmana, for he knew that the one had not

jla and Qalmana and all the acted without the consent and support of the other.

..troed by their deeds became

11!111 IJ\ nought but the Love of His curse upon them was twofold; and he told them that the ground

...ession, separation, isolation Qayin had tilled would no longer yield their fruits to him and offer

.en and impulses of this

lla.ts him nothing but poison and thorns and that the flowers of Qalmana
would all wither before her and emit nothing but the stench of death
in her presence. He also cursed them to become fugitives and
wanderers, rootless in this world, and ever opposed by all those faithful
to his laws and by all the forces of the natural order of his creation.

What the blind Demiurge, because of his own lack of spirit, could not

- Abel and Kelimat became know or understand was that the ground and the plants blessed,

lteouJcl not find their children, awakened, empowered and enspirited by the deeds of Qayin and

ifinding them from Qayin and Qalmana, now held aspects beyond his dominion, all owing allegiance

and prayed to him to help to Qayin and Qalmana.

!l''t' As for the curse of wandering and banishment, that was also nothing

ah was buried hidden beneath adverse to their own wills, as they knew that they did not belong to

If pave of Abel and seeing the, where they had been bound to live and that because of the awakened

lllle his
lln faithful creature he flames of Spirit within themselves they knew that they must find the

51
hidden paths to power, wisdom and liberation. .._. fteD in exile and 1111
...._,. as they could ..._.
As to sign them cursed and exiled he crowned both Qayin and Qalmana
';o;jl
with thorns, which they accepted with pride instead of shame, for they WWe crossing the
knew that which the demiurge himself was ignorant of and as the King lllr blood from their
and Queen of Harvest and as Sovereigns of All the Black In Green, 6r decrees of the ne-il
they rejoiced in their coronation, which became an outward ftml-ers from the hylic
manifestation of the Mark of Spiritual Fire, which they already bore. 61lils and blossoms ol11
-.i without, and so tW
The Demiurge seeing the two unrepentant before him and sensing a
iskd in )XJ<i'ei'S -
their contempt also gave them as an oath that as the Sowers, Reapers "tl
and Bringers of Unlawful Death they would never find peace nor 'llatiowgh their"
escape from the sufferings of life and that none of his own faithful 6lll Land of Kod (EMili
creatures would ever grant them acquittance from the shackles of life, llll!y decided to settle ..
for such a deed would be avenged sevenfold. as,mt bright and as defil
the Red Sea and Il
._
Cursed and exiled to eternal wandering, opposing and opposed by all ... of X"Igh bad ear.!
the binding forces of nature, Qayin and Qalmana turned their backs
to the creator and left his presence to traverse the Path of Thorns, lie .ale ckJo,...-n despite ...,
towards east of Eden.
against his l1l
-.i Qalman.a bad gw=-i
_. llecaw;e of the CODal'il
ffiffiffi Sli Ph OD the Other Si
.... aad blind god of ..

In absence of their dead and their exiled children Adam once again ...... in the Land of ..
made Eve pregnant and she birthed a new son and later a daughter, .. flay Seeds "ithia ..
which became as replacements for Abel and Kelimat, and thorough llllr firstborn Son of
this son, Seth, and his sister, Azura, the Adamite Bloodline of Clay - -oo Enoch..
was spread upon the earth, in accordance with the Demiurge's will. :1
.... adtivated the ..
... establjsbed her ..
ffiffiffi - ill defiance of theJl
,_..a- of the Black I...igllt 1
ol Qayin and
As Qayin and Qalmana left the enclosure of their former homes they - watahon of their 11
felt as if they were leaving a prison in which they had suffered since
'l
birth and instead of tears of sorrow and regret they shed tears of joy, I d their fields D114

52

lid both Qayin and Qalmana
instead of shame, for they
rant of and as the King
.., All the Black In Green,
llll:h became an outwar d
.-,which they already bore.
before him and sensing
L6at as the Sowers, Reapers
111-Jd never find peace nor
none of his own faithful
lillie from the shackles of life,
llld-
i'"
fiiiPOSing and opposed by all
flrbana turned their backs
lillaWerse the Path of Thorns,
;..
16children Adam once again
- son and later a daughter,
I and Kelimat, and thorough
Adamite Bloodline of Clay
*with the Demiurge's will.
l Qayin cultivated the land and Qalmana aided in his work and once
,.
1111 ef their former homes they
.-m they had suffered since
ll%1et they shed tears of joy,
for even in exile and cursed by the tyrant Demiurge they were as
happy as they could be, as long as they were together.
While crossing the Path of Thoms their tears of joy, their sweat and
the blood from their thorn pierced flesh made nature itself to disobey
the decrees of the Demiurge and while not yielding any good fruits
or flowers from the hylic side of nature they did harvest all the good
fruits and blossoms of the Spirit, which they had awakened within
and without, and so their Sorcerous Arts became perfected and they
flourished in powers unnatural.
Through their wandering and guided by their spirits they so came to
that Land of Nod (Eretz-Nod), located on the East of Eden and there
they decided to settle down, as they there could feel the presence of
a Spirit bright and as defiant as their own, for close to their settlement
was the Red Sea and the caves to which that First Woman, upon
Winds of Night, had escaped and taken refuge in.
To settle down despite the Demiurge's curse of rootlessness was another
offence against his ruling and an unnatural act in itself, but as Qayin
and Qalmana had grown in strength of Spirit during their wanderings
and because of the conscious contact that they now had with their true
parents on the Other Side, they contumaciously chose to offend that
false and blind god of their human parents.
There, in the Land of Nod, Qayin knew Qalmana as a wife and sowed
his Fiery Seeds within her fertile womb and she conceived and bore
the Firstborn Son of the Awakened Twin-Flame of Spirit and that son
was named Enoch.
again established her gardens, and thus the earth tilled and the seeds
sown in defiance of the Demiurge's will flourished by the grace and
power of the Black Light shining into his creation, through the living
Spirits of Qayin and Qalmana and now their son Enoch, into whom
an emanation of their unified Spirit-Flames had become seated.
Around their fields and gardens Qayin and Qalmana built, as the
53
world's first truly Free Masons, a city and they named it after their -..cr.
m.:e of the -...
beloved Enoch, as both their son and their new city were a testament ....... of Darkness....
.
of the falsity of the Demiurge's omnipotence, as he now could not 6e DiftDe Flame \\rdJJilt..

even rule his own creation or control the enspirited aspects of nature.

>

a was during this time,. I

As kings and queens Qayin and Qalmana crowned themselves with ..._. own Fel')t- Line af4
Gold, while still retaining their Crowns of Thorns, in defiance of the flla!d upon the heack Ill
judgment of the demiurge and in pride of their own Unlawful Becoming, -but by the expansiiiM
Exile and Rise to Power and by their second coronation Antinomian k; their cla- nseiM
Autonomy and Worldly Sovereignty were achieved. lllillc the Halo of their ...
.. tile Black Light.. .t
:

. ..,
II.J dlis Third Crownin&
- adlievements and
1111ithin them
Within the city of Enoch their Fiery Bloodline flourished and spread illll the shells of life,
in order to champion the cause of the Black Light, by negating the (Krliws) and pour back I
ways of the Creator and by the development and mastery of all manners .... and Lilith first .....
' '
of forbidden Arts and sciences, thus elevating mankind far beyond where ss take throne allll.llll
they by the Demiurge had been destined to be kept in blind meekness. .. Lore, to make their 'IIIII

In time the seven generations of Qayin and Qalmana became the true 1ftile the begetters of ...
rulers of the earth, opposing the ignorant ways of the Adamite race J111isoo house of the Delllil!lll
whenever they would come into contact with it. S'idr in Spirit, their souls
IIIII still would walk tbe
Through their antinomian ways and growing power within the world ...a:inne through
they even came to cause other aspects of the creation to join their _,o-iling gifts, as theylll
rebellion against the diluter and enslaver of the Spirit and new pathways .._.the same Marks of ..
and gates to the Other Side became so opened all across the world. selves had. :""'
I
Thus the natural order of the world became disturbed by the invading 'a.s the Bringers of
and expanding Light of the Other Side and the seeds of the Tree of ...UC Life and Death,
Death sown into the earth of the Demiurge gave forth the fruits of IIIIey came to embody
enspiritment and forbidden knowledge to all that possessed a strong Maeodence. .;?1

54
 Ill they named it after their enough trace of the divine Spirit within themselves and brought the

* city were a testament "Terror of Darkness" to those blind to the Light of Spirit and lacking

iill!nce. as he now could not the Divine Flame Within.

rlsspirited aspects of nature.

If

It was during this time, having lived for seven long generations of

ilia c::rovmed themselves with their own Fiery Line of Blood, that the Third Crown of Power was

iflf Thoms, in defiance of the placed upon the heads of Qayin and Qalmana, not by the hands of

own Unlawful Becoming, man but by the expansion and ascension of their own powers of Spirit,

coronation Antinomian breaking their clay vessels and granting them the Crown of Apotheosis,

ile adtieved. being the Halo of their Inner Flames turned into the Coronating Fires

.. of the Black Light.

By this Third Crowning, and because of the openings created by their

own achievements and their Increasing of the Spiritual Power once
bound within them through the emanation of their divine essences

-.arne flourished and spread into the shells of life, they could finally transcend their Vessels of Clay

J.aadt Light, by negating the (Kelims) and pour back into the sphere on the Other Side, where

-and mastery of all manners Satan and Lilith first had gathered their Seeds of Spirit, and there in

mankind far beyond where fullness take throne and within that sphere of Nightside Venus unite

ihD be kept in blind meekness. in Love, to make their Twin-Flame burn again as One.

Qalmana became the true While the begetters of the Bloodline of Fire, which would burn the

IIIII wa-s of the Adamite race prison house of the Demiurge from within, transcended to that Other

llwitb it. Side in Spirit, their souls remained as a link between them and those
that still would walk the Paths of Nod and the opposition could thus

g power within the world continue through those who would carry their awakening and

-.r the creation to join their enspiriting gifts, as they all would until the time of the Final Union

elfthe Spirit and new pathways bear the same Marks of Blessing and the Brands of the Exiled, as they

..,ened all across the world. themselves had.

Ill

disturbed by the invading Thus the Bringers of Death became the breakers of the chains of

lit-d the seeds of the Tree of cosmic Life and Death, as defined by the Creator of this world, and

e gave forth the fruits of they came to embody the Sinistral Path towards liberation and

all that possessed a strong transcendence.

55
Even from the Other Side the Twin-Flames of Sataninsam, now Unified ---of the Watdeatill
and Made Whole, continued to guide and bless its remaining divisions p = of Spirit. bot ..
on earth, for the sake of the liberation of all of the Divinity Fallen '1

through the Demiurge. 'lll.r who did not 1l1liiiiH

.... :md thus the..,_..
tJr dlr addition of the

t,r dlr Desc:ended HeawiiJ
-* of Sitra Ahra
Q
So powerful and wondrous became the generations of Qayin and
Qalmana upon the earth that even the angelic order of the Grigori, . j
assigned by the Demiurge to the task of Watching and Warding the
human race, became enchanted by their ways and the diluted and
entrapped Divine Spirit within these Sons of God stirred, awakened "Die cllildren IIIII
and came to long for a separation from the binding order of the -.1 die daughters of 1M I
creator and for a unification with the Spirit that burnt so bright and
strong within the Daughters of the Fiery Bloodline of Sataninsam,
manifested through the side of Qayin and Qalmana. ll!nw amongst the Arl.ll

J1i1ts of spirit. v.-hlch -

The Watchers awakened so by their Love for the Spirits of those ., dleir ignorance of.._.
beautiful daughters of Qayin and Qalmana, headed by one amongst
them called Naamah (the Pleasant One), as her beauty, power and -. awUening of the IIJII
grace was from the very Mother of their Bloodline, and 200 of those _...threatened to set
Watchers broke free from their chains, which had bound them to their the natural order ellll
stations amongst the stars of the heavens, and they descended, like iiiiiD a liberating chaos. J
falling stars from the heaven, in order to join with the Glorious Race i

of the Fire-Born. 1llr cleminrge in his biW

die deeds of the enspil
As their spirits united with the spirits of their male counterparts
amongst the chosen ones of the Line of Qayin and became so enfleshed
through these who willingly received them, the addition of the spiritual '1llr Adamites cried 1IIIID
essence caused further empowerment to the Flames of Black Light illr iDiquity of the Trt:aDie
within the fire-born and the Fallen Watchers could thus through their p ivd to them, bot eM
Avatars attain freedom from their former limited being and .. die Deminrge look r.
consummate their union with the women that they wished to take as
their wives. m decided to destru)J1
6e euth. both those _..
The daughters and sons of Qayin and Qalmana all rejoiced in the IIR Wood of Adam. for

56
 fllSataninsam, now Unified
kWess its remaining divisions
1flf all of the Divinity Fallen
.-nerations of Qayin and
lll(lillll&elic order of the Grigori,
IIM'atching and Warding the
Ia wn"S and the diluted and
of God stirred, awakened
the binding order of the
liftt that burnt so bright and
..,. Bloodline of Sataninsam,
.. Qalmana.
for the Spirits of those
-. headed by one amongst
16. as her beauty, power and
llline, and 200 of those
...... had bound them to their
as, and they descended, like
join with the Glorious Race
:.H'
Iii:
Gil their male counterparts
f11!rin and became so enfleshed
-the addition of the spiritual
the Flames of Black Light
ll:llers could thus through their
r former limited being and
lla that they wished to take as
!:;..,;
I the earth, both those who carried the unnatural blood and those of
I Qalmana all rejoiced in the
coming of the Watchers and welcomed them as Flames unto their own
Flames of Spirit, but also as husbands and brothers.
Those who did not unite as husbands and wives united as Spirit unto
Spirit and thus the bloodline of Qayin and Qalmana became endowed
by the addition of the awakened share of the Divine infused into it
by the Descended Heavenly Azoth, which burnt Black as it joined the
side of Sitra Ahra upon the earth.
The children resulting from the union between the Fallen Watchers
and the daughters of the Bloodline of Qayin and Qalmana became the
Mighty Nephilimic men and women and as Giants they walked the
earth spreading unlawful freedom and forbidden knowledge, but also
terror amongst the Adamic race, who always rejected and shunned the
gifts of spirit, which was something alien and evil to them, because
of their ignorance of that which they themselves lacked.
The awakening of the Flames of Spirit growing in multitude upon the
earth threatened to set the Demiurge's whole illusory creation on fire,
as the natural order established by him was being fully overturned
into a liberating chaos.
The demiurge in his blindness could not see anything but wickedness
in the deeds of the enspirited ones risen from the side of Qayin and
Qalmana and in anger he regretted that he had ever created man.
The Adamites cried unto their Lord and Creator for salvation from
the iniquity of the Titanic Race of Fire, which had usurped the world
promised to them, but even amongst them none but one, named Noah,
did the Demiurge look favourably upon.
He so decided to destroy man whom he had created from the face of
the blood of Adam, for also they had proven themselves unworthy in
57
his eyes, as they had not been able to withstand the blasphemous and endure. in llill
lawlessness that had defiled his creation and undermined his own
tyrannical rule. ,._ by the cunning of 1111
lllr Demiurge himself. ...
Upon all of them he willed death, for he was truly regretful that he .nJiing enough to carry a
had ever made them and thus unwittingly opened the gate to the 5-taninsam could
unknown forces which now as a wildfire had spread within his creation. ill would once again
t.:r of the cursed eartiL .
The wrathful creator decided thus to drown them all in a deluge of d
the bitter waters of his own ire, but before doing so he warned his ..
chosen one, Noah, and instructed him to, with the help of his angels,
build an Ark and to fill it with two of every sort of animal, male and
female, and with similar pairs of every other living thing from the dry J

land. .a.l.. the very forces of Dil

.,( spirit-awakening and I
In order to keep his bloodline, from the side of Seth, alive, Noah was Spirits from ..

also granted to bring with him and save his own family, consisting .. watch the dest:ruct
of his wife, his three sons and their three wives, but everyone else on .... of the enslaver.
the face of the earth became so sentenced to death by the blind tyrant
Demiurge. -..:. -hat the Archons a
Clralor had made, forti
The enraged Demiurge further decided to punish the Fallen Watchers thing beyond theirtl

and ordered his Archons, headed by Raphael and Gabriel, to descend 6lir' mm spiritless god.
upon the earth with their vast armies, outnumbering all the living, and
to chain all the fallen Watchers and to force them to behold the 1llr slain Nephilim and
slaughter of their own beloved children, the Nephilimic Race of the lift became spirits
Fire-Born, before the great flood would wash all their blood from the .. the Nightside and tbe J
face of the defiled earth. IIIIey bad opened in lifllt.1
.,( the Black Light and j

.ada the elements upon a
-.1 Qa1mana and th
The chieftains of the Bloodline of Qayin and Qalmana had by the Sfiritoal natures. ..1

grace of the Spirit foreseen the events which would befall them and
they had thus made themselves ready for the bloodshed and the deluge Oilier'S amongst the s1B.
which would follow. They strengthened certain bounds and loosened ...,.nee, swearing thaltl
others and planted their Seeds of Rebellious Fire where it would remain aalion and incarnate

58
 J withstand the blasphemous
lia and undermined his own
lie was truly regretful that he
ii11Jty opened the gate to the
W spread within his creation.
11wwn them all in a deluge of
doing so he warned his
lit. with the help of his angels,
llery sort of animal, male and
lllllrr rning thing from the dry
t And, the very forces of Dayside existence turned against the harbingers
""' "
irfiide of Seth, alive, Noah was
lie his own family, consisting
illlltwives. but everyone else on
.. to death by the blind tyrant
r'
.. punish the Fallen Watchers
lliiJ-ei and Gabriel, to descend
M nubering all the living, and
- force them to behold the
.. the :Sephilimic Race of the
lwash all their blood from the
ft-
Jlia and Qalmana had by the
lhrbich would befall them and
llll'the bloodshed and the deluge
llc:rrtain bounds and loosened
... Frre where it would remain
hidden and endure, in spite of the decrees of the foolish Chief Archon.
For by the cunning of the Serpent they had amongst the chosen of
the Demiurge himself, the family of Noah, found a vessel fertile and
willing enough to carry that Fiery Seed. Thus the Seed of the Serpent
Sataninsam could secretly be sown into a receiving soil and in time
it would once again bring forth the Mighty Ones (Gibborim) upon the
face of the cursed earth.
of spirit-awakening and liberation and the leaders of the incarnate
Rebellious Spirits from the heavens became bound, tortured and made
to watch the destruction and evil brought upon their families by the
will of the enslaver.
But, what the Archons could kill was solely that which their own
Creator had made, for the Awakened Spirit within the slain was
something beyond their grasp and belonging to a force transcending
their own spiritless god.
The slain Nephilim and those other Mighty Dead of the Bloodline of
Fire became spirits unbound by flesh and because of the enlinkments
to the Nightside and the pathways and gates to that Other Side which
they had opened in life, many of them could transcend to the Side
of the Black Light and inhabit the realm of the Nightside Earth
(Nahemoth), while others were caught in places in-between the worlds
and remained within the liminal points or took seat within and joined
with the elements upon earth already enspirited by the deeds of Qayin
and Qalmana and thus most welcoming and fitting for their own
Spiritual natures.
Others amongst the slain would instead become roaming spirits of
vengeance, swearing that they would take possession of the Demiurge's
creation and incarnate in suitable vessels whenever possible, in order
59
to oppose the Enslaver and undermine his tyrannical rule from within ing by the sadistic
his own creation, until the Black Light of Spirit would prevail and
Liberation would become endowed to all.
1i

iF iF iF i
--tbeearthhad
6r Demiurge drowned .r.J
The two main leaders of the Awakened Watchers the Demiurge ordered 'lllidt the bitter waters of.
to be chained forever in order to suffer for all generations. The one ...,. sunnors kno""ll toll
called Azazel, who had joined spirit with the Blacksmith from the side >t1

of Qayin, they bound with chains of iron and placed under a Mountain 'ae arth became thus-.
of Darkness, located in the desert of Dudael, while the other one .._ .. races of man aod ...
named Shemyaza, they chained upside-down upon the constellation * Olber- Side. the opplllil
of Orion.
... it is written that
This they did in order to separate them and have one suffer within lllllilre the flood; and ...
the underworld and the other in the heaven, so that they would see .. e.dnre and the Side Gli
what would befall the earth that they had usurped. .. Bride. both in Souls-
'l
The Demiurge did thus once again, because of his ignorance and hubris,
commit another mistake which would allow the influences of the unified 'ii
spirits from the side of the Angels and the side of Sataninsam, through '
the Bloodline of Qayin and Qalmana, remain connected to and within ,u
his creation in order to undermine his Heimarmene. 7 e's hostility t.1
z' - rl and some of
For within the darkness of the Underworld Azazel could with one side lisy Bloodline Dill
enter the Nightside Earth and with the other remain within the creation 5 I.. wiled and IU ..d
of the Demiurge, where he was bound, and he became thus a Lord . 1
of the Crossroads and Intersections between the Tree of Lies and the ... * sandity of .. :1
m I .. triumph (JIItStj
Tree of Knowledge and Death.
j f widUn tbe WI 5 ll
I
In similar fashion Shemyaza became a guardian of the Stellar Point aad liberated..
of Entry for the forces of the Nightside, which he by the connections ..... iKiled by tbe ....
made through his own conjoined spirit became as a bridge to. .ll

In this manner the Chthonic and the Astral Thrones of Rebellion

within this world became seated, by the two condemned to eternal ':'-!:'4:;

60
 in suffering by the sadistic and witless Demiurge.
tyrannical rule from with
Ill of Spirit would prevail and
,.

When the earth had become crimson by the blood of the enspirited
the Demiurge drowned all upon its surface and covered all of its lands

red with the bitter waters of his wrath for 40 nights and 40 days, and the
Watchers the Demiurge orde
only survivors known to him were the ones within the Ark of Noah.
k for all generations. The one
Ma the Blacksmith from the side
ntain The earth became thus in time repopulated, but with the re-emerging
and placed under a Mou
of the races of man and nature itself, which had been duly seeded by
rf Dudael. while the other one
n the Other Side, the opposition once again took form.
-n upon the constellatio

For it is written that there were giants upon the earth in those days

before the flood; and also after that, and so the Bloodline continued
- and have one suffer within
see to endure and the Side of Qayin still remains, and so does He and
lfn. so that they would
His Bride, both in Souls and in Spirits, on this and on that Other Side.
l!rlaad usurped.
'.
of his ignorance and hubris,
...,_the influences of the unified
lithe side of Sataninsam, through
a. wmain connected to and within
Nature's hostility towards its own creator and the day-born is thus
.. Heimarmene.
explained and some of the fundamental aspects of the mysteries of

the Fiery Bloodline and the Cult of Qayin and Qalmana are here
Azazel could with one side
further veiled and revealed.
Giber remain within the creation
-.1. and he became thus a Lord
May the sanctity of the Two-headed Serpent's Seed of Forbidden
""een the Tree of Lies and the
Knowledge triumph over all profanity and may all sparks of divinity
trapped within the wretched and fallen state of the creation become
,
redeemed and liberated, through the Sowing and Reaping of Sinistral
IIIII a guardian of the Stellar Point
Death, incited by the Black Light of True Divinity.
iillde. which he by the connections
iiJirit became as a bridge to.
;.>
lt6e Astral Thrones of Rebellion
'r the two condemned to eternal

61

 6t**pt:Uts to the ..
siP are the Sill
6t..r in tbe .....
CHAPTER 2 - &.,. 01" tbe SJil

.. ils clilided
ID4t @1igil nf t}Jt @1pirif s
WR Spirit of the ..
ittat4Iu Asttnt .. I -,;r aspect_ ....
lliR. Bid tnnso ::1
... crl the Sbll/8
-udthr
The Sigil of Spirit's Deathly Ascent is a sign related to the Fire-Born :.>1

Dead of our Lineage of Sataninsam, to all that which is strived for ..... eis-.,
through the Path of Thorns and to the very essence of the Qayinite ........thr WILli
Gnosis itself, but it is also interlinked with the mysteries of ., j ... of ..
Anamlaqayin, being that of the Twin-Flame sired by the Two-Faced SJ .. -.t en.:=
Serpent of Wisdom, made whole and perfect in their transcendent ..._ c:w:epiS are ..
conjunction accomplished through Death. ,.,. ......
... tile Pad oi A1l
This sigil holds much power and is the key to the realisation of some 1 d..iwut
of the most fundamental mysteries. It shows the Point of the Skull ........ :md.
as the Gate of Death/Daath and as the very Head of the Mighty Dead, .._crlthrF
representing the liberating powers ofNecrosophic Gnosis, the ancestral , I

aspects of Qayin and Qalmana and the path to ascension paved by WR -... nsible ..
_ , .. al
_
them. tl.r IWJd
.... lllenwrtilwll
The Sigil of Spirit's Deathly Ascent goes hand in hand with the Thirteen 7 beforetlle.
Pointed Star of the Gate of the Dead and the Key Sigil which opens ...........
it, but while they are linked to the similar concepts and essences they
are so in different manners, as this sigil emphasises the spiritual 'aR Silil crl SpitiQ!d
achievements of those Mighty and Blessed Ones through and within .... crldle
Death and is not only connected to their souls upon earth but also 1_...-.r a fa
to their Spirits in the Beyond/the Other Side. It is in other words the ...-
sigil of the Great Work itself, not being concluded but initiated by the ...... rs n
entering and going through and beyond the death of the clay-horn
ego.

The composition of the sigil can be explained in the following ways;

62
 the serpents to the right- and left-hand side of the middle vertical line
of the sigil are the Sataninsam or the Twin-Spirit Flame divided, while
the one in the middle is the Serpent Seeded Spirit Awakened and
ascending, or the Spirit Made Whole through consolidation and union
of its divided parts.

IJtirifs The Spirit of the Mighty Dead is here represented in its Atavistic
bctnt Ophitic aspect, rising upwards from the Triangle of Holy Pneumatic
Fire, and transcending the limitations of enfleshment through the
Point of the Skull/Death/Daath, whereby the day-born aspects are
cast off and the Primal Serpentine Form is once again assumed.

II a sign related to the Fire-Born

f'ID all that which is strived for Of relevance is also the meaning of the main, middle, pillar unifying

-.e wry essence of the Qayinite within itself the left/feminine and right/masculine aspects leading to

diaked "'ith the mysteries of the Conjunctio of the Spirit, represented by the One Serpent and the

lt4llame sired by the Two-Faced Eight-spoked Cross marking its acausal point of egress. Connected to

li perfect in their transcendent these concepts are also the three Black Points found in the lower part
of the sigil, signifying the Trinity of the Spirit Seeds of Satan, Taninsam
-
and the Pearl of Awakened Wisdom-Spirit, unified and divided through
the enfleshment caused by the birth of Qayin and Qalmana, and again
llle key to the realisation of some
made whole and as One by their entering into the Gates of Death/
lft shows the Point of the Skull
Point of the Fire-Crowned Skull.
at:- Head of the Mighty Dead,
Flteaosophic Gnosis, the ancestral
The seven visible coils of the serpent around that vertical shaft of the
I tile path to ascension paved by
Trident of the Holy Serpent Flame are also of relevance and encode
:;
both the connection of the sigil to the Seven Generations of Qayin and
lili
... band in hand with the Thirteen Qalmana before the flood and the Seven Gates and their Keys through

.. and the Key Sigil which opens which the union and ascent of Spirit was/is accomplished .

IIBlar concepts and essences they

ilia sigi1 emphasises the spiritual The Sigil of Spirit's Deathly Ascent is a sign which can both adorn

-...,..oo Ones through and within the altar of the Master and the Lady and that of the Mighty Dead,

llfttheir souls upon earth but also and serve as a focal point used during contemplation of the mysteries,

._, Side. It is in other words the meditations and the workings meant to recall those who through the

illllrK c:oncluded but initiated by the route codified within its linear forms have already achieved its glorious

ll!)ond the death of the day-born promise. The key to the activation of this sigil lies fully within the
realm of the Spirit, granted through revelation and Necrosophic Gnosis.

lit explained in the following ways;

63
 . ,

*
"'!

.,jj
-l

+
QJ)p-=
..
')'!!
1IR -.m of Qayin is willi
a
- .utasign

M ' a. but it is
.. tile Blessing of the II
-- .fkn misundetstual
....... Flame of Divmi
... il is and ""ilere it ..
Leikia.n boons
7

a 4'ii'Ei'.l within hvtic

- ..
.. which it beaM ;
C!lj
.. -.m is not visible -
...._ad is a gloriole Wli
il issip of recognitiaa-1
a

Wily of tbe Holy SerJ1

- the cause of libeali
* ' c IJiiDS of fallen -
!I
Wit r.k is in essence fili
... aepc:a::uted by
- "-DMln symbols
The Sigil of the Spirit's Deathly Ascent, being a sign of the Fire-Born Dead
and linear codification of the goal strived for through the Great Work

SOBle c:ootexts
-lllllil:- symbolism is ew'l
lllm'ed ""ithin our

64
1
 CHAPTER 3

W.e :!lark nf auin anb its

+ tesnt.erir igil

The Mark of Qayin is within the esoteric context of our Necrosophic

Gnosis not a sign representing a curse placed by the Demiurge upon
the Master, but it is instead understood as the Mark of Awakening
and the Blessing of the Holy Spirit. It is also not a physical sign per
se, as often misunderstood by the profane, but a condition in which
the Inner Flame of Divinity has been awakened unto itself and Knows
what it is and where it belongs. It is in other words a sign of the
Luciferian boons granted by the Nightside forces to the Spirit
imprisoned within hylic forms and a mark showing its quickened
state, in which it becomes adversarial to all that has restricted it.

The Mark is not visible to the eyes of those belonging to the race of
Adam and is a gloriole visible only to the Eye of Spirit and as such
it is a sign of recognition between those who belong to the secret
sodality of the Holy Serpent of Wisdom and all the Discarnate Ones
serving the cause of liberation of the shards of divinity caught within
the dungeons of fallen matter.

The Mark is in essence formless, but has within different traditions

11!11\' been represented by various symbols. According to folk-tradition the

., , most common symbols for the Mark of Qayin have been the cross and
.. a sign of the Fire-Born Dead in some contexts even a horn or pair of horns. The mark of this cross,
....p through the Great Work often believed to have been branded upon the forehead of Qayin, has

lt5l most often been of the X-shaped variety, even though the Tau cross
within some contexts also has been a symbol for it. This folkloric and
exoteric symbolism is even manifested within the title of the Master,
as employed within our Tradition, and is the reason for the alternative

65
spelling of Falcifer, which is the more common way to write the title ......Point:
. '-!Ill

of the Scythe-Bearer in Latin. By using the FalXifer spelling of His llii

title we both separate Him from the general associations between the ..
title Falcifer and the god Saturn and at the same time incorporate 'ale .S.U Will: 4
within His title the marking X at the centre. Falxifer becomes thus
the Crucifer/the Cross-bearer and the cross, which within our workings <.ti
is a most important symbol with many different attributions and ........
meanings given to it, becomes here an exoteric aspect of That Mark. ;41

As the Master of the Crossroads of Death these titles and symbols Dtr Crowning Point.._
become also more relevantly connected to Qayin, as He is the bearer ill tllis case representiuc IIi
and bringer of the liminality and sorcerous power of the X-cross, but _. J1.e Venusian Seed ...
also the bearer and establisher of the Luciferian -cross, with the BR ill the form of ...
vertical line of the Descending Spirit intersecting and illuminating/ -
a ument. The
setting aflame the horizontal line representing the world and its .... Emenld Green,.
elements of matter and darkness. When it comes to the symbolism .... ill the case of theil''ti
connected to the mysteries of Gulgaltha the cross of the Cross-bearer lllliDl at Qayin and
gains additional meanings and becomes, amongst many other things, .. 6e Fruit of their Lme II
the pathway through which the chthonic realm is accessed by the ft.d side Venus and in
living, the axis through which the shades of the dead are brought up D aW Stone. connedelll
and resurrected and at its centre a liminal point connecting the living ......_ of Lucifer placed ..
and the dead to that which transcends both their limited forms of & I and Uprisin&4111
existence. It becomes also within such setting a symbol representing llflllis Point of Spirit is blld
the Master Himself, as the one standing on top of the first grave.
.
zla its alignment to -
M L il to reflect the
Even if all these important meanings are given to the cross, in its Bled on that Other I
different forms, as a symbol of the Mark of Qayin it is still not the
cross that within the esoteric work represents it. As disclosed within - Seqlent represents ..
the Apocryphal Revelations of the Qayinite Genesis chapter the Mark tile Other Side and dial
of Qayin is esoterically represented by the unification of three separate 5 c to the Source of Dhi
symbolic parts, which when brought together represent that formless ......_ 1he serpentine faa.;
Mark of Spirit-Awakening Leading to Exile. llllir bridging mrer to ...;
--Idettil:ni o made ben\-eea t
The esoteric symbol of the Mark of Qayin consists of the following _. 111111: which is below,
three parts: ._. al Spirit could be -
be bestowed. The -
of the Seeds af

.,a

the Sparks of Spili

66
 mmmon way to write the title
1
.. the FalJGfer spelling of His
associations between the
:a the same time incorporate
! Cll!lltre. Falxifer becomes thus
Ilks.. "'irich within our workings
IP different attributions and
lisoteric aspect of That Mark.
1111::-
Diath these titles and symbols
Ill to Qain, as He is the bearer
lileuas power of the X-cross, but
erian -cross, with the
ng and illuminating/
Jfresenting the world and its
... it comes to the symbolism
... the cross of the Cross-bearer
.... amongst many other things,
realm is accessed by the
lilies of the dead are brought up
llillal point connecting the living
lfs both their limited forms of
(A _
setting a symbol representmg
on top of the first grave.
Ill are given to the cross, in its
prt of Qayin it is still no te
_
nts it. As disclosed Withm
e Genesis chapter the Mark
r;il.e unification of three separate
ether represent that formless
lit Exile.
- connection made between that which is above, that which is within
IIQayin consists of the following
The Seed-Point:
The Serpent:
The Sickle:
The Crowning Point stands for the very Seed of Spirit Endowment;
in this case representing both the Awakened Pearl of Spirit-Wisdom
and the Venusian Seed gathered from the Tree of Death and brought
to Eve in the form of the Serpent Sataninsam's Seed of Atazothic
Empowerment. The primary symbolic colour of this Seed-Point of
Spirit is Emerald Green, when representing the gift of Lucifer/Noctifer,
both in the case of their first and second blessing placed upon the
Spirit of Qayin and Qalmana, as it in the primary form was a seed
of the Fruit of their Love for the Spirit, plucked from the gardens of
Nightside Venus and in the second blessing was in the form of the
Emerald Stone, connected to that same spheres of influence, of the
Crown of Lucifer placed upon their brows, as a sign of their Regal
Awakening and Uprising of the Spirit. The secondary symbolic colour
of this Point of Spirit is black, as the Pearl of Awakened Spirit-Wisdom
through its alignment to and empowerment by the Sitra Ahra became
blackened to reflect the anti-cosmic impulse of the Divine Light, as
manifested on that Other Side.
The Serpent represents the intermediary force connecting the Spirit
to the Other Side and through that Other Side to the Path of Nia
leading to the Source of Divinity within the Fullness of Emptiness that
is Ain. The serpentine form stands here for both the Sataninsam and
their bridging over to the cosmos of the Demiurge, showing the
and that which is below, establishing a liminality through which the
Seed of Spirit could be sown and the Emerald Stone of the Crown
could be bestowed. The Serpent's Mark also signifies a Bringer and
Scatterer of the Seeds of Spirit Endowment and one who would
empower the Sparks of Spirit, wherever they may be bound, in order
67
to aid in the breaking of their Holding Vessels and thus facilitating 'air sip of the Mark is ...
their ascension. The symbolic colour of the serpent's mark is black, in different
as it represents the Black Light of Divinity reacting in a disruptive -..r wt.o first. in PSSI --
fashion against that which would restrict the Holy Spirit. -- af their lineage ....
Ha.t pride.
The sickle represents the Harvest and the Harvester of the fruits il
of the Spirit and symbolises Action and Work as the means through .... the prad:ical
which Gnosis is manifested and its rewards reaped. The Sickle is also ....of the Mark is eilllll
the weapon of Wrathful Will, cutting that which would cause -ll!:ldlls,s, sening to eJIIIIII
attachment or in any other way bind and restrict the Awakened Spirit lpil. A
and as such its symbolic colour is red, as it is the spiller of the blood
which must water the Seeds of Spirit with the sacrifices of one's own TF - the "'Orkings of IIIII
7

clay-horn limitations of the ego. The mark of the reddened sickle 1 Fed upon the idlllltl
stands for the force of separation; dividing that which is finite and 1' ,.eee. in order to 'Will
that which in essence is deathless and infinite and is thus a symbol pc:a:uted the Mart:
of the forceful path to liberation and transcendence. As a weapon and ._ ..t the Holiness M
tool of murder the bloody sickle represents the antinomian approach
and the opposition required against the Archonic Laws before the goal
of the Great Work can be attained.

7 r ued ritually opoa ..

These three separate parts when brought together manifest the One iiestation of the Muk-1
Esoteric sigil of the Mark of Qayin, taking the following form: 1 lion entitled to
first be asked filii
-sued it most be tabiM
...._,in a concealed
b for. The ink
'

--r.11atedded and empowt!lllli

- I ad Spirits of the ftl
...... commence duJins llil
"
... t.ttoo most be treallllll
The Esoteric Sigil of the Mark of Qayin
Wlillla boly oils and h1mp
llasler and His .act,
It is this Mark that according to Gnosis became fully placed upon J ' adornment of ......
Qayin and Qalmana in connection to their deeds of Murderous a s.:h eases changes
Rebellion and Love for the Spirit, which fully awakened them to their jlllllaaer as one
own True Selves and to the Other Side, to which they belonged and of the true
would transcend to. 1

68
t Vessels and thus facilitating
If the serpent's mark is black,
Wly reacting in a disruptive
id the Holy Spirit.
.. the Harvester of the fruits
I Work as the means through
lllls reaped. The Sickle is also
.. that which would cause
iilftStrict the Awakened Spirit
1111 it is the spiller of the blood
... the sacrifices of one's own
of the reddened sickle
i1iag that which is finite and
e and is thus a symbol
-=endence. As a weapon and
the antinomian approach
IIM\ldtonic Laws before the goal
,,
- together manifest the One
the following form:
;;
ofQayin
.... became fully placed upon
ltiD their deeds of Murderous
IIIIa fu]h awakened them to their
*- to which they belonged and
The sigil of the Mark is therefore a sacred symbol within the cult and
employed in different manners in order to represent and connect to
those who first, in essence, bore it proudly and to all the other Blessed
Ones of their lineage that continued and still continue to bear it with
defiant pride .
Within the practical context of the Necrosophic Sorcery of Their Cult
this sigil of the Mark is employed both within fetishistic and talismanic
contexts, serving to emphasise and focus all the qualities represented
by it.
Within the workings of Holy Fetishes the sigil may be branded, carved
or painted upon the idol, ideally upon the forehead of the skulls
employed, in order to visibly connect it to the essential principals
represented by the Mark and aid in the connection between its empty
form and the Holiness it is to be charged with or connected to.
In accordance to perceived Qayinite (and some would say Kenite)
customs the sigil of the Mark can also be taken as a talismanic sign
tattooed ritually upon the body, in order to create an outer
manifestation of the Mark Within and further evoke the blessings and
protection entitled to those bearing it. In such case the license to do
so must first be asked for and granted by the Master and when so
received it must be taken as a mark upon the left side of the body,
ideally in a concealed spot, as it is not for the eyes of man that it is
intended for. The ink employed for such tattoo should also be
consecrated and empowered according to the guidance of the Familiar
Shades and Spirits of the Path of Thorns and the marking of the body
should commence during one of the auspicious dates of the cult.
Such tattoo must be treated as a talisman and regularly be anointed
with holy oils and fumigated in the smoke of incense offered up to
the Master and His Lady and never be sported for the sake of the
profane adornment of the flesh or for the furthering of the ego, as
it in such cases changes meaning and attributes and instead marks
the profaner as one worthy of nought but the reddening of the reaping
blades of the true bearers of the Sickles of Qayin.
69
 'lilt therefore fialll
I - ibaal lic:ense 111!1111
HerYIOI....
CHAPTER 4 -I of Sorcerous ._

ID4.e ]l.eil.eb anb ... it tllerefore be

1!\ns.e-<ttrnwn.eb (@u.e.en .... .., behold Her 111111
..... tt.oms and
I of partakiJq;
-

.... :n:sund for HeNI

.,
The Mysteries of our Spiritual Blood Mother, the Twin-Bride of our
Master, are of immense importance and crucial to enter in order to "'
. '

achieve the Necrosophic Gnosis, which will facilitate the lawless ..,
becoming leading to the coronations of the Spirit. The Holy Qalmana
is in truth the other half of that which makes whole the Path of Thorns ' na s identity h. li
leading to apotheosis and reveals the correct means and modes by and
.... pmpsed throu&lt:.
through which it is successfully traversed. llli!ric c:uJts and tnM8il
_. of the time bee.1
In ways similar to our Master Her soul dwells still upon the earth, lr elevated sbllblil
in order to serve the cause of Her Spirit, enthroned in a state of .,
unified wholeness on the Other Side. The secrets of Holy Qalmana are 'ae Holy Qalmana is ...
many and few of them can be truly comprehended without actual .a..lr. She is the refledil
direct contact and interaction with Her blessed essence. wiiO baJances and compll
_. own.. Unto Qayia.l
Because She is the Veiled One, the Shrouded One and the Queen of eLc a most signW
All That Which Is Kept Hidden, She can only be approached via the --.rt:betl to and wodlriil
Master, our Sancte Qayin, as it is only through Him that Her power bning, empowe
and beauty can be reached and comprehended. This ties into the
mysteries concerning their spiritual bound and unbroken connection Ia ways similar to
and the fact that what affects one of them also affects the other. lll'd5 and modes of
lllill& and becoming. ..
It is therefore again necessary to have had the essence of the Master
enlinked to and seated for a sufficient amount of time before the
Hidden Flower, that is the Beauteous Qalmana, can be beheld amongst 6is in order to bring .._.
all the piercing thorns and the broken bones trodden upon during the -.1 spiritnal manife.Qi
arduous crossing of the tortuous Path of Nod. --
'Dis sbould on the otl

70
 We have therefore first now, in this Second Book of Falxifer, received
the spiritual license to start to outline some of the esoteric traditions
concerning Her workings and offer a few insights into Her paradisal
garden of Sorcerous Power, Death and Spiritual Rebirth.

iaanb Let it therefore be known that the profane, who have not earned the

(Outtn
right to behold Her beauty, will instead only get to know the sharpness
of Her thorns and drink from the Envenomed Cup of Her Just Wrath,

! instead of partaking of Her Sweet Spirit Salving Nectar, which is a

,-,4
boon reserved for Her Faithful Children.

r, the Twin-Bride of our

illllll crucial to enter in order to
lida ;n facilitate the lawless
ftt.e Spirit. The Holy Qalmana
Qalmana's identity has always been kept concealed and She has only
whole the Path of Thorns been glimpsed through the apocryphal teachings and lore of certain
mean and modes by and
s
esoteric cults and traditions of old, but even in such contexts She has
..- most of the time been misrepresented and not given Her true and
L
on the earth, deserving elevated status and importance.
.. -ells still up
te of
enthroned in a sta
IIJuit The Holy Qalmana is the feminine aspect of the Spirit of Qayin made
of Holy Qalmana are
without actual whole. She is the reflection of each of His manifestations and the one
lr.CIOIDPrehended
who balances and completes each of His deeds and achievements with
IJIII' blessed essence.
Her own. Unto Qayin She is what Lilith is to Samael and She is

Loo onl
One and the Queen
y be approached via
of
the
therefore a most significant aspect of that which must be venerated,
connected to and worked for and with, if the attainment of the full
_..
awakening, empowerment and liberation of the Spirit is to be achieved.
through Him that Her power
ended. This ties into the
tio n In ways similar to Qayin our Lady Qalmana also possesses numerous
and unbroken connec
other. aspects and modes of manifestation, all connected to the cause of Her
lllf them also affects the
.
being and becoming. Many of these aspects mirror those of Qayin and

Master stand for the more feminine expressions of their Spirit and they are
bad the essence of the ore the therefore wisely paired up and worked with within the same context,
liiaat amount of time bef

ana, can be beheld a ongst this in order to bring further completeness and focus to the sorcerous
and spiritual manifestations sought within the different workings.
1- bones trodden upon durmg the
ha ofod.
This should on the other hand not be misunderstood as Her lack of

71

individual power, for in ways similar to how Master Qayin is worked .. Spiritual Em
il IIR Bringer of the
of'
with singly can also the Holy Mother be petitioned on Her own to lend
Her aid to whatever one finds worthy of Her involvement and ... Crossroads

intervention.
.. is the Queen of
She wields powers as awe-inspiring as those of Her male counterpart a.. lluted aod

and within certain contexts, pertaining to the more feminine nature

of the work, Her sorcery will be even more effectively manifested, in ..,..,.i4tbe
ways similar to how the powers of Qayin may be better suited to call ... t..ing QalJDaM
upon within certain other settings. It is in other words a question of I il

the two being, in their divided aspects, as the polar opposite ends of
the one and the same spirit-essence and therefore possessing
complementary attributes in relation to each other, creating in all
their forms of unification fullness and perfection.

Amongst the many facets of Holy Qalmana reflecting the Master's

most important aspects, such as the First Tiller, the First Killer, the
First Gravedigger and the Lord of the Shadows of Death, can Qalmana's
aspects as the Rose-Crowned Queen of Harvest, the Mistress of the
Bloody Sickle, the Queen of Gulgaltha and the Baalatzelmoth be
counted. But, beside these few cited aspects, which are overtly

,
connected to the most crucial manifestations of Qayin, there are still
many others connected to Him, in ways less obvious.

-A'
Our Holy Qalmana is the Sower of the Seeds, the Bringer of Fruitfulness
and Abundance. She is the Cause of Beauty, Sweetness and Redolence.
She is the Enchantress, Spellbinder and Witch-Mother. She is the
First Potion, Philtre and Perfume Maker.

She is the Poisoner, the Deceiver of Foes and the Cunning Beguiler.
She is the Commander of the Shades and Spirits of the Left Side. She <II>

is the Concealer, the Granter of Invisibility and the Keeper of Secrets.

She is the Oath Binder, the Overseer of Pacts and the Upholder of
Covenants.

She is the Piercer with Thorns, the Chastiser and the Destroyer. She
is the Subjugator, Dominator and Conqueror. She is the Becharmer, ,.!;

the Turner of Hearts and Minds. She is the Consecrator, the Granter

4
, I
"

72
 of Spiritual Empowerments and the Cause of All True Blessings. She
..,_ Master Qayin is worked
is the Bringer of the Light of Spirit-Awakening and the Illuminator
llJiditioned on Her own to lend
of the Crossroads of Death.
..., of Her involvement and

She is the Queen of the Rose Gardens of Nightside Venus, who is the
Once Marked and Thrice Coronated One.
:e..e of Her male counterpart
e the more feminine nature
By knowing the Sancte Qayin the Holy Qalmana may be known and
effectively manifested, in
by knowing Qalmana the still hidden aspects of the Master can be
llllll may be better suited to call revealed .
.... other words a question of
11., as the polar opposite ends
of

lieand ther efor e poss essi ng

,. each other, creating in all
I perfection.

reflecting the Master's

na

._Tiller, the First Killer, the

....,._'S of Death, can Qalmana's
.t Han-est, the Mistress of the
.. and the Baalatzelmoth be
1111 aspects, which are overtly

lliiiiMions of Qayin, there are still

.,. less obvious.

-..Is. the Bringer of Fruitfulness

.._..,. "eetness and Redolence.
llfiad W'rtch-Mother. She is the
-
!::>.

and the Cunning Beguiler.

Spirits of the Left Side. She
- and the Keeper of Secrets.

Ill" of Pacts and the Upholder of

IJiastisre and the Destroyer. She

11e 11-qu ror. She is the Becharmer,
is the Consecrator, the Granter

73
 N liJJtl MW -
olilfJPW alp a...-.
pt..tmS.

.fo sagpiD!) -
, /iplTI.

MfiPOifMfl
#I a..nos Jllfl
ssaupatRS s.--t
auo "''I I
fif'!P.'. r a
... fiUO J11f1
J ;oauqn
P
VPDallflWl
IIIIP7 p DIIDIIIJIIiJ
 CHAPTER 5

Wilt 1J1nrmula nf Qtalling anb tltt

1Jnunnrtinn nf almana

Veni Qalmana et Lebuda!

Veni Luluwa et Awana!
Veni Qalomena et Lubda!
Veni, veni Liluwa! (x7)

I invoke the one whose Perfumed Breath brought

Enspiriting Redolence into this world!

I invoke the one whose Tender Touch brought

Love's Sweetness into this accursed existence!

I invoke the Sower of the Seeds of Spirit Endowment!

I invoke the Mother of the Coiling Blood-Fire Within!

I invoke the Lady of the Blood-Spattered Blossoms

of the Gardens of Midnight!

I invoke the Rose-Crowned Queen of Holy Death!

I invoke the First Enchantress and the Mother of Cunning Witchdom!

I invoke the Guardian ofAll Unlawful Secrets Concealed!

I invoke the Bearer of the Poisoned Nectar of the Flowers of the Grave!

I invoke the Mistress of the Crossroads of Skulls and Bones!

I invoke the Scarlet-Garbed Queen of the Harvest of Souls!

I invoke the Wielder of the Blessed Sickle of the Spirit's

Otherworldly Rebirth!

75
I invoke the Veiled One, whose Beauty is Enshrouded '111

with the Shadows of Death! 1

I invoke the Keeper of the Seven Keys of the Paradisal t!l

Gardens of the Other Side!

Salve Qalmana et Lebuda! iiltt llenel

of I
Salve Luluwa et Awana!
Salve Qalomena et Lubda!
Salve, salve Liluwa! =Ill
d

'ale cultivation of ...

X PL Q:almana, .:4
p ess whic:h must Il
.-11m an share ..
gil'"' and aJI

_. phrsical fet:ishs"
...- the altar an astn
'Whed. This is ..
-tJDYlhc-11
a iwrint of Her

.. this process ..
IWy Blood-Mother
ns.ll
die Master dm

w-s and Saturn 1.

llll!ps of Her venenl
illllaat. oooght bat.
.... Her sacred 11
0 inc:ense ..
-

a.rwbo
_.when the time
wil bow of Her_ ll
ti;,

"'llis W. Sill: d event c:.l

- often it is clrel
_. uitt forth _.

76
Paradisal
CHAPTER 6

Wt lltntrntinn unll1fntrnning
nf tltt llinlu :!lntlttr

The cultivation of the Blessed Essence and Presence of Our Holy

Mother Qalmana, via Her enthroning upon the Altar of Qayin, is a
process which must be initiated in successive steps. She is the only
one that can share altar with the Master and Her presence will even
strengthen and complete His own manifestations. But, before any of
Her physical fetishes and talismans can be consecrated and stationed
upon the altar an astral and spiritual contact with Her must first be
established. This is achieved through contemplation of Her role within
the relevant mythos and the development of an intense longing for
experiencing of Her holiness, beauty and spirit-strengthening Light.

During this process of establishment of a conscious contact with the

Holy Blood-Mother an amount of time must be reserved for Her
contemplations, meditations and prayers, after the giving of offerings
to the Master during each Monday night, but also during the late
Venus and Saturn hours of Friday nights. In connection to these initial
steps of Her veneration and the seeking out of Her links within and
without, nought but a single red Rose needs to be presented upon the
altar as Her sacred representation. This single red Rose and suitable
Venusian incense burnt as a humble offering and a beckoning call to
the one who granted all plants their fragrance is all that is required
and when the time is right the faithful adorer of the Beauteous One
will know of Her, Her approval and Her yearned-for presence.

This blessed event can be experienced in many different manners, but

most often it is dreams, omens and concrete signs which will signal
Her coming forth and favourable reception. At that point a suitable

77
spot upon the altar should be created for Her, upon which an incense a sufficient

burner, a vase for the offerings of flowers, a cup for the giving and 811 wurk lllith the Holy :
partaking of libations, Her esoteric sigil inscribed and painted in black GIDsis granted by Her ._

upon a red disk of wood, clay, ceramic or stone and a candle holder callllle stronger enlinbd
with one single red candle are placed. ia w;ns similar to how.

l
dauogh the holy rites
The sigil disc must be fashioned in such a manner that it can withstand llecome possible one -IIIJIIi
being anointed with perfumes, tinctures, libations and oils, as it is ll!r aature and its
through those things which bear the traces of Her own blessings that - pts figure out the ell!!
the sigil in question can become activated. SJ..-thy can be establilll
1

Upon the candle, which must be cleansed first with Tincture of Rue, ._.Point of Attractioa
the characters/keys from around Her esoteric sigil are to be inscribed fllf die essential elemmll!
vertically, from top to the bottom of the candle, starting with the *=a:gh the correct ril:lsl
character inside the double circle underneath the sickle at the centre power the sanct:ifyiJIB;I
of the sigil and then continuing in the anticlockwise direction, inscribing w.ds fit to act as a pcii
each of the succeeding characters upon Her candle. aa-:.::endent Spirit can II

The candle is then to be anointed with the oil of Rose or Lilac and 'Die euctapproach for-
prayed over, with invocations directed at Holy Qalmana entreating Slle., the Veiled One, ..

Her to imbue it with Her Light and make it shine through its flame. lia!ase to the scribe of ...
ilo study, practice1
It is first after the seventh repetition of Her Formula of Calling that .a that has been di....._
the candle of Qalmana is to be lit and its flame will at that point act .... of Falxifer, will h.
as an outer manifestation of Her Fiery Blood within, and as such ..Ach the guidance of Ill
should during the spiritual workings be seen with the Mind's Eye to ._uli, be able to fiMI
burn black, reflecting Her Light of Spirit. -m!Dtioned and finally a
t.r the consecration of Il
The sigil plate can, within this context where it serves as a talismanic
fetish, after having being anointed and fumigated in sweet incense act 'De fonn of such idols -
as a focal point, a point of power upon which workings are placed or related to the astal1
be placed underneath Her candle in order to further the shining forth ...-through in connedial
of Her Holiness. 41r adlerwise acquiring. of
... employed forms 11m

This simple setup is more than enough as a foundation for Her cs wd with roses,
preliminary enlinkment to the altar and one's conscious self and will a 1Dal by her feet. Ot:ber t
strengthen both the inner and outer bounds to Her. fllfller essence, fetish
lllr slw1ls are often staiael

78
If Her, upon which an incense
111115, a cup for the giving and
lllllc:ribed and painted in black
stone and a candle holder
.
lJ
r;..nrne that it can withstand
k libations and oils, as it is
IP of Her own blessings that
llld.
.. first with Tincture of Rue,
eric sigil are to be inscribed of the essential elements of plants, minerals and animals, which
* candle, starting with the
the sickle at the centre
ise direction, inscribing
t;.ller candle.
!t
II 6e oil of Rose or Lilac and
I Holy Qalmana entreating
* it shine through its flame.
lllller' Formula of Calling that
Iiiii ftame will at that point act
11r Blood within, and as such
seen with the Mind's Eye to
...
"'"
l!l6e:re it serves as a talismanic
il ipted in sweet incense act
jldr6irh workings are placed or
... to further the shining forth
'
... as a foundation for Her
.. aoe's conscious self and will
to Her.
r.
After a sufficient amount of time of this simpler form of veneration
and work with the Holy Mother it will, through the guidance and
Gnosis granted by Her, become possible to seat Her enduring soul and
create stronger enlinkments to a fragment of Her boundless essence,
in ways similar to how the Master's essence is concretely connected
to through the holy rites of our fetishism. In order for such enthroning
to become possible one must reach a deeper understanding concerning
Her nature and its connection to the natural world and through such
insights figure out the correct elements through which Her Point of
Sympathy can be established.
Such Point of Attraction must be created by the way of the conjunction
through the correct rites of harvest, consecration and sacrifice will
empower the sanctifying baths and tinctures through which suitable
vessels fit to act as a point of ingress for Her Unceasing Soul and
Transcendent Spirit can become hallowed and charged.
The exact approach for such work will not be outlined in this book,
as She, the Veiled One, has not wished for it nor given the spiritual
license to the scribe of the book to fully disclose such mysteries, but
those who study, practice and experience the truth and power of all
else that has been disclosed, both in the First and now this Second
Book of Falxifer, will become able to read between the lines and,
through the guidance of the Master, the Lady Herself and the Faithful
Famuli, be able to find any missing element needed but still
unmentioned and finally create the ablutions and tinctures demanded
for the consecration of Her most sacred idols.
The form of such idols must always be worthy of Her beauty and take
shapes related to the astral and mental forms Her essence has expressed
itself through in connection to all the workings leading up the creation,
or otherwise acquiring, of such Vessels of Holiness. Some of the most
often employed forms are those of a beautiful woman, adorned and
crowned with roses, holding a sickle in her left hand, or having such
a tool by her feet. Other times, and for the seating of other aspects
of Her essence, fetish skulls may be employed and within such settings
the skulls are often stained scarlet red, perfumed, loaded, crowned in
79
the appropriate manner and finally, after their full consecration, veiled. 1'!111

i
Whichever form these fetishes take they must always be made worthy '
of that which is to be connected to through them and be adored
accordingly. An important part of the veneration of Her idols is their
anointment with sacred perfumes and oils created and consecrated in
Her name, possessing the power to amplify Her presence.

As the full telestic seating of Holy Qalmana is reserved for those that
<Our &btl ""
"i

have walked the Path of Thorns far enough to, by their watering of
the soil with their own lifeblood, be granted glimpses of the rising j

Garden of Roses (the Rosarium of Nod), the main approach to Our As already stated the mail
Lady's power within the practical setting will remain through the Lady is reached and \
employment of Her sacred sigils, as they possess the ability to reach to the workings of the Q
Her, even without having Her fully enthroned upon the altar. imprints of Her presence -I
and/or the codified
Light. ',.

The sigils of Qalmana ue

that they almost fill the -
the context of Her venenli
of many ritual workings ..
as most powerful taHSJI

strong enlinkments to Hai

them masters, and all sud
which is placed upon, cia!
them.

Similar to Our Master <M

Her own set of Seven Key!
of Blessings and Curses. e
specific facet of Her SOI
description and a few
employment are given, hal
limited to the few simple 11
be worked in a multitude 41
the guidance of the Holy I

80
._full consecration, veiled.
Iii"
always be made worthy
them and be adored CHAPTER 7
illlntion of Her idols is their
lacreated and consecrated in ils anil il\eus nf
lllfy Her
,
presence.
ur &ilu nf tlf.e 1!\eaping tklt
- is reserved for those that
...... to, by their watering of
glimpses of the rising
...die main approach to Our As already stated the main outer points of contact through which Our

... will remain through the Lady is reached and venerated, but also petitioned to lend Her power
to the workings of the Qayinite sorcerer, are Her sigils, being the
the ability to reach
upon the altar. imprints of Her presence already left during Her blessed manifestations

).
and/or the codified aspects of the Gnosis imparted by Her Crowning
Light.

The sigils of Qalmana are so important and strongly attached to Her

that they almost fill the same functions as the Master's fetishes, within
the context of Her veneration and sorcery. Besides being foundations
of many ritual workings based and placed upon them, they also serve
as most powerful talismans and do in their activated forms possess
strong enlinkments to Her soul, spirit and to that which She through
them masters, and all such qualities these sigils can impart unto that
which is placed upon, close to or in a becoming manner marked with
them.

Similar to Our Master Qayin the Rose-Crowned Queen also possesses

Her own set of Seven Key Sigils, opening up the gates to Her Gardens
of Blessings and Curses, each being connected to and channelling a
specific facet of Her sorcerous might. With each Key Sigil a short
description and a few suggestions concerning their practical
employment are given, but it must be stressed that they are in no way
limited to the few simple approaches here outlined and that they can
be worked in a multitude of other ways, all by the grace and through
the guidance of the Holy Blood-Mother Herself.

81
It is also here once again possible to combine the powers of the sigils j

with those of Her Key Sigils, in order to unlock the hidden gates and ";.J
through the correct turning of the keys open up the paths to Her !
Glorious Might. it
'i

May Her Keys open up the hidden pathways to Her Garden of Flowers ,.
and Thorns and may each and everyone employing them partake of ,td
a deserving share of the Sweetness of Her Blessings and the Bitterness
of Her Wrath.

'IIR s.ataic SWI

._ , ..
The following are Her Seven Sigils and Key Sigils, being the tools of a i5 a poillt of ..
Her concealing and revealing and means through which Her Holy -----
presence may be called forth and Her Sweet Nectar and Deadly Venom _...... 111is ..
be partaken of. liiJpaasadot-
.. . rhan.
IQ - & fire_

--
.... . ala._
..... oaly "I
n I cpyia. ..

, - 3
' ....W
If!
*+sc ?!
.. ...,. ...,....... .
... jwjlljw
. lio iato.

' ator- a
..-...aebauaa.
-- lilies willa 4
-a
._
'p --
I dial: iJt
_.&a-Holy

82
llliae the powers of the sigils
..Jock the hidden gates and
t epen up the paths to Her

i}.to Her Garden of Flowers

ying them partake of
gs and the Bitterness
I
""""

ID4t 1Esnt.erir igil nf (@almana

v

!l!t The Esoteric Sigil of Qalmana is in many ways connected to the Qayin
rr, ben Samael sigil and represents the very Spirit of the Beloved Lady.

a, Sigils, being the tools of It is a point of ingress for Her Light from the Other Side and a link

IIIIa through which Her Holy to Her most elevated powers unbound by the chains of Demiurgic

11!1 Nectar and Deadly Venom creation. This sigil is employed within the workings of High Magic,
religious adoration and communion, contemplation of Her mysteries
and the channelling of the spirit-strengthening Lumina of Her
Crowning Fire.

This Esoteric Sigil of Qalmana serves well as Her main focal point
upon the altar and should during the initial steps of Her veneration
be Her only representation upon the altar of Her Other Half, the
Blessed Qayin. The activation of this sigil can, because of its strong
spiritual enlinkments and immense value when it comes to establishing
a conscious contact with the Rose-Crowned Queen, be both very simple
and very complex, all depending on the context and on one's own level
of initiation into Her mysteries.

The simpler forms of its activation demand the recitation of Her

Formula of Calling and Invocation, the lighting of Her flame upon the
altar, the burning of suitable incense offering and the anointing of its
traced lines with consecrated oils and perfumes. But, the most
important part of the opening of the gate of this sigil remains an
internal process, as it is the spiritual love and longing for Her blessed
presence that in the end will establish the links between one's own
and Her Holy Spirit.

83
Within more advanced workings the sigil is to be traced with Her j
,.,

ensouled red chalk upon a black cloth and then become fully activated
by the chanting of Her Formula of Calling, the strewing of flower
petals around its keyed borders, the sprinkling of suitable libations,
the offering of fragrant smoke of sweet incense, the correct setting of
sacred flames and the assumption of the right frame of mind caused
by the realisation of some of Her hidden mysteries.

"llle Son:el) Sigil of L1J1

.. s-.:te Qa)in aDd
-d chanllin& ne ..
the context of d
- ' points of spidl
* will and cause flf j
Her "it
..-:5 all

_.Wessi'W' empawa

.. Son:ery Sigil is Il
..... aud placed ..
' ' ,ion
for the ll
ipalate the aspedE
1 r. This sigil is C:

Lciac with JIO""'er Ii

llil& of Her spd1s. ..
, 7
P s. oil lamps. I'l

... - Sigil of ..
1111 a D'Weting qualili!
s will. and can be e
-.-s person in oat.
:...a...tpin
.. -.es.

84
''"'

!Iii is to be traced with Her

a.then become fully activated
IIJjllg. the strewing of flower
ing of suitable libations,
illl:ense, the correct setting of
.,nght frame of mind caused

.If. mysteries.
""" "

WlJe nrceru igil nf f!Iebuba

The Sorcery Sigil of Lebuda can be compared to the Nigromancy sigil

of Sancte Qayin and serves similar functions when it comes to the
outward channelling of the powers of the Witch-Mother Qalmana,
within the context of the sorcerous practice. This sigil opens up the
liminal points of spirit under Her royal dominion and aligns them to
the will and cause of the one accessing Her powers through it. It
serves all Her witchcraft and possesses the ability to access and direct
Her blessings, empowerments, enchantments and commanding powers.

This Sorcery Sigil is a foundation upon which workings are to be

based and placed and can act as a two-dimensional altar and a
foundation for the manifestation of Her unnatural power to alter and
manipulate the aspects of nature once blessed by Her own enspiriting
presence. This sigil is a very powerful means for the consecration and
charging with power of different tools employed in connection to the
casting of Her spells, like for example pieces of chalk, copper talismans,
candles, oil lamps, reaping blades, styluses and any other such
implements of magic.

The Sorcery Sigil of Lebuda also possesses protective powers, beside

its empowering qualities upon the magically focused emanations of
one's will, and can be employed as a potent talisman to carry hidden
on one's person in order to become covered by the aureole of Her Holy
Soul and gain additional strengthening to all enchantments cast in
Her names.

85
The sigil is activated by being traced in a suitable manner, the chanting Ji!

of Her Formula of Calling, flames of three red or half-red and half

black candles, this depending on the nature of the work, smoke of an
incense blend consisting of elements from three plants under Her
power corresponding with the specific work at hand, libation offerings
of strong liquor and the strewing of red Rose petals around the circle
of the sigil.

.. ..

.. &raping SickJes ..
sigilait
.. - juas worki.np ofJil
55 of the 1
1 '

.. npe:seuts the ..
Xd .1lding as the ..

..... bep it from -

'llliis of the reapiuc

t11 l.ilida born throu&lt I
'R - I 7
of Crm."lling
e.tllarial mound of
r '
li Death p;n
-ed,
.- die defilers of 11
I
I
d Spirits of 11-,

WR!Iraping Sickles Sil

... Dead and
_.. a
law dead and
-.,. to be sent oat tl

-. is actinted ll;r
... Rd doth. the c:t.
.. * poisonous fiowa
... alpS of sweet red wij

86
 red
liliMaab e manner, the chanting

E
or half-red and half
of the work, smoke of an
three plants under Her
at hand, libation offerings
petals around the circle
i

(ilft.e i&.eaping f;tckl.es f;tgil nf liiluwa

The Reaping Sickles Sigil of Liluwa can be rightly compared to the

Mars-Saturnian sigil of Qayin Occisor and serves the wrathful and
pernicious workings of Red Harvest and the sowing of flesh within the
darkness of the grave. This is the sigil of the Murderer of Kelimath
and represents the death dealing and vengeful aspect of the Holy
Mother, acting as the destructive impulse of the Spirit upon that which
would keep it from its Lawless Becoming, Ascension and Divine
Unification.

This sigil of the reaping and bloodied sickles of Liluwa, being the Seed
of Lilith born through Hawa/Uwa, is the poison cup emptied, the
trident of Crowning Fire stabbed into the earth, the establishment of
the burial mound of Murder Concealed and the Black Cross-roads of
Unfated Death paved. Through this sigil Her just vengeance is brought
upon the defilers of sanctity and those blocking the paths of the
Awakened Spirits of Her Bloodline.

The Reaping Sickles Sigil of Liluwa holds also Her dominion over the
Dark Dead and commands the shades of the murdered and the
murderous dead and can be employed within the workings in which
they are to be sent out to do Her biddings.

The sigil is activated by being marked with consecrated black chalk

upon red cloth, the chanting of Her Formula of Calling, the strewing
of the poisonous flowers of the Lady around its outer perimeter, by
three cups of sweet red wine mixed with the fresh blood of a sacrificed

87
animal placed on its black points, the smoke of an incense blend
consisting of the flowers of three plants harvested from Her Garden
of Green and four withered flowers of the dead bought from Her
Garden of Bones and by seven black candles, carved, anointed and
dressed according to the purpose of the rite, placed upon the seven
crosses of the sigil and lit in Her name.

,,

'
' 1

J,r

'&It Queen of YeDJI

lllllllld onenus. as ..
ail a pauter of Her
ps aJDeDts to 1ile
-' !IdA with or placl
,.... which bas ._
Utbful to
.... by aDd throuda11i
..

... . possesses Her

llllpiaal JJO""er aMi
,..,_....,..-i
..... tiSaad
... c:a;*F:d as bl
........ of spilil
.., 1Ril painll,
..... Wlllidt ean be -
.. -=- widrin suda ..

.. . , ury bom-Gfl
_._ .-.bed -
., I IfGI

88
!teok of an incense blend

JcAuvested from Her Garden

dead bought from Her
carved, anointed and
Ute, placed upon the seven
lll"r
..

Wt {@uttn nf lftnusian JJlarutst igU

The Queen of Venusian Harvest Sigil is connected to the Nightside

aspect ofVenus, as expressed through the sphere ofQalmana's sorcery.
It is a granter of Her authority, blessing and protection, bringing Her
empowerments to the one bearing it as talisman or to that which is
marked with or placed upon it. This sigil is a badge of the harvester
of that which has been sowed in Her sacred names and an insignia
of one faithful to the Spirits Guised In Green, and is therefore also
a sign by and through which they bestow their blessings and themselves
become blessed.

This sigil possesses Her powers to cause spiritual growth and expansion
of personal power and is as an amplifier of Her blessings and therefore
only employed as talisman by those within Her cult, having access to
Her powers and deserving Her boons. Amongst the powers of the sigil,
when employed as talisman, can those of becharming, the strengthening
of the bounds of spiritual love and the obtainment of wealth be counted.
It is also well paired with some of Qalmana's other sigils and Key
L
,, Sigil, which can be marked on its opposite side or traced around it,
and can within such contexts focus the Point of Power created and
effectively aid in the harvest of the blessings of Our Ever Reaping
Lady.

The sigil is activated by being inscribed on copper during the night

and planetary hour ofVenus, while Her Formula of Calling is chanted,
and then washed and consecrated with the Ensouling Tincture of
Qalmana. If marked on parchment or paper it is to be written with

89
the blood of a dove sacrificed to the Rose-Crowned Queen, or with
Her Ensouled Ink, during the same night and planetary hour that the
copper talisman should be made. Within the workings meant to be
based and placed upon this sigil it must be traced with green
consecrated chalk upon a black cloth, sprinkled with rosewater,
fumigated with seven herbs belonging to Her planetary sphere of
influence and given one half-green and half-black candle, which is
placed at the centre of the sigil.

s a
"w'1

'
a"s Green Poilih
'
II :a4iinn that of tlleCI
..- Our Lady"s blel
I I!I aDd in COil
..._Theheillfl
.. 6r Green Point af Q
ill silllilar "''S be el
--diem rg - :,;l

--tobe
pe & ally ronseuab!l
e. -.::k In Green spil
. Cllrd within their 8
-.ws similar poiJI
.....a tbr roosec::ratiaa

... btismans rollDfldl

Ciow.:d Queen Gf4

... ..a .... modes 41

llr lilly outlined in ..
.._. of the Skull. wi
'
s Green l'oi
to the
s Rose. Oteny.

90

"h
rowned Queen, or Wit
[9id planetary hour that the
r the workings meant to be
be traced with green
kled with rosewater,

liD Her planetary sphere of

-black candle, which is

'

almana' s <&rttn Jnint nf tf!t kull

Qalmana's Green Point of the Skull is a sigil mirroring in power and

application that of the Green Point of Our Master, but calls specifically
upon Our Lady's blessings and curses during the workings of herbal
sorcery and in connection to the enspiriting recalling of the Black In
Green. The sigil is here presented in its keyed form, but can similarly
to the Green Point of Qayin be used in the two different forms and
in similar ways be employed also in its simpler aspect, without its
surrounding keys.

This sigil is to be employed when the herbal elements are to be

specifically consecrated through the powers of Qalmana and whenever
the Black In Green specially faithful to Her are to be called back and
re-seated within their corresponding plant elements. In keyed form
it serves similar purposes as the keyed Green Point of Qayin and
serves the consecration and ensoulment of Her aspect-specific fetishes
and talismans, connected to Her role as the Sower, the Reaper and
the Crowned Queen of the Black In Green.

The uses and modes of activation of this sigil reflect that which will
be fully outlined in the coming chapter concerning Qayin's Green

f' Point of the Skull, with the only differences in the activation of
Qalmana's Green Point of the Skull being the obvious deviations when
it comes to the Formula of Calling employed and the fact that She
favours Rose, Cherry or Vanilla scented cigars and cigarillos.

91


' I
tJae suaolle

- 4:!
u
\

ID4.e (@u.e.eu nf <&ulgaltlJa igil 4::.1!11

The Queen of Gulgaltha sigil is a connecting point to the aspect of -

Qalmana reigning over the Cemeteries, together with Qayin in His

aspect as the Lord of the Black Cross. It calls upon the Skeletal Mistress If- I
of the Mounds and through Her authority commands all the dead,
both the dark and lowly and the illuminated and blessed. This sigil -
is paired with the King of Gulgaltha sigil and connected to all other . ,.
insignias and linear links of the different paths/aspects of Dominor .1

Tumulus.
'"'i

The Queen of Gulgaltha sigil is to the workings of the boneyard and )Iii."!
the dead what the Green Points of the Skull are to the herbal sorcery. .tl
It possesses the power to quicken the shades of the dead via their
physical links and can control and direct them via the force of their ll
""'
Queen. As a talisman it grants Her protection, guidance and fl
empowerments during the workings conducted upon the bone sowed ,.
fields of the dead. It is a gate through which Her light of Necrosophic
Gnosis can be received and Her Holy Soul communed with. .I
'.'l

This sigil represents also Her position as the Queen of the Mighty -fl

Dead and can even become incorporated into their altar setup, as a
means through which the most elevated dead can become summoned,
in Her name and through Her Power.
,J!j

The sigil is activated by being drawn with consecrated white chalk -!"&l

upon a black cloth, while the Formula of Calling is chanted, the strewing
of white Rose petals around its parameters, the sprinkling of Wormwood

92
 infusion, the smoke of seven plants directly connected to Her
Kingdom and the flames of three half-white and half-black candles
anointed with a suitable Necromancy Oil.

llllllliDg point to the aspect of

together with Qayin in His
upon the Skeletal Mistress
llily commands all the dead,
illded and blessed. This sigil
II and connected to all other
-paths/aspects of Dominor

lillldings of the boneyard and

a.D are to the herbal sorcery.
of the dead via their
1111 them via the force of their
* protection, guidance and
upon the bone sowed
ll6idl Her light of Necrosophic
i8I.I communed with.

1 as the Queen of the Mighty

lid into their altar setup, as a
lead can become summoned,

F.;with consecrated white chalk

is chanted, the strewing
-.the sprinkling of Wormwood

93
 ,.j

'lie First Key Sigil of Qlll
.. ased in order to clllli
...._.one's own contnll
... aDd the dead to ...
... QHmana, and.,._
CIJlauts i!Utsarri igil ... -trier to subjupllll

The Clavis Rosarri sigil is one of those sorcerous signatures of the

Lady Qalmana that must remain partly enshrouded in mystery as it Cl [J Queen, pos l1llil
is connected to the esoteric aspects of the Great Work, demanding Her . he: ewen the 111011::1
initiatory empowerments and insights before it can be fully utilised.
It is a Key to Her Rosary, or Rose Garden, where the crossroads of .,. ofSubjupl
life and death become opened up to the Other Side and where Her .... ad be inoorpot z I
poison becomes ambrosia to those who have managed to enter the Iller entities' will ....
Thorn-Gate of the Crowned Queen. eample. it can. wM
ard Ink red,iJI
=

upon
The Clavis Rosarri is a sign and a means through which the Hidden .... aile effigy embodJillll
Points are entered into and that which is concealed becomes unveiled. ..... c:andles placed aall
-
;w) It can adom.tl
'
It is a key to the secret paths of Akeldama leading to Gulgaltha and
to the Crimson Rose Upon the Black Cross. It is a key to the Nightside .... Sceptn:s, for the
Garden of Venus, where the spilt blood of the finite ego nourishes the .. 111p011 others, or be i
flourishing powers of the Spirit-Self and where the Love for True I I I h mastery- and ..
Divinity Conquers All. . _..-to the one who
.. ...,..a- of those .-..
This sigil is a key held and granted by the Enduring Soul of the Holy :.zil
Lady, opening up the thorny paths to where Her Spirit is Enthroned, ..._ written on a pieae1
making possible the return of Blood to Blood and Spirit to Spirit. All a.aected to its 1

..Ae ftame of the FOI'CIIII

By the blessings of the Blood-Mother, Our Queen of Good Harvest, -empowering
and through the revelations granted by Her to the faithful shall this lllllljugation of the _.
sigil become activated and turned inside the Seven Locks, opening up iw; dR, and in so
to Her Paradisal Garden of Venus. .-.nov

94

sorcerous signatures of the
l.r enshrouded in mystery as it
.. Great Work, demanding Her
J Wore it can be fully utilised.
\\-here the crossroads of
-.e Other Side and where Her
.. baYe managed to enter the
- through which the Hidden
:iuoocealed becomes unveiled.
!lima leading to Gulgaltha and
111115. It is a key to the Nightside
laf the finite ego nourishes the
,_. \\-here the Love for True
rille Enduring Soul of the Holy
IWIIere Her Spirit is Enthroned,
.. Blood and Spirit to Spirit.
r. Our Queen of Good Harvest,
l.r Her to the faithful shall this
lie the Seven Locks, opening up
! the employment of the dominating powers of Good Amiahzatan.
1Ken t;igil Nn. 1
The First Key Sigil of Qalmana is that of Subjugation and is the Key
Sigil used in order to dominate and enthral those needed to be placed
under one's own control. The Key Sigil of Subjugation binds both the
living and the dead to one's own service, through the regal power of
Holy Qalmana, and places unbreakable shackles upon others, if need
be, in order to subjugate their volitions and make them do one's own
biddings. This Key Sigil is a forceful breaker of wills and linear
conjuration of the most stern and commanding powers of the Rose
Crowned Queen, possessing the conquering power to place beneath
one's feet even the most unruly.
The Key Sigil of Subjugation can be employed in a multitude of different
ways and be incorporated into every rite that has as goal to defeat
another entities' will through the dominating powers of Holy Qalmana.
For example, it can, within the rites of ligature, be written with
Sanctified Ink upon red or purple ribbons, which then are used to
bind the effigy embodying the target. It can be carved upon red or
purple candles placed on top of the links to the one meant to become
dominated. It can adorn the wands of Qalmana, meant to act as Her
Ruling Sceptres, for the commanding and the enforcing of one's own
will upon others, or be inscribed upon talismans meant to confer
lordship, mastery and dominion. The Key Sigil of Subjugation grants
power to the one who uses it properly, by seizing and defeating the
will power of those against whom it is used.
When written on a piece of parchment with the suitable Ink of the
Art connected to its own sphere of influence, and then burnt in the
candle flame of the Forceful Queen the ashes so produced can become
a most empowering element to blend with other formulae meant for
the subjugation of the will of others, such as sprinkling powders, oils
or incense, and in some cases even for the mixing with Tobacco for
95
 fKtn &igil No. 2 ills enchantment
.. can

of Qalmana

'*IK0999)b -

'illll
>ill
The Second Key Sigil of Qalmana is that of Becharming and is the
Key Sigil used in order to turn and enflame the hearts of those upon
whom its enamouring enchantments are cast. The Key Sigil of
Becharming possesses the power to cast spells of glamour and confer
4* l!ll
grace, beauty and charm in the minds and eyes of others and is -. third Key sigil ote
employed within all workings of amatory magic driving power from .. used in order to IIIII
the Beauteous Queen of Roses. This Key Sigil is a conferrer of an ... Name or
irresistible and charismatic aura and a cause of attraction and sympathy z ..es the power -
towards the one who would use it properly. ... and signs utlelllli
'6ellighty Qalmana'sllll
The Key Sigil of Becharming can bestow its powers through many .-p places man and
different ritual techniques and can empower any work or talisman fll QMmana and Her bill
harmonious with its own cause. For example, it can be inscribed upon ._ all that is aYOWIII
a thin sheet of copper, which becomes consecrated and empowered pww+ ioos sentences 1111
through the sorceries of Qalmana and then rolled into a tight scroll - caocnts it has sealell
and dropped into a bottle of perfume, in order to charge the perfume
,)
with its spellbinding powers. Such consecrated copper scroll, bearing .. Key Sigil of Oath.
the engraving and power of this Key Sigil, when stringed on a red cord ia .ul}" different .....
and hung around the neck will serve as a most powerful talisman of -. hue of a written ..
amorous allurement. ..... ing
.... -binding p
This Key Sigil can also be inscribed upon red candles used during the alllslly with this Key
rites of love-witching, become traced with sanctified red ink on white lilcaretobe
plates, upon which such candles are burnt, or in different ways become 1lllloidl tben is used flirt
employed within the workings performed through enchanting lamps, a mt, in order -
fuelled with oils and perfumes extracted from Venusian plants. "'
-...mwaycandiW
When written with blood of a dove, sparrow or a rabbit on a piece
of parchment this Key Sigil will constitute a most potent talisman, -tin Her
imparting great charm and power of attraction, to carry on one's -. wtaich then is ..
person and if written with an ink consisting of three drops of blood -- hiz = proces
from one's own left hand's ring finger, mixed with one drop of honey a .,.., nl
and seven drops of rose water, upon a thin and small piece of paper, .. of Qalmaaat,.

96
 its enchantment can be cast upon a target by burning it in the altar
flame of Qalmana and then mixing its ashes into his/her food.

1!\eu tgil Nn. 3

llllt of Becharming and is the
. the hearts of those upon
....e
IIIII are cast. The Key Sigil of

spells of glamour and confer

... and eyes of others and is The third Key Sigil of Qalmana is that of Oath Binding and is the Key

llary m agic driving power from Sigil used in order to seal treaties and covenants entered into in Her

. Iey Sigil is a conferrer of an Holy Name or otherwise overseen by Her. The Key Sigil of Oath Binding

of attraction and sympathy possesses the power to tie souls and spirits in accordance with the
words and signs uttered or written in mutual agreement and places
IIIPaiy.
' the Mighty Qalmana's unbreakable seal upon all such pacts. This Key

IIIDw its powers through many Sigil places man and spirit under oaths meant to further the cause

-er any work or talisman of Qalmana and Her twin brother, Our Master Qayin, and it assures

- it can be inscribed upon that all that is avowed is kept true and that otherwise Her most

IIIIi consecrated and empowered pernicious sentences befall the one forswearing the solemn and formal

tben rolled into a tight scroll agreements it has sealed.

i;.ia order to charge the perfume

lilllllea"ated copper scroll, bearing The Key Sigil of Oath Binding can within the practical context be used

11i1!1j1. when stringed on a red cord in many different ways, but most often it is used as the finalising

-. a most powerful talisman of signature of a written pact or otherwise employed as the representation

tf"' of Her sanctifying presence, under which secret alliances are entered

((' :" into or binding promises given. If human allies are to sign and seal

... red candles used during the a treaty with this Key Sigil three drops from each person's left-hand

sanctified red ink on white ring finger are to be mixed into a red, purified and dedicated ink,
which then is used for the drawing the Key Sigil above their written ..
.-t. or in different ways become

lllillai through enchanting lamps, agreement, in order to seal it by the Might of Qalmana.

... from Venusian plants.

"" In similar way can this key sigil, written upon a piece of parchment,

,..._nuw or a rabbit on a piece with such ink intermingled with the blood of those swearing to uphold

lllitote a most potent talisman, an agreement in Her name, be rolled around the stem of a single red

Ill attraction, to carry on one's Rose, which then is held over the head of each person involved in the

[' ling of three drops of blood oath binding process, while the pact is verbally pronounced by the

-.mixed with one drop of honey person standing beneath the Rose. When all parties have sworn under

1 a thin and small piece of paper, the Rose of Qalmana in such manner the Rose with the Key Sigil

97
scrolled around it is placed upon a fire fed with the perfuming oils tile eospirited seeds of -
and incenses of Qalmana. Thus the pact becomes sealed by the power ...tth conjurin g it can, ..
of the Rose-Crowned Queen, through Blood and Fire, and all involved L Mift! a most potent
parties become bound to uphold their covenant in the strictest of tlll.rr plant elements
secrecy, as by the murder of Kelimat all that which is placed underneath tile foundation of many Rlt
the Rose (Sub Rosa) must be kept secret. iKrease one's fortune 3Dihl
111
In other contexts it is enough to just mark the Key Sigil of Oath ., des
.
being written on ,.
Binding in some suitable manner in connection to agreements entered -sheets of copper, this ....
into with spirits and shades, for example by writing it with sanctified ..P:,bybeingscratchecl"ttl
ink underneath written pacts or marking it with chalk upon the ground, Wlillt a copper nail, before
upon trunk of trees or on the back of gravestones, all depending on *=mts.ln similar ways it
the context, but it is important that both parties have agreed before illuaporated into magicall.r:fl
this Key Sigil is employed and one must therefore through divinatory .-rtllin leaves which then ...
means first come to a clear understanding before Qalmana's power
can, through this linear evocation of Her authority, be used for the
sealing of the deal. IW the blessing of an acm.ll
il marked upon the soil a.
...oagh the powers of Qa111111
i!\rtt Sigil Nn. 4 faithful Black In Greea 1111
&l!y SigiL By inscribing did

++7 tile pound and then staki'l8

-ubd..:u with the Key Sigil. Gllllll
lllem in Qalmana 's name .t
The fourth Key Sigil is that of Abundance and is the Key Sigil used "."'J'I

in order to conjure wealth, fortune and a plentiful harvest, all in

accordance to one's own correct sowing of the seeds of that which is
to be reaped. The Key Sigil of Abundance is a wordless prayer to Our
....
Lady of Good Harvest for the granting of the boons of Her increasing '

it
powers of growth and is a point of connection to Her fertile aspect
as the Mistress of the Fruitful Gardens of Venus. This Key Sigil, when
employed correctly, banishes the blighting influences which otherwise
could ruin one's crop and aids in the flourishing of one's affluence. 'llle fifth Key Sigil is that Gf
1lilhin all workings meant to
The Key Sigil of Abundance can aid in all forms of workings aligned illrisible that which must beJI
with its own cause and effect and serves well the talismanic arts meant tile sorcerous power of the v
to focus and attract such influences. For example, written with suitable il a bringer of darkness
11pl
Ink of the Art upon a piece of parchment and kept in a pouch containing -..s through which Her ..

98
t with the perfuming oils
.-.es sealed by the power
--Fire, and all involved
RDaDt in the strictest of
lllaich is placed underneath
._ the Key Sigil of Oath
liao to agreements entered
FWriting it with sanctified
liMa chalk upon the ground,
nes, all depending on
flies have agreed before incorporated into magically charged oil lamps or by being written on
--.fore through divinatory
before Qalmana's power
ority, be used for the
' For the blessing of an actual acre to be sown with seeds this Key Sigil
llil:i
.ad is the Key Sigil used
plentiful harvest, all in
.. seeds of that which is
Ilia a wordless prayer to Our
llle boons of Her increasing
ldion to Her fertile aspect
Wenus. This Key Sigil, when
ences which otherwise
_..,ing of one's affluence.
lwfonns of workings aligned
.. the talismanic arts meant
.written with suitable
.. bpt in a pouch containing
the enspirited seeds of seven plants allied to its desired effect of
wealth conjuring it can, after our Lady Qalmana's consecrations,
become a most potent talisman. In similar ways it can be paired with
other plant elements harmonious with its intended power and act as
the foundation of many such fetish-bundles, possessing the power to
increase one's fortune and earnings.
Besides being written on parchment and purified paper, or inscribed
on sheets of copper, this Key Sigil serves also well all forms of candle
magic, by being scratched upon the cleansed wax of a green candle
with a copper nail, before it is duly anointed and dressed with suitable
elements. In similar ways it can further other Rites of Flame, by being
certain leaves which then are fed to the fire in order to attract and
cause the wanted prosperous manifestations and outcomes.
is marked upon the soil itself with the tip of a wand consecrated
through the powers of Qalmana, having been harvested from one of
Her faithful Black In Green possessing the attributes connected to this
Key Sigil. By inscribing the Key Sigil in question seven times upon
the ground and then staking out the plot by placing four green candles,
marked with the Key Sigil, one on each of the four corners and lighting
them in Qalmana's name the soil will become blessed by Her
Sanctitude.
IKeu i'igil Nn. 5
The fifth Key Sigil is that of Concealment and is the Key Sigil used
within all workings meant to keep hidden, cloak in shadows and make
invisible that which must be protected by enduring secrecy, all through
the sorcerous power of the Veiled Queen. The Key Sigil of Concealment
is a bringer of darkness upon the eyes and minds of others and is a
means through which Her powers are made manifested in order to
99
obstruct and mislead those against whom the Holy Mother's gifts of .-:raDd-
concealment are sought. This Key Sigil is a shroud covering that which ...,,. ... aDd ....
it is placed upon, shielding it from the detection of both man and lllills.......-.
spirits. e1pect. bow...
...,lbt:IIL This
The Key Sigil of Concealment can be employed within all settings ... wiDcb is sac::tell\..
necessitating the hindering of the discovery of any person, deed or ... ...Wiaarmallili
thing and while not possessing the power to grant physical invisibility -
its powers to avert attention will make that which its sorcerous powers SiKilol a.
are placed upon go unnoticed. For example, it can be written with the Qahn:ana ...
suitable Sanctified Ink upon a sheet of parchment or cleansed paper, - --. sudl ....
together with other magical signs and written petitions evoking ._ , iaflueocw..
,

concealment or directing the influences focused to blind and confuse =a' of Cree.
certain individuals, like within some of the workings done against the ilp direct aD ...
law. The ashes from such written talismans burnt in the altar flame - ofthe taiJIIII
of Qalmana can effectively be incorporated into talismanic sachets or .. _. Satorniaa ..
oils of concealment. .... thorns of ..

If inscribed on a thin band of copper, become consecrated with the WieR are many dill
essences of suitable plant elements and offerings, and then rolled up .. a piKe witbia .iij
into a scroll it constitutes a powerful talisman of invisibility, for wearing ... .ildluaa For
upon one's person or for placing in the proximity of that which is to -lllil
- Iii" enspii"E 11
be kept hidden. This Key Sigil can also be marked upon the ritually .... ..... any sailllll
obtained femur or tibia bone of a black cat in order to create an even '-Pt. soc:h as IIIIi
more potent talisman of concealment, with the powers of misleading .... lllrtronkofa
and blinding all those from whom one's presence would need to be ..... .. house ..
kept enshrouded. ..... specifit
'li

... Key c:aa

fKtu t;tgil Nn. 6 ... fipre candle Cl
,

FJi

-tmr. ft
.. -- Black In
.... ad take& ...
I s aame., -
The sixth Key Sigil is that of Chastisement and is the Key Sigil used .... widt those
within all the rites of punishment and revenge, during which the
wrathful aspect of the Lady of the Bloody Sickle is called upon to -- ather a lj
afflict a deserving target. The Key sigil of Chastisement is a tool of
.... .-.

100
the Holy Mother's gifts of vengeance and bearer of the sharp and poisonous thorns, piercing

!lila shroud covering that which body, mind and soul of those against whom it is turned, but because

.. detection of both man and of its severe nature it can also wound the hands of anyone lacking

ill'' the respect, knowledge and empowerments required for its correct
employment. This Key Sigil is as the thorns of the Rose, protecting

employed within all settings that which is sacred, good and beautiful, by spilling the blood of those

Very of any person, deed or who would harm or defile it.

*to grant physical invisibility

16-t which its sorcerous powers The Key Sigil of Chastisement is employed within all settings where

. it can be written with the Sancta Qalmana is petitioned to harshly punish an offender and it

llpuchment or cleansed paper, acts within such contexts as the conductor of all the poisonous and

llld written petitions evoking harmful influences falling under Her royal jurisdiction, from both the

Wfocused to blind and confuse Kingdom of Green and the Kingdom of the Dead. It will within such

lftlle workings done against the settings direct all emanations connected to Her towards the baleful

llllans burnt in the altar flame affliction of the target and enclose the person within a circle of Martial

illlled into talismanic sachets or Fire and Saturnian Poison, while jabbing him/her from all directions
with the thorns of the Fell Garden of Malediction.

-.emme consecrated with the There are many different ways this Key Sigil can be used and it can

.. offerings, and then rolled up find a place within almost all forms of aggressive techniques of sorcery

of invisibility, for wearing and witchcraft. For example, it can be drawn with consecrated chalk,

..proximity of that which is to containing enspirited elements pertaining to the nature of this Key

I. be marked upon the ritually Sigil, upon any suitable surface in proximity to the dwelling place of

*at in order to create an even the target, such as upon the road leading to and fro the person's home,

the powers of misleading upon the trunk of a suitable tree facing it or even upon the walls or

_..s presence would need to be door of the house itself, all depending upon that which is most fitting
for the specific situation.
t

f The Key Sigil can also be inscribed with a rusty nail upon the back

.._, of a figure candle consecrated according to the rite for the Enlinkment
-

of Sympathetic Effigies. The candle is then anointed with the venom

,
of seven Black In Green faithful to Qalmana and pierced with 49
thorns and taken to a T-shaped cemetery crossroads and there lit in
Qalmana's name, in order to combine the deadly powers of the plant
If-:
ll!.ent and is the Key Sigil used spirits with those of the Dark Dead.

i11111l revenge, during which the

Sickle is called upon to Within other contexts this Key Sigil can be used in less elaborate

.. of Chastisement is a tool of candle burning rituals and become inscribed upon a black candle,

101
which then is anointed with suitable oil in harmony with its cause and mmeone deserving lla
placed upon the links of the target of the work. Such candle, when .-ilable fashion in the clll
lit during the petitioning of the Lady of the Bloodstained Garden, can spirit to be rewarded
effectively direct Her deadly emanations towards the one deserving to Her, direct B

Her punishments. ....nes petitioned to W.

""

When written seven times with venomous ink upon a piece of a talisman this Key ..
parchment, which then is burnt in the flame of an offertory black p I rtion of Qalmana ..
candle lit for Qalmana, the ashes so produced will greatly empower .tlls' other talismans ..
all formulae reserved for cursing, be it for powders, oils or incense
and when written in similar fashion across the photo of the target and other context *
.._ i..

the photo placed underneath of one of Our Lady's fetishes, it will ..,.aments and a-M
direct Her punishing influences effectively upon the whole being of JW iss. oils, 1
the person so cursed and placed beneath Her feet. ... lllessing touch. Hll
._.. it can create a jl
...... mods of mixtun:
1Ktn igil No. 7 a g) the attn"butes ff

..... it would stir.

:tusot;S<>h h the rites of

..-smosl
'

The seventh Key Sigil is that of Consecration and is the Key Sigil ... lis' soul and Hol.J J
employed within all rites of blessing and empowerment drawing .-. sodl c:ontexts af41
spiritual essence from the Holy Qalmana. The Key sigil of Consecration
is connected to the aspects of the sorcerous might of the Lady being .... aftrn this Key -
the polar opposite end to those evoked through the sixth Key Sigil and . ... sheet of copper.
I
so that it c:aail
it channels nought but Her benevolence and sanctitude, for the sake
of Her faithful. This Key Sigil is a connection to Her ensouling and - the JX"'"el' of.
enspiriting boons, granted to the receptive while She walked in life
and still being granted by Her, even in and through Death. .,..

The Key Sigil of Consecration is employed within all rites meant to
channel Her blessings and empowerments, be it towards, upon and
into a person, a thing or even a shade or a spirit. It can, for example,
,1
be used within the workings meant to reward someone through Her
powers or when Her essence is to be seated within some talismanic
form. A talisman inscribed with this Key Sigil and consecrated upon "
'"'1
Her other seals and through the fetishes of Qalmana can be granted

102
lllnnony with its cause and
Such candle, when
tained Garden, can
llllfards the one deserving
l
- ink upon a piece of
Illite of an offertory black
iiiDed will greatly empower
!E;JIOWders, oils or incense
photo of the target and
Lady's fetishes, it will
rr-POn the whole being of
-feet.
:u
!Ilion and is the Key Sigil
.. empowerment drawing
lie .Key sigil of Consecration
lilt lllight of the Lady being
jlllh the sixth Key Sigil and
.t sanctitude, for the sake
t:lion to Her ensouling and
,while She walked in life
.. through Death.
r
Itwithin all rites meant to
.._,be it towards, upon and
Upirit. It can, for example,
jlllnl someone through Her
1!111 1111ithin some talismanic
llillil and consecrated upon
IIIQalmana can be granted
to someone deserving Her boons, or the Key Sigil marked in some
suitable fashion in the close proximity of the earthly place of a shade
or spirit to be rewarded can, in connection to the giving of suitable
offerings to Her, direct Her endowing currents towards the one She
becomes petitioned to bless.
As a talisman this Key Sigil can lend many of the blessings and the
protection of Qalmana and serves amply to enhance the powers of any
of Her other talismans and amulets that it can become combined with.
Within other context this Key Sigil can be used for all general
empowerments and consecrations and can direct Her power to infuse
powders, oils, tinctures, perfumes, distils or anything else in need of
Her blessing touch. If branded, or otherwise marked, upon one of Her
wands it can create a powerful tool for the stirring of potions and
other kinds of mixtures, bringing the blessings of Qalmana, filtered
through the attributes of the Black In Green of the wand, in to that
which it would stir.
Within the rites of fetishism and ensoulment of idols this Key Sigil
serves most efficaciously, as it acts as a focusing and drawing point
for Her soul and Holy Spirit and strengthens all Her emanations
within such contexts of earthly enthroning.
Most often this Key Sigil is best manifested by being inscribed upon
a thin sheet of copper, which then must receive the consecrations of
Qalmana, so that it can in turn become capable to amplify, hold and/
or reflect the power of all such consecrating blessings .
103
 CHAPTER 8
- llle bbck-JI
Wl}t 1!\nsaries nf tl}t 1!\nse (@ueen m .. _. ...

.. ...,.
a j
IRa. ..
.... Alllll
,c
- p- 7 ..
..
Rosarium or Rosary, signifying both a Rose-Garden, a garland of roses p lilt llbd ...
and a string of prayer beads, is of course something intimately
_._._* .
connected to the sorceries of the Holy Qalmana, being that She is the
.. 7 ........
Queen of the Rose-Garden of Venus and the one who hears the wordless
-- - tile Qlll
prayers of the faithful. In similarity to Qayin, She also has Her set --:IIM!idt to ... .
of beaded talismans, reflecting those of Qayin's described in the First e 2 , (UI'Siil...
Book of Falxifer, with the only difference being the ways and the
alternative elements by which they are consecrated, as Her rosaries
of course must be washed and soaked in the infused essences of such
elements obtained from the plant, mineral and animal kingdom that
have spiritual connections to and are in sympathy with Her.

....,, ......
But, besides the rosaries similar in form to those of Qayin already
described in the First Book of Falxifer, our Holy Qalmana also possesses t _of..,...
a set of Her own unique rosaries. These rosaries more intimately
connected to Her secret arts and aspects of Her Soul and Spirit are
as following: i WR IIIIa ad ....
t t Qaeea ..
'JX7 black and 7X7 red beads, plus 7 talismanic spacing beads --- 5I , ...
'JX7 black and 'JX7 green beads, plus 7 talismanic spacing beads lllf6r r cL
'JX7 black and 'JX7 white beads, plus 7 talismanic spacing beads 1m Ei+cad ..
.........
The talismanic spacing beads are placed after each row of 7 black and
... "'plats. ,,,;
7 red, 7 black and 7 green or 7 black and 7 white beads strung on .. ;
each of the rosaries.

..... c-.a.
For the black and red rosary the spacing beads are made of seven very
_,-p.m ..
thin sheets of copper, inscribed each with one of Qalmana's Key Sigils,

104

p-Garden, a garland of roses
parse something intimately
iJJI'mana, being that She is the
one who hears the wordless
,.Qayin, She also has Her set
Qayins described in the First
r-:e being the ways and the
t consecrated, as Her rosaries
ljl tbe infused essences of such
IJI!Dl and animal kingdom that
iJP sympathy with Her.
PH- to those of Qayin already
1111' Holy Qalmana also possesses
I!IPe rosaries more intimately
of Her Soul and Spirit are
:'!
tt
;-arne spacing beads
111f manic spacing beads
' 5 nanic spacing beads
p with all the aspects of Divinity hidden behind or caught within the
,&.tler each row of 7 black and
aad 7 white beads strung on
beads are made of seven very
... one of Qalmana' s Key Sigils,
which then are activated and consecrated individually with their own
corresponding herbal formula and then rolled up tightly into small
scroll-beads that can be strung on the rosary.
For the black and green rosary the spacing beads are made of seven
different small pieces of wood, each ritually harvested from seven of
Her holy trees, like for example Rose, Elder, Lilac, Whitethorn, Apple,
Cherry and Alder, or from any other such tree that sound judgment
or Gnosis points out as one of Her arboreal links or points of power.
For the black and white rosary the spacing beads are made out of bone
and each of these beads are to have been buried at a separate cemetery
for 7 nights each, in a place of power specifically connected to Her
aspect as the Queen of Gulgaltha, so that each of them become
connected to the powers of a cemetery and so that the seven of them
together constitute the One Link to the wholeness of the Sevenfold
Power of Field of Skulls, before they are strung on Her rosary.
The red and black rosary is connected to Qalmana's aspects as the
Witch-Mother and the Mistress of All Sorceries. This rosary is a
talisman that grants the powers of enchantment and aids in all magical
undertakings mimicking Her own arts, but it also grants Her protection
and Her veiling halo, which can make blind the profane and act as
a beacon of light calling upon the blessings of all spirits faithful to
Her.
The black and green rosary is connected to Her aspect as the Rose
Crowned Queen of Harvest and the Mistress of all Black In Green.
This rosary grants the power to conjure all spirits and spiritual qualities
of the Kingdom of Green and assists greatly in all rites of sowing and
harvesting and will, by Her power, aid in the establishing of contact
forms of plants.
The black and white rosary is connected to Her aspects as the Corpse
Queen of Gulgaltha and the Mistress of the Crossroads of Death. This
rosary grants Her empowerments through the forces of All Cemeteries,
as the seven cemeteries ritually connected to it esoterically create the
105
connection to the Whole of Gulgaltha, spanning from the first grave -t

to the last, and is both a talisman and amulet of great use during all ;

interactions with the dead, no matter if they be Mighty and Blessed

.,

or cursed and obsessed.

The exact procedure for the consecration of each Rosarium of Qalmana Ul)fl
shall be left undisclosed, as it, like all of Her other mysteries, is
reserved for those who actually reach Her and become received by Her <futmcl
and thus also become blessed by beholding Her veiled beauty and
======
receiving Her illumination and direct guidance, but throughout the . .,
First and this Second Book of Falxifer there are enough hints and

gst tbe sacred ..

7

clues given to lead the cunning towards the correct direction, where
they through contemplation, meditation, prayers and communion with llllyQabnana it is a.l
the Holy Mother and Her hosts of famuli shall become able to learn .....iwnttion
and practice all Her sacred rites. r rtiiral sorcery. IheJil
-is cuned and sicl
iDnD of a knife. 11
aad are of eqcaMj
1
w.ellil:kle serves tbe
' Is and pos1i11 *l
.. Black In Green,.
'llllliilr tbe knife, most til
._uest branches and al
... lia' -ork..

_. its handle made

T , to tbe Venefic Sil
.-to be adorned and II
ae ruling treaties PI!
_. WI empo-ennel
... be br.mded and ..
pwwawu- marked.

a Sll!lall offering in
. .. spill it must ..
fill die one meant to JJ1

106
.mg from the first grave
lit of great use during all
!J' be Mighty and Blessed
CHAPTER 9

liiilth Rosarium of Qalmana IDl}t i*lnbts nf tltt

'Her other mysteries, is
llberome received by Her
{@uetn nf nistrnlEnrutst
II& Her veiled beauty and
-.:e, but throughout the
iR are enough hints and
iiJc:orrect direction, where Amongst the sacred tools and the icons dedicated and connected to

IIIIas and communion with Holy Qalmana it is Her Reaping Sickle and Blade which take the most

WI become able to learn prominent position within the context of both Her veneration and Her

if practical sorcery. The blades of these tools of harvest take two forms;
one is curved and sickle shaped and the other straight bladed and in
the form of a knife. Both of these blades serve their own share of the
work and are of equal importance.

The sickle serves the harvesting of herbs and other more delicate plant
elements and possesses the ability to reap the full spiritual powers of
their Black In Green, through the authority of their Supreme Queen,
while the knife, most often with a long and heavy blade, serves to
harvest branches and other more sturdy parts of the plants needed
for Her work.

The blade of the Sickle of Qalmana is traditionally made out of copper

and its handle made out of the wood of one of Her sacred trees.
Similar to the Venefic Sickle of Qayin also Qalmana's harvesting blades
are to be adorned and blessed with the specific set of sigils connected
to the ruling treaties granting the cutting blades Her blessings, curses
and full empowerments. The handle part of the Sickle Sigil of Qalmana
is to be branded and the blade part of it is to be engraved or otherwise
permanently marked.

As a small offering in return for all the Blood of Green that the sickle

is to spill, it must after its marking draw blood from the left hand
of the one meant to physically wield it. If the blade is sharp enough

107

to draw blood from the flesh it will also be fit for the Sacred Rites ,..

of Harvest. The blood so spilt is to be smeared upon the blade as a

reminder of the fact that power demands power and that every harvest
'
has its price.

By the markings and the anointment with blood the sickle becomes ;
connected to the blade with which Qalmana Herself reaped and still ;;j

reaps, and it becomes ready for its final stage of consecration, via the
'
rites of ablution, during which the harvested flowers from seven plants
most closely connected to the Holy Mother are made to transfer their
"<i
spiritual virtues to the sickle, by the extraction and transfer of their
essences via a suitable solvent, such as water ritually collected from
'il
a place of power or strong liquor that has been prayed over, for the

making of a strong tincture.

After having been marked, bloodied and washed in and by the unified
.

powers of the seven Black In Green faithful to Qalmana, the sickle

#

Jl
is to be placed upon Her Sorcery Sigil, or Her Green Point of the Skull,
!:S
and there, according to the correct mode of activation of the sigil
:j
chosen, be given the final sanctification and the sealing of the powers
f :
bound to and within it. After 24 hours the Sickle of Qalmana will be
fully empowered and removed from the sigil, wrapped in green silk
and kept upon the altar.

,:,1

;j

<

llw.si

jOT 1M marldng tJ/ II

108
lit be fit for the Sacred Rites
upon the blade as a
IJIDiftr and that every harvest

,..
iia blood the sickle becomes
Herself reaped and still
-e of consecration, via the
jl!d flowers from seven plants

c:
are made to transfer their
...non and transfer of their
ritually collected from
.. been prayed over, for the

Li'i

in and by the unified

to Qalmana, the sickle
rBrr Green Point of the Skull,
of activation of the sigil
_. the sealing of the powers
.. Sickle of Qalmana will be
wrapped in green silk

The Sickle Sigil of Holy Qalmana,

for the marking of the blade and handle of Her Reaping Hook

109
When it comes to the straight reaping blade, reserved for the cutting
of the bones of plants during the sorcerous workings of Qalmana, the
procedure is exactly the same as with the making and consecrating
of the sickle, with the only differences being the shape of the sigil
meant to adorn its blade and the material of the blade itself, which
in this case must be heavy and sharp enough to cut through branches
without causing too much damage to the host tree.

The handle part of the Sickle Sigil retains its shape, but its curved
part intended for the marking of the blade must be changed into a
straight form, fitting the blade of the knife.

As for the blade the copper must here become replaced by steel or
iron and the tabu against those metals become here overridden, through
the enchanting and taming of the fires of the martial blade, by the
powers of the Witch-Mother Qalmana. This is achieved by placing the
container of infusion or tincture, in which the knife is to be washed,
directly upon the proper activated sigil of Qalmana and then first
washing and then letting the knife remain submerged in the

'
empowering, and in this case taming, bath for at least 24 hours,
during which the sigil upon which the work is placed is kept activated
by the power of the flames set upon it.
"Jj

After the 24 hours the knife can be retrieved, dried, oiled and kept
wrapped in green silk, until it is needed for the Good Work of the
Lady, be it for benediction or malediction.

Besides its primary purposes such knife of Qalmana can also serve
well other forms of harvesting, such as when the life and soul of other
creatures are to be reaped for the sake of the fortification of Her
sorceries and the quickening of the powers of the elements employed
therein.

for*

110
llle. reserved for the cutting
115 workings of Qalmana, the
making and consecrating
lleing the shape of the sigil
of the blade itself, which
Nh to cut through branches
llost tree.

1!111 its shape, but its curved

must be changed into a
--

l!lemme replaced by steel or

p here overridden, through
fill the martial blade, by the
Ill is achieved by placing the
j!ll tbe knife is to be washed,
I Ill Qalmana and then first
n submerged in the
for at least 24 hours,
,. is placed is kept activated

riewoed, dried, oiled and kept

I h the Good Work of the
..

t of Qalmana can also serve

... the life and soul of other
It of the fortification of Her
of the elements employed
""'
-

The Straight Sickle Sigil of Qalmana,

for the marking of the handle and the blade of a knife

111
 ::"4

1ilutua

Harvester! Destroyer! .l..i.la

Liluwa! Liluwa! Liluwa!

Covered in Black She eon.

Smeared with Blood She 011
She comes bearing the FTI

.1
She comes to Bless and to (j
She comes to Bind and to S.

Iil-Uwa ofthe Sickle is Hter

The Grand Mistress oflil4
All Bewitching and BoumSj

Blood is Her Tribute and Lil

Death is Her Gift and Liben

She is an Enchanter ofthe Jl

She is a Vanquisher ofthe.IJ
She is a Bringer of an U-

Hers are the Blood-Sprin.lcla

Hers is the Beauty-Clad Poil
Hers is the Sweetness ofthe

Lil-Uwa Her Name Is!

 CHAPTER 10

1Jliluwa B.er Nam.e Js

Harvester! Destroyer! Liberator!

Liluwa! Liluwa! Liluwa!

Covered in Black She Comes!

Smeared with Blood She Comes!
She comes bearing the Fragrance of Night's Blossoms!

She comes to Bless and to Curse!

She comes to Bind and to Set Free!

Lil-Uwa of the Sickle is Her Name!

The Grand Mistress ofTzelmoth is HerTitle!
All Bewitching and Boundless is Her Power!

Blood is HerTribute and Life Her Harvest!

Death is Her Gift and Liberation Her Blessing!

She is an Enchanter of the Dead!

She is a Vanquisher of the Living!
She is a Bringer of an Unfated End!

Hers are the Blood-Sprinkled Flowers of a Dark Eden Risen!

Hers is the Beauty-Clad Poison of all Black In Green!
Hers is the Sweetness of the Unlawful Fruits of Wisdom!

Lil-Uwa Her Name Is!

113
From the Seed of Sataninsam She rose!
From the Side of the Serpent She came!
As a Crowned and Conquering Queen She returned!
In the Kingdom of Nightside Venus She is now Enthroned!

Whisper Her name in Awe and thus Evoke Death to all

that would defy True Beauty!

Zammazo Emoth Zaraqaen Liluwa Baalatzelmoth!

:.
']
i!Jltt iSfJt
tltt
.,

IDft1 l

.
'lo

..

""'

1

114
 PART
II

Witt mrnntltts nf @?iuf

tlJt mhtck Jn <&rttn
nub
Wfttir @?nrctrits

' .

115
 _:",,

iilttrt

il
Point of the Sial
.._ Gftlen
... Qatsiyr which bodl
ible
through
.... of both the Black f!
.&: 'wed Spirits "itbin ..

... Iwsignia acts as the paj

. .
.ale aod is indispensahkl
, . .. .. Sorcery.
. .

.. &1 this insignia His.,

IISI:er and Master of 'I!


a tis the workings of Cl
1 es related to the

.. . soul and spiriL .ti!tl

.. powt:tSof this insiplit

.., a Clllllbination of His ll
ft'ioo of His aspect..
.. -'the Sovereign oltl
t 'e sen-e all rites ia ,.
... J.c:k, empowered 01:"11
.._. ilnolvement, a
tv-

s" this ill!iignia the Il

.... llle spirits of the
1 ed, can be SIJID
mes base and eui
 CHAPTER 11

ID4t <&rttn Jnint nf t4t kull

The Green Point of the Skull is the Insignia and Spirit Signature of
Qayin Qatsiyr which both represent and manifest the powers made
accessible through esoteric treaties made between His spirit and the
spirits of both the Black In Green and the Black In Red (i.e. the
Awakened Spirits within both plants and man).

This Insignia acts as the point of ingress for the Lord of the Venefic
Sickle and is indispensable when it comes to the plant related aspects
of His Sorcery.

Through this insignia His powers, in the aspect of the Thorn-Crowned

Harvester and Master of the Green Skull, are evoked and directed
towards the workings of consecration and telestic seating of spiritual
essences related to the aspects connected to these manifestations of
Qayin's soul and spirit.

The powers of this insignia of the Master Qatsiyr can be compared

to a combination of His Nigromancy and Falx Bellicum sigils, with
the addition of His aspect-specific essence as the Master of all Venefic
Arts and the Sovereign of all spirits of the Green Kingdom and can
therefore serve all rites in which the Black In Green are to be charged,
called back, empowered or worked with in any other form through His
direct involvement, authority and grace.

Through this insignia the path of the First Akeldama can be opened
and the spirits of the plants, once awakened by the blood of the First
Murdered, can be summoned and communed with, both for the sake
of sorceries base and exalted, as that Field both covers the nadir and

117
reaches up towards the zenith of His, and therefore also our own, w.r-..
Becoming upon the Thorny Path of Nod. ...-..:s of JKM"er wiiJii
1 -;w!!!faed upon the II
This insignia is a locked gate with a twofold key consisting of Qayin
Qatsiyr's Formula of Calling and a ritual procedure through which the ..... planteJ.m .l
I ... ith the i
key is turned and the power of Green Point of the Skull made activated
and accessible. flat
.... i$ positioned
The worded formula in question calls upon the Master in His aspects ' l
of the Father and Sower, the Planter, the Ploughman, the Bearer of WR peen cand1es
Thorns, the Reaper, the Poison Bringer, the Lord of the Tree of Death, b of Callinci
the Monarch of Green Death, the Master of the Sickle, the Harvester
I iI MM!!St green c=-
of God and the Son of the Devil. -
-- until the ro-1
iilpaa flame and ..
The following is Master Qatsiyr's Formula of Calling: ..... tbealt
- Gftl' the 6ft.
Veni Qayin Sator, Consitor et Arator! .
-"

Veni, veni Spinifer, Messor et Venenifer! r s point when.._

Veni Dominor Arbor Mortis! ... - Uld tbe ali
Veni, veni Rex Mars Viridis! .... tbeGreea.
Veni Baal-Maggal et Qatsiyrel! ... . Blark of the Q
Veni Qayin ben Samael! (x7) _.of Qayin the 11
C .., by His sex 1
For the ritual procedure of the activation of the Green Point of the ._ I ''6es simibdl
Skull, through which the powers called upon through the given formula llirikd by their Cl
are accessed and directed, four green candles, one black candle, liquor
and a cigar are required.

1 dwithin
The insignia is to be marked in a suitable manner on a fitting surface, - all be obtail
such as with ensouled or otherwise sanctified black or green ink, paint ... Caroaatioo.. :'
or chalk upon a piece of green or black cloth, a piece of flat wood
or on a cleansed and suitable sized piece of paper or parchment.
'Ll
Liquor is then to be sprayed from the mouth three times over the
insignia in order to water it. The cigar is lit in traditional manner and
its smoke blown at all parts of the insignia in order to further activate '

''"
it, while prayers through the smoke are given to the Master concerning
the reason for why His powers are roused through the Green Point.

118
 L
..
the<efme also om own,
f positioned upon the skull at its centre.
key consisting of Qayin
ure through which the
p of the Skull made activated
the Master in His aspects
Ploughman, the Bearer of
Lord of the Tree of Death,
of Calling:
The four green candles are so to be positioned upon the four cardinal
points of power within the insignia, and the one black candle is
(When plant-elements are worked upon, consecrated or in any manner
charged with the powers of the Master they are placed inside of a
suitable, flat lidded, vessel at the centre of the insignia and the black
candle is positioned on the lid of that vessel.)
The green candles are to be given flame first, while Qayin Qatsiyr's
Formula of Calling is chanted once over each, starting with the
uppermost green candle and moving downwards in a widdershins
motion until the fourth green candle is lit, and then the black candle
is given flame and the formula is chanted three times over its flame,
so that the Calling of Master Qatsiyr has been intoned all in all seven
times over the five flames.

At that point when the insignia has been planted, given libation, smoke
and fire and the calling has been chanted for the seventh time, the
Point of the Green Skull will have been fully activated and opened,
and the Black of the Green placed upon it becomes summoned by the
i
power of Qayin the Tiller and brought back, quickened and charged

of the Green Point of the

p through the given formula
directly by His sorcerous might and their consecrated element assumes
thus qualities similar to correctly ritually harvested plants and becomes
enspirited by their corresponding daemons.
lilies, one black candle, liquor

;;
Upon such activated Green Point, the daemons of the plants can be
communed with in many different ways and their signatures and secret
,,
manner on a fitting surface, names can be obtained by those possessing the empowerments of the
black or green ink, paint First Coronation.
doth, a piece of flat wood

of paper or parchment.

three times over the

traditional manner and
rder to further activate
IJIIwen to the Master concerning
,..,.. through the Green Point.

119
 ... Sllitab&e animal t
-m
m black 1
... &kridama

-.r ..-.=co offeriii&J

a Wlious c:oocenill
-*e prayers ..
il .t to egress frail
Qayin Qatsiyr's Green Point of the Skull _.of That 1W
.-r dian half of ....
There is a secondary version of the same insignia in which the Green .. IR placed upon *i
Point of the Skull is encircled by the characters of Master Qatsiyr and .
in contrast to the primary version, which is most often employed I I of the four- I
within rites where plant-elements are worked with through His grace
- p and curses

and power, this secondary aspect of the insignia is reserved for the ._.Point of the Sial
evocation of the essence of the Master Qatsiyr Himself and is most - siDde fully bid
often utilised when His aspect-specific fetishes and talismans are to
be ensouled with the spiritual essence of the Sovereign of All Black
'!
In Green, when He is to be given thanks and offerings and be "ar tftftl half-greea i

Nack
communed with directly, or when His direct intercession is sought in
certain other pressing contexts.
_!III
[J skull.
...
If the purpose of the Calling is to imbue different elements, talismans
and fetishes with His essence, all such objects must be placed upon
vertical and horizontal parts within the insignia or upon the skull, 1 ?io......I cross, mad:
close to where the black candle shall burn. If the purpose is instead .,.._.Ia of Calling is C
to give Him offerings or to petition Him to reap on one's own behalf -.s to in the ustalJI
:,
the offerings or/and sympathetic links pertaining to such goals are to r-.lr lit the Fol'llllliil
' "p
be placed upon the four diagonal points inside the insignia, within the een and half
"'1
curve of the blade of each reaping sickle. .._chanted seren lillj
... insignia is to t.
When it comes to the activation of the Keyed Insignia of Master Qatsiyr,
it follows a sequence similar to the one already described, but with
some alterations when it comes to the giving of the libation, the amount

120

[11i1f of the Skull
.. insignia in which the Green
llliracters of Master Qatsiyr and
IIIIich is most often employed
illill'ked with through His grace
lie insignia is reserved for the
ill' Qatsiyr Himself and is most
!llletishes and talismans are to
lltGf the Sovereign of All Black
tdlanks and offerings and be
intercession is sought in
.'Ia
Wdifferent elements, talismans
ltGbject:s must be placed upon
.. insignia or upon the skull,
i!rl.u. If the purpose is instead
.. to reap on one's own behalf
J)lataining to such goals are to
.. inside the insignia, within the
._
lliiJped Insignia of Master Qatsiyr,
already described, but with
of the libation, the amount
and colour of the candles and to the timing of the chanting of the
Formula of Calling.
The libation of liquor is here to be replaced by the fresh spilt blood
of a suitable animal offering and the green upon which the insignia
is marked in black is by this 'Watering of the Field' made red, and
thus Akeldama becomes established.
The tobacco offering is here to be given in ways similar to the earlier
instructions concerning the giving of smoke to this insignia and through
the smoke prayers are directed to the Master of the Sickle and He is
invited to egress from the bloodied lines of the insignia constituting
the roads of That Field, meant to be blessed by His treading. When
more than half of the cigar has been smoked the remaining part is
to be placed upon the altar ashtray.
Instead of the four green candles used when His empowerments,
blessings and curses are sought through the primary version of the
Green Point of the Skull, seven half-green and half-black candles and
one single fully black candle are to be positioned upon the Keyed
Insignia.
The seven half-green and half-black candles are to planted upon the
crosses spaced between the characters/keys surrounding the insignia
and the one black candle is placed at its centre, upon the Falx Bellicum
marked skull.
The giving of flame starts with the candle placed upon the uppermost
positioned cross, marking the Point of Midnight, and Qayin Qatsiyr's
Formula of Calling is chanted once. The candles are then to be given
flames to in the usual widdershins motion and succession and for each
candle lit the Formula of Calling is chanted once, until all the seven
half-green and half-black candles have been lit and His Calling has
been chanted seven times. At that point the black candle at the centre
of the insignia is to be given flame and the salutation of the Master
Qatsiyr is to be chanted once, in order to give praise and
welcome Him that has come.
121
Salve Qayin Sator, Consitor et Arator! :>

Salve, salve Spinifer, Messor et Venenifer! -,;!!

Salve Dominor Arbor Mortis! :-l
Salve, salve Rex Mors Viridis! -

Salve Baal-Maggal et Qatsiyrel!

Salve Qayin ben Samael!
W!Jt)
The channelled powers accessed through the activated insignia will =-
be flowing forth while the flames burn upon it, and when they are -
all fully consumed the work will have been accomplished and the --
roads and the gate will once again become closed. gstthe most_...,.
eal and the Ha:lill
The painted or otherwise traced insignia will after such workings retain I'M 'wl allies to our
portion of its holiness and can be kept for future rituals, kept as a spirits of
talisman enlinked to the Master or taken out to a field of harvest or I " --
llll
- lliD of the dilutel41

a forest and there buried with suitable offerings in order to further ;... aliped to the
give thanks and praise the Master and establish His power where the , aI ?iiJIJ and other -

Green Point of the Skull becomes sowed. .. 'Weinal points of 1lj

'!'"
-
... iBimding
.. world
po

through Dip:
.. "i
il!d5 olbiood
.

sac
..... Gi the parched .
.of the :Sahe

t eas. the ven .. ...

,._,

sllado"-wssel of
IW:e:aud ln our lasla

1
- :aood-Mother
1

- E of this there
the profane aspe1
titnting the Hi
_._them by the ne.
...,. aystallized Black A
The Keyed Insignia of Master Qatsiyr
a liue of the Janus-6

122
r!

CHAPTER 12

W4.e "lark 1Jn <&r.e.en

the activated insignia will
11p00 it, and when they are
lem accomplished and the
-closed. Amongst the most powerful magistelli of the Qayinite are those of the
Arboreal and the Herbaceous Hosts of Black Guised In Green. These

.. after such workings retain faithful allies to our cause and assistants in Our Great Work are the

k future rituals, kept as a embodied spirits of some of the intruding forces of the Sitra Ahra, the

a to a field of harvest or portions of the diluted divine essence that they empowered, awakened

118erings in order to further and aligned to the Cause of the Black Light and the spirits of the many

Wish His power where the Nephilum and other Mighty Dead that later became seated within

L the liminal points of the forests and gardens of this world.

The intruding powers from the Sitra Ahra are the ones brought into
this world through Our Master Qayin's and Our Lady Qalmana's first
acts of blood sacrifice, which stained red the green and opened up the
jaws of the parched earth and connected the first tombs to the unlocked
gate of the Nahemothic realm. As the First Tillers became the First
Murderers, the very nature of the plant kingdom became altered and
the shadow-vessel of each and every plant sowed, cared for and
harvested by our Master Qayin Qatsiyr and His Rose-Crowned Bride,
our Blood-Mother Qalmana, became thus affected and unnaturally
enspirited.

Because of this there are two aspects to each plant in this world; one
being the profane aspect serving the Law of Nature and the other
constituting the Hidden Black In Green; being spirits not installed
within them by the Demiurge of this world but instead shards of that

:0 holy crystallized Black Azoth from and/or aligned to that Other Side,
endowed to them through the deeds of the two First-Born of the
... Qatsiyr
Bloodline of the Janus-faced and Doubly Cunning Serpent Sataninsam.

123
Thus the material corpus of each plant that at first, because of the - i>
'

Demiurgic act of spiritual diluting, did not possess any other virtues,
(A
but those of the four material elements, received a hidden Quinta
Essentia, because of the blessings and curses brought upon and through
Qayin and Qalmana.

Within our Work it is these Spirits Hidden In Green that we venerate

through both solemn and ecstatic rites of worship and sacrifice. Our
faithfulness and admiration is thus never primarily directed to the
material portion of each plant but instead to that Hidden Part, which
in ways unseen and uncomprehended by the profane race of Adam
is connected to the Pneumatic Flames burning within our own selves.

We shall therefore now focus on these Yereq-Tsaba of Qayin Qatsiyr;

being the Green Host of Qayin the Harvester; the Legion of Black In
Green.
daemon of the Alderll
-.I in connection to ..
The following is a short list containing 72 of the countless plants
g, but also grul1
harbouring the Green Daemons of Our Work, presented here together
over the soar.
with their Magical Signatures which by the wise can be used in order
llllwle died by drowning.
to access their hidden and most potent spirit-powers.
races of the faeriert
6e rac:e of Adam inhabilil
':&is daemon is also very41
.-.ed at the reversal aod:
-r kinds of baneful
lldween the target and tlle4
.__ A ritually harvested AI
*'*d'ore the key to i.m:-.i
llfiril-workers and n
.-m the powers of p
,_. control over many .._
il of the Black In Gal
... it is in Her holy -
....,awrerments can be ob

124
l.r that at first, because of the Alber
i .m possess any other virtues, (Alnus gfutinosa)
- received a hidden Quinta
-.s brought upon and through

li
llllen In Green that we venerate
lrflf worship and sacrifice. Our
-.er primarily directed to the

11-.d to that Hidden Part, which

t"-' the profane race of Adam
t1.ming within our own selves.

Wereq-Tsaba of Qayin Qatsiyr;

llftester; the Legion of Black In
L
The daemon of the Alder tree is a guardian of the spirit-gates often
l1
found in connection to still ponds, lakes and rivers. She can cause
.. 72 of the countless plants
drowning, but also grant protection against it. Her dominion is
rWork, presented here together
specifically over the souls of the suicides and murder victims that
lr:tbe "ise can be used in order
have died by drowning. She possesses also great power over the
.. spirit-powers.
darker races of the faerie, especially the ones most adverse towards
fo,;.;_
the race of Adam inhabiting bogs, swamps and the liminal marshes.
This daemon is also very strong when it comes to protective rituals
aimed at the reversal and removal of curses, as she holds sway over
many kinds of baneful currents and can open and close the doors
between the target and the poisoned currents directed towards him/
her. A ritually harvested Alder wand empowered by this daemon is
1(1!
therefore the key to immense powers coveted by most sorcerers,
spirit-workers and necromancers as it can, by the grace of its daemon,
grant the powers of prophecy and spirit-sight, and lend protection
and control over many dark shades and spirits. The Alder daemon
is one of the Black In Green beloved by and devoted to Qalmana,
and it is in Her holy names that this daemon's blessings and
empowerments can be obtained.

125
 Almnnb AI
'1
(Prunus dulcis)

.J

The daemon of the (sweet) Almond tree is a bringer of abundance,

wealth and riches. She is a strong worker of enchantments concerning _..
'eeryy over many aspl
love and lust and possesses the power to make her allies beloved by -.1 mc-hanter of milM1
their friends and liked by their foes. This daemon enhances all powers ._ as horror and iDSI
and currents which are in line with her own, and where there is the _. can cause both
seed of growth for her sorcery she can cause great fruitfulness. The S \1RS the power to ..
wood of the Almond tree, when empowered by its daemon, will also .. die green keys to .._
aid in all forms of dowsing, be it by the work of the wand, forked ..
....sTrumpet can ..

rod or pendulum and can lead the exalted to hidden treasures, riches ..... mostly within tl
concealed beneath the soil or to any lost items sought. of trance, but
; at ecy to those who ali
- secret tombs and.._
iiiiiiB" of soul-flight wiM
.. .aost accessible d.n.
.... rs signals her
..-.dried and mixed wl
flloyed as a very pal
llr.ssings and curses of II

126

lW is a bringer of abundance,
of enchantments concerning
make her allies beloved by
iadaemon enhances all powers
l!r.--n, and where there is the
._cause great fruitfulness. The
Bed by its daemon, will also
t6e work of the wand, forked
... to hidden treasures, riches
items sought.
l\ngtl's mrumptt
(Brugmansia)
The daemon of the Angel's/Devil's trumpet is a mighty spirit with
mastery over many aspects of the Sorcerous Arts. She is a seductress
and enchanter of minds and souls and can cause lust and love, as
well as horror and insanity. She holds sway over the gates of sleep
and can cause both erotic dreams and terrifying nightmares. She
possesses the power to grant the Ghost-Sight and is one of the holders
of the green keys to the kingdom of the dead. The daemon of the
Angel's Trumpet can induce communion between the living and the
dead, mostly within the realm of dreaming and through profound
states of trance, but can also grant the powers of divination and
prophecy to those who entreat her wisely and correctly. She can point
out secret tombs and the hidden treasures of the dead and grant the
power of soul-flight within the context of sabbatic sorcery. Her powers
are most accessible during night-time, when the enchanting scent of
her flowers signals her awakened presence. The flowers of this daemon,
when dried and mixed with the holy Tobacco of Amiahzatan, can be
employed as a very potent incense used in order to channel the
blessings and curses of this mighty spirit.
127
 l\pple j
(Malus domestica) (.1

o-
)

The daemon of the Apple tree is another great enchantress and a .. daemon of the :\sh tn1
bringer of many blessings and powers to those who approach her .. . realms, both
correctly. She is one of the strongest spirits when it comes to the arts .a 4ed power or the 1111
of love-witching and her power to cause sympathy, attraction, lust -..ll with across the 5llill
and love is unparallelled. She can sweeten the hearts of man and _,steries of the Spi1:i1
cause friendship and lasting bonds between those who come together uest and the hi
in her presence. She is also a great protector and can act as a banisher .-I Aarvested from
of many kinds of misery and illness. Her powers to bless reaches --as staff,upon wllill
beyond the realm of the living and can also strengthen and comfort _._and gods, the lnill
the dead and she is therefore often entreated to attend within the lined can be trnenllllll
contexts of non-coercive necromancy. The daemon of the Apple tree ala sea waves, a.ffecll!lll
holds also the keys to forbidden occult knowledge and is one of the _.ltrengthen one's Son
earthbound spirits most beloved by Qalmana and is therefore a o
'Jil

guardian of the mysteries of Our Holy Blood-Mother and a potential

granter of illumination and wisdom. The wood of the Apple tree can
therefore be used to unlock the cited powers of this great daemon,
but also act as the very key to the spiritual points of the otherworldly
realms that the Apple tree often stands upon.

128
 l\sq
(Fraxinus excelsior)

-.a- great enchantress and a The daemon of the Ash tree possesses the power to open up the gates

l:lo those who approach her to all realms, both physical and spiritual and can direct magically

llils l'llilen it comes to the arts generated power or the very soul of those with whom he chooses to

lillie sympathy, attraction, lust work with across the spiritual planes. His powers are connected to

llilelnl the hearts of man and the mysteries of the Spirit Stead and to the Vertical Road between

lilll!o those who come together the lowest and the highest worlds within creation. By his blessing the

...... and can act as a banisher wand harvested from his tree can become the witch's broom or the
iller powers to bless reaches sorcerer's staff, upon which the barriers standing between the realms
IIMiso strengthen and comfort of man and gods, the living and the dead and the sleeping and the
Rated to attend within the awakened can be traversed. He also possesses the power to arouse

daemon of the Apple tree or calm sea waves, affect the weather, tame unruly horses and focus
ltibo"iedge and is one of the and strengthen one's Sorcerous powers of Will.
Qllmana and is therefore a
IJiood-Mother and a potential
Ill: wood of the Apple tree can
rs of this great daemon,
W points of the otherworldly
lnpon.

129
 au1!Iaurel -111
(Laurus nobilis) >fill

L
+<, r >+

+
The Daemon of the Bay Laurel tree is a mighty spirit of victory and
conquest. He grants success in battles and leads one to triumph by 1
' , with power to CJI
dispelling false notions and faulty ideas. He can within such adversarial ,. eiidls to climb the m.;1
settings also be entreated to attack one's foes and cause them to ... lesser spirits and'
make strategic mistakes in the heat of the battle. He is also a bringer & ! misery and sad
,

of wealth and good luck and can be a generous granter of boons, if caa cleanse both bel
worked with properly and according to his own holy tabus. The daemon
iI toM' of the deacL -
of the Bay Laurel owns also the power to banish spirits of sickness
and wretchedness and is therefore called upon within many different
rites of cleansing and banishing. He can grant the powers of prophecy,
vision and second-sight and aid in the opening of the Eye that can
see all that which is hidden from the eyes of the day-born race of
Adam.

130
ltttl 1iir.clt
'rlliiis) (Betula)

"'

Ill a mighty spirit of victory and The Daemon of the Birch tree is a guardian of the paths to the hidden

IIIII and leads one to triumph by realms, with power to open and close gates that can allow man and

a Be can within such adversarial spirits to climb the axis between the worlds. She holds sway over

llf.eae's foes and cause them to many lesser spirits and has the ability to banish the lowly spirits of

lithe battle. He is also a bringer disease, misery and sadness. She can banish unwanted influences

h &enerous granter of boons, if and can cleanse both body and soul from parasitic forces. She is a

a own holy tabus. The daemon protector of the dead, but can also be employed to remove the Dark

ilia to banish spirits of sickness Dead and sweep away their harmful influences. The Daemon of the

Ad upon within many different Birch tree also possesses the power to bind both man and spirits with

IIIIa pant the powers of prophecy, the power of solemn oaths sworn in her presence and attends many

opening of the Eye that can of Our Mother Qalmana's rites of Pacts and Holy covenants. The

lie eyes of the clay-born race of wand empowered by this lovely daemon can not only exorcise negative
spirits and influences, act as a spirit-bridge and be a sign of unbreakable
oaths, but it can also control the weather and raise storms. The bark
of such a blessed tree is also used as parchment upon which talismans
r of protection are drawn and petitions to spirits are written its twigs,
when tied with red ribbons and used as a magical broom, can be
employed for the sweeping away of unwanted influences, but also
serve as the iconic tool of spirit flight, upon which the soul of the
sorcerer during awaken dreams can travel across the realms of night.

I 131
 lark 1Jrnnwnn!l
(Krugiodendron ferreum)

< 1

..

,
I
The Black Ironwood, also called the Devil's Wood within certain '

traditions, possesses a daemon feared and respected by all who have

knowledge of his existence. He is a diabolical dryad with immense --

appetite for the blood of both animals and man. He is a master of

the infernal arts of necrosophic black magic and holds power over -"

the souls of Dark and Evil Dead. He commands, in the name of

Qayin, legions of dead murderers, suicides and vengeful murder victims
and draws to himself all manners of bloodthirsty, sadistic and obsessive .!J
spirits. Not only does he possess the power to gather such dark
assembly around himself, but he also possesses the power to bind, ,1

control and command them all. He is the guardian of the Arboreal

Hell Gate and a bringer of madness and slow, but often bloody,
death. Since he first drank of Abel's spilled blood he has craved the
lifeblood of the children of Adam and during the rituals in which he

is petitioned to grant a part of the tree he possesses to the sorcerer

he is always, in the name of the Devil, given the blood of animals '"1

slaughtered by the root of his tree. His ceremonies are most often 11
conducted during the night hours of Good Friday, and it is during that .
night that he is most willing to aid the sorcerer in his darkest workings.
The wand empowered by this daemon possesses the power of the '
Sceptre of the Master of the Dark Dead and serves as a key to the "-

132
 most fearful realms of the dead. Any part from the Black Ironwood
tree, when ritually harvested or consecrated in the correct manner,
can act as a direct link to Our Master Qayin Occisor Himself.

liP Devil's Wood within certain

ltad respected by all who have
i6bolical dryad with immense
.. and man. He is a master of
Ilk magic and holds power over
lie rommands, in the name of
and vengeful murder victims
lil.lttursty, sadistic and obsessive
Ill! power to gather such dark
.'possesses the power to bind,
lit. the guardian of the Arboreal
111w and slow, but often bloody,
llifilled blood he has craved the
li'4oring the rituals in which he
lie he possesses to the sorcerer
lllil, given the blood of animals
a16s ceremonies are most often
!Iliad Friday, and it is during that
1-...:erer in his darkest workings.
- possesses the power of the
l)ead and serves as a key to the

133
 9ilarkt4nrn
(Prunus spinosa)

becomes in a 1
it is also -Kiely ...
daemon brinp . ,

-
'!'IIIII

"I

'I'
The daemon of the Blackthorn is within our tradition one of the :
Black In Green most dedicated to the cause of Qayin. This dryadic ..., I
spirit is, within the Virid Line of Our Necrosophy, a messenger of "' "

Qayin Qatsiyr and acts as the black angel of the Falx Bellicum. It !i

is this daemon of the Blackthorn that in many cases acts as an .

enforcer of the Laws and Holy Tabus of the Thorn-Crowned King of --
Harvest, and he is one of the most dominating aspects of the spirits
hidden behind the wooden masks of nature. The Blackthorn's spirit "'f
is a master of all kinds of warfare and baleful assault, but he is also til
a mighty protector that can shield against both physical and spiritual
dangers. He can grant fierce warrior might and victory in battle, ...J

cause strife and animosity amongst the ranks of the enemy and
strengthen the focus and resolve of his allies. He holds the power
to direct pernicious currents towards both the living and the dead,
and the wands he empowers become both Swords of Death and Sceptres
of Dominion and Mastery. To knock thrice with such a wand is a
coercive summoning that few earthbound spirits dare to ignore, as
it is not only the holder of the wand but the spirit of this mighty
daemon attached to it that in such cases summons those called upon.
The thorns of his trees are as his fangs and claws and can be used
to pierce the heart and soul of one's enemies during the rites of

134
 malediction and vengeance, but such thorns can also be used to set
up a protecting magical fence, upon which all intruding forces become
impaled. Any spot encircled with the empowered wands of this
daemon becomes in a similar fashion protected and impenetrable,
but it is also widely known that any unsanctioned use of the wood
of this daemon brings a curse upon the head and heart of the profaner.

ilkin our tradition one of the

cause of Qayin. This dryadic
!I' Necrosophy, a messenger of
.-.eel of the Falx Bellicum. It
Ill in many cases acts as an
,Gfthe Thorn-Crowned King of
,_mating aspects of the spirits
_.mre. The Blackthorn's spirit
Weful assault, but he is also
iiR both physical and spiritual
K.lllight and victory in battle,
; tile ranks of the enemy and
,.. allies. He holds the power
l';lloth the living and the dead,
jill Swords of Death and Sceptres
F thrice with such a wand is a
,...00 spirits dare to ignore, as
Ill hut the spirit of this mighty
!lila summons those called upon.
185 and claws and can be used
r. enemies during the rites of

135
 1JJu.cktlJnrn
(Rhamnus cathartica)

The Daemon of the Buckthorn tree is a fierce dryad with power to

both cause harm and lend protection and is a spirit often called upon
by those engaged in magical warfare. She can focus and direct the
powers of the sorcerer and make each spell hit like a poisoned arrow
into the heart of the enemy. This daemon is also a very dominating
spirit with the ability to restrain and subjugate both man and spirits.
She can control the shades of the restless dead and effectively evoke
or banish them. She can cleanse a place from the influences of the
lingering wraiths and remove their poisoning stains from the souls
of the living. The wands empowered by this Black In Green have
many uses, including cursing, protecting, calling upon and banishing
the dead, invoking the Seirim, setting up magical barriers and
strengthening the powers aroused during sorcerous workings 'against
the law'.

136
 <l!q.erru mr.e.e
(Prunus avium)

fierce dryad with power to The Daemon of the Cherry tree is a powerful ally and a spirit with

iB a spirit often called upon great powers of enchantment. She is a mistress of the arts of Love

1e can focus and direct the

Witching and can effectively becharm any target and cause both lust

hit like a poisoned arrow and love and ignite the flames of passion within the hearts of man,

a is also a very dominating by strengthening or causing attraction and allure where very little or

...te both man and spirits. none originally existed. She can also grant the powers of prophecy

ulead and effectively evoke and strengthen all mediumistic abilities. Her power over animals is

1 from the influences of the also strong, and she can grant the ability to tame and befriend many

.mg stains from the souls kinds of wild beasts. Any wand from the Cherry tree empowered by

, dais Black In Green have this daemon will be able to channel her blessings and also strengthen

1calling upon and banishing the powers of the sorcerer's own magical will, aid in the finding of

' tiP magical barriers and any sought after object or person and the opening of all closed

..-c=erous workings 'against opportunities or paths leading to the goals of her allies. Upon such
holy wand also many binding oaths are sworn and spiritual pacts and
covenants entered into, most often in the Holy Names of Qalmana.

137
 Qtinnamnn
(Cinnamomum verum) (S-"J

'
c.

+ + +

I
\
The Daemon of the Cinnamon tree is well known for its many beneficial .,. daemon of the Clove Ia

powers and is a good ally to have when working with the Black In ..t attributes and stil
Green. He is a bringer of good luck, prosperity and wealth, if r of boons and J1
approached correctly and according to the laws he acknowledges. He lpiDst danger and hami

can aid in the overcoming of obstacles and in the achievement of 4111aent manners, and m1

success. He also possesses the power to incite lust and love and can 1 ! ssive shades and spidl
enflame passions within the hearts of man and creates great sympathy _.in the breaking of
towards his allies, but can also reverse his blessings into curses and tlfdae spiritual defences il
I
cause animosity, envy and jealousy within the ranks of one's foes. Ill diose upon whom he ci
This mighty spirit possesses also the ability to banish negative and attractive in the
stifling energies, shades and spirits and cleanse both body and soul . _. wood of the Clover tfti
from such burdening influences. The wood and bark of the Cinnamon IR -.sed in manv differeal
tree, when empowered by this daemon, can become an amplifier of tiR most blessd share af1
all his powers and used in order to channel, strengthen and focus Iii spiritual essence, is iJWl
his magic. _,-different forms of .1
fragrant nail with wl
,
upon.

138
 Qtlnut IDrtt
..-um) (Syzygium aromaticum)

+
The daemon of the Clove tree is a mighty spirit with many wholesome
kno\\'11 for its many beneficial
and good attributes and skills. He is a powerful defender and a potential
- working with the Black In
dispenser of boons and is often entreated to aid in the shielding
lA. prosperity and wealth, if
against danger and harmful influences, which he can nail down in
ldlle laws he acknowledges. He
different manners, and in the banishing of misfortune, sickness and
.. and in the achievement of
obsessive shades and spirits. The daemon of the Clove tree can also
liD incite lust and love and can
assist in the breaking of the curses of one's foes and in the fortification
-and creates great sympathy
of the spiritual defences of his allies. He can attract wealth and luck
dais blessings into curses and
to those upon whom he chooses to place his blessings and make them
lillllain the ranks of one's foes.
more attractive in the eyes and minds of the opposite sex. The branches
to banish negative and
and wood of the Clover tree, when empowered by this daemon, can
.a cleanse both body and soul
be used in many different ways for the channelling of his power, but
illllod and bark of the Cinnamon
the most blessed share of harvest from his tree, containing links to
-. can become an amplifier of
his spiritual essence, is its unopened flower buds, which are used in
llann l, strengthen and focus
llile
many different forms of sorcery, especially when sun dried and used
as fragrant nail with which his protection and benediction are
called upon.

139
 <!tupre1Ht ..
(Cupressus sempervirens) (J

t'

'I
The daemon of the Cypress tree is a spirit connected to the mysteries 'Die daemon of the 1>n1
of the Gulgaltha and is a guardian of the graves. His dominion is over - conquest. He posa:p

cemeteries and he is one of the daemons holding the green keys to .. JUs allies and strike ..''" '<

the underworld. He possesses the power to bring back the souls of IliaD demoralized. He i!
the dead and can make them communicate or otherwise interact with is eYoked all lower !I!
the living. He can strengthen the souls of the living and the dead and il therefore often called.
grant comfort, purification, illumination and spiritual elevation, but dansing and is kn
he can also become provoked or entreated to curse, bring maddening kause of his high vi
sorrow and depression and the torments of the Restless Dead. This llat. be is seldom cal
dryadic spirit has also the ability to bind both the living and the dead .ast of the dead fear

and block their paths in life or death. The wood or other ritually pat male virility. eJdl1
harvested parts of the Cypress tree, empowered by this mighty guardian ..._ in workings of
of the death-paths, can be used in all manners of necromancy and fran the tree of this 4!

necrosophic sorcery, and a bonfire made with such wood and leaves a conductor ofhis fORI!
from his tree can be made into an open Ghost Gate, through which ..aide the context of..

souls can enter or leave the Kingdom of the Dead. lpirits of the lowest
canen ts.

.
..

140
 lragnn illnn.b Wrtt
JWS) (Dracaena Cinnabari)

The daemon of the Dragon Blood tree is a fierce spirit of war, victory

paunected to the mysteries

.: His dominion is over and conquest. He possesses the power to grant courage and strength

g the green keys to to his allies and strike fear into the hearts of their enemies and make

liD bring back the souls of them demoralized. He is an elevator of the astral currents and where
.
f, otherwise interact with he is evoked all lower astral shades and spirits become banished, he

fuing and the dead and is therefore often called upon during the rites of exorcism and spiritual

,..-r spiritual elevation, but cleansing and is known as the eraser of the stains of the Dark Dead.

J'!' curse, bring maddening Because of his high vibratory nature and fierce and purifying martial

the Restless Dead. This heat, he is seldom called upon within the necromantic settings, as

lfh the living and the dead most of the dead fear him. The spirit of this fiery dryad can also

1mod or other ritually grant male virility, enflame passions and cause lust, but he can also

by this mighty guardian aid in workings of domination and coercion. The wood and resin

pers of necromancy and from the tree of this daemon, when fully empowered, can become

pith such wood and leaves a conductor of his force and grant both protection and power, and

Gate, through which outside the context of the workings with the Dark Dead and other

lie Dead. spirits of the lowest astral, strengthen most, if not all, Sorcerous
currents.

141
 1Uter lidisb-Wands of Qalmiii
(Sambucus nigra) of the inhabitants f1f
'-.1 from the Elder ma

.:.
.. certain human thi&l6
--nted and the dead
of- barrffi
! crate other tools

t--th_t til Qayin and Q

.._of this daemons
ol_sJ.
.. the Holy Laws
hanest C:
a harsh wng
- this tree should -111
.-e of the empowen
-..,. Qa1mana.
The daemon of the Elder Tree is one of the mightiest amongst all
of the Black In Green. She has been considered a goddess in her own
right by many and possesses immense powers and works closely with
and for the Soul of Our Blood-Mother Qalmana, and some would rl

even go as far as saying that Her Blessed Soul actually dwells within ;'lj

the Elder tree and that the dryad of that tree is as a daughter to Her.

The aspect of Our Holy Qalmana that the daemon of this tree is
specifically connected to is Her deathly manifestation, as the Skeletal
Queen of Gulgaltha. The Elder tree itself is an arboreal manifestation '11

of the Queen of Death and its daemon is both Her messenger and
handmaiden. This daemon possesses the ability to channel and direct '

the powers of all graveyards and make the dead and the other spirits ;J
.
dwelling in such places do the biddings of herself and those of her ,

allies. She can summon, but also engulf or banish the shades of the 4

dead and acts as a commander of the ghostly legions. She possesses

also the ability to strengthen all necromantic spells and holds the
secret keys to both the most infernal and the most elevated forms

of necrosophic sorcery. She is also known to delight in the punishing il

and execution of traitors and oath breakers, and upon the branches
of her tree the effigies connected to many such betrayers have been
hung by the neck. Suitable branches ritually harvested from the tree
of this daemon, after her sacrifices have been given and her license
to harvest has been clearly obtained, can be used to make the Sceptresj

142
 Fetish-Wands of Qalmana, with the power to command and summon

.a) all of the inhabitants of the Places of the Skulls. Such empowered
wood from the Elder can also be made into flutes, equalling in power
to certain human thighbone trumpets, with which the living can be

enchanted and the dead and other chthonic spirits evoked. All portions
of such harvest can be used in different ways in order to bless and
consecrate other tools used within the Sorcerous arts of the Children

of Qayin and Qalmana and even the soil ritually obtained from the
base of this daemon's tree can channel and direct her powers according
\ I
-
to the Holy Laws of Our Sorcery. It must also be stated that
disrespectful harvest or unsanctioned use of any part of this tree
brings a harsh vengeance upon the head of the foolhardy and harvest
from this tree should not even be considered unless one has received
some of the empowerments, protections and spiritual licenses of Our
Holy Qalmana.

e of the mightiest amongst all

llikidered a goddess in her own
tjowers and works closely with
.. Qalmana, and some would
led Soul actually dwells within
ktree is as a daughter to Her .

the daemon of this tree is

t/'manifestation, as the Skeletal
ililfis an arboreal manifestation
llit is both Her messenger and

lie ability to channel and direct

ltlte dead and the other spirits
... of herself and those of her
jllf or banish the shades of the
legions. She possesses
ihmantic spells and holds the
I'Wnd the most elevated forms
.... to delight in the punishing
-.kers, and upon the branches
such betrayers have been
lilaally harvested from the tree
raft been given and her license

a be used to make the Sceptres/

143
 iEim!lllu.dJ iElm Jl
(Ulmus gfabra) tl
'I

'I

The daemon of the Elm tree possesses many Sorcerous powers, but
~
most of them are connected to the realms of sleep and death. She
is a guardian of the Mound Gates and is one of the holders of the
arboreal keys to the underworld. She commands legions of spirits ""

often inhabiting the astral spaces around where her tree is rooted
and is especially respected by the dead, as she holds great power over
them and can direct their shades to do her biddings. Her power over The daemon of the Fig tree
the astral shades is not limited to the dead and stretches to the living, to cause much harm but 1111
mostly during the night hours when they loosen the bounds of their Adversarial Gnosis. He is cq

souls while traversing the fields of sleep. The Elm daemon is a mistress of the Arboreal Hell Gates, '
of dreams and can influence the dreaming of those upon whom her a tree blessed by Devil HU...

blessings and curses are laid. She can grant prophetic dreams and the Nephilim. He possesses ..

cause meetings between the living and the dead within the realms and spiritual power and aq

of sleep. Any part of her tree when empowered by her magic can be impotence, frigidity, poYerty 11

used for the opening of the gates between the souls of the living and to curse. This daemon can IIi

the souls of the dead. Her wands become as keys to the burial mounds upon them sickness, maru

and to knock and encircle such places of power with her wand can the darkest of wraiths and

unlock and open the pathways to the chthonic spirits inhabiting such would be pleased with the

places. Those who seek to manipulate the dreams of others, or to tree is, when approached

dream truly, do wisely in using the leaves of her tree, as the incantations and a vertical bridge betwea

written upon her leaves become directly imprinted upon the veils of Side. To thrice or seven ti-..

sleep. during the times when the Wll

while sprinkling the fresh hie
daemon around its roots, alii
one of the ways that the bri4fll
tree constitutes can be opellel

144
 1J1ig IDr.e.e
(Ficus caric)

I' many Sorcerous powers, but

lilms of sleep and death. She
i is one of the holders of the
commands legions of spirits
.-1 where her tree is rooted
she holds great power over
The daemon of the Fig tree is a spirit most diabolical with powers
tier biddings. Her power over
to cause much harm but also to bring the Forbidden Light of
IMd and stretches to the living,
the bounds of their Adversarial Gnosis. He is considered to be one of the guardians
-_, loosen
of the Arboreal Hell Gates, leading to the Other Side, and his is
'the Elm daemon is a mistress
of those upon whom her a tree blessed by Devil Himself and connected to the Mysteries of
-.iDg
the Nephilim. He possesses the power to bring great riches, worldly
Ia pant prophetic dreams and
and spiritual power and arcane knowledge, but can also cause
.. the dead within the realms
IIIIO"'ered by her magic can be impotence, frigidity, poverty and desolation if enraged or entreated
to curse. This daemon can bind the souls of the living and bring
MD the souls of the living and
upon them sickness, madness and death, but he can also banish
lae as keys to the burial mounds
Ill of power with her wand can the darkest of wraiths and reverse the deadliest of curses, if he
would be pleased with the sorcerer seeking his assistance. The Fig
nic spirits inhabiting such
tree is, when approached correctly, an axis between the worlds
Ia the dreams of others, or to

other tree, as the incantations and a vertical bridge between this accursed world and the Other

111.f imprinted upon the veils of Side. To thrice or seven times encircle the Fig tree widdershins,
during the times when the veil between the worlds is as thinnest,
while sprinkling the fresh blood of a black rooster sacrificed to its
daemon around its roots, and performing certain other rites, is
one of the ways that the bridge-gate between the realms that this
tree constitutes can be opened. Fig trees rooted close to graves or

145
crossroads are especially well suited for such rites of hellish ingress,
-4
but wherever it grows it will, because of its daemon, be connected
...
to the Nightside by its spiritual roots. Branches of the Fig tree .,
" i
empowered by its daemon are both powerful blasting wands of
fatal cursing and tools of diabolical evocations. The leaves of his 1
tree are good for the marking of the signatures of darker spirits , .
to be summoned or for the writing of infernal pacts signed in
blood.

1
t

146
 <&a:bnn iEbnnu
'

.. rites of hellish ingress,

:its daemon, be connected (Diospyros crassiflora)
Branches of the Fig tree
IIW'erful blasting wands of
C&tions. The leaves of his
kaatures of darker spirits
r infernal pacts signed in

The daemon of the Ebony tree is one of the Secret Spirit-Kings of

the Arboreal Legions of the Black In Green. This tree is one of those
within which the Holy Soul of Qayin is said to be Enthroned, and it
was His Light and Inner Flame that made the core of the Ebony pitch
black. This daemon is a guardian of the gates to the Nightside Realm
and possesses the power to harness the Black Light of the Other Side.
As he holds one of the highest stations amongst those spirits guised

behind wooden masks, he is a daemon through which also other

spirits connected to the Green Kingdoms can be evoked. This daemon
is a guardian of the most ancient dead, with loyalty towards the
Mighty Dead and dominion over the Dark Dead. He can invite the
Mighty Ones and summon, control or banish the Dark and Restless
Ones, but his power reaches so far that he does not only walk with
the dead but also with Death itself and can focus lethal curses towards
those deserving his wrath. He is a Keeper of the Hidden Gulgaltha,
where the Blessed Skull of the First Murderer is enshrined and adored
by the Faithful and the Wise. The daemon of the Ebony tree is a good
ally and a harsh foe, it is therefore important to approach this spirit
with great caution and respect and to always do so in the name of
his Master Qayin. The wood of the Ebony empowered and blessed
by its daemon can serve many purposes within the context of our
(i Necrosophic Sorcery, but is most often used as the summoning wands
of the dead and the sceptre of the Black In Green. If shaped into a

147
 ,
knife, the wood connected to this daemon can serve many purposes,
ranging from evocations, exorcisms and bindings through encirclement,
to the directing of deadly currents towards man, shades and spirits.

,,.,
iii
A skull carved from this black wood serves as fitting fetish for Our

Master's Holy Soul and, if shaped into a black cross, it can serve as .
a potent amulet and talisman connected to the workings upon the
i
places of the skulls. In powdered form will such enspirited wood d
from the Ebony be able to strengthen all formulae serving the purpose
..
of evoking death or the dead, but also the esoteric workings related

i
to the opening of the Gates of the Nightside Gardens.

-t ma oversee.- ..
... tesand
... ... 'fti"SL This ..
l aad can opea ..
..... streogtben ......

.. ss ent l\"ays rna..

_,- forms o f 50R1

...... for thepnnish..
s.u.tly Dead. The 11
tlllllawise coo.secrab
... to the realms of tl
.. iliwame and profaneil
'1
':

'!lj

ii

148
can serve many purposes, <&um :!lurrlt IDree
p.iings through encirclement, (Commiphora myrrha)
nil man, shades and spirits.
IRS as fitting fetish for Our
l Wack cross, it can serve as

to the workings upon the

r\rin such enspirited wood
lannulae serving the purpose
lie esoteric workings related
lli8e Gardens.

+
The daemon of the Myrrh tree is a great protector of the Blessed
Dead and an overseer of the earthbound ones. He is a guardian of
the Tomb-Gates and can bring the blessings of the living to the dead
and vice versa. This daemon holds the power to strengthen all astral
currents and can open the pathways between the living and the dead.
He can strengthen and elevate other energies and vibrations related
to the chthonic, sub-lunar and astral realms and can bring the souls
of the living to the dead or the souls of the dead to the living. He
can purify both the living and the dead and banish lowly spirits and
energies causing sickness, misery and sadness. The wood and resin
empowered by this daemon can channel and focus all his powers and
in different ways manifest his presence and might within the context
of many forms of sorcery. The thorns from his tree are especially
suited for the punishment of grave desecrators and those who defile
the Saintly Dead. The branches of Myrrh tree ritually harvested from
or otherwise consecrated through this spirit can also serve as mighty
keys to the realms of the dead and act as shields against many kinds
of impure and profane influences.

149
 lliawtitnrn/llmltitttitnrn is sought. This daemon ai
(Crataegus monogyna) and lightning and can ..
cause or direct their dal
these fierce abilities she
powers granted to her by:
can ignite the flame of I
and is most often entre
of the philtre and liga
The branches, flowers_ t1

*t ~ when empowered and Ill

sorcery for workings co.
magical attack, bindin&
to how wisely they are e

Mistress of the Hawthon

+++

The daemon of the Hawthorn is one of the Queens of the Black In

Green and is, in ways similar to the Elder daemon, connected to Our

Lady Qalmana, but where the Elder represents the skeletal and deathly
aspects of Our Lady, the Hawthorn connects to Her 'Harvest Queen'
aspects, with emphasis placed on Her beautiful and enchanting, but
yet also both protective and conquering attributes. The daemon of
the Hawthorn possesses great martial powers and can be considered
to be the female counterpart of the spirit of the Blackthorn. She can
therefore both grant protection and smite those who offend her or
oppose her allies. She is also one of the key holders of the Otherworldly

gates and guards the pathways and crossroads hidden beneath the
visible realm and stands upon the intersecting points of liminality,
where the shades and spirits of the chthonic spheres crossover into
the world of man. She is known for her ability to shield against the
obsessive and dark dead and other forms of astral dangers and attacks
directed at her allies, but she can also send such malevolent forces
to punish and seek vengeance when provoked, or when correctly
beseeched to do so. She can summon the spirits bound to the chthonic
and sublunar realms or banish them and can grant those who win
her favour the ability to see all these spirits and wraiths, but she can
also make such favoured ones as invisible as the inhabitants of the
spirit world in the eyes of others against whom the gift of concealment

150
nrn is sought. This daemon of the Hawthorn has likewise power over fire
.,-na) and lightning and can protect against the devastation that they can
cause or direct their destructive forces to smite the enemy. Besides
these fierce abilities she also possesses the charming and enamouring
powers granted to her by the blessings of the Holy Qalmana, and she
can ignite the flame of passion and love within the hearts of man
and is most often entreated to do so in connection to the workings
of the philtre and ligature when unrequited love is to be championed.
The branches, flowers, thorns and other parts of the Hawthorn are,
when empowered and blessed by its daemon, most useful tools of
sorcery for workings concerning evocation, banishment, protection,
magical attack, binding, enchantment and invisibility, all according
to how wisely they are employed in the name of the Rose-Crowned
Mistress of the Hawthorn Queen.

II die Queens of the Black In

llr daemon, connected to Our
lli!Rnts the skeletal and deathly
lilllects to Her 'Harvest Queen'
lteaotiful and enchanting, but
.. attributes. The daemon of
rs and can be considered
Ill of the Blackthorn. She can
lllle those who offend her or
.., holders of the Otherworldly
.-roads hidden beneath the
lliisecting points of liminality,
lltonic spheres crossover into
.., ability to shield against the
of astral dangers and attacks
J,11end such malevolent forces
1910Voked, or when correctly
llespirits bound to the chthonic
.-1 can grant those who win
firits and wraiths, but she can
iliWe as the inhabitants of the
I whom the gift of concealment

151
 ]l{a5.el IDr.e.e r
... a.m. The nuts of II
(Corylus ave/lana) 5
ppjc- arts, also

as a sacrament tbel
... IJ("e
..
-..., dae ...;n of the 11
\)\-further-
......
)t
,4

':1

The daemon of the Hazel tree is a spirit of great wisdom and power o!l

and a very good ally to have for those who traverse the Thorny Path

of Nod. He can grant knowledge concerning the occult and the unseen, ;

but also possesses the power to make that which is known forgotten. Il

He is greatly known for his ability to aid in many different forms "

of divination and can bestow the gift of foresight upon those he ":1

deems worthy of his blessing. This daemon can also aid in the reversing - J
of curses and in the removal of the damaging influences of such ,._ J

sorcery placed upon man, animals or plants. He protects against both

lightning and fire and can lend his aegis to those amongst his blessed

that seek entrance into the abodes of darker spirits and the shades
of the dead. He can also grant the blessing of magical and poetical ::i

inspiration and banish all kinds of mental confusion. If entreated

correctly he can also point out secret treasures and grant material
wealth and copiousness. The forked branches of the Hazel tree blessed
by this daemon can become powerful dowsing tools with the ability
to point out not only hidden treasures and chthonic water and mineral <I

veins, but when three-pronged and trident shaped such wand will -.J

also possess the power to conjure thieves, murderers and runaways _,

whether they be living or dead. The smaller twigs of such blessed

branches harvested can be woven into crowns that, when worn with
the blessing of this daemon, can grant protection, invisibility, inspiration

152
 and luck. The nuts of such tree can, when employed within the
talismanic arts, also summon the blessings of its daemon, especially
in connection to the accumulation of luck and wealth, and when
eaten as a sacrament the Hazel nut can bring knowledge, inspiration
and guidance by further strengthening the bounds between the sorcerer
and the daemon of the Hazel tree.

,.
'

Ill of great wisdom and power

tWIIo traverse the Thorny Path
llllllllg the occult and the unseen,
lllat -b.ich is known forgotten.
aid in many different forms
a of foresight upon those he
- an also aid in the reversing

I ging influences of such

- He protects against both

lillto those amongst his blessed
f'er spirits and the shades
tilling of magical and poetical
lleatal confusion. If entreated
ttreasures and grant material
lllll:hes of the Hazel tree blessed
lewsing tools with the ability
-.1 chthonic water and mineral
llddent shaped such wand will
, murderers and runaways
.-aller twigs of such blessed
G'OY>'DS that, when worn with
llllo
llledi n, invisibility, inspiration

153
 llinllu IDrtt ill
(!lex aquifolium) (]

The daemon of the Holly tree is a mighty spirit with the powers to "'11e daemon of the Junipel
both protect and attack. He controls the hidden powers of fire and 6r Dead and can both
directs them in accordance to the will of the sorcerer in order to forge &lmst-bridge up to the WUI
the swords of conquest or establish fiery walls of protection. He .t.k and obsessive shades
protects against the very elements that he controls and can avert 'MJyed and Faithful IJteli
disasters caused by fire and lightning. This daemon holds the power Cllost- Sigh t and can in ,I,
to tame both man and beast and can banish all unwholesome spirits, 6nming unite the li\in&1
if entreated correctly to do so. He is connected to the mysteries of -..on reaches beyond tli
Tubal-Qayin and acts as a link to the Nefilimic Shade of that Mighty -.mg foe and stand guanllfj
Dead and by the means of that enlinkment also connects to the Holy is a great banisher of til
Soul of Master Qayin himself. This daemon of the Holly tree possesses *its- He also possesseS i
also oneiric powers and can influence the sleeping mind and grant - bestow virility, chalti
the gift of prophetic dreams. He is a spirit most potent during the .-.re the opposite seL ft
dark half of the year and can during that period grant his most 111 oally useful when e-1
potent blessings and curses. His empowerments award strength, victory, llill in all the sorceries ill'
power, initiation into the secret arts of the forge and the furnace and w6 this daemon are keys Il
can grant the armour of fascination and glamour, with which fear and the dead or 1W
is placed into the hearts of foes and alluring enchantments placed 8lll'a.nce for all uninvitel
upon the coveted. The branches and leaves of the Holly tree blessed w6 such Juniper tree, wlili
by this daemon can serve to focus and enhance all his powers and _. also grant the ability1
amongst other things be used to tame, dominate, banish, conquer, ..._ The smoke of the II
protect and induce truthful dreams. lesomeness and 41
Clllluuunion with both til

154

- spirit with the powers to
lie hidden powers of fire and
ithe sorcerer in order to forge
iia) walls of protection. He
1111: he controls and can avert
i'lllis daemon holds the power
.-ish all unwholesome spirits,
ll:amected to the mysteries of
Mlimic Shade of that Mighty
_. also connects to the Holy
-of the Holly tree possesses
t.dae sleeping mind and grant
lllirit most potent during the
that period grant his most
..-ents award strength, victory,
Idle forge and the furnace and
-'glamour, with which fear
6ring enchantments placed
of the Holly tree blessed
.. enhance all his powers and
-.dominate, banish, conquer,
Juniper mree
(juniperus communis)
The daemon of the Juniper tree is another guardian of the Gates of
the Dead and can both summon and banish those who traverse the
ghost-bridge up to the world of the living. He can shield against the
dark and obsessive shades and strengthen the manifestations of the
Beloved and Faithful Dead. He possesses the ability to grant the
Ghost-Sight and can in visions and in the twilight state of lucid
dreaming unite the living with the dead. The protective power of this
daemon reaches beyond the realm of the dead and can also repel any
living foe and stand guard against all unwanted intrusions. This daemon
is a great banisher of sickness and a bane of all plague bearing
spirits. He also possesses a strong fire of fascination with which he
can bestow virility, charm and attraction to the sorcerer in order to
allure the opposite sex. The wood and berries of the Juniper tree are
especially useful when empowered by this daemon, as they can greatly
aid in all the sorceries in which his powers are sought. The wands
of this daemon are keys to the mound, granting safe passage for the
living and the dead or the power to lock the ghost gates and bar the
entrance for all uninvited shades and spirits. The berries and wood
of such Juniper tree, when burnt, can empower the spirits invited
and also grant the ability to see them and in other ways interact with
them. The smoke of the Juniper fire also exorcises all profanity and
unwholesomeness and establishes a sacred space fit for Holy
Communion with both the Mighty Dead and their King and Queen.
155
 1Jjflar Wrtt .,passion, love, lust and
(Synnga vulgaris) .sed disrespectfully or
fell workings of malell
+ ..aadies upon the resiclai
iii -.be Lilac Smelling
llis and all other fra
fill that the perfume of tt.;(,
-

Mother of the QayDil

.-rectly, can evoke HY
+ ( +

+
,,

The Daemon of the Lilac tree is one of those amongst the Black In
Green most blessed and beloved by Qalmana and therefore also a ... ,
dryadic spirit most loyal to Her. This daemon of the Lilac is a mistress
of the arts of enchantment and becharming, and by the grace of her ' ,I

Queen she can bind with attraction, lust and love and manipulate the
sexual passions of man. She also possesses the power to grant the
glamour of beauty and to influence both the awakened and sleeping
minds of those upon which her spells are cast. She teaches different fj

forms of hydromancy and can strengthen the gifts of foresight and

inspire poetic creativity and the powers of imagination in those that
she deems worthy of her blessings. The daemon of the Lilac tree can
also aid in the banishing of harmful spirits and shades, but she can
also bring such spirits upon those who disrespectfully harvest from
her tree. She guards the mysteries of spiritual love-union and is l
therefore also connected to the secret rites of Anamlaqayin. The
branches, leaves and flowers of Lilac ritually harvested and empowered
by this daemon can be used to work her magic, and the perfumes
made from the essence of her flowers can become a strong ingredient
in many spells connected to this spirit. It is known amongst the wise
that the flowers of this daemon do not only possess enchanting powers

156
 of passion, love, lust and union, but also sorrow, sickness and death,
is) if used disrespectfully or if used on purpose for such causes within
the fell workings of malediction, in which the aim is to bring down
maladies upon the residence of an enemy. One of Qalmana's titles
is "the Lilac Smelling One", as it was Her lovely touch that granted
this and all other fragrant flowers their sweet scents, and because
of that the perfume of this daemon is also a gift well received by the
Holy Mother of the Qayinite Bloodline and an element that, if used
correctly, can evoke Her blessed presence.

IJiose amongst the Black In

IJIIana and therefore also a
p of the Lilac is a mistress
a and by the grace of her
I!!IJdlmre and manipulate the
ps the power to grant the
awakened and sleeping
p cast. She teaches different
Ill the gifts of foresight and
llf imagination in those that
jlllanon of the Lilac tree can
;ta and shades, but she can
lf-espectfully harvest from
_.uitual love-union and is
r of Anamlaqayin. The
jllr harvested and empowered
p magic, and the perfumes
)M!come a strong ingredient
, is known amongst the wise
I.Jpossess enchanting powers

157
 flurtl.e -.-ifio-Ja:ted by low. Her
(Myrtus communis) _. employed ";thin ..
iii ways similar to the
_. the leaves of her In!
-.:nbed "';th Sorce

-
--t

"'
' ,

The daemon of the Myrtle tree is one of the faithful and loved daughters ,,.;

of Lady Qalmana and a sister of the spirit of the Rose. She possesses ''1

supreme powers within all spheres of Love-Witching and is a ruler

of hearts, uniting in bliss those who respectfully are tied together by
'1<
the bounds of Venus in her presence. This daemon is a heart-turner !

and can cause love and passion where such feelings before had been 4

absent and can strengthen the heat of passion within the souls of 11

those already enamoured. She does not only cause such sentiments .1!1

but also preserves and protects them against all that could break her .,

enchantments. Her power reaches beyond the limitations of the clay

horn flesh and she can, if entreated correctly and paid the offerings ,;;q

requested, even unite the souls of the dead with the living who still

love them. She can also grant protection against misfortune and aid
in bloodless victory over enemies. Her powers to increase fruitfulness '

and grant bountiful harvest can also aid in the accumulation of wealth,
''
and abundance is the reward she often bestows upon those blessed 1

enough to win her favour. Even if this daemon is known for loveliness

she can also be easily offended by the brutish and is known to punish
disrespect and indifference towards her tree with bad luck, impotence 1

and even death. The branches of the Myrtle tree, empowered by this ;;1

daemon, are used as wands for the stirring of philtres and for the
casting of enchantments upon hearts and minds, but also for the 2i

swearing of oaths during marital rites and other such conjugations

158
 motivated by love. Her flowers are used in the sacred arts of perfumery
and employed within certain rites connected to the Holy Qalmana,
in ways similar to the employment of Lilac and the Rose perfumes,
and the leaves of her tree are, when made into a powder, or when
inscribed with Sorcerous signs, used in her witchcraft concerning
fl wealth and protection.

llle faithful and loved daughters

iirit of the Rose. She possesses
f IAJ\e-Witching and is a ruler
l!lpedfully are tied together by
lftis daemon is a heart-turner
t-=b feelings before had been
ff passion within the souls of
Ill only cause such sentiments
1f1pinst all that could break her
l!.d the limitations of the clay
l'ectl and paid the offerings
iillly
Head v.;th the living who still
.. against misfortune and aid
rpuwers to increase fruitfulness
liD the accumulation of wealth,
lla. bestows upon those blessed
ilaemon is known for loveliness
lflnrtish and is known to punish
lrtree with bad luck, impotence
llyrtle tree, empowered by this
lilirring of philtres and for the
and minds, but also for the
is and other such conjugations

159
 ak II
(Quercus robur)

\lJ

:)

...

The Daemon of the Oak tree is one of the monarchs of the Arboreal ..... --of the hili!
Host and is as wise as he is powerful and one of the Black In Green .... . Qayin and is a4
blessed by the touch of the Master of the Green Skull, as the leaves .. ..ifiutioo ...
'

of his tree offered shelter and hooded the Master during His Exile.
The Oak daemon is a guardian of the arboreal spirit-gate standing
in the middle of the crossroads where the roads to all unseen realms
intersect, and he holds the keys to the opening and closing of the
gates and the paths. He can therefore act as a messenger or, more
correctly, as a gate to other spirits and through him other realms can
be reached and spiritual powers harnessed. He is one of the wisest
amongst the brethren guised behind the masks of wood and can
bestow wisdom and knowledge concerning the mysteries of the trees
and plants upon those he chooses to bless. He is a great protector
and can banish and close the gate through which harmful influences
emanate and even shield against lightning. The branches of the Oak
empowered and blessed by this daemon become powerful wands with
which the arboreal spirit-gates can be opened and the spells and
power of will become strengthened. The leaves can confer both luck,
wisdom and protection and the acorns can become used as talismanic
seeds for success and victory, as well as fertility and virility. Such
acorns are also known to feed the spirits inhabiting the liminal points
of the wild and grant strengthening nourishment to the shades of the
dead.

160

idle monarchs of the Arboreal
-.1 one of the Black In Green
Green Skull, as the leaves
16e Master during His Exile.
t Bboreal spirit-gate standing
llle roads to all unseen realms
lie opening and closing of the
t lid as a messenger or, more
l*ongh him other realms can
. He is one of the wisest
"tk masks of wood and can
- the mysteries of the trees
lless. He is a great protector
which harmful influences
lillg. The branches of the Oak
ll herome powerful wands with
118 opened and the spells and
lilt leaves can confer both luck,
-. become used as talismanic
t fertility and virility. Such
Ill inhabiting the liminal points
.-hment to the shades of the
Jain antn wr.e.e
(Bursera graveolens)
+
+ +
The daemon of the Palo Santo tree is a spirit connected to the Saintly
Mask of Qayin and is a mighty friend and ally. He is a carrier of the
fire of purification with which he banishes sickness, misfortune, sadness
and all that is unwholesome to both body and soul. He is a breaker
of the curses of the enemies and a shield against the evil eye of the
jealous and the hateful. This daemon is so strong that he can thwart
the foul Archon Azrael and bring the dying back from the brink of
predestined death, if entreated correctly and made willing to do so.
His most secret powers are connected to the empowering, or extraction,
of the life-force of the dying and the dead, and he possesses also the
ability to nourish the Mighty Dead, and at the same time bar the path
from and banish all obsessive and dark shades. He can grant spiritual
focus and magical control and is an enhancer of the blessings sought
and received from the Master of the Green Skull. This spirit of the
Palo Santo tree is the polar opposite of the daemon of the Black
Ironwood (Palo Diablo), but is in secret ways connected to him, as
they together mask the True Face of Qayin. The wood from the Palo
Santo tree, empowered by this daemon, serves mostly as carved
talismans and fetishes of Our Saint Death, but also as smudge wands
and, when powdered, as holy incense. There exists a strong tabu
against harvesting from the tree of this daemon while the tree is still
alive, and as his powers linger within and are connected to the bones
of his physical corpse, usually a blessed harvest can only be obtained
161
from such Palo Santo trees that have fallen dead to the ground and
there remained for at least 4 years. Such wooden corpse is strongly
connected to this Spirit of Resurrection and contains the essential
links to all his blessings.

~
'"

-'*"lress . She can Ul1

t t !If of hearts and .-1
_. RDtiments where
... .m in all workinp
tiiiiR the sowing of the Ii
is aJso a mighty shil
' .. especially potent ..
.. ..._and subdne 11
she is attendia& 't
lals can linger. 11
a

when blessed by ..

F us of philtre and pdl

of her tree c:l
- -
ans or made iBID
' - ' ing rites. The WDI
, .. ._..enchantment and I

..... of this daemon's tB

_.swords and aid glMI

162
&.len dead to the ground and J.enr4
ida wooden corpse is strongly (Prunus persica)
and contains the essential

The daemon of the Peach tree is both a fierce protector and a charming
enchantress. She can aid in all kinds of witchcraft connected to the
conquest of hearts and can cause both lust and love, or strengthen
such sentiments where they already are present. This daemon can
also aid in all workings concerning fertility and bountiful harvest,
where the sowing of the seeds is overseen and directed by her spirit.
She is also a mighty shield against the evils of both man and spirits,
and especially potent against the harmful and dark dead. Her power
to banish and subdue lower and earthbound spirits is immense and
where she is attending as the guardian no disturbing shades or
elementals can linger. The fruits, leaves and branches of the Peach
tree, when blessed by this daemon, can aid in all sorceries connected
to her powers. The sweet juices of her fruits can greatly enhance the
powers of philtre and potions made for the casting of her spells, and
the leaves of her tree can be marked with holy ink and carried as
talismans or made into powder and used during cleansing and
banishing rites. The wands of this daemon possess immense powers
of both enchantment and forceful protection, as they can both enflame
hearts and beat to submission unruly spirits. The ritually harvested
wood of this daemon's tree can also be shaped into small daggers
and swords and aid greatly in all magical combat and become thus
doubly as strong when it comes to conquering the inhabitants of the
lower planes.

163
 Jtur
(Pyrus communis)

'
c..

o-i:

The daemon of the Pear tree is a worker of miracles concerning love daemon of the Pilllll
and lust. She can entice even the chastest and spellbind the coldest .tllle profane. He caa8
of hearts with her powers of desire. She is a spirit of temptation and lowly shades and Sllil
can cause sexual attraction, charm and charisma and by her Sorcerous a pat ability to cl
Glamour beautify those upon whom her blessings are invested. This ._chooses to bless
daemon lends her blessings to all kinds of orgia and hedonistic lawirility, strength, -
celebrations and takes pleasure and power from the currents raised -...es become
during such rapturous rites. She also possesses the power to protect ely castigate -
against spells such as the ones she herself casts, and talismans blessed -..e is one of the Bladt.Ji
by her can act as wards against amorous bindings. The wood of the illlaiJiting the wild DIILl
Pear tree, empowered and blessed by this daemon, can become powerful ....,.eal familiars of dill
wands of love-conjure and will effectively focus, strengthen and direct ,_m of the Pine tree til
the currents of lust and passion. Her flowers and fruits are wisely _,. martial rites of 6il
employed within the arts of the philtre and can even call upon her ill connection to more
defensive powers against the enchantments of others. s.irim and their Blessell
._. incarnated into the
q.,in and Qalmana. Wll
t11r smoke not only 5eiWIII
fill curses, but assists
fill Yirility, gaining of 11
-a be overcome.

164
 Jint
(Pinus .rylvestris)

) 0

f .oracles concerning love The daemon of the Pine tree is a mighty protector and a conqueror

ad spellbind the coldest of the profane. He can sweep away all unwholesomeness and banish

spirit of temptation and the lowly shades and spirits of sickness and misfortune. He possesses

llilma and by her Sorcerous a great ability to cleanse both the body and the soul of those that

gs are invested. This he chooses to bless and through such cleansings he opens the paths

a_of orgia and hedonistic to virility, strength, success and victory. When enraged, his cleansing

1J from the currents raised flames become martial fires of war, and his baneful curses can

the power to protect effectively castigate and destroy enemies. This daemon of the Pine

l!lllllS, and talismans blessed tree is one of the Black In Green working in connection to the Seirim

liacfings. The wood of the inhabiting the wild and green woodlands and serves as one of the

_,n. can become powerful arboreal familiars of their Master Azazel. The branches and other

(Ieos, strengthen and direct parts of the Pine tree empowered by this daemon can serve within

IIIIBS and fruits are wisely many martial rites of defence and attack, but they can also be used

.. can even call upon her in connection to more secret workings with the aim to call forth the

II of others. Seirim and their Blessed Father, who at the time before the deluge
had incarnated into the seventh generation of the Holy bloodline of
Qayin and Qalmana. When the harvested share is used as incense,
the smoke not only serves all forms of exorcism, cleansing and reversal
of curses, but assists also the spells connected to the strengthening
of virility, gaining of wealth and the conquering of that or those that
must be overcome.

165
 Jnplar
(Populus alba)
J

"'

The daemon of the Poplar tree is a sentinel of the Mound of Gulgaltha 'Die daemon of the ROIIII
and a keeper of the waters of the underworld. She is one of the Key IIDiy Qalmana and oll
holders to the Gates of Ghosts and can summon the shades of the -..:kIn Green. Her oo.i
dead as well as lock them away. Her power serves the skeletal Queen ....gi. ng to her masb 1
of the Graveyards, and she can aid her allies to gain control over the aslrong enchantress__.
Black Hound guarding the gates of the Cities of the Dead. This daemon .. the realm of sku11s..
can make the voiceless dead heard and open up the crossroads between 6lring all operations of
the living and the dead. She can also point out where the treasures 811 bend wills, all acaJIII
of the dead are hidden and aid some forms of money-conjure connected Jlditioned her in the -
to the riches of the chthonic realms. She also has the ability to I mate and bind. as 11111
protect against sickness and is known to be a powerful healer and 811 purify as well as
a protector of the sick, when and if she decides to grant her blessings. 1 eSISeS great powers t1
This daemon of the Poplar tree is a powerful cleanser of the stains -t beauty upon those t
of the dead and a great shield against the obsessive or vengeful arts concemiJIBl
shades. The branches of the poplar tree, harvested from this daemon ...-man of that whidt
and empowered by her blessings, serve all workings of Gulgaltha and tillmc:er of Blood Spilt -
can become keys to the closed gates of the Kingdom of the Mounds. especially those sworn l
The leaves of her tree grant protection or purification, depending on powers in connedial

how they are used, and become woven into the Green Crown of the el pads signed or seaW
Conqueror of the Dead and are of aid within many talismanic and .. lift aid in the stoptlil
amuletic forms of sorcery. Jll3lll the powers of forelil
kas of soothsaying. Sllei
a1 the side of the Qneea

166
If ltnst
riM) (Rosa)

lliael o f the Mound of Gulgaltha The daemon of the Rose is a spirit much blessed and beloved by the

llrworld. She is one of the Key Holy Qalmana and one of the mightiest amongst the Legions of the

.._ summon the shades of the Black In Green. Her dominion is over four thrones and eleven families

serves the skeletal Queen belonging to her masks within the Earthly Gardens. This daemon is

lrallies to gain control over the a strong enchantress and her sorcery reaches from the realm of hearts

i1alies o f the Dead. This daemon to the realm of skulls. She is a most efficient spirit to call upon

bipeD up the crossroads between during all operations of amatory witchcraft and can enflame passions

point out where the treasures and bend wills, all according to the wishes of those who have correctly

-of money-conjure connected petitioned her in the names of Our Rose-Crowned Mother. She can

She also has the ability to dominate and bind, as well as strengthen and liberate. She can protect

IIIIi to be a powerful healer and and purify as well as chastise and vanquish. This daemon of the Rose

-*cldes to grant her blessings. possesses great powers of glamour and can bestow charm, charisma

..-werful cleanser of the stains and beauty upon those that she chooses to bless. She masters the

- the obsessive or vengeful magical arts concerning secrecy and invisibility and is a powerful

.., harvested from this daemon guardian of that which must remain hidden. She is a concealer and

ia all workings of Gulgaltha and silencer of Blood Spilt and a protector of oaths, pacts and covenants,

;tl(tbe Kingdom of the Mounds. especially those sworn or entered into in the Holy Names of Qalmana.

or purification, depending on Her powers in connection to spilled blood reach from the overseeing

118 into the Green Crown of the of pacts signed or sealed with blood to being entreated by the wise

ill ";thin many talismanic and to give aid in the stopping of haemorrhages. This daemon can also
grant the powers of foresight and aid in both amorous and necromantic
forms of soothsaying. She is known to crown the mysteries of Gulgaltha,
at the side of the Queen of the Skulls, and is a guardian of the dead,

167
a mistress of the graves and a holder of their keys within such contexts.
This daemon of the Rose can both lovingly summon the Faithful (S4
Dead and forcefully banish the profane shades of the day-born,
whenever called upon in connection to the Workings of the Skulls. l
All parts of the Rose bushes harvested from and blessed by this ""

daemon can strongly aid in the channelling of her powers and are
often employed within the Arts of Qalmana. When it comes to the ;;q
magic of perfumery and philtre, such blessed harvest of Rose is
4
indispensable. The oaths sworn beneath a bloodstained Rose are
unbreakable and guarded not only by this mighty daemon but also
by Our Holy Mother and accursed will be any and all oath breakers,
as they will be pierced and bound by thorns, both in life and in death.
'
So blessed is the Rose and its daemon that when proper idols and
fetishes for the adoration of Holy Qalmana are lacking, one, three
or seven red roses can be ritually adored as a representation of Her
beauty, this because the Rose continues to bear a blessed impress of 'Die daemon of the Ro t
the lovely hands which tended it inside the First Rosarium. -'the strongest magical ,_
_. celestial fire and is II
-.r:bmith and the Angel
n n of the Rowan tree ii
tllno
_. a protector against !
tiest shield against a81
_.can break all curses al
..e as great as his aggresdl
au break the ranks of ea
lllesis ngs award both a pn1
las fire of spirit can stren&l
IDms. Besides these madil
pant poetic inspiration aM
8an.Y forms of divination al
.n:als and dragon veins ofiiJ
.t the earth. This daemon al
.t many otherworldly ntl
lmlllo
ll ning, but also in sad
mmal abodes of the spirb
.,. this daemon, can be ..i
..agical defence and attadl
and for the opening of pal

168
'keys within such contexts.
slY summon the Faithful
shades of the day-born,
e Workings of the Skulls.
fiom and blessed by this
of her powers and are
lla. When it comes to the
lased harvest of Rose is
""a bloodstained Rose are
1 mighty daemon but also
t;.
_, and all oath breakers,
11. both in life and in death.
ld when proper idols and
u are lacking, one, three
a representation of Her
!,bear a blessed impress of
11 Yrrst Rosarium.
1\nmun
(Sorbus aucuparia)
The daemon of the Rowan is a fierce warrior, protector and a spirit
of the strongest magical power. He wields the force of both chthonic
and celestial fire and is connected to the mysteries of the First
Blacksmith and the Angel that he became the Holy Avatar for. The
daemon of the Rowan tree is a path-opener for the spirits called upon
and a protector against all uninvited spirits and shades. He is the
mightiest shield against all harmful powers raised against his allies
and can break all curses and enchantments. His powers of protection
are as great as his aggressive powers, if entreated correctly, and he
can break the ranks of enemies and grant victory over them all. His
blessings award both a protective armour and a mighty sword and
his fire of spirit can strengthen both courage, power of will and one's
focus. Besides these martial powers he also possesses the ability to
grant poetic inspiration and the power of Spirit-Sight. He can aid in
many forms of divination and help in the locating of both precious
metals and dragon veins of spiritual power hidden beneath the surface
of the earth. This daemon of the Rowan tree can also unlock the gates
of many otherworldly realms and can aid in the rites of spirit
summoning, but also in such workings where the goal is to enter the
liminal abodes of the spirits. The branches of the Rowan, empowered
by this daemon, can be made into powerful wands used for both
magical defence and attack, but also for the summoning of spirits
and for the opening of paths seen and unseen. When made into a
169
powder, the wood and leaves of this daemon can strengthen all spells &
harmonising with its own sphere of influence and are especially useful (l
within incense blends and talismanic sachets. The red berries of the
Rowan can also channel much useful aspects of the powers of this
Black In Green, especially when dried and used in connection with
other harvested parts of his tree, and when stringed on a red cord
they are known to constitute very potent amulets with the ability to :J
shield against all that which is harmful. f

lhe daemon of the s

abilities and is one ofthe-.
the Dryadic Legions. She.J
sidrness, depression aad"l
wibration, and while shei&:
she is known by the w-.
ftame. She is a most )JGi
purification and consecnli
aad strengthens all trac:s:1
power to bless the liviJic
correctly within the necnl
of the dead sought and ..
together during such _.
messenger and carry the pi
to other spirits and gods. J

Holy and Mighty Ones

attention of such lofty Soli
empowered by this daeiM
and is mostly suited fw l
ceremonies of fire and -
ean also become a most li
for the invocation of mOll:

170
 l.on can strengthen all spells anilahunnil
and are especially useful (Santalum Album)
IIM:hets. The red berries of the
""

of the powers of this

+
IIIDd used in connection with
!'Men stringed on a red cord
amulets with the ability to

The daemon of the Sandal Wood tree is a spirit with many beneficial
abilities and is one of the most effective healers and protectors amongst
the Dryadic Legions. She is a banisher of harmful currents causing
sickness, depression and misfortune, and is of the highest astral
vibration, and while she is much in harmony with the lunar energies,
she is known by the wise to be holding within her a hidden solar
flame. She is a most powerful spirit to call upon during rites of
purification and consecration, as her cold heat sweeps away profanity
and strengthens all traces of holiness. She does not only possess the
power to bless the living but also the dead and can, if employed
correctly within the necromantic rites, empower the manifestations

r of the dead sought and focus all other elemental currents brought
together during such workings. This daemon can also act as a

r: messenger and carry the prayers of those who approach her correctly
to other spirits and gods. She is especially useful when the Saintly,
Holy and Mighty Ones are petitioned, as her presence attracts the
attention of such lofty Souls and Spirits. The wood of the Sandal tree
empowered by this daemon can effectively channel all her blessings
and is mostly suited for the blessing, honouring and protecting
ceremonies of fire and smoke, but in the form of a wand such wood
can also become a most effective tool for healing and exorcism or
for the invocation of most Elevated Spirits.

171
 Dllalnut ... bis blessings and 118111
(fugians regia) fetish vessels for

' ,I

'!

_;:J

..
The daemon of the Walnut tree is a spirit with immense powers of
.,
sorcery and is dispenser of both blessings and bane. He is another
1
guardian of the keys to the Gate of the Dead and possesses also links
,j
to the Nightside Gardens, from where he brings forth wrathful spirits
'!
known to dwell within the shadow cast by his tree. He holds the fire
"'1
of the underworld connected to his own Black Flame of Spirit and
can cast the most merciless curses, but also protect against any act

of magical aggression. His sorcery is especially strong when it comes
to spells with the aim to conceal a presence, or to manipulate and
,,,
influence minds. He can afflict the targets against whom his curses
'
are directed with frigidity, infertility, infidelity and deceitfulness and

thus cause discord and separation amongst them. He is one of the
j",;1
Black In Green most loyal to the Children of Qayin and Qalmana,
.'
and in the shadow of his tree such blessed ones have during certain
sacred dates, such as the night of Saint John's Eve, opened many
pathways to the Other Side, while the same shadow has been feared
by the race of Adam, as it has often brought them nothing but
,_,.
misfortune, madness and death. The Walnut tree is therefore one of
the trees acting as an axis connected not only to That Which Lies
Below, but also to That Which Is Beyond. While the wood of the
Walnut tree empowered by this daemon is mainly connected to his
darker and more adversarial powers, and is often used for blasting
,,
or the summoning of spirits, the nuts of his tree are more as containers

172
 ill;. for his blessings and goodwill and can both grant abundance and act
'

as fetish vessels for souls and spirits, or effigies of heads to influence.

t with immense powers of

tand bane. He is another
.t and possesses also links
forth wrathful spirits
Ws tree. He holds the fire
lllack Flame of Spirit and
liD protect against any act
Wl:y strong when it comes
or to manipulate and

1:8gainst whom his curses

llity and deceitfulness and
111 them. He is one of the
Ill of Qayin and Qalmana,
laoes have during certain
lofehn's Eve, opened many
IIlii' shadow has been feared
t them nothing but
- tree is therefore one of
l enly to That Which Lies

IIi. While the wood of the

115 mainly connected to his
l i& often used for blasting
llfte are more as containers

173
 llfillntu ..aladies by banishiuc
(Salix Alba) ...Upulation of em
awer the rivers of Jil
eachantress, wieldio&
lllrough her glamours
.ad eloquence. Not -
dae waters of the 1lDi
wooden axis conneclellt
fJf all the phases of
af the Other Side. 1'beiJit
from her tree during
+ + blessings and powers
+ during the night of Fd
Black Waters that caa
properly. The branches.
The daemon of the Willow tree is a mighty spirit of witchcraft and and empowered by diM
has been venerated as such by the wise since the Forbidden Knowledge to all her sorceries 31
of the Craft first became received by the Enspirited Ones. She is a sceptres of her magic,
keeper of the keys to the Gate of Souls and Shades and holds dominion below can be harn
over lunar streams flowing through the Kingdom of Green. She can the Willow, when
summon and manifest spirits and lend shades and shapes to their forms of shade SUIDI
essences. This daemon of the Willow tree is also connected to the 'With the slander and
chthonic rivers of the dead and has the roots of her tree dipped into they crown the bles
the Well of Souls and can therefore aid in all forms of necromancy, aid in the shaping of
especially in workings conducted close to any natural body of water to the oneiric sphere. S.
or when the soul of a drowned is to be summoned. Her light can of ligature and can beat
grant guidance to the discarnate souls of both the living and the dead web, with the power
and is a great protector of her allies against all astral dangers. She together that which ..
commands legions of water spirits and undines and can teach and
empower all forms of hydromancy, but she also holds sway over the
powers of sleep and dream and is a mistress of the oneiromantic arts.
The Willow daemon can influence the dreams of man and even grant
her allies control over other people's dreams and aid in the
manipulation of the sleeping mind and even make possible diverse
kinds of astral intrusions and attacks. She can also grant the boon
of Astral Sight, or the Ghost-Sight, and make visible all those unseen
denizens of the Realm of Shades. Because of her powers related to
the realms of soul and water, she also possesses the ability to heal

174
 maladies by banishing sickening wraiths, soothe pains through the
manipulation of emotions and stop haemorrhaging through her control
over the rivers of life and death. This daemon is also a great
enchantress, wielding the powers to cause lust and to cloud minds
through her glamours and illusions, but she can also grant inspiration
and eloquence. Not only is she connected by the root of her tree to
the waters of the underworld, but she is also by the zenith of her
wooden axis connected to the Lunar Streams and channels the powers
of all the phases of the moon, with hidden links even to the Moon
of the Other Side. There are therefore strict tabus against the harvesting
from her tree during certain phases of the moon, and for her general
blessings and powers such rites of reaping should only be performed
during the night of Full Moon, as the darker phases will tap into the
Black Waters that can turn bitter and poisonous, if not contained
properly. The branches, twigs and leaves of Willow tree, when blessed

spirit of witchcraft and and empowered by this daemon, serve as great tools in connection
to all her sorceries and powers. The wands made from her wood are
the Forbidden Knowledge
II' Enspirited Ones. She is a sceptres of her magic, with which all powers of the waters above and

!lSbades and holds dominion below can be harnessed and the mirror entered into. The leaves of

, Kingdom of Green. She can the Willow, when dried and made into powder, can empower all
!

lllaades and shapes to their forms of shade summoning formulas and, when employed together

111e is also connected to the with the slander and serpentine twigs for the making of a wreath,
of her tree dipped into they crown the blessed with dominion over the Kingdom of Sleep and
lia all forms of necromancy, aid in the shaping of dreams and all other forms of sorcery related
ID any natural body of water to the oneiric sphere. Such slander twigs can also be used in all forms

summoned. Her light can of ligature and can become as astral chains, or as strings of a spider's
lloth the living and the dead web, with the power to bind or entrap, but also to enlink and hold
pinst all astral dangers. She together that which must remain connected.
L .runes and can teach and
,- also holds sway over the
of the oneiromantic arts.
of man and even grant
a'a dreams and aid in the

J even make possible diverse

#'Ate can also grant the boon
_.te visible all those unseen
:..

of her powers related to

l..-sesses the ability to heal

175
 ltw of all his sorcerous IDiP
(Taxus baccata) command the shades of
curses upon the living. 81
mounds and possess the ..
Gates. The wood of the Ye
fetishistic arts and serves]
and idols of Our Master Ql
when made into powder_.
or bring death itself. Sug
the baneful workings
contained within the tree
I
\

The daemon of the Yew tree is a spirit strongly connected to the

mysteries of Gulgaltha and is a guardian of the dead. This spirit
holds the keys to the Realm of Graves and holds dominion over the
legions of entombed souls. He is one of the most faithful servants
of Our King of the Black Cross amongst the Black In Green and a
most powerful ally to have for those that walk the Path of Death in
life. He is an overseer of the cemeteries and other more secret places
of the buried dead and holds the power of both the Water of Death
and the Fire of the Underworld. He can summon the shades of the -J

dead and make them perform magical deeds and is especially efficient
when it comes to the employment of the Dark and Restless Ones. He
channels the poisonous currents of the deathly powers of the chthonic
realm and holds within himself the poison with which both bodies
and souls can be vanquished and destroyed. He can lend protection
against many forms of magical aggression and reverse and send back
venomous streams directed at those that he has chosen to defend.
This daemon can also direct such deadly flows of the darkest aspects
of the powers of the dead against enemies and bring them sickness, -
sorrow and misfortune and even lead them to their graves. To those
who have won his favour he can besides the powers of Ghost Sight
also bestow Necrosophic Gnosis, ancestral wisdom, inspiration and
reveal the secrets of death/the dead. The branches of the poisonous
Yew tree, empowered and bought from this daemon, act as conductors

176
 of all his sorcerous might and can call upon, shield against and
command the shades of the dead, but they can also bring down dire
curses upon the living. Such wands can also act as the keys to the
mounds and possess the powers to evoke the Guardian of the Cemetery
Gates. The wood of the Yew tree is also especially well suited for the
fetishistic arts and serves perfectly for the carvings of the talismans
and idols of Our Master Qayin. The needles/leaves from his tree can,
when made into powder or used as incense, call upon the darker dead
or bring death itself. Such powders are often used in connection to
the baneful workings where the poison of the dead or their Master,
contained within the tree of this daemon, is to be accessed.

ilbongly connected to the

t of the dead. This spirit
ifllolds dominion over the
lie most faithful servants
Black In Green and a
Wk the Path of Death in
other more secret places
iPt.oth the Water of Death
-.mon the shades of the
land is especially efficient
-.rl and Restless Ones. He
-,.powers of the chthonic
with which both bodies
II. He can lend protection

reverse and send back

- has chosen to defend.
IMts of the darkest aspects
1 and bring them sickness,
to their graves. To those

Idle powers of Ghost Sight

I wisdom, inspiration and
lnnches of the poisonous
t411emon, act as conductors

177
 l\cnnit.e within talismanic saclae
(Aconitum nape/Ius) potions, powders and I
brings indiscriminate til
ust be handled v.ith e1

..

.)

The daemon of the Aconite is a powerful vanquisher of the living and :1

a controller of the dead. She serves the cause of the Envenomed

Sickle of the Skeletal Queen and is one of the most deadly spirits ''4
within the Legions of the Black In Green. She is a holder of the keys
to the cemetery gates and a guardian of the hidden tracks to and
from the realm of the dead. Her sorcery is connected to the workings
of Abel the Black as the Herder of the Shades, within the contexts
of her workings of Gulgaltha, and she holds firm power over the Dark
Dead and the Hordes of the Restless and can in such settings act
as their psychopomp. By her curses the living are placed within 4
the coffin, and by her blessings the shades of the dead can be risen
up from their graves to do the work of her allies. Her dominion
is especially over the souls of lunatics, and she can protect against 'I

such baneful and obsessive shades or cause their maledictions to

befall those who deserve her punishments. The daemon of the
Aconite can also grant the blessings of concealment and make n

those worthy of her blessings invisible in the eyes of both the

living and the dead and grant safe passage upon both the seen and
unseen roads of flesh and soul. She can also forcefully remove
obstacles placed upon the path to victory and protect against the
curses of one's foes, and return to them and shackle them with
their own evil. The root and flowers of the Aconite harvested from
this daemon can serve all her dark sorceries and are often employed

178
 within talismanic sachets or for the making of tinctures, infusions,
Irs) potions, powders and incense. As the venom of her green guise
brings indiscriminate destruction to all flesh, her harvested gifts
must be handled with extreme care and be reserved for the gravest
of workings.

MDquisher of the living and

1!: cause of the Envenomed
i fJl the most deadly spirits
L She is a holder of the keys

f the hidden tracks to and

il connected to the workings
es, within the contexts
firm power over the Dark
llld can in such settings act
le living are placed within
.. of the dead can be risen
I her allies. Her dominion
lillcl she can protect against
ll!aDse their maledictions to
llllllts. The daemon of the

.. concealment and make

in the eyes of both the
lll&e upon both the seen and
... also forcefully remove
lilly and protect against the
lelia and shackle them with
tile Aconite harvested from
ides and are often employed

179
 l\safnetiba
(Ferufa ascifoetida)

. ;:f

..

The daemon of the Asafoetida is a mighty spirit with great martial
attributes. This daemon can banish sickness, parasitic shades and
many kinds of intruding presences. He can forcefully cleanse an area
with his fires, but also purify body and soul from the foulest of
imprints. He can establish walls of protection around his allies and
establish boundaries and enforce magical circles meant to guard against
all trespass. He can shield against the curses of others and even
return such maledictions back to their sender, but his powers are as
effective in the area of magical assault and he can place effective
curses upon the enemies and bring them grave misfortune, sickness
and sorrow, or banish them and make them rootless. Besides the
banishing, cleansing and offensive attributes, this daemon of the
Asafoetida also possesses the powers of summoning and stands guard
before the gates leading to the fieriest of shades and spirits of the
infernal realms. The powders of Asafoetida blessed by this daemon
aid in all his sorceries and are known to serve well the workings of
both nigromancy and necromancy, as through his powers such powders
or incense, when employed correctly, can arouse the sulphurous flames
within other daemons and shades aligned to the workings of aggression.

180

>
w
ji.tlly spirit with great martial
il:lness , parasitic shades and
DD forcefully cleanse an area
... soul from the foulest of
lllection around his allies and
I circles meant to guard against
1e curses of others and even
er, but his powers are as
II: and he can place effective
Ia grave misfortune, sickness
II! them rootless. Besides the
lllibutes, this daemon of the
r.mnmoning and stands guard
t of shades and spirits of the
llllida blessed by this daemon
FtD serve well the workings of
illaagh his powers such powders
mouse the sulphurous flames
1D the workings of aggression.
ii.ellailnnna
(Atropa belladonna)
The daemon of the Belladonna is a most powerful sorceress in the
service of the Beautiful Lady of Death. Her powers of enchantment,
glamour and illusion are immense and she can cause all forms of soul
travel and astral shape shifting. This daemon can also grant the
powers of astral sight and aid in many forms of scrying and divination,
especially when the visions of shades and spirits are sought in the
workings of enoptromancy and hydromancy. The blessings of beauty
and sexual allure are also hers to bestow and she is known to cast
the most potent spells of lust and unbridled passion. She can cause
madness and is known to both provoke murderous forms of lycanthropy
and cure such afflictions. She is a granter of savage battle frenzy and
can bestow strength in combat and bloody victory. This daemon of
the Belladonna holds sway also over the darker shades of the graveyards
and can summon them in the name of the One Queen of Gulgaltha.
All parts of the Belladonna empowered by this daemon will, when
used in the forms of powder, incense, oil, tincture and infusion, focus
and manifest her magical abilities and bestow blessings and curses
upon those that her sorcery is directed towards.
181
 lack lli.ell.ebnr.e .. the itching miglll(
(Helleborus niger) 6rot:her parts, wheae
lc ased in order to .a
Jll-llt is most often ell

iac:ense, but also -

.dised ithin the

,_,

_,
r

)I

d
The daemon of the Black Hellebore is a very powerful spirit with
:!If!
many both dreaded and much sought after powers. She is a holder
"Til
of the Cup of Poison with which both body and soul, or the living
and the dead, can be destroyed. She is a merciless killer when enraged
or treated with disrespect, but also an effective executioner of enemies
if entreated correctly. Her power can turn the curses of others against
'Ji
themselves and destroy them by adding her own venom to the power

that they had directed towards her allies. This daemon is also a great
necromancer and possesses the powers to evoke the shades and make
them show themselves and do as they are commanded. As she is a
;
controller of shadows, she can in connection to certain sorceries
"1
cloak her allies in darkness and make them unseen by their foes, or
erase any astral trace left behind after darker magical deeds. She is
,,
connected to the mysteries of Abel the Black and is employed within
j
certain workings related to that Soul of the First Slain. Her darksome
fire does not only punish and coerce, but can also be used during
the more forceful rites of exorcism, banishing and cleansing. She can
both cause and cure different kinds of magically induced states of
madness and can even be petitioned when a specific target is to be
made possessed by the Dark Dead or by some other destructive devil
of the lower spheres. All parts of the Black Hellebore are connected

182
 to the witching might of this daemon, but its root is more so than
the other parts, when empowered and blessed/cursed by her and can
be used in order to access her powers. Such harvested share of her
plant is most often employed as powders, for scattering or burning
-
,, as incense, but also for the making of tinctures, infusions and potions
utilised within the Ars Veneficium.

fa very powerful spirit with

powers. She is a holder
.,llody and soul, or the living
ess killer when enraged
li=dive executioner of enemies
p the curses of others against
Iller own venom to the power
p. This daemon is also a great
JID evoke the shades and make
commanded. As she is a

Jl!llltecl:io n to certain sorceries

unseen by their foes, or
15Auker magical deeds. She is
.,.aaa and is employed within
fdle First Slain. Her darksome
- can also be used during

.-..rung and cleansing. She can

Ill magically induced states of
wllen a specific target is to be
some other destructive devil
-.ck Hellebore are connected

183
 9llack :!lustar!l
(Brassica nigra)

The daemon of the Black Mustard is a fierce spirit of martial fire. -.daemon of the Black I
He possesses the ability to sow discord, hatred and cause disruption Arability to both protedj
in the ranks of the enemy and is often entreated to confuse and curses of hatred, feuil
mislead the pursuers and accusers of his allies. He can cause separation IIIII. from all the e\il iDfli
between friends and lovers and by clouding the judgment of those a .ast potent and fiery

upon whom his spells are cast he can turn even the closest allies zi the power to nil

against each other. The daemon of the Black Mustard is also a powerful .a can fortify many difli
protector and can detect and expose the presence of occult dangers 6D pant the gift of i.mil
and reverse and break curses aimed at those who have won his favour. t/1 6ose concealment is Mil
He can also bind the restless dead to their graves and bar the cemetery in connection toW
gates, if entreated correctly to do so in the holy names of the King ,.-.ns, so that their .til
and Queen of Gulgaltha. The seeds of Black Mustard, when empowered ....,mlioners, or their W ,1

by this daemon, are especially powerful for the casting of all his .... peat agitation, did
spells and are often employed through scattering, but serve also well a.e.y and cause se
within some of the workings of fire and smoke. J.l1s also very well to i
... man and spirit caB II
-. leaves and fruits af t
M cd by this daemon,
_. can be employed iD
.ts, but are most often fl
... also within sachets aJMl

184
 ialark Jepptr
(Piper nigrum)

X
I'

'
X

fierce spirit of martial fire. The daemon of the Black Pepper is a most potent martial spirit with

and cause disruption the ability to both protect and to harm. He can reverse and turn back

a entreated to confuse and the curses of hatred, fear and envy directed at his allies and purifies

._ He can cause separation them from all the evil influences placed upon them and is known as

i&ng the judgment of those a most potent and fiery assistant in all manners of exorcism. He

:tmn even the closest allies possesses the power to raise shielding barriers that burn trespassers

i.:l Mustard is also a powerful and can fortify many different forms of magical boundaries. He can

presence of occult dangers also grant the gift of invisibility by confusing the minds and senses

Dael'<iw have won his favour. of those concealment is sought against and erase astral traces left

rpaws and bar the cemetery behind in connection to harmful sorcery performed by his allies against

1 t1te holy names of the King others, so that their deeds do not become exposed by other

frl Mustard, when empowered practitioners, or their famuli. The daemon of the Black Pepper can

for the casting of all his bring great agitation, discord and animosity amongst the ranks of the

ering, but serve also well enemy and cause separation and disorganisation. His fiery essence
i
smoke. lends also very well to all workings of malediction and coercion and
r both man and spirit can be made to yield to his forceful sorceries.
The leaves and fruits of the Black Pepper, when empowered and
blessed by this daemon, are powerful tools of protection and attack
and can be employed in many different ways within the Sorcerous
arts, but are most often employed through scattering and burning,
but also within sachets and different forms of tinctures and infusions.

185
 1\lnnbrnnt 1
(5anguinaria canadensis)

,

)1 j
X -I

:4
The daemon of the Bloodroot is a strong spirit with the power to 'Die Daemon of the CalMit
protect and strengthen. He holds sway over the ties of blood and is peat control over the lllil!l
one of the guardians of ancestral knowledge made accessible through IJOWer to bind and to beii!JI
lineage and can aid in the invocations of the Mighty Dead. He is an -.e cast and force them
overseer of pacts, blood oaths and other such rites where familiarity 6e willpower of those nlli
is established and a potential protector of the household of those 6em much easier to cont.
who correctly petition him for his blessings. He is a great shield .-IDst: many different forJ111
against the magical attacks of the enemies and a granter of the martial -' makes sure that her Ill
fires often utilised in the repayment of such indiscretions. Such martial -' actions. The daemaa1
fires can also be employed for the rites of cleansing and exorcism puification and con
and can with ease remove negative and low vibrations which otherwise Wp in the establishment t!j
would bring sickness and misfortune. The masculine force of the ..agical workings. The 111111
daemon of the Bloodroot lends itself also very well to the workings tllis daemon, will serve
of love-conjure, especially when a woman is to be seduced or made lillismans, oils, infusio0&.4
infatuated. The roots of the Bloodroot plant, when empowered by -..ys be used for the c
this daemon, are the main part used in the sorceries of this powerful

spirit and serve most often as sprinkling powder and/ or as incense,
but also within tinctures, infusions and oils, as well as being suspended
over thresholds or carried as talisman.

186
 - Qtalamus
,.Jensis) (Acorus calamus)

ll
spirit with the power o The Daemon of the Calamus is a most powerful enchanter and holds
,.ow-er the ties of blood and IS great control over the minds and hearts of man. She possesses the
e made accessible through
b- the Mighty Dead. H is n power to bind and to bend the will of those upon whom her spells
are cast and force them to do as they are commanded. She diminishes
_
IP' such rites where famihanty the willpower of those resisting the wishes of her allies and makes
p of the household of those
them much easier to control and conquer. She also grants protection
h-mgs.
He is a great shi ld
against many different forms of occult manipulation and mind control
ps and a granter of the martal and makes sure that her allies are in control of their own thoughts
ph indiscretions. Such martial and actions. The daemon of the Calamus can aid in the rites of
. of cleansing and exorcim purification and consecration and remove undesired influences and
IJuw 'ibrations which otherwise help in the establishment of the energies and powers required during
The masculine force of . the magical workings. The roots of the Calamus, when empowered by
so wry well to the workmgs
14: this daemon, will serve well within sachets, sprinkling powders,
_.-n is to be seduced or made talismans, oils, infusions and tinctures and can in many different
plant, when empowered by ways be used for the channelling of the sorcerous might of this daemon.
Ia the sorceries of this powerful
powder and/or as incense,
i ails, as well as being suspended
""

187
 <l!arnatinn
(Dianthus caryoplyllus)

+..

!
The daemon of the Carnation is a mighty spirit with great powers The daemon of the Chilli fili
of purification, protection and empowerment. He is a great aid in the powers. He works with tli
banishing of harmful, sickening and misfortune bringing influences Black In Green and is bdl
and an establisher of wholesomeness and strength. He can assist in possesses the power to bani
many forms of exorcism and banishing rituals and is especially effective curse and afflict with the
when it comes to the dispelling of the illnesses and weaknesses of is often entreated to act Ii
both body and soul. He is known to be an effective guardian of sacred activation of the martial
temples, shrines, altars and fetishes and empowers the manifestations lteat aligned to his own a
of the spirits invited by his allies to take seat within such places and pepper can enflame and ..
points of holiness, while blocking the path and banishing those that many forms of assault sorail
would intrude uninvited. The daemon of the Carnation is therefore way that they more efti
often petitioned to lend power to different forms of blessings and liJldertakings. He cancad
consecrations, especially when holy presence is to be installed within of the enemy and agitate t1
a fetishistic or talismanic form, or when such presence already seated also establish fiery bar
within a suitable form is to be venerated, strengthened and exalted. curses and negative inflOil
The flowers of the Carnation, when empowered by this daemon, serve such cases known to bum til
all his workings and can be employed in both fresh and dried form, but he possesses also the Ii
depending on the context, and serve excellently in sachets, incense, and can both grant virililJ
tinctures, infusions, oils and baths. correctly and respectfully. J
empowered by this daemo.,
his powers, but most oftl!l
different forms of tinctures l
and incense in order to eft!
daemon.

188

/Ius)
&Jdy spirit with great powers
naent. He is a great aid in the
lisfortune bringing influences
strength. He can assist in
l.ais and is especially effective
i illnesses and weaknesses of
Ilia effective guardian of sacred
lempowers the manifestations
seat within such places and
1Mb and banishing those that
lfef the Carnation is therefore
nt forms of blessings and
li!iimce is to be installed within
._mch presence already seated
k strengthened and exalted.
lf,wered by this daemon, serve
N. both fresh and dried form,
iSI:ellently in sachets, incense,
Q!qilli Jtpptr
(Capsicum annuum)
The daemon of the Chilli pepper is a fiery spirit with immense martial
powers. He works with the hottest Points within the realm of the
Black In Green and is both a potent aggressor and defender. He
possesses the power to burn and banish unwanted influences and can
curse and afflict with the flames of hatred that he can empower. He
is often entreated to act as a catalyst for the manifestation and/or
activation of the martial powers of other spirits or elements containing
heat aligned to his own scourging flames. This daemon of the Chilli
pepper can enflame and quicken shades and spirits employed within
many forms of assault sorcery and affect their temperaments in such
way that they more effectively accomplish their pernicious
undertakings. He can cause discord and separation within the ranks
of the enemy and agitate them to make strategic mistakes. He can
also establish fiery barriers of protection and break many kinds of
curses and negative influences directed towards his allies and is in
such cases known to burn the 'Evil Eye' of the envious and the spiteful,
but he possesses also the attribute to add heat to all fiery passions
and can both grant virility and cause sexual desires, if entreated
correctly and respectfully. All parts of the Chilli pepper can, when
empowered by this daemon, be used in order to call upon and direct
his powers, but most often it is the fruits which are used within
different forms of tinctures and when dried are employed as powders
and incense in order to evoke the fiery blessings and curses of this
daemon.
189
 inbbtrl1tlitr4 s lliair

(Cuscuta)

+
...
'\
"-

--.

+o< I I"+

+ +
+
l
the f1
'

The daemon of the Dodder is a most baneful and dangerous spirit. 111 daemon of
She is a Black In Green with the ability to drain life-force from living pwr'IC"ii1tion. He can
creatures and empty them of all vitality and power. She is a spirit ..-.,st the curses of
of astral assault and black witchcraft and entreated almost solely .-aceandc
within the context of hurtful sorcery. She can trap her targets and is especially
coerce them to do the bidding of the few that can win her favours ., 6e lal\-s of man
and in ways much more pernicious than the daemon of the Hobblebush ,.-.-,n of the Fell
tie their foes to wretchedness. This daemon of the Dodder is as a when such ..
noose of death with the power to strangle and shackle and must be liilllrs. He is also a
called upon in the names of both Qayin and Qalmana and be entreated _.can aid in the
correctly, with proper rites and offerings, before her powers can be 1lllllaa empo ered by ..
w

accessed. The stems, or "hair", of the Dodder, when empowered by Iii magic. but all o
this daemon, can be used in many different ways in order to direct -be used for the
her baleful influences. They can for example be employed as binding -'1

threads, with which effigies are tangled and bound, or be made into
powder for strewing or burning.

190
II 1lair
1:
pmeful and dangerous spirit.
>tp drain life-force from living
lliJ and power. She is a spirit
r,_l entreated almost solely
can trap her targets and
few that can win her favours
I!!Jie daemon of the Hobblebush
on of the Dodder is as a
we and shackle and must be
,_.l Qalmana and be entreated
.. before her powers can be
der, when empowered by
t-ent ways in order to direct
pPle be employed as binding
., and bound, or be made into
r
1J1.enn.el
(Foeniculum vulgare)
+
The daemon of the Fennel is a powerful spirit of protection and
purification. He can exorcise profane influences and spirits and shield
against the curses of the enemy. He holds the power to grant strength,
courage and charisma and power to influence the minds of others.
He is especially known for his ability to hold at bay the enforcers
of the laws of man and protect against their officious presence. The
daemon of the Fennel is allied with many ophitic spirits and often
employed when such aspects are to be invoked within the sorcerous
rites. He is also a great healer and remover of the stains of disease
and can aid in the restoring of vitality lost. The seeds of the Fennel,
when empowered by this good daemon, are the most potent link to
his magic, but all other parts of a blessed harvest from this daemon
can be used for the employment of his powerful sorcery.
191
 ]l{.emlnrk
(Conium maculatum)

The daemon of the Hemlock is a most fierce and deadly spirit, with
immense sorcerous powers. She is a guardian of the Mysteries of - ency. Sbe .,._
Akeldama and Gulgaltha and her power stretches from the Field of ..., -the living Dill
Blood to the Black Cross upon the Skull. A multitude of the workings J
I
p but she c:an -
of the Venefic Sickle and the Dark Dead are within her realm of - iasanity. She -
influence, as she can bring death to the living and quicken, empower -.,. forms of divi
and agitate the Restless and Feral Dead. She is often entreated in --. be seen by t11e1
connection to magical assault and can aid in all kinds of magical ,filtile
l. shades of the ..
assassination, but her Mars-Saturnian powers lend themselves as * .aomantic ._,....
well to the breaking of the curses of the enemy, counter-attacks and .._ entreated witbiallt
soul-binding forms of ligature. She can also cause frigidity and destroy ill tile name of the K-.1
the virility of those upon whom her spells are cast. This daemon of _.dosing of the
the Poison Hemlock is a Black In Green connected to Qayin Occisor
and Liluwa of the Poisoned Sickle and is one of their most faithful
famuli upon the earth. She is a protector of poisoners and murderers
and can hide them from discovery and make their deeds go unpunished,
but she can also point out such individuals, if besought correctly to 1-.1 in order to ac:alll!
do so. The seeds, leaves, flowers, stems and roots of the Hemlock, ._ ! ially powerful .._
when empowered by this daemon, can be used within all her venefic
workings and even aid in the ensouling and consecrating of the reaping
blades and fetishes of the more wrathful aspects of Our King and
Queen.

192

Iisee and deadly spirit, with
..-man of the Mysteries of
r stretches from the Field of
f multitude of the workings
iiid are within her realm of
g and quicken, empower
It She is often entreated in
hlid in all kinds of magical
1"1Jowers lend themselves as
mv, counter-attacks and
lliD cause frigidity and destroy
are cast. This daemon of
fmnnected to Qayin Occisor
Ill one of their most faithful
tefpoisoners and murderers
6etheir deeds go unpunished,
la)s, if besought correctly to
and roots of the Hemlock,
lie used within all her venefic
.. consecrating of the reaping
.-.I aspects of Our King and
Jt.enban.e
(Hyosryamus niger)
The daemon of the Henbane is a powerful spirit of witchcraft and
necromancy. She possesses the power to loosen the soul from the
body of the living and grant it entrance to the chthonic or the astral
realms, but she can as well separate the mind from the body and
cause insanity. She can grant the powers of prophecy and aid in
many forms of divination and make visible that which otherwise
cannot be seen by the physical eyes. She is connected to the realm
of the shades of the dead and can summon and control them within
the necromantic workings. She is also one of the Black In Green
often entreated within the conjurations of Abel the Black and can,
in the name of the King and Queen of Gulgaltha, aid in the opening
and closing of the cemetery gates, especially when the Restless and
Dark Dead are to be conjured and put to work. The daemon of the
Henbane can control the waters of the realms and is known to be
able to cause rain and storms, but also to cause sterility and frigidity.
All parts of the Henbane, when empowered by this daemon, can be
used in order to access her sorcerous powers, but the roots are
especially powerful when it comes to the workings of the Dead.
193
 lliiglt 3Jnltn tlte Q!nnquernr Jlnbbltba
(Ipomoea Jalapa) (I

,l

The daemon of the Ipomoea Jalapa (also called 'High John the 'Die daemon of the I:W
Conqueror') is a mighty spirit of victory and conquest. He is a remover -'many sought after ..
of obstacles and an opener of all closed paths, holding the keys to illlannful or hostile ._
success and glory. He is a granter of luck, money and wealth and kills of magical
a dispeller of weakness, misfortune and fear and is known to confer 6*at them through 1111
virility, power and charisma to those that he chooses to bless. He llabblebush are hard II
possesses the ability to banish unwanted and negative influences and ._establish are evea ..
to protect against defeat and dishonour. This forceful daemon of the JIUlective attributes, 6i
Ipomoea Jalapa is also a fierce warrior, with the power to grant .-od fortune and s.a
martial strength and courage and aid in the vanquishing of rivals and a:unple known t o aid4
enemies, in all fields of battle. The harvested share most powerfully llminion over the ,....
connected to this daemon is the root/tuber of Ipomoea Jalapa, which fditioned to protect IIi
when blessed by this spirit becomes a strong carrier of his potent flam them all fetters
essence and can empower all workings related to his sphere of lllem by their adve
influence. Such root is most often carried as a talisman or made into -.I in order to evoke t
powder to be used as incense and, when mixed with suitable carrier .at of his green guial
oils, such powders can create potent anointing oils of Conquest, Victory fiUlect, ensnare, briDe 1
and Power. IIDw he is petitioned ..
.-ployed within the

194
latnqutrnr Bnbbltbuslt/ ituil's &ltntstring
(Viburnum alnifolium)
'r/Ja)

o HE

(also called 'High John the

The daemon of the Hobblebush is a great protector and a bestower
1

'.ad conquest. He is a remover

of many sought after boons. He possesses the power to bind all that

lid paths, holding the keys to

is harmful or hostile towards his allies and can protect against many

f lllc:k, money and wealth and

forms of magical assault. He can block the paths of the enemies and

ill fear
defeat them through entrapment. The snares of this daemon of the
and is known to confer

r that he chooses to bless. He

Hobblebush are hard to escape and the barriers and shields that he

IIIII and negative influences and

can establish are even harder to penetrate. Besides his ensnaring and
protective attributes, this daemon also possesses the ability to grant
- This forceful daemon of the

lior, with the power to grant

good fortune and success in many different areas, and he is for

.. the vanquishing of rivals and

example known to aid both gamblers and thieves. Because of his

lhested share most powerfully

dominion over the workings of entrapment and binding, he is also
petitioned to protect his allies against imprisonment and remove
lllber of Ipomoea Jalapa, which
from them all fetters and restrictions on their freedom placed upon
t a strong carrier of his potent
them by their adversaries. The part of the Hobblebush most often
lllp related to his sphere of

liied
used in order to evoke the influences of its powerful daemon is the
as a talisman or made into
root of his green guise which, when empowered by him, can bind,
... mixed with suitable carrier
protect, ensnare, bring success, bless and set free, all according to
lllinting oils of Conquest, Victory
how he is petitioned and how the harvested parts of his plant are
employed within the sorcerous work.

195
 11lilu
(Lilium)

-f"

'IIIII
'"

The daemon of the Lily is a powerful and seductive spirit. She wields daemon of the l.i
the power to enchant and bewitch and can cause attraction and lust. -w.ntress . She postll!lli
She can manipulate the minds of man and sow the seeds of passion .-..Is and bend or bnli
within their hearts. She also possesses the power to break the
enchantments of others placed upon her allies and dispel glamour
and illusion caused by magical means. She is a holder of the keys
to the Lunar Gardens of Dreams and Nightmares and, if entreated
correctly, she can aid in many forms of oneiric and astral sorcery and
make possible nocturnal congress between souls or spirits. The daemon
of the Lily is also a protector and can through distraction make the
poisoned arrows of enemies miss their targets. The flowers of the -' mmmand the dea&i
Lily, when blessed by this beautiful daemon, can become employed .-es and is one al8llll
within many different forms of sorcery channelling power from her -.ereignty of Our HaiJ
essence, but lend themselves especially well to the bewitching work tllr Green and the
of Our Holy Mother's perfumery and the rites of strewing, in which l.ilporice, when empGIIi
the dead are honoured and blessed or when the living are to be .. work her witchcraft, I
enchanted. .a..ys be the sweet
elakorate and dorn.ituiM
illlo powders and empli
will-bending sorcery. Il
Were fractions of the 1M
to be seated witldl

amsecrate Vessels of Jil

196

-uctive spirit. She wields
cause attraction and lust.
1111 sow the seeds of passion
the power to break the
allies and dispel glamour
Ae is a holder of the keys
f8ht:mares and, if entreated
.uic and astral sorcery and
t:8DIIls or spirits. The daemon
imugh distraction make the
tlrgets. The flowers of the
Ilion. can become employed
!lilannelling power from her
,..0 to the bewitching work
It rites of strewing, in which
t when the living are to be
iliqunric.e
(Gfyryrrhiza glabra)
+
The daemon of the Liquorice is a mighty dominatrix and an
enchantress. She possesses the powers to sweeten hearts, influence
minds and bend or break wills. She can cause passion, lust and love
and create sympathy where there originally was none and can
strengthen all such sentiments where their seeds already have been
planted and tended. She can secure fidelity in a lover and make sure
that he/she does not want or lust for any other. The daemon of the
Liquorice is also a most powerful sorceress with the ability to dominate
and subjugate any person upon whom her spells are cast, and her
dominion reaches even beyond the realm of the living and can influence
and command the dead. She can crush the will of those opposing her
allies and is one amongst the Black In Green representing the
sovereignty of Our Holy Mother Qalmana, both within the Realm of
the Green and the Kingdom of the Graves. All harvested parts of the
Liquorice, when empowered by this daemon, can be used in order
to work her witchcraft, but the most potent share of such harvest will
always be the sweet Liquorice roots, which hold her full powers to
edulcorate and dominate. Such roots are carried as talismans or made
into powders and employed within all workings of enchanting and
will-bending sorcery, but also within more sacred and secret rites
where fractions of the boundless essence of the Rose Crowned Queen
are to be seated within fetishes or in some other way bless and
consecrate Vessels of Holiness with Her Sweetness and Might.
197
 flalt 1J1trn us &om this.
(Dryopteris ftlix-mas) ..... ))lesgnp-

The daemon of the Male Fern is a spirit with immense powers. He

can conceal and make invisible and protect against all manners of
baneful sorcery. He can make the curses and the foul emanations of
the evil eye of the enemy miss their targets and rebound back upon
him- or herself. He can also bring luck, wealth and success and point
out hidden treasures and disclose other such veiled sources of material !I

abundance. This spirit is also well-known for his mastery of the arts :,.

of enchantment and love-witching and can cause passion, lust and

love within the hearts of those upon whom his spells are cast. The
daemon of the Male Fern is also secretly connected to the realm of
the shades and holds within himself links to the powers of the Most
Ancient Dead and is thus also connected to the Mysteries of the
Mound. He also possesses the powers of Oath-Binding and covenants
entered into in the presence of this daemon will bind both body and
soul. He can cause rainstorms and reveal the past and the future to
those that he chooses to confer his blessings to. The leaves and root
of the Male Fern, when blessed by this daemon, can channel his
powers and blessings and while the leaves are often burnt in order
to cause rain or to establish barriers of protection, the root which
must be harvested at twelve o'clock, during the Midsummer night,
is kept as a sacred talisman with the power to grant protection,
wealth, luck and love, but also to disclose certain other mysteries
pertaining to the Black In Green. According to tradition there are
also certain rites through which one can harvest magical seeds and

198
 . .
flowers from this daemon, which if obtamed will grant all his most
In potent blessings and empowerments.
rc-111as)

powers. He
l(llirit "'ith immense
anners of
protect against all mnat ions of
ema
paes and the foul
k upon
and rebound bac
targets
uccess and point
wealth and s
rces of material
_.such veiled sou
astery of the arts
"'-n for his m
passion, lust and
l aad can cause
lls are cast. The
.. "'-hom his spe
r
to the realm of
tly connected
the Most
links to the powers of s of the
sterie
ed to the Myand covenants
ps of Oath-Binding and
bind both body
daemon will to
fut ure
!4 reveal the past and the and rot
jj. blessings to. The leaves nnel his
n, can cha
l1JJ this daemo er
often burnt in ord
:* leaves are ch
ion, the roo t whi
piers of protect ,
Midsummer night
:Jock. during the
grant protection,
lilh the power to
ysteries
to disclose
certain other m
re are
8- Accordin
g to tradition the
and
st magical seeds
Ia one can harve

199
198
 !lanbrnkt c:a enflame hearts aa111l
(Mandragora rifficinarum) lis enchantments are
lllstful passions and a.
lmest, riches and malliJ
of wealth and I

spirit of the Man

..U the attacks of dill
..welcomed and harm6l
t.ttles, if entreated c-.
mmmand and bind lea.!
Jii
llidding of his allies.
within the rites of e
talismanic forms \\ith ..
flight and Spirit-Sight, 1
chooses to bless, but he a
if enraged, offended or Cl!
Mandrake, when em
The daemon of the Mandrake is a mighty king amongst the spirits aultifaceted witchcraft.)
of the Black In Green with a multitude of sorcerous abilities. This properly harvested, will
powerful spirit of the Devil's Root possesses and can dispense the essence of this Black In Cl
blessings and curses of both Saturn and Venus and still manifest its by this daemon and o
powers through the liminal points of Mercury. He is a Candle Bearer and mighty famuli.
of the Underworld and the Torch of Spirit illuminating the darkness
of the grave. His secrets are connected to the chthonic realm and to
the manifestations of spirits receding therein and he is a keeper of
the mysteries of Akeldama and Gulgaltha, holding the keys that can
allow entry into their innermost hidden cores. He is a spirit connected
to the workings of Abel the Black, the Dark Dead and many other
such necrosophic sorceries and possesses the ability to aid in the
manifestation and even materialisation of discarnate shades and spirits.
He is a faithful servant of the First Gravedigger and His Mighty Dead
and attends as His guardian of the Triple- Tongued Flame of Chthonic
Fire. There are secrets connecting this daemon also to the mysteries
of the Nefilimic King of the Black Mountain, but such arcana is
reserved for those who learn to approach these specific Hidden Points
of Gnosis directly, correctly and effectively. Besides his esoteric powers
connected to the realms of death and the dead, the daemon of the
Mandrake is also known as a master of Venusian Love-Witching and

200
lr can enflame hearts and manipulate the minds of those upon whom
fatntm) his enchantments are cast. He can grant virility and fertility, provoke
lustful passions and cause attraction. He can also grant bountiful
harvest, riches and multiply one's earnings and even point out hidden
sources of wealth and lead his allies to concealed treasures. The
spirit of the Mandrake is likewise a legendary protector and can turn
back the attacks of the enemies towards themselves and banish
unwelcomed and harmful shades and spirits and grant victory in all
battles, if entreated correctly to do so. He possesses the power to
command and bind lesser spirits and ghosts and make them do the
bidding of his allies. He can likewise aid in the seating of spirits

) within the rites of ensoulment and telestic consecration and enliven

talismanic forms with their essences. His are also the powers of Soul
Flight and Spirit-Sight, which he can bestow upon those whom he
chooses to bless, but he can also cause poisoning, madness and death,
if enraged, offended or conjured purposely to do so. All parts of the
Mandrake, when empowered by this daemon, can be used within his

IJily king amongst the spirits multifaceted witchcraft, but it is the root of the Mandrake which, if
Ia of sorcerous abilities. This properly harvested, will be directly and fully charged with the spiritual

s and can dispense the essence of this Black In Green. Such root is a living fetish enspirited

d Venus and still manifest its by this daemon and often a king amongst the legions of the faithful

ll!n:ury. He is a Candle Bearer and mighty famuli.

ilit illuminating the darkness
l to the chthonic realm and to
:dlerein and he is a keeper of
.... holding the keys that can
ICDI'eS. He is a spirit connected
!It Dark Dead and many other
IlKS the ability to aid in the
lfcliscarnate shades and spirits.
digger and His Mighty Dead
Tongued Flame of Chthonic
ulaemon also to the mysteries
llauntain, but such arcana is
ria these specific Hidden Points
lily. Besides his esoteric powers
I the dead, the daemon of the
lfVenusian Love-Witching and

201
 ilnst.erwnrt
(Imperato ria ostruthium)

+
-

..

-
The daemon of the Masterwort is a Black in Green well-known for Wle tl.mon of the )f..
his strength and commanding powers. He holds the sceptre of I ws might. She ia1
I
dominance and subjugation, but can also grant control and focus. He 5 of Dreams Dil
makes his allies rulers of men and commanders of spirits and can llleagthen and f
confer charisma, confidence and willpower. This spirit is also a great --..ad dreaming ..
protector and a banisher of harmful, obsessing and possessing spirits .. eft shape the cln!li
and a potent dispeller of the misfortune and sickness that they can -.r c:a pant the gift til
cause. He can strengthen the manifestations of spirits and aid in I ; iaJiy in connem.-1

their enthroning within the holy rites of telestic ensoulment and .. .HS" ..
empower the psychic senses with which all such manifested aspects ._ .ustress of shadM!
of the invisible realms can be perceived. The daemon of the Masterwort _. -....u.sh them by ii
can also aid in the defeating of rivals and grant physical protection .. 4aemon of the M1
against magical but also physical attacks and dangers and is known -mp:sllil- and a banisiM!
- -
to be able to both shield against and heal gunshot and knife wounds. IS, but if PI"m"W..
All parts of the Masterwort, when empowered by this daemon, can ..-.moo the banefill
be used for the gaining of his blessings and protection, but it is the ._.. pRSeDc:e "A-here
root of the Masterwort that carries the strongest enlinkment to his - Gl the Mugwort ..
magical powers and such root is often carried as a Talisman of Mastery ... ..ttoas abilities til
and, when used in powdered form, often employed within sachets 11M , infusions, tiDdl

and powders. j

.
,
,,

202
 :!lugwnrt
(Artemisia vulgaris)

a.d in Green well-known for The daemon of the Mugwort is a cunning enchantress with immense

rs. He holds the sceptre of sorcerous might. She is one of the keepers of the keys to the Lunar

llo grant control and focus. He Gardens of Dreams and Nightmares and a possessor of the ability

lillloanders of spirits and can to strengthen and focus the powers of the sleeping mind. She can

liier. This spirit is also a great cause lucid dreaming and aid in different forms of astral expeditions

ilessing and possessing spirits and even shape the dreams of those upon whom her spells are cast.

ile and sickness that they can She can grant the gift of Spirit-Sight and the powers of prophecy,

illations of spirits and aid in especially in connection to the rites of oneiromancy, enoptromancy

s of telestic ensoulment and and hydromancy. Her dominion over the lunar currents makes her

!It all such manifested aspects also a mistress of shades and she possesses the ability to both evoke

. "''he daemon of the Masterwort and banish them by increasing or decreasing their astral substances.

ad grant physical protection The daemon of the Mugwort is also a powerful eliminator of turbid

i:lls and dangers and is known energies and a banisher of the shades and spirits of misfortune and

le.J gunshot and knife wounds. sickness, but if provoked, or purposely entreated to do so, she can

lpowered by this daemon, can also summon the baneful spirits and shades of the astral and strengthen

ills and protection, but it is the their presence where they can do the most damage. The leaves and

lie strongest enlinkment to his root of the Mugwort are, when blessed by this spirit, direct links to

-.ried as a Talisman of Mastery her sorcerous abilities and can be employed in sachets, powders,

iaen employed within sachets incense, infusions, tinctures and oils.

203
 :!lullein - spirit b.uteras il
(Verbascum) .. c-lpkllau.t'llll
-to sach fk.

+ 'rs with the ..

.......

..
The daemon of the Mullein is a spirit of powerful sorcery, connected I

to both the workings of protection and the darker rites of the chthonic ,t:l

mysteries. She is a torchbearer of Qalmana and a guardian of the

thresholds between the Realms of Green and the Kingdom of the
'1
Skulls. She holds mastery over many forms of witchcraft pertaining
to the spheres of the Roaming Souls and can empower or hinder any
form of astral aggression. She is especially known for her ability to .1

shield against nocturnal attacks within the oneiric planes and is a

most potent banisher of the parasitic shades and spirits that afflict <.;,;j

their victims through nightmares. The aspects of her powers connected

to chthonic rites are often evoked during the necromantic workings

and are especially well employed within the sending of the Dark
Dead, as she possesses the ability to strengthen their presence and
open up the closed astral pathways standing between them and their
targets. The daemon of the Mullein is also well known for her aid
to the Mighty Dead and can, if employed correctly, strengthen their
manifestations and banish the profane shades when such Holy Dead
are called upon. The stalks and flowers of the Mullein, when blessed
by this spirit, can serve within many powerful workings relating to
oneiric/astral attack and defence, necromantic and necrosophic sorcery,
baneful workings in connection to the darker dead and the summoning
of spirits. Dried flowers of Mullein, when used to dress a black candle
that has been anointed with Necromancy Oil, can become employed

204
 as spirit lanterns illuminating the obscure pathways leading to and
fro Gulgaltha and when coated with wax or dipped in fat and given
flame to such flowers of the Mullein can be used as spirit beckoning
torches, with the power to make visible and manifest both ghosts and
' spirits.

:JIDWerful sorcery, connected

darker rites of the chthonic
11J1!B3 and a guardian of the
and the Kingdom of the
pas of witchcraft pertaining
Jean empower or hinder any
IJ1Iy known for her ability to
De oneiric planes and is a
11-Jes and spirits that afflict
l!8d5 of her powers connected
the necromantic workings
ja the sending of the Dark
en their presence and
between them and their
tlllllo well known for her aid
Ill correctly, strengthen their
fl-Ies when such Holy Dead
!lfthe Mullein, when blessed
workings relating to
.X: and necrosophic sorcery,
k dead and the summoning
1-.ed to dress a black candle
:y Oil, can become employed

205
 , .
r.egnnn ;j
(Origanum vulgare)

-.,..,

:;::!'

The daemon of the Oregano is a spirit of protection and a potential 'lllr fbaDon of the ..
conferrer of manifold blessings. He is a possessor of the powers of .., lust and pt:otedil
_.,
becharming and can cause and strengthen love and sympathy between .,Wta!- This
man and woman. He is a dispeller of sickness and negativity and a .. fanas. but ithiD.
shield against the causers of poverty. His protection stretches from .... wt.en interacted 'l
shielding against the interfering lackeys of the law to the banishing .,.aradion and can c-.
of nightmares and unwholesome astral currents. His blessings can liiliiil- He is a breab.-41
aid in obtaining the gift of prophecy and are especially helpful in - E bane, with the ..
connection to the workings of oneiromancy. The daemon of the Oregano within tbe ril
is known as one of the friends of the dead and can bring them .... of tbe enemy h.ciAI
empowerment and blessings, if petitioned to do so. The leaves and - poison. The cLw 11
flowers of the Oregano, when blessed by this spirit, can be employed .. tile secrets of the 11
in order to access his sorcerous powers and are especially well utilised -.s to tbe rites of
within sachets, powders, oils and incense blends meant to evoke the lliiiKofnon-te
powers of this Black In Green. .. llidl fetishism. Delli
t..s c:unents related
...- forms of DecJ'OI
- ' ' ants of the KiJI

.-k. The leaves of the II

.sed in order to ewalrl
ibWe for the "-ottiJw
- as within the sacnl
..w:s faithfully the ea

206
 80
re)
il of protection and a potential
11 a possessor of the powers of
lien love and sympathy between
r sickness and negativity and a
. His protection stretches from
II.P of the law to the banishing
al currents. His blessings can
r and are especially helpful in
- The daemon of the Oregano
!lie dead and can bring them
to do so. The leaves and
.., this spirit, can be employed
Jillld are especially well utilised
'
blends meant to evoke the
Jatcitnult
(Pogostemon patchoufy)
The daemon of the Patchouli is a powerful spirit and a bringer of
wealth, lust and protection, but can also aid greatly in darker forms
of sorcery. This daemon possesses both male and female attributes
and forms, but within our Work it has more often taken masculine
guise when interacted with. He is an enticer of lust and a generator
of attraction and can cause the heat of passion even within the most
frigid. He is a breaker of the curses of the enemy and a dispeller of
misfortune, with the power to attract money and wealth. When
employed within the rites of reversal, his magic can rebound the
spells of the enemy back upon themselves and afflict them with their
own poison. The daemon of the Patchouli is also one of the holders
of the secrets of the Black Earth and possesses vast powers when it
comes to the rites of spirit manifestation and the grounding and
seating of non-temporal essences within the workings of both low
and high fetishism. He also possesses the ability to strengthen and
focus currents related to the chthonic spheres and can greatly benefit
varied forms of necrosophic sorcery in which the dead and other
inhabitants of the Kingdom of the Graves are summoned and put to
work. The leaves of the Patchouli, when blessed by this daemon, can
be used in order to evoke the powers of this spirit and are especially
suitable for the workings of incense, sachets, oils and tinctures, as
well as within the sacred rites of perfumery, in which this daemon
serves faithfully the enchantments of Our Holy Qalmana.
207
 Jntsnn 1Juu .,1

(Toxicodendron radicans)

\7
~ ti,
')

\7
The daemon of the Poison Ivy is a harsh spirit, but also a very The daemon of the ()pil
powerful one. She can protect her allies and surround them with a mesmeriser of both the Ii
fiery wall of protection and close the paths of their foes. She can bind the realm of sleep and te.
the enemy onto damnation and cause them to fail and suffer defeat can manipulate both tbe-t
and hinder them from making any hostile advances towards those She can aid in the in
whom she chooses to defend. She is a strengthener of magical of others and empower al11
boundaries and circles and can keep out all unwanted influences. The known to be an opener ..
daemon of the Poison Ivy is also connected to the secrets of the the dead within the rea!
chthonic rivers of the dead and can within certain rites aid in the in different forms of -
evocation of the dead, especially those of a darker nature. She is also living and shades or spilil
one of the guardians of pacts and covenants and a punisher of oath solacing slumber with .._
breakers, especially in those contexts where such treaties have been llightmares and astral
entered into in the name of the Holy Qalmana. The leaves and stem over the astral currents til
of the Poison Ivy, when empowered by this daemon, are connected invisibility and cause 001
to her magical powers and may be employed in sachets, powders, and forgetfulness in the
incense, oils and tinctures. cast. The flowers, seeds _.

when blessed and empGI

enchantments and can be.
within sachets, incense W.
the scattering of the se
made manifest. A

208
tau Jnppu
'wt/Kans) (Papaver somniferum)

spirit, but also a very The daemon of the Opium Poppy is a powerful enchanter and

115 and surround them with a mesmeriser of both the living and the dead. She holds the keys to

!Ills of their foes. She can bind the realm of sleep and to the Fields of Dreams and Nightmares and

to fail and suffer defeat can manipulate both the cycles of sleep and the nature of dreams.

lillile advances towards those She can aid in the intrusions into and the reshaping of the dreams

il a strengthener of magical of others and empower all workings of oneiromancy. She is for example

!laD unwanted influences. The known to be an opener of the intersecting paths of the living and

.-ected to the secrets of the the dead within the realm of dreams and can be petitioned to aid

lilbin certain rites aid in the in different forms of astral communions between the soul of the

,.,{a darker nature. She is also living and shades or spirits of the departed. Her sorcery can bring

U-ts and a punisher of oath solacing slumber with pleasant dreams or troubled sleep, harrowing

.a-ere such treaties have been nightmares and astral torments. She can, because of her dominion

iJmana. The leaves and stem over the astral currents and Shades of the Lunar Gardens, grant

IJ this daemon, are connected invisibility and cause concealment through the inducing of confusion

..,&oyed in sachets, powders, and forgetfulness in the minds of those upon whom her spells are
cast. The flowers, seeds and seedpods, but also the roots of the Poppy,
when blessed and empowered by this daemon, will serve all her
enchantments and can be employed in divers manners, like for example
within sachets, incense blends, infusions and tinctures, or through
the scattering of the seeds where her influences are meant to be

i
made manifest.

209
 &t I
(Ruta graveolens)
1

The daemon of the Rue is one of the most powerful warriors and 'Die daemon of the Saaai
defenders amongst the Legions of the Black In Green. He is a wielder llolds the power to el
of immense martial power and bearer of the Green Flame of lliil& or- person and to bl
Purification. He possesses the ability to banish all profanity and all and spirits. He ia1
spiritual unwholesomeness and is often employed during the banishing meness and 11
of the obsessive dead and the removal of the stains left behind by
-
ination, as he is a 11
such shades. He is also a breaker of the curses of the enemy and a .-..ment of isdom. llij
most potent shield against the poisonous currents that by the hateful, _. make possible ...
jealous and the envious are directed towards his allies. The daemon -..&rment. He is a 11
of Rue is an effective dispeller of misfortune and sickness and can _. as temples, altars M
remove the parasitic shades and spirits that cause such misery. He ._Mfcd emanations direiiJ
is also a potential bringer of fortune and if entreated correctly can Ia a111trast to the more '
aid in matters regarding passion and love, but in such contexts he the daemon o(.
must often be paired with a more Venusian spirit in order to enflame a f nity with his scon:lil
hearts. His powerful green flames can also burn the minds of the foes 111!J worthy aspects of
of his allies, incinerate their good fortune and make their lives bitter, il...., a great aid in the Iii
if petitioned to do so within the context of magical warfare. The p; ..ic abilities becaue
leaves of the Rue, when empowered and blessed by this spirit, are '-t las on both the phJI'i
amongst the most potent cleansing elements in existence and are .a parts of the \\"'bite S..
most often employed as incense and in tinctures, but if carried in -' with the blessing of.
sachets they also constitute as powerful amulets against the evils of rites of pu.rifialil
both the living and the dead. p rily its dried leaw:s ..
- also effectively be eDil'i

210
 @1uluiu/@1ug.e
(Salvia apiana)

The daemon of the Sage is a most potent protector and preserver.

lie most powerful warriors and
He holds the power to elevate the spiritual vibrations of any space,
it ck In Green. He is a wielder
of thing or person and to banish sickness, misfortune and misery bringing
ieuer of the Gree n Flam e
y and all shades and spirits. He is a most powerful cleanser and dispeller of
., to banish all profanit
shing unwholesomeness and profanity and a bringer of exaltation and
employed during the bani
illumination, as he is a potential opener of the paths towards the
11n1 of the stains left behind by
attainment of wisdom. His powers remove the cause of misfortune
lr dle curses of the enemy and a
and make possible the manifestation of good fortune and
lillus currents that by the hateful,
allies. The daemon accomplishment. He is a very effective guardian of the sacred spaces,
I towards his
can such as temples, altars and shrines, and a potent shield against the
lisfortune and sickness and
harmful emanations directed consciously or unconsciously at his allies.
MIS that cause such misery. He
In contrast to the more harsh cleansings by the martial fires of, for
lie and if entreated correctly can
example, the daemon of the Rue, this daemon does not only banish
Ia love, but in such contexts he
profanity with his scorching fires, but he also elevates and illuminates
llaasian spirit in order to enflame
any worthy aspects of that which he purifies. The daemon of the Sage
lla also burn the minds of the foes
llbme and make their lives bitte
r, is also a great aid in the rites of divination and in the development of
. The psychic abilities because of the cleansing and elevating effects that
lltltll ext of magical warfare
he has on both the physical, astral and mental levels of existence.
.. and blessed by this spirit, are
All parts of the White Sage, when harvested without the use of iron
liB elements in existence and are
and with the blessing of this good daemon, can be used within the
.. in tinctures, but if carried in
amulets against the evils of sacred rites of purification, consecration and elevation, but it is
IISful
primarily its dried leaves that serve the workings of fire and smoke, but
can also effectively be employed in sachets, infusions, tinctures and oils.

10 211
 inging Nettle
(Urtica dioica) (l

.
I!
+<Ill>+

'Die daemon of the n.
ae llolds dominion ovw1
+ _.is connected to the
--e. empower and ._

The daemon of the Nettle is a fierce spirit with the ability to both
defend and attack. He holds within himself a burning flame with
which he can cleanse impurities, banish unwanted shades and spirits ..t rnerse the flow af
and remove sickness and misery. He is a breaker of the curses of the lllllrards their points af
enemy and can make their poisoned darts rebound back upon fill c:al warfare sbe
themselves. He is a dispenser of the shielding wall of fiery protection -.y in order to bind.
and a strengthener of boundaries, circles and borders meant to keep .. death. The daemo.
out all hostile and profane influences. He is also a potential granter fill die keys to SpiritJil
of virility and a provoker of flaming passions and lust and, if entreated --. if entreated respedli
correctly, he can set aflame the hearts and minds of those that become fill Sabbatic Congress wil
becharmed by his powers. The daemon of the Nettle is also a potent fill K'Jght. All parts of ..
agitator and can sow the seeds of discord and hatred amongst the Wrssings and curses of
ranks of the enemy and make them turn against each other. The Iiiiis and serve well in ..:1
leaves of the Stinging Nettle, when blessed by this daemon, are a iarrnse.
most effective link to his powers and may be employed in sachets,
powders, incense, infusions, tinctures and oils and will channel his
fiery essence for the sake of blessing or cursing.

212
ldtle Wqnrn l\pplt
ir.r) (Datura stramonium)

+
The daemon of the Thorn Apple is a powerful spirit of witchcraft.
She holds dominion over the darker currents of the chthonic streams
and is connected to the sorceries employing the Dark Dead. She can
arouse, empower and control such shades and make them do the

llt*it with the ability to both bidding of her allies, in the name of the Queen of Gulgaltha. She can

lilmself a burning flame with also shield against such shades and other forms of magical hostility

Ill anwanted shades and spirits and reverse the flow of such sorcerous poison and direct them back

breaker of the curses of the towards their points of origin. When petitioned within the context

II darts rebound back upon of magical warfare she can direct her transfixing power towards the

Wding wall of fiery protection enemy in order to bind, drive insane or even cause painful and often

h and borders meant to keep slow death. The daemon of the Thorn Apple is also one of the holders

'Be is also a potential granter of the keys to Spirit Flight and a granter of the Second Sight and

!lions and lust and, if entreated can, if entreated respectfully and correctly, aid in the achievement

W minds of those that become of Sabbatic Congress with the spirits and in the opening of the Eye

llafthe Nettle is also a potent of Night. All parts of the Thorn Apple, when empowered by the

l:urd and hatred amongst the blessings and curses of this daemon, can be used within her sacred

llhm against each other. The rites and serve well in sachets, powders, infusions, tinctures, oils and

by this daemon, are a incense.

t ..y be employed in sachets,

tad oils and will channel his
llr cursing.

213
 Wnbuccn
(Nicotiana tabacum)

+l
The daemon of the Tobacco is one of the most powerful spirits amongst
the Black In Green and a force indispensable within our Necrosophic
Work. He is a holder of the quickening, empowering, cleansing and
incinerating flames of the martial spheres, but holds also the essence
of Saturnian poison and can bless as well as he can effectively curse. 'Dir daemon of the VIII
Within the baneful rites of vengeance, punishment and warfare, his ...,-ers ranging from V.
powers serve to direct the arrows aimed at the hearts of the enemies -t curses. She
and focuses the venomous currents to hit their targets. He is a -t prevent them froat
messenger of the gods and bridge between the flesh and the spirits. IlK protection holds ball
He can open and close the pathways between the elemental kingdoms .sped she is especially)
and holds even the keys to the Mound and can therefore aid greatly llulh nocturnal attac:b 1
in all forms of invocation, evocation and manifestation of shades and lllliKhtmares. She cant.
spirits. He can effectively act as catalyst for the awakening and arousal !keak the curses of tile
of other Black In Green and is therefore employed within countless t.annful currents hal:k
contexts where his influence is sought in order to boost the powers lllemselves well to tile

and presences of other such spiritual essences. The daemon of the -.n:s of man and w.
Tobacco is also a great commander and ruler with the ability to ID reunite lovers that Ill
manipulate minds and bend the will of man, shade and spirit. This witclring she is most p
spirit is the only one amongst the Black In Green whose secret name, command and direct Ill
Amiahzatan, has already been revealed, and this is done solely because she is therefore knOWII!
of his own given license and expressed will to do so, as an answer to especially when the Ill
one of our petitions meant to benefit the followers of Our Qayinite additional manip
Cultus. For more detailed explanation about the powers and mysteries Valerian is intimately 1

of this mighty daemon, read the chapter dedicated to him in the First serves Our Holy Qa-.
Book of Falxifer. Venus. She can stren&d

214
"
..
lOSt powerful spirits amongst
lhle \\ithin our Necrosophic
empowering, cleansing and
-.but holds also the essence
I he can effectively curse.
-.ishment and warfare, his
the hearts of the enemies
l!!illit their targets. He is a
the flesh and the spirits.
jllllell the elemental kingdoms
.. can therefore aid greatly
-rufestation of shades and
lllrthe awakening and arousal
It employed within countless
li order to boost the powers
llences. The daemon of the
1111 ruler with the ability to
.-an, shade and spirit. This
Ill Green whose secret name,
.. this is done solely because
to do so, as an answer to
lie followers of Our Qayinite
-the powers and mysteries
cledicated to him in the First
11Ialtrian
(Valeriana officina/is)
The daemon of the Valerian is a powerful spirit of witchcraft with
powers ranging from Venusian enchantments to Saturnian bindings
and curses. She possesses the ability to banish unwelcome visitors
and prevent them from crossing the boundaries fortified with her aid.
Her protection holds both against man and spirit, and in her protective
aspect she is especially potent as a dream guardian, shielding against
both nocturnal attacks during sleep and preventing hag-riding and
nightmares. She can banish hostile forces directed at her allies and
break the curses of the enemy, while at the same time returning the
harmful currents back to the sender. Her Venusian powers lend
themselves well to the igniting of passion, lust and love within the
hearts of man and woman, and she is especially known for her power
to reunite lovers that have separated. Within such workings of love
witching she is most potent when coupled with a suitable shade to
command and direct for the turning of the hearts of her target, and
she is therefore known to work with the dead within such contexts,
especially when the target of the spell is stubborn and requires
additional manipulation of heart, soul and mind. The daemon of the
Valerian is intimately connected to the workings of the dead and
serves Our Holy Qalmana's Saturnian work within the gardens of
Venus. She can strengthen and control the shades of the dead, as well
215
as banish them, and can within the rites of malediction direct the most
ravenous shades to do the bidding of those that she chooses to bless. (A
She can also, in her wrathful aspect, bring damnation and misfortune
upon the enemy without the aid of any other spirits or shades, as
she holds within herself a hidden force of destruction, but when

11
combined with other more pernicious elements, shades and spirits
this fatal aspect of her powers increases tenfold in potency. The roots
of the Valerian, when empowered and blessed by this daemon, are
the most powerful link to her sorcerous might and can be employed
in countless ways in order to cast her spells. J

u.r daemon of the woni

6in.ation, summoniuK a
t.t possesses also hiddei
llr is a mighty shield apl
-,.
llades that may become
eli!dively repel and baoil
ID the spheres of death

.... agitate and quicken Il

.mal, all in acco 1 '

spirit summonin g he ,

.anifestation of the spil

.-live energ etic substa
within and affect the ..
lftak the curses of the i
ID those that his \Hath is 'I

is also a granter of the I

.L divination and pro
Jlugworth, and can aid ia
eaoptromancy and libuiai
ID strengthen any and a1
lie chooses to ble ss lNfl,

J.arsher manners in onl

parts of the Wormwoocl,.
potent links to his pol
strewing powders, amul
.any other ways, all de(1

216
..alediction direct the most llnrmwnnb
II that she chooses to bless. (Artemisia absinthium)
:damnation and misfortune
other spirits or shades, as
of destruction, but when
nts, shades and spirits
old in potency. The roots
!lfssed by this daemon, are
.t and can be employed
Ills.

The daemon of the Wormwood is a most potent spirit of protection,

divination, summoning and aggression. He wields the powers of Mars,
but possesses also hidden links to the Saturnian and chthonic spheres.
He is a mighty shield against the parasitic larvae and other possessive
shades that may become attached to the souls of the living and can
effectively repel and banish them, but because of his hidden connections
to the spheres of death and the dead, he can also use his fires to heat
up, agitate and quicken such shades and spirits inhabiting the lower
astral, all in accordance to how he is petitioned. Within the rites of
spirit summoning, he is often employed in order to aid in the
manifestation of the spirits evoked and can within such context grant
active energetic substance through which the disincarnate may move
within and affect the material realm. He can protect against and
break the curses of the enemy and bring bitterness and misfortune
to those that his wrath is turned against. The daemon of the Wormwood
is also a granter of the Second Sight and a conferrer of the powers
of divination and prophecy, especially when paired with the spirit of
Mugworth, and can aid in the mastering of necromancy, oneiromancy,
enoptromancy and libanomancy. He is also well known for his ability
to strengthen any and all psychic abilities possessed by those that
he chooses to bless, but he can also enflame the mind of man in
harsher manners in order to afflict with delusion and madness. All
parts of the Wormwood, when empowered by this daemon, will act
as potent links to his powers and may be employed within sachets,
strewing powders, amulets, incense, tinctures, infusions, oils and in
many other ways, all depending on intention and context.

217
 - ... tallm ..
llllllkiwd.re ..
..... ilisexpr j
CHAPTER 13 t f,.nj

ID}Jt l\ctiuatinn anb l\ppliratinns ';,:j

,.

nf tq.e naturt5 rif tltt

9llark 1Jn <&r.e.en --it comes to ..
:+ Iless of wayll

..... all settinp ..

..
Each signature of the Black In Green presented in this book, or
otherwise received from the spirits seated within the Green Points of Wilt in to the actiYal
Nature, are direct links to their non-corporal and quintessential --.of 'rivif)ing e-.
aspects. Within the lines of each signature is manifested the flow, -of the signa
mode of manifestation, direction and points of power belonging &bwnt obtained II
to the spirit in question.

The signatures are thus the foundations upon which further .. - example can dil
manifestation of the corresponding spirits can be built, worked with alracted essence tlfl
and directed through and should be understood as paths or gates to
be opened for their ingress, egress and congress.

As each signature is a physical impression of an already occurred la.aher working "ilea

manifestation of the spirit, it possesses the power to aid in and provoke .. tile signatures the Cl
the reoccurence of such manifestations, by the power of actual when inks
11111!J1S as uaJ

enlinkment between the trace it carries and constitutes, that which die powder.

has traced it and the mode through which it was first made manifest.
.11511oth the signatures 1
The signatures also ensure that the aspects of each plant accessed Green hold links todl
through them are fully in harmony with the specific context within llle bounds and establisl
which the sorcerous work is to be conducted and that the spirits so -..ent can be conjrl
contacted are the ones aligned to and allied with the Tradition through rated, in the ca.
which these mysteries are re-presented. ..nested; for in such il
the ritual harvest 1l
Each signature must therefore be realised as a concrete and specific .-rtion) and the Bid
calling to the corresponding spirit, with the intentions and spiritual ected.

218

plicutinns
of illt
kttn
nted in this book, or
l within the Green Points of
ral and quintessential
is manifested the flow,
tPOints of power belonging
lions upon which further
11:1 can be built, worked with
lastood as paths or gates to
.,augress.
!(ion of an already occurred
FJKWer to aid in and provoke
,.,. by the power of actual
Land constitutes, that which
lit it was first made manifest.
p:a.s of each plant accessed
the specific context within
llded and that the spirits so
'W\ith the Tradition through
lid as a concrete and specific
'
l the intentions and spiritual
stance of the caller already imprinted into them and therefore only
suitable for the use of those who embrace the whole of the Qayinite
Path, as it is expressed through the Cult of Falxifer.
When it comes to the practical applications of these signatures, there
are countless of ways through which they can be worked and employed
within all settings where the influences of the Black In Green are
sought.
The key to the activation of the plant-spirit signatures is most often
an act of vivifying empowerment through the conjunction of the linear
forms of the signatures with sympathetic and energetic elements of
enlinkment obtained through the physical share of the corresponding
plant.
As an example can the use of sanctified ink (or paint), infused with
the extracted essence of the plant of the Black In Green whose signature
one seeks to activate, be mentioned, as such method is one of the most
practical, effective and most often employed.
In other working where chalk or powders are employed for the tracing
of the signatures the corresponding herbal elements must, in similar
ways as when inks are sanctified, become introduced into the chalk
or the powder.
As both the signatures and the plant elements belonging to the Black
In Green hold links to the related spirit their unification will strengthen
the bounds and establish the connection sought, but before the herbal
element can be conjoined with the signature it must first be
consecrated, in the cases where the element in question is not ritually
harvested; for in such instances no further consecration is necessary,
as the ritual harvest will have assured that the Green (the physical
portion) and the Black (the spiritual portion) of the plant remain
connected.
219
Whenever the consecration of the plant elements obtained in any WR..mted signatmw11
other manner than through the correct ritual harvest and interaction ... talismanic \irtues .:
with the spirit of the plant is necessary, the Green Point of the Skull a tnre ac:tivale6
is to be employed, even if it is a tinctured portion of the essence of spirit that it
a plant that is required. In such cases the tincture is to be made inside
a bottle, or jar, upon which the black candle for the central flame of .... activated points ..
the Green Point of the Skull is to be lit. M att workings aud
...-plant belongin& .:1
The amount of the plant element introduced into the ink, paint, chalk wooden fet:isbs_l
or powder depends on the quantity of the mentioned carrier element, iw ses, perfumes or ..
but the numbers 7, 9, 11 and 13 should be specially considered for lr ..ade consecrated, IIIII
such additions. .. .. spirit. -

When the signature is traced with empowered and enlinked chalk/ Die plant elements so
powder or paint/ink, it still needs a series of final quickenings before some other suitable
it can constitute as a fully open gate to its spirit. This final step in llii&Batures, which wit:JD.
the full activation is achieved through establishing the elemental ladder ...cagion, directly trall.t
through which the other four elements give way to the fifth, being the *ady sympathetica))y 11
quintessential Black In Green, and it is done by the giving of suitable
libation, smoke and fire. The elemental step of the Earth, seemingly "'11us the signatures of
omitted, is already established by the very planting (tracing) of the llf!rlfic plant-elements
signature, as that physical manifestation of the spirit's imprint is by e obtainable m.
and through the earthly elemental step of coming into being. a.B, one can here ohl.i
6e plant in question 311111
The signatures of the Black In Green could thus indeed be realised
as the Seeds of the Spirits, to be sown (traced), watered (given libation), the fundamental asped
given air/wind (given breath and smoke) and light (flame of candle) llle powers of these sigilli
to, so that the seed can germinate and the manifestation of the Spirit a muntless of different
bloom, in ways very similar to how the germination of an ordinary work will become accellllii
plant seed depends upon water, oxygen, temperature and the light/ tile surface of this subjel
darkness. tile blessed.

The signatures thus received from the spirit and activated by the
exalted essence of the corpus of the plant in question become an
activated point through which the spiritual current of the Black In
Green called upon can flow to and fro and cause changes in accordance
to its own nature and the ritually focused and expressed will of the
caller.

220
I elements obtained in any
illlal harvest and interaction
6e Green Point of the Skull
.t portion of the essence of
tincture is to be made inside
..Jie for the central flame of
into the ink, paint, chalk
It mentioned carrier element,
I be specially considered for
-.ered and enlinked chalk/
of final quickenings before
I' ils spirit. This final step in
IMishin g the elemental ladder
way to the fifth, being the
loDe by the giving of suitable
r*J> of the Earth, seemingly
ay planting (tracing) of the
ll of the spirit's imprint is by
fill coming into being.
.-ld thus indeed be realised
-1). watered (given libation),
t) and light (flame of candle)
manifestation of the Spirit
r: cermination of an ordinary
temperature and the light/
spirit and activated by the
!lilnt in question become an
lil8al current of the Black In
cause changes in accordance
..t and expressed will of the
The activated signatures will remain open and retain their empowering
and talismanic virtues as long as they are tended for and kept vivified,
as a signature activated correctly is in truth as a fetish ensouled by
the spirit that it represents and manifests.
Such activated points of contact can be employed within countless of
different workings and are most often used to empower other portions
of the plant belonging to the Black In Green in question, such as when
wands, wooden fetishes or talismans, powders, oils, tinctures, potions,
incenses, perfumes or any other plant-derived base for sorcery is to
be made consecrated, blessed or cursed in conformity with the powers
of the spirit.
The plant elements so consecrated are placed upon, marked with or
in some other suitable manner made to come into contact with the
signatures, which within their activated forms will, by the way of
contagion, directly transfer the power of the spirit into the elements
already sympathetically connected to it.
Thus the signatures of the Black In Green can be used for work with
specific plant-elements and instead of the blessings and empowerments
otherwise obtainable from the Master, through His Green Point of the
Skull, one can here obtain the power required directly from spirit of
the plant in question and engage in a more direct form of communion.
If the fundamental aspects concerning the correct use, activation and
the powers of these signatures of the plant spirits become understood,
a countless of different possibilities for their employment within the
work will become accessible, as we have here only lightly scratched
the surface of this subject and will leave the rest to the cunning of
the blessed.
221
 fill workings within the c.llJ

Jllr- example, whenever hn.d

CHAPTER 14 p.n must be of a more
if Gilly leaves, flowers
<&tntrnl fftrings lect:ion to the cu Ill
.., be a sacrifice of one s
fnr t4t lark 1Jn <&rttn
'

il taken. Often the blood ,.

il drawn and smeared
il mwered and sealed with al
l
During the workings in which we interact with and seek the aid of k:b giving of one's o"'n ..
the Black In Green still attached to their living bodies, we must always lie understood as the seaJill
pay for that which we need to harvest, or otherwise want accomplished Jlmt in question and sholll
by them, through different offerings and sacrifices. 6r most important, workilrl

Besides the general offerings of different kinds of libations, candles, Ia certain cases when it is
coins, tobacco, incense, bread and other food offerings, there are at fill a suitable animal offen..
times some additional and specific offerings which are needed ases when one of the moa= J

depending on the Black In Green approached. ill order to bring harm upaa
IKation of the plant makes i
The nature of the work within which the spirit of the plant is contacted when for example braadlll

and that of the plant spirit itself will determine the kind of more .-e to be harvested from.
context-specific offerings required. For example will the offerings given
in connection to the harvest of plant elements or the magical aid crifice is important_.
petitioned for during the rites of Love-Witching differ from the ones GIDsed In Green, but to alllll
given during the rites of malediction, but in the same way may the .&ering can turn the work -
offerings required for one and the same kind of work be different Oae must therefore thread a
depending on the plant petitioned. ..nfices to spirits within ali
lifteD swarm with different
A Rose may demand certain set of offerings in connection to amatory

enchantments and a partially different set of offerings within the One must again let the spid
contexts of her sterner or more solemn workings. mncerning their nature ancl11
die sacrificial rites throu&Jl 1
In order to be able to present the correct offerings within the correct .-e's cause; regardless if ..
context, one must be in a state of empathic rapport with the spirit spiritual and lofty nature.
of the plant in question, but such interaction still needs to be founded
upon the tradition shaped by the ruling treaties governing these kinds Amongst the established COl

222

lirings
n rttn
sad "'ith and seek the aid of
I' living bodies, we must always
II'Gtberwise want accomplished
..t sacrifices.
kinds of libations, candles,
food offerings, there are at
afferings which are needed
-=bed.
npirit of the plant is contacted
.. tletermine the kind of more
.-ntple will the offerings given
t elements or the magical aid
!Witching differ from the ones
!IIIB in the same way may the
lillie kind of work be different
in connection to amatory
Ill set of offerings within the
a workings.
Itt offerings within the correct
.-rue rapport with the spirit
lldion still needs to be founded
treaties governing these kinds
of workings within the Cult of Qayin.
For example, whenever branches from trees are harvested, the offerings
given must be of a more grand nature than what would be demanded
if only leaves, flowers and/ or fruits would have been harvested. In
connection to the cutting of living branches, there must most often
also be a sacrifice of one's own blood in order to repay for that which
is taken. Often the blood from one or more fingers of the left hand
is drawn and smeared upon the cut part of the branch, which then
is covered and sealed with a few drops of honey or, in some cases, wax.
Such giving of one's own blood is not to be taken lightly and must
be understood as the sealing of a lasting pact with the spirit of the
plant in question and should be reserved for the more elevated, or
the most important, workings.
In certain cases when it is unwise to spill one's own blood, the blood
of a suitable animal offering must be spilled instead, as in almost all
cases when one of the more Martial or Saturnian plants are conjured
in order to bring harm upon an enemy, or in such contexts where the
location of the plant makes it unwise to spill one's own blood, such
as when for example branches from trees growing within a cemetery
are to be harvested from.
Self-sacrifice is important when one humbly goes before the Famuli
Guised In Green, but to attract other less worthy recipients of one's
offering can turn the work into a meaningless and slow form of suicide.
One must therefore thread carefully when it comes to giving of blood
sacrifices to spirits within their natural surroundings, as such habitats
often swarm with different kinds of shades and spirits.
One must again let the spirits sought and one's own understanding
concerning their nature and what they themselves communicate shape
the sacrificial rites through which they become bound to champion
one's cause; regardless if that cause is of a base and mundane or
spiritual and lofty nature .
Amongst the established covenants between the Cult and the Faithful
223
Black In Green, there are a few sets of protocols of such level of and seven of Her key herbal
importance that they must be adhered to even if sound judgment and when sealed in both ends, aJ1
spirit's guidance otherwise should shape such proceedings. Her signs of Necrosophic Sa
Gulgaltha.
The harvest of the wood of Blackthorn, Whitethorn and Elder always
demands self-sacrifice and the spilling of one's own blood, this in 'l1te Yew tree, on the other ,
connection to the other rites and offerings which must be performed patefully than a few drops of.,
and given during such harvests. when that which is hanes&at
personal wand is harvested &il
The Blackthorn and Whitethorn demand drops of one's own blood to let a few drops from the

whenever any part of them is to be harvested, as they call for red blood Rmaining from where the ..
in return for the green blood drawn from them. But, if the harvest is Raled with the wax of a bid
aimed at the martial defence against, or Saturnian destruction of, .anner, by the roots of the tnl

someone else both of these trees will demand life offering of .&rings.
animals.
'1hese were just a few imporU!Ii
When it comes to the Elder, tradition states that also she demands lhe Black In Green and the wl
animal offering when her powers are to be turned against someone hinted at throughout this ..
else, but when its wood is needed to be cut one must follow further with the Spirits of the Green
protocol and again involve the spilling of one's own blood. ilrther realisations and insi&Wi
pace of the First Tiller.
During such rites one must bow low to the Elder tree, encircle it in
prayer and ask the skeletal queen of the arboreal legions to grant her
power through the hollowed and hallowed bones of her tree. One must
then put a silver or gold ring on one of her branches, as if such branch
would be her corpselike hand, or otherwise adorn it with some other
kind of jewellery, kiss the branch and then water the root of the tree
with a libation offering consisting of sweet red wine, into which 7
drops of one's own blood have been mixed. If no sign of rejection
is at that point sensed and instead welcoming omens are perceived
one may cut a living wand from her tree, bearing her full power within
it through a lasting link to her mighty spirit.

The reason for why this approach is specially outlined and emphasised
here is that one of the main fetishes and magical tools of our Holy
Lady Qalmana is such a properly harvested Elder Wand, which when
hollowed out and loaded with rolled up copper scrolls bearing Her
correct sigillae, soil bought in Her name from seven different cemeteries

224
 protocols of such level of
1 even if sound judgment and
t such proceedings.
llhitethorn and Elder always
W one's own blood, this in
p l\ilich must be performed
drops of one's own blood
llb!d. as they call for red blood
1 them. But, if the harvest is
Saturnian destruction of,
II demand life offering of
and seven of Her key herbal elements in powdered form constitute,
when sealed in both ends, anointed with sacred oils and marked with
Her signs of Necrosophic Sorcery, as the Sceptre of the Queen of
Gulgaltha.
The Yew tree, on the other hand, receives animal offerings more
gratefully than a few drops of one's own blood in all contexts, especially
when that which is harvested is for the sake of Death, but when a
personal wand is harvested from the spirit of Yew it is also customary
to let a few drops from the left hand's middle finger fall upon the stub
remaining from where the branch was cut. This bloodied stub is then
sealed with the wax of a black candle, which then is left, in a secure
manner, by the roots of the tree, together with the other more general
offerings.

These were just a few important approaches within our workings with
a.tes that also she demands the Black In Green and the wise will, based on that which is given,
"IJe turned against someone or hinted at throughout this book, be able to interact and communicate
tad one must follow further with the Spirits of the Green and through their faithful counsel attain
If one's own blood. further realisations and insights concerning their mysteries, all by the
grace of the First Tiller.
illle Elder tree, encircle it in
:.boreal legions to grant her
I bones of her tree. One must
lilr branches, as if such branch
lile adorn it with some other
water the root of the tree

red wine, into which 7

-.L If no sign of rejection

lmlting omens are perceived
llearing her full power within

.-u.

illly outlined and emphasised

.. magical tools of our Holy
11111 Elder Wand, which when
copper scrolls bearing Her

-seven different cemeteries

225
 Bills and mounds conned i
tile chthonic and the celesdll
and spirits related to
CHAPTER 15
Seas, rivers and wells
ID4t 1Jnflutntts nf tltt <&tnilm 1Jlnri aquatic shades and spin..;:)

anb ttnnbaru <ttaus.es ad and confer amongst all

CIJiltrol and spirit sumlJJCIIIil
nf Attribution
Fences, walls and other sill
!Rep out and set bounduill
1llat which stands in the )1111
Besides the attributes already presented for the different plants and 'l

their Black In Green, there are still some additional factors which can Jlields and meadows COidi!lr1
play in when it comes to some more special and context-specific powers
pMl harvest and coDllfll:t1
that each individual plant may possess. These secondary causes of ..,st:eries.
attribution are based on the influences of the Genius Loci and the
general flow of power within the place where the plant is rooted.
a..ls confer the powers ali
.wlity to block all such dli
Crossroads, cemeteries, graves, forests, hills, mounds, seas, rivers, .-.Be of, and blocks, sudt1
wells, fences, walls or other barriers, fields, meadows, the sides or the
..,xus and spiritual currellll
centres of roads, sites of accidents or places of violent crimes, bloodshed a.d spirits, depending 011111
and murder can be given as a few examples of places that confer ..-re it is suited and row.
strong spiritual influences upon the plants rooted within or by their
points of power, but also banks, casinos, police stations, prisons, Sliila of accidents, places t1
courthouses, hospitals, market places or other such locations can, -rer the powers of the Di
according to their energetic emanations, impress upon the sphere of paning and working tile
influence of the plant growing in proximity to them. alamity and champion ...

Crossroads confer for example the powers of liminality, path-opening and casinos collfim' 1
and spirit summoning. ..-ners, grant luck aDd
-.juring sorceries.
Cemeteries and graves confer amongst other things the blessings and
curses of spirits and shades of death and the dead. IIIIK:e stations, prisons _.
_..law and aid in the ..
Forests confer the powers of the spirits of the wild and the untamed -., or in some other 11R1J
aspects of nature, granting often strong magical attributes. .. die disfavour of some ti

226

15
<&.enilm illnri
11 <!Taunts
idinn
li for the different plants and
,e additional factors which can
Wand context-specific powers
a. These secondary causes of
1 of the Genius Loci and the
:where the plant is rooted.
hills, mounds, seas, rivers,
Ids, meadows, the sides or the
DIS of violent crimes, bloodshed
!IDDPles of places that confer
.as rooted within or by their
jllos. police stations, prisons,
,. other such locations can,
a. impress upon the sphere of
ilaity to them.
liD of liminality, path-opening
Giber things the blessings and
,.t the dead.
1 of the wild and the untamed
11 magical attributes.
Hills and mounds connect in different manners to the mysteries of
the chthonic and the celestial points of power and the elements, shades
and spirits related to them.
Seas, rivers and wells connect in different ways to the powers of the
aquatic shades and spirits, possess certain links to the realm of the
dead and confer amongst other things the powers of prophecy, dream
control and spirit summoning.
Fences, walls and other similar barriers confer the power to protect,
keep out and set boundaries, but sometimes also the ability to cross
that which stands in the path and traverse to the other side.
Fields and meadows confer the powers of abundance through work,
good harvest and connect to still much more relevant and deep
mysteries.
Roads confer the powers of safe travel, success and direction, or the
ability to block all such things, if for example a tree grows in the
middle of, and blocks, such a road. Roads also connect to the flowing
powers and spiritual currents of the land and its many different shades
and spirits, depending on how it has been formed, the shape it takes,
where it is suited and towards which direction it is headed .
Sites of accidents, places of violent crimes, bloodshed and murder
confer the powers of the Dark Dead and the spirits of Violent Death
governing and working them and will often aid in the furthering of
calamity and champion the cause of vengeance, torment and death.
Banks and casinos confer the power to control money in different
manners, grant luck and financial success and empower wealth
conjuring sorceries.
Police stations, prisons and courthouses grant control over the forces
of the law and aid in the workings aimed at manipulating and escaping
them, or in some other way influencing them to one's own favour, or
to the disfavour of some other.
227
Hospitals can connect to both the powers of healing and to the spirits is therefore not polllll
and shades of sickness and madness, but also to certain shades of the )lll;mts just based on th111
dead. Jllidme before arrivin&t.i
llat the essence of the C
Marketplaces and other such places of commerce can grant the powers 6e plant in questiOIL
of communication, success in business and attract customers and ll
clients. Te pin undeniiJJl
a true

1.-i and to read the .iilll

... original attnJ
llilllden aspects of the Wdl
-'idl is mastered only til
.-lad and commllDia!P
Insight concerning a secondary foundation for any individual llld Within the Greea.
attribution of the powers of, for example, trees can also be based upon
how they have interacted with and affected, and become affected by,
their surroundings.

For example can a tree pressing down upon another tree, with roots
breaking through the ground and passing over, under or by the sides
of a large stone or something else blocking its path, a tree with hollowed
trunk leading downwards or upwards, with branches stretching or
hanging over a path, with branches or roots dipping into the water

of a river or some other source of water, with roots or branches

breaking through any form of barrier, or a tree struck by lightning
and still alive, or a dead tree still standing erect, all have specific
attributes added to the general powers of their Black In Green.

In similar fashion will the places upon which herbs and lesser plants
grow and the forms they take because of their interaction with their
environs influence their attributes and thus add or diminish aspects
of their inherent spiritual powers.

It is important to understand that all influences so caused by the

mentioned factors still become filtered through and shaped by the
original qualities of the spirit of the plant, before it can manifest and
thus all such influences of the Genius Loci or other affecting conditions
will in the end manifest in very diverse manners, all depending on
the specific plant.

228
llfhealing and to the spirits
llo to certain shades of the
can grant the powers
attract customers and
lation for any individual
IN!es can also be based upon
.. and become affected by,
It is therefore not possible to entirely generalise the attributes of
plants just based on their place of growth, and one must see the whole
picture before arriving to any relevant conclusion concerning the ways
that the essence of the Genius Loci becomes brought forth through
the plant in question.
To gain a true understanding concerning the powers of the Genius
Loci and to read the shapes and forms of the plants, based on their
own original attributes, are the keys to the realisation of the more
hidden aspects of the virtues of the Kingdom of Green and something
which is mastered only through meditative contemplation of and direct
contact and communion with the powers beneath one's heels and the
Black Within the Green.

lllll another tree, with roots

Mer, under or by the sides
Ia path, a tree with hollowed
lilh branches stretching or
IMs dipping into the water

lr, ith roots or branches

:a tree struck by lightning

erect, all have specific

t1heir Black In Green.

lil:h herbs and lesser plants

6eir interaction with their
1111 add or diminish aspects

llloences so caused by the

lliuugh and shaped by the
f. llefore it can manifest and

other affecting conditions

illanners, all depending on

229
 5 trndence through
-.ards in order to awl
6t aaomplishmeot af !A
cq
CHAPTER 16
'De purpose of the ribal4
Wl}t <nnu.enant ...,.,aing and
liB main Dryadic Fam....
of tl}t mruabit 1J1amulus .... of the chosen
ale: !ly has been est Mil
bags and inte
'IIIIR iDitial inte:l
The spirits of the plants are within our tradition understood as the lllfPisipature must bawld
awakened aspects of divine essence diluted into creation, intrusive are the ,-ery ke)aj
forces from the Nightside Gardens and/or as the Pneumatic Sparks A ibed herein. il

cast-off by some of the Mighty Fallen and there is therefore a concrete

bond of spiritual blood-familiarity between the Qayinite Sorcerer and 'De true Dryadic F
the spirits behind the Masks of Green. -aligned and in ba-.
IR as your Dl
Amongst our strongest plant allies one can find some of the heroic w apt the spirits of ..
bringers of light, who from behind the green guises of their earthbound

forms lend power and magic to those of the Holy and Fiery Bloodline "De -nication and
of Qayin and Qalmana. Their presence within smaller plants and herbs ill pining Gnosis coDCI!I
is often understood as the Shadow Portion of their powers, while some wjltle further access to tile.
of their very Spirits are believed to possess sovereignty over the JW are connected to.
collective power of the mightiest species amongst the Kingdom of
Green. For instance, the Black In Green of all Blackthorns is understood -...eel in the Light and D1
by some to be the spirit of one of the most forceful Nefilim that after II* to assume its mau.r11
the deluge became caught in-between the worlds and seated within fill. tile One Time eurse.lll
the Liminal Garden of Twilight. Similar ideas exist about the Genius J

of many other powerful plants and this explains certain taboos and
rules of conduct which have been set within the workings of the Faithful
Brethren.

The plants possessing Divine, Nahemothic and Nefilimic Pneuma are 'l1lroo.gh the contact wil
within the Path of Thorns understood as the very foundation of the llack In Green of the ..
Magic of the Kingdom of the Green. The green Path within our ..-rect time for this wadi
Necrosophic Witchcraft crosses therefore the Qliphothic, Qayinitic and will and desire to unite
Nefilimic roads and creates the hidden points of ingress, congress and Sfirit through the holy
nlinkment that it v.ill il

230
 transcendence through which sorcerous powers can be channelled
outwards in order to create willed temporal changes and inwards for
the accomplishment of 'At-Azoth'.

The purpose of the ritual presented in this chapter is to establish the

iant empowering and unifying covenant between the Qayinite sorcerer and
his main Dryadic Famulus, which in this case is defined as the exalted
tulus spirit of the chosen allied plant with which rapport and congress
already has been established through an extensive series of prior
workings and interactions spanning over at least two years. During
these initial interactions with the Dryadic Daemon its secret name and

Ddition understood as the sigH/signature must have been obtained, as those hidden links to the

lid into creation, intrusive daemon are the very keys to the consummation of the Holy Covenant

II' as the Pneumatic Sparks described herein.

illere is therefore a concrete

a the Qayinite Sorcerer and The true Dryadic Famulus is the one aspect of the Black In Green
most aligned and in harmony with your own Spirit and can therefore
be considered as your main Totemic Daemon and spiritual counterpart

find some of the heroic amongst the spirits of the Kingdom of Green.

a pises of their earthbound

1e Holy and Fiery Bloodline The unification and covenant with your Plant Famulus will aid you

Ilia smaller plants and herbs in gaining Gnosis concerning the Mysteries of the Green Skull and will

:fllf their powers, while some give further access to the hidden and full powers of the Black In Green

aess sovereignty over the you are connected to.

I amongst the Kingdom of

Blackthorns is understood Robed in the Light and Darkness of this Dryadic Famulus you will be

It forceful Nefilim that after able to assume its many virtues and go forth and penetrate the heart

t 'WOrlds and seated within of the One Time Cursed and Seven Times Blessed Garden.

!leas exist about the Genius

ISplains certain taboos and
l the workings of the Faithful

tad Nefilimic Pneuma are Through the contact with and knowledge gained directly from the

1 the very foundation of the Black In Green of the plant in question you must estimate the most

green Path within our correct time for this working after both parties have expressed the

Qliphothic, Qayinitic and will and desire to unite and strengthen all ties between Spirit and

illls of ingress, congress and Spirit through the holy covenant and the intimate bonds of spiritual
enlinkment that it will forge.

231
The Elements needed for this Work: Protective and empllll
the work at hand. Alii
ii' A green glass bottle of suitable shape and size, which will sigils and black aud I
act as the fetish-vessel for the unification between Ars Veneficium of Ill
the Black In Green and the Black In Red Our Blood-Mother- ..
(i.e. the Pneuma of the plant and your own Spirit). A half-red/half
ii' A living plant corresponding to the Green Guise of the your magical na..me/lli
Dryadic Famulus with which the pact is to be made. (your name on the -'
The plant should in the best case be worked with within of the Dryadic FaJIIIIII
its natural environment, most often inside a forest, a park suitable oils and jllill
or a garden, but in certain special cases it can also be of the both parties.
within your own home, for example if the plant is kept The Green Point of I
and cultivated inside a pot. a piece of cleansed IIi
ii' Seven handfuls of soil from the area most close to where The usual elements i
the plant is rooted, taken with the left hand and Point of the Sknll.
placed inside the bottle. the 1 black candle,
ii' Suitable tools for cutting, like a sharp silver or copper A piece of parchlllll
knife or sickle. Iron and steel should generally not be used the Dryadic Dae
in this ritual, as the red fire within the iron most often name and sigil on till
diminishes the manifesting power of the plant spirit, the only the ink with which d
exception being those plants that possess a natural sympathy Famulus is written Ill
with fire, iron and steel because of their strong martial form, juices of the plant Clll
power and essence. If knives and sickles of steel are to be the ink with whidt Jl
used as general harvesting tools the martial fire within them With a mixture of,..
must first become quenched by, and tamed through, ritual of the Famulus
ablutions in Venusian tinctures and infusions and other and Covenants
offerings of corresponding nature. Through such rites even An incense blend
the blades of Mars may be seduced to do the work of Venus. the corpus of the ..
ii' A silver needle reserved for drawing blood. enhance the mani
ii' Suitable tools for digging in the soil, prepared and consecrated spirit in question 01
in the names of the overseers of all our workings within the mixtures can
both the Gardens of the Living and the Dead. and plant host, but 1
Wooden spoons, suitable pieces of animal horn or human Cypress leaves aadl
bone can be consecrated and used as ritual shovels examples of such fili
dedicated to such workings of digging and uprooting. A bottle of very sa-.
ii' Offerings for the plant host of the Famulus, such as A container of coail
coins, bread, candles, libation, cigar and any other gift A suitable animal al
known to be well received or demanded by the spirit in question.

232
 Protective and empowering amulets and talismans befitting
the work at hand. Amongst these are for example the relevant
.,e and size, which will sigils and black and green rosaries connected to the
li&c:ation between Ars Veneficium of Master Qayin and His Bride,
rln Red Our Blood-Mother Sancta Qalmana.
lJOUr own Spirit). A half-red/half-green candle, cleansed and inscribed with
IJie Green Guise of the your magical namejsigil and that of the Dryadic Famulus
p.d is to be made. (your name on the green half of the candle and the name
t lie worked with within of the Dryadic Famulus on the red half) and dressed with
ll:ll inside a forest, a park suitable oils and juices linked to the vital essences
cases it can also be of the both parties.
!Pie if the plant is kept The Green Point of the Skull sigil marked in black on
a piece of cleansed and dedicated green silk.
IRa most close to where The usual elements for the activation of the Green
1e left hand and Point of the Skull, such as the 4 green and
the 1 black candle, the cigar and the liquor.
illarp silver or copper A piece of parchment marked with the name and sigil of
lllld generally not be used the Dryadic Daemon on one side and your own magical
ill the iron most often name and sigil on the other side. Let your own blood be
r of the plant spirit, the only the ink with which the name and sigil of the Dryadic
tpossess a natural sympathy Famulus is written and let the Green Blood and essential
"their strong martial form, juices of the plant corpus of the Famulus sanctify
t Rkles of steel are to be the ink with which you write your own name and sigil.
die martial fire within them With a mixture of your own blood and the plant blood
!!lid tamed through, ritual of the Famulus finally trace Qalmana's Key Sigil of Pacts
.. infusions and other and Covenants around both sides of the parchment.
Through such rites even An incense blend consisting of harvested parts linked to
.a to do the work of Venus. the corpus of the Famulus, plus other elements that can
ill& blood. enhance the manifesting powers of the specific plant
II. prepared and consecrated spirit in question (these empowering additions to
our workings within the mixtures can vary depending on the specific spirit
Ill the Dead. and plant host, but Tobacco, Myrrh, Sandalwood,
r animal horn or human Cypress leaves and Mandrake root can be given as
l ritual shovels examples of such fortifying elements).
l(ing and uprooting. A bottle of very strong vodka or rum
!I Famulus, such as A container of cooled, unsweetened, black coffee
... and any other gift A suitable animal offering
llled by the spirit in question.

233
1. After a period of meditations, prayers, the giving of gifts and offerings, 5- Depending on the sped&

invocations and different forms of communication with the plant 6e dance of the I>ryacl
spirit the actual ritual can commence. acred bla des ritually ..
,

ion, a small part oft

Armoured by the protective and empowering amulets and talismans -.n, twig or branch, dropl'
seek out a worthy representative of the plant host of the Black In hits. thorns and seeds fnl
Green with which you seek to enter into the unifying covenant. ..I in the Holy name of I
Sllor'a place them inside til

Salute the spirit of the place and the Black In Green in the traditional
manner by stamping your left foot three times and bowing towards (It is important to rem
the plant. State your intention and in the name of Qayin and Qalmana ed to these \\-orkilrl

ask for permission to proceed with the ritual. If no negative signs are .tlenever possible be reftd

received you may proceed with the Work. -t sow into the fetish bal
; ";

2. With the digging tool encircle the plant three times in a widdershins kme the lid of the bottle Il
direction and by the Three Coronations of Qayin and His Bride conjure _. the harvested elemellllll
its Green and evoke its Black. From inside of this traced circle dig 6e bottle. Give praise to d
a hole close to the roots of the plant and with your left hand take lack. turn around and leawl
seven handfuls of soil in the name of the First Tiller, Our Holy Master
Qayin. Place the soil inside the bottle. 6.. When back at home i
..I invoke Him with the ..
3. Bring out the parchment marked with the names and sigils and ..... the Holy Blood-MaiM!

place it with the sigil of the Black In Green facing yourself by the --.es upon the altar aDd t
plant, within the traced circle. Place to the sides of the parchment 7
copper coins, a black candle, a piece of unsalted sweet bread, a bottle flare the Green Point of*
of suitable libation, a cigar and any other more specific offering that die altar and awaken its p1
you know the Dryadic Daemon of the plant enjoys, requests or _,e, the flames and the I
demands. Light the black candle and pray to the Black In Green of to the centre of the C
the plant to come forth in the names of Qayin and Qalmana. Light -..mg black candle and til
the cigar in the name of Amiahzatan and blow its smoke towards the
parchment while silently praying to the spirit of the plant. 7- For each part of the pl
a corresponding part from Jil

4 When more than half of the cigar has been smoked you must place -t placed inside the boldl
it upon the bread. Take then a sip from the libation offering and three 6e bonds between your cl
times spray it, in a fine mist, over the parchment. Pour out the rest .m sacrificially harvestall
of the libation around the plant in the same way that you earlier had ..I flesh, strands of hair. t1
encircled it. Take now the parchment, roll it up if need be, and drop _.blood. j
it into the bottle containing the soil.

234
tPing of gifts and offerings, 5 Depending on the specific species of the plant host, the season and

..mcation with the plant- the guidance of the Dryadic Famulus, you must at this time, with the
sacred blades, ritually harvest, in an appropriate manner and
succession, a small part of the root of the plant, a piece of its bark,

rillg amulets and talismans stem, twig or branch, drops of its sap/juices, leaves, flowers, berries,

'flant host of the Black In fruits, thorns and seeds from the plant corpus of the Dryadic Famulus

tile unifying covenant. and in the Holy name of Sancte Qayin Sator and Sancta Qalmana
Satora place them inside the bottle.

1: In Green in the traditional

i times and bowing towards (It is important to remember that 3, 7, 9, 11 and 13 are sacred numbers

-.ne of Qayin and Qalmana connected to these workings and that these numerical forms should

-.L If no negative signs are whenever possible be reflected in the amount of the parts you harvest
and sow into the fetish bottle.)
t.

lllree times in a widdershins Secure the lid of the bottle and shake it 49 times and thus symbolically

IJayin and His Bride conjure sow the harvested elements from the plant into the soil kept within

Ide of this traced circle dig the bottle. Give praise to the Black In Green, bow, take three steps

Ill with your left hand take back, turn around and leave the location without looking back.

lllrst Tiller, Our Holy Master

6. When back at home you must light the altar candles of the Master
and invoke Him with the aid of the Formula of Calling and then call

the names and sigils and upon the Holy Blood-Mother in traditional manner and also light Her

Ihlen facing yourself by the flames upon the altar and inside your own heart.

lie sides of the parchment 7

iMalted sweet bread, a bottle Place the Green Point of the Skull, marked on the piece of silk, before

IJ more specific offering that the altar and awaken its powers in traditional manner with alcohol,

t plant enjoys, requests or smoke, the flames and the Formula of Qayin Qatsiyr. Place the bottle

lily to the Black In Green of close to the centre of the Green Point of the Skull, in front of the

J Qain and Qalmana. Light burning black candle and open it.

Wow its smoke towards the

'llpirit of the plant. 7 For each part of the plant that you have placed within the bottle
I. a corresponding part from your own body must also be given as sacrifice

leen smoked you must place and placed inside the bottle in order to tie the links and strengthen

lie b"bation offering and three the bonds between your own Self and the Dryadic Famulus. Amongst

lilldne
n nt. Pour out the rest such sacrificially harvested 'mumia' are nail clippings, scraps of skin

lillie way that you earlier had and flesh, strands of hair, teeth and bone, sweat, saliva, sexual fluids

it up if need be, and drop and blood.

235
Close the bottle and shake it 49 times and envision a unification and .. amalgamate, grow aM. I
synthesis between the harvested parts contained therein and focus .-s of the union
upon the spiritual conjugation taking place through the strengthening G.ised Dryadic DaeiDOL
of the golden chains of sympathy that connect you to the Dryadic
Daemon. -.. Bum inside the bra.ziall
,..ts linked to your
8. Place the bottle once again upon the skull of the Green Point and lements for the enha.,._
open it anew. Light a cigar in the name of Amiahzatan and blow its Ja1ise to the Famulus. Pill

smoke first 13 times over the central altar fetishes and then 7 times curved blade of the IIAi
directly into the open bottle in order to strengthen the powers of the -t burn some more
element kept therein. Place the remaining part of the cigar within an
ashtray inside of the circle of the Green Point of the Skull.
11.. Place the half-red/W
9. Now that the parts of the plant and the parts from your own body ....._ Light the candle iatl
have been sown into the bottle and bonded together you must water - ils flame contemplate 'I
the 'seeds' that they now have become with white, black and red Wlliill and spirit realise
libations. iiiBmingled essences oft

The white libation can consist of strong white rum or vodka. The black "ftmugh deep and slow 11
libation must consist of strong unsweetened coffee and the red libation Fl8mlus and then slowty:J
must consist of the spilled blood of a suitable animal offering favoured lisle- until the mind is
by the Dryadic Famulus. Let the first two libations be of an equal Wit the Famulus on aD lei
amount, filling up little more than 2/3 of the empty space that remains -.ck In Green and Sl
in the bottle and let the third libation of red comprise of every precious ..letstand its mysteries.,

drop that streams from the slit throat of the chosen sacrifice.
Ld your Soul leave theW
(In the same manner that the blood-essence is consumed by the und by the restrictial

attending Black In Green it is beneficial, when possible, if the flesh

of the animal can be saved and later cooked and consumed by yourself, When all is done let the
as such solemn sharing in the sanctified sacrifice would further solidify Gift praise to the Master I
the bonds between you and the Dryadic Famulus.) c:.adles, but let all fl'
Rmain alight.
The white, black and red libations represent life, death and rebirth,
but also on a more concrete level serve to add power to the contents e Make your bed upoa 1
of the bottle, aid in the magical intermingling of the intimate elements llllr burning candles and l
linked to both you and the Dryadic Famulus and further aid in the ..mes and shapes of die
empowering of the spiritual enlinkments. By watering the share of the -...Jy within your mind. 1
harvest taken from both man and plant the seeds of power are made 6e gates to the Gardens 41

236
.. envision a unification and
jtllllrtained therein and focus
ICe through the strengthening
connect you to the Dryadic
4ull of the Green Point and
.,.G( Amiahzatan and blow its
fetishes and then 7 times
.-rengthen the powers of the
!II& part of the cigar within an
l Point of the Skull.
lie parts from your own body
!lied together you must water
with white, black and red
llllite rum or vodka. The black
.-1 coffee and the red libation
IIIWe animal offering favoured
blo libations be of an equal
r empty space that remains
181 comprise of every precious
IIi the chosen sacrifice.
,.ence is consumed by the
II. when possible, if the flesh
and consumed by yourself,
llaifice would further solidify
Famulus.)
t life, death and rebirth,
1D add power to the contents
ling of the intimate elements
and further aid in the
If.. By watering the share of the
:the seeds of power are made
to amalgamate, grow and lead to the bringing forth of the forbidden
fruits of the union between your own Spirit and that of the Green
Guised Dryadic Daemon.
10. Burn inside the brazier a suitable incense blend consisting of plant
parts linked to your Dryadic Famulus, mixed with other suitable
elements for the enhancement of the potency of the incense and give
praise to the Famulus. Place then the brazier inside the circle, within
the curved blade of the left lower sickle of the Green Point of the Skull,
and burn some more incense in order to further empower all
manifestations.
11. Place the half-red/half-green candle erect in the opening of the
bottle. Light the candle in the name of Qayin and Qalmana and focused
on its flame contemplate the mysteries and with the powers of mind,
will and spirit realise it to be a physical manifestation of the
intermingled essences of the Black In Green and the Black In Red.
Through deep and slow breathing channel the powers of the Dryadic
Famulus and then slowly let your inhalation and exhalation become
faster until the mind is altered and ecstatic trance is entered. Commune
with the Famulus on all levels possible and explore the essence of the
Black In Green and seek to further penetrate, experience and
understand its mysteries.
Let your Soul leave the body if you can and interact with your Famulus
unbound by the restrictions of your soil-born bodies.
When all is done let the soul return and fall back into its shell of clay.
Give praise to the Master and His Lovely Lady and extinguish all altar
candles, but let all flames burning upon the Green Point of the Skull
remain alight.
13. Make your bed upon the floor, with your head pointing towards
the burning candles and try to enter the realm of dream with the
names and shapes of the spirit signature of Dryadic Famulus held
firmly within your mind. This aspect of the work can further open up
the gates to the Gardens of the Other Side and, through the guidance
237
and protection of the now fully enlinked Dryadic Famulus, some of :

the most thorny paths that before were impossible to thread will now
become possible to enter and explore.

Upon awakening, and after all candles have burnt down fully, you 1i

must seal the bottle and keep it wrapped within a piece of emerald
green silk. When you seek to work with your Dryadic Famulus it is
iil}t i:n&oul
not necessary to open the bottle, for in order to physically activate =-It
the link (i.e. the One Point of Sympathy and Unification) established
within the bottle and rouse the Famulus, or assume its virtues, it is
enough to shake the bottle seven times and call upon it in the name 1lidain the Cult of0.1
of Sancte Qayin and Sancta Qalmana. .aa- formulas or tedl
-.ful as the one pertailiJ
The offerings you will have to give to the Dryadic Famulus in order 'Dis tincture can be ..
to reward, adore and strengthen it should in some ways be related 4 active veneration aDIIl11
to the different elements used during the initial ritual and thus aid have been en
in the fortifying of the links already established within the bottle. C e cration of the
Before offerings are given you must always uncover the bottle, shake lilbifer.
it seven times, place it before the altar, or before the living plant host
of the Famulus, and encircle it thrice with a suitable wand or the reason for why tile 1
middle and index finger of your left hand. and cultinted 41
llwouling Tincture caa
The time of such offerings should harmonise with the nature of the Li 4es a fluid Point of
Dryadic Famulus and its expressed wishes, but Mondays and Fridays llle soul and the spirit 11

are generally suitable for such rites of honouring and communion. .,_..thy, in this case
willa His already seatl!ll4

'lllr Ensouled and

a liquid carrier of
Whqed with His sacRI
..-e. respect and dewl

practical utilisam.
- prominent ap
..t talismans, like for
-sui Bone (Paye) T
f11i.t or chalk and aa.r41
tile Kaster's essence

238
l Dryadic Famulus, some of
!IIIiIJOSS ble to thread will now
llave burnt down fully, you
Ill within a piece of emerald
'JIDUI' Dryadic Famulus it is
...ler to physically activate
-.1 Unification) established
-., or assume its virtues, it is
..t call upon it in the name
Dryadic Famulus in order
.W in some ways be related
lie initial ritual and thus aid
llllblished within the bottle.
1JS uncover the bottle, shake
.-before the living plant host
11i1h a suitable wand or the
...
.-ise with the nature of the
-. but Mondays and Fridays
llaaouring and communion.
CHAPTER 17
ID4t iEnsnultng IDtncture nf <@autn
Within the Cult of Our Holy Saint and Master Qayin there are few
other formulas or techniques as important, powerful and practically
useful as the one pertaining to the creation of His Ensouling Tincture.
This tincture can be made first after a period of at least three years
of active veneration and work with the Seated Essence of Qayin, which
must have been enthroned according to the Ablution Ritual for the
Consecration of the Altar Statue, as outlined within the First Book of
Falxifer.
The reason for why the essence of the Master must first have been
seated and cultivated during a sufficient amount of time before the
Ensouling Tincture can be created is because the tincture in question
creates a fluid Point of Propagation and further Manifestation for both
the soul and the spirit of the Master via the law of contagion and
sympathy, in this case affected through the close proximity and contact
with His already seated essence.
The Ensouled and Ensouling Tincture of Qayin can best be described
as a liquid carrier of the Master's presence and each drop of it is
imbued with His sacred essence and therefore handled with utmost
care, respect and devotion.
The practical utilisations of this tincture are many, but amongst its
most prominent applications are the consecration of other fetishes
and talismans, like for example other altar statues and the immensely
useful Bone (Paye) Talismans, but also the creation of Ensouled Ink,
paint or chalk and any other form of enlinking to and charging with
the Master's essence within the Telestic Rites.
239
To ritually wash cleansed statues or talismans with such tincture and 3 tablespoons Gli
just to let it soak into that which it is to consecrate is enough to cause plus 7 thorns_.
full enlinkment and a seating of a portion of the manifested essence 3 tablespoons aQ
of the Master within them. Bone talismans are often placed in a jar 3 tablespoons Glt
and then covered with the Ensouling Tincture and given the suitable 3 tablespoons Glt
rites and offerings during a period of 31 nights in order to cause full 3 tablespoons G( I
ensoulment within them and make them into most powerful links to 2 tablespoons G(.1
the soul and spirit of the Master. 2 tablespoons alii
2 tablespoons af4
Each drawn insignia and spell written with ensouled chalk or ink, 2 tablespoo ns of I
empowered by drops of such Ensouling Tincture, is instantly activated 2 tablespoons of I
and working at the moment it is given form to and is wholly enspirited 2 tablespoons af1
and charged by the Master's presence, transferred via the Holy 2 tablespoons an
Tincture. 4 tablespoons of
the name of the II
The creation of the Ensouling Tincture itself may be considered as a 1 teaspoon of A1J
somewhat demanding process, but the way that the tincture later 1 teaspoon of ciall

effectively and with ease is employed within the rites of ensoulment a claw, skull or pi
and consecration makes up for any arduous steps within the process, 7 snake vertebrae,

as it possesses the power to imbue with each of its drops the very a live scorpion
Holiness of Our Sancte Qayin and is therefore invaluable. 1 teaspoon of h
to the service of Ci
The following elements are needed for the creation of the Ensouling 7 circa smil (.0051
Tincture of Qayin: talismans, each cil
inscribed "'ith tM
>I< general offerings to the Master King of Gulgahla,.
>I< a piece of black cloth and Oreb Zaraq ill
>I< a piece of white chalk cleansed with smoke of Rue and been kept unden
dedicated to Qayin 49 nights in ol"da:!
>I< a wide brimmed circa 11f2 litre glass jar, with a flat and His seated esseDCI
secure lid, of suitable shape and size so that the central 7 Drops from HiiJ
Altar Fetish can safely be placed, in a standing position, a dove (or some el
on top of it of Venusian na
>I< 4 large cigars a sharp knife, dedi
>I< a box of matches a 700cl bottle of w
>I< a bottle of liquor for the spraying of libation a Blackthorn
>I< 3 tablespoons of Yew leaves, plus 7 berries a black cord wiflr;
>I< 3 tablespoons of Cypress leaves, plus 7 young/green cones of the 49 repetitial

240
- with such tincture and
te is enough to cause
L of the manifested essence
IS are often placed in a jar
lllre and given the suitable
IIIJhts in order to cause full
IIIIo most powerful links to
ilh ensouled chalk or ink,
lllure, is instantly activated
l1D and is wholly enspirited
!transferred via the Holy
11!11 may be considered as a
lilly th at the tincture later
Ilia the rites of ensoulment
steps within the process,
..m of its drops the very
llfore invaluable.
It aeation of the Ensouling
.. smoke of Rue and
Ill jar, with a flat and
lie so that the central
ill a standing position,
ref libation
fberries
.. 7 young/green cones
3 tablespoons of Blackthorn leaves,
plus 7 thorns and 7 berries
3 tablespoons of Gabon Ebony wood powder
3 tablespoons of Black Ironwood powder
3 tablespoons of Palo Santo powder
3 tablespoons of Rowan leaves
2 tablespoons of Tobacco leaves
2 tablespoons of Myrrh resin powder
2 tablespoons of Carnation (red) flower petals
2 tablespoons of Pepper powder
2 tablespoons of Mandrake root powder
2 tablespoons of Patchouli leaves
2 tablespoons of Rue leaves
4 tablespoons of cemetery crossroads soil bought in
the name of the Lord of the Black Cross
1 teaspoon of sulphur
1 teaspoon of cigar ashes from the altar of Qayin
a claw, skull or piece of bone from a raven
7 snake vertebrae
a live scorpion
1 teaspoon of human bone powder from a dead bound
to the service of Qayin
7 circa smil (.oos inches) thick square copper sheet
talismans, each circa 7X7cm in size and in beforehand
inscribed with the Nigromancy, Green point of the Skull,
King of Gulgaltha, Qayin ben Samael, Baaltzelmoth, Niantiel
and Oreb Zaraq sigils (these seven talismans must all have
been kept underneath the central altar fetish for at least
49 nights in order to have become enlinked to
His seated essence)
7 Drops from His libation glass
a dove (or some other suitable animal offering
of Venusian nature)
a sharp knife, dedicated to the rites of sacrifice
a 700cl bottle of vodka
a Blackthorn wand
a black cord with 49 knots, used as rosary for the counting
of the 49 repetitions of the Qliphothic Formula
241
 3 seven day candles, in beforehand cleansed with Obtain, consecrate and del
tincture of Rue, inscribed with the Nigromancy aitable fashion and also ..
sigil and anointed with Mandrake oil die making of the Ensou1iJI
an empty 700cl bottle, painted black on the outside,

in which the filtered Ensouling Tincture is to be kept L Open the ritual in the tmi
with the Formula of Callin& ll
make known the p
-.thy of harbouring His 11
tile luminous emanations Il

a. Place the black cloth ..

lip from the liquor bottle

its smoke over the bad

6e piece of white chalk..
Niantiel's/Mawethel's Sigil

in its centre trace the I

.taating His Qliphothic F-.

liKe then the empty jar ia tl

._ Samael sigil, and
.. ill order to dedicate it to II

I
3- Bring forth the contaiBa: t

Oreb Zaraq's Sigil

Consecrate individually each of the plant elements that have not been
ritually harvested upon the Green Point of the Skull, and call back the .. sorcery and become 1

Black In Green of each and conjure it to serve as a means for the .-...qestation, through whi:i
manifestation and seating of the Master's essence. Keep then each
consecrated element in a separate container upon or close to the altar
until the time of the ritual, which should ideally commence during the ..., tree of poisoned
Good Friday, or coincide with one of the other important ritual dates .11--s of the realms of
of His cult. --.for the propagation afl

242
lfarehand cleansed with
'wilh the Nigromancy
lldrak oil
ile
&.ted black on the outside,
lilting Tincture is to be kept
thel's Sigil
..nrfs Sigil
lie plant elements that have not been
II Point of the Skull, and call back the
lljare it to serve as a means for the
e Master's essence. Keep then each
le container upon or close to the altar
l should ideally commence during the
1e of the other important ritual dates
242
Obtain, consecrate and dedicate all of the other elements listed in
suitable fashion and also set them aside until the night reserved for
the making of the Ensouling Tincture.
1. Open the ritual in the traditional manner and call upon the Master
with the Formula of Calling and serve Him the offerings. Pray to Him
and make known the purpose of the rite, which is to create a tincture
worthy of harbouring His Holy Essence and ask Him to bless you with
the luminous emanations of His seated power.
2. Place the black cloth upon the floor, in front of the altar. Take a
sip from the liquor bottle and spray it three times over the cloth.
Light a cigar in the name of Amiahzatan and direct seven exhalations
of its smoke over the black cloth and additional seven times over
the piece of white chalk.
With the chalk, mark a Triangle of Manifestation upon the black cloth
and in its centre trace the Esoteric Sigil of Qayin ben Samael, while
chanting His Qliphothic Formula.
Place then the empty jar in the centre of the triangle, upon the Qayin
ben Samael sigil, and spray some additional liquor and smoke into
it, in order to dedicate it to the work and connect it to your own body,
mind, soul and Sorcerous Will.
3 Bring forth the container of the Yew leaves and berries and in the
following way pray over it, conjure it and dedicate it to its task, all
according to its own nature and attributes:
Mighty Yew, tree of death and eternal life, serve now the cause of
my sorcery and become the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!
Yew, tree of poisoned power and sentinel of both the waters and
flames of the realms of Death, lend yourself now to my Work and make
way for the propagation of the powers of the Master already seated!
243
Spirit of Yew, in the name and for the sake ofQayin, conjured be and ...... ofBlackthorn, in ...
bestow all your empowerments and virtues to me! le fDIIl bestow all your ...

Place the elements of Yew within the jar and give them three exhalations lllil:le the elements of -
of tobacco smoke. aMlations of tobacco 5111!1

Bring forth the container of the Cypress leaves and cones and recite forth the conta.i.J:wrell
over it the following prayer: it the following PniJIIIII

Mighty Cypress, tree of the shadowed gate of the Place of Skulls, Mghty Ebony, tree of
serve now the cause of my sorcery and become the foundation of the * cause of my SOrr:eJY
Liquid Point of Manifestation, through which the Master of us all, ,.._,ofManifestation.
Qayin the Crowned, shall be throned! Ooumed, shall be throntel

Cypress, tree of the ghost-paths and key-holder of the locked gates of a.,ny, tree of the Hi'"
the chthonic realms of Death and the dead, lend yourself now to my guardian of the Half
Work and make way for the propagation of the powers of the Master .. my Work and make Wil
already seated! ;laster already seated!

Spirit of Cypress, in the name and for the sake ofQayin, conjured be J1pirit of Ebony, in the ll
and bestow all your empowerments and virtues to me! bestow all your empGI

Place the elements of Cypress within the jar and give them three llace the elements of Jil
exhalations of tobacco smoke. ahalations of tobacco s-.

Bring forth the container of the Blackthorn leaves, thorns and berries .mtg forth the conta.i..nm 1

and recite over it the following prayer: .a- it the following pray

Mighty Blackthorn, tree of strife and martial triumph, serve now the Mighty Black Ironwood.
cause of my sorcery and become the foundation of the Liquid Point of Jlalevolency, serve now t
Manifestation, through which the Master of us all, Qayin the Crowned, .Jramclation of the Liquid. J
shall be throned! .llaster of us all, Qayin ,_

Blackthorn, tree of bloodshed and sacrifice and elect enforcer of the AlcJc Ironwood, tree of dl
Holy Laws and Tabus of Qayin, lend yourself now to my Work and pardian of the Arboreoll
make way for the propagation of the powers of the Master already .ad make way for the IJ
seated! fllready seated!

244
.-b of Qayin, conjured be and
rtaes to me!
-give them three exhalations
leaves and cones and recite
ill gate of the Place of Skulls,
rliJecome the foundation of the
Ill which the Master of us all,
i
older of the locked gates of
'dead, lend yourself now to my
iDR of the powers of the Master
tdle sake of Qayin, conjured be
., 1:irtues to me!
1 the jar and give them three
iiiDrn leaves, thorns and berries
f
r.
al triumph, serve now the
lllmdation of the Liquid Point of
llr of us all, Qayin the Crowned,
r'
r:rijice and elect enforcer of the
!.,urself now to my Work and
powers of the Master already
Spirit of Blackthorn, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!
Place the elements of Blackthorn within the jar and give them three
exhalations of tobacco smoke.
Bring forth the container of the Gabon Ebony wood powder and recite
over it the following prayer:
Mighty Ebony, tree of the Black Light of the Mighty Dead, serve now
the cause of my sorcery and become the foundation of the Liquid
Point of Manifestation, through which the Master of us all, Qayin the
Crowned, shall be throned!
Ebony, tree of the Hidden Gulgaltha, gatekeeper of the Other Side
and guardian of the Holy Soul and Skull of Qayin, lend yourself now
to my Work and make way for the propagation of the powers of the
Master already seated!
Spirit of Ebony, in the name and for the sake of Qayin, conjured be
and bestow all your empowerments and virtues to me!
Place the elements of Ebony within the jar and give them three
exhalations of tobacco smoke.
Bring forth the container of the Black Ironwood powder and recite
over it the following prayer:
Mighty Black Ironwood, tree of the Dark Dead and of Infernal
Malevolency, serve now the cause of my sorcery and become the
foundation of the Liquid Point of Manifestation, through which the
Master of us all, Qayin the Crowned, shall be throned!
Black Ironwood, tree of the Devil, sceptre of the First Murderer and
guardian of the Arboreal Hell Gate, lend yourself now to my Work
and make way for the propagation of the powers of the Master
already seated!
245
Spirit of Black Ironwood, in the name and for the sake of Qayin, Spirit of Rowan, in the
conjured be and bestow all your empowerments and virtues to me! and bestow all your empa

Place the elements of Black Ironwood within the jar and give them Place the elements of ROI
three exhalations of tobacco smoke. exhalations of tobacco smal

Bring forth the container of the Palo Santo powder and recite over Take a sip from the bottle al
it the following prayer: contents of the jar and say:

Mighty Palo Santo, tree of Spiritual Sanctity, serve now the cause of May your Blessings, E
my sorcery and become the foundation of the Liquid Point of strengthen and embody
Manifestation, through which the Master of us all, Qayin the Crowned, Qayin!
shall be throned!
Hail the Black In Green!
Palo Santo, tree of the Blessed Dead, banisher of misery and conferrer
of resurrection, healing and purity, lend yourself now to my Work Place the remaining part ol
and make way for the propagation of the powers of the Master
already seated! 4 Bring forth the containea 1
here also the Myrrh resin l
Spirit of Palo Santo, in the name and for the sake of Qayin, conjured with that of the Tobacco II
be and bestow all your empowerments and virtues to me!
Mighty Tobacco, herb ofji
Place the elements of Palo Santo within the jar and give them three now the cause of my sort
exhalations of tobacco smoke. Point of Manifestation, tid
Crowned, shall be throned:
Bring forth the container of the Rowan Leaves and recite over it the
following prayer: Tobacco, igniter of the }Ia
subtle essences of the spi:ri/1
Mighty Rowan, tree of the Fires of Quickening, serve now the cause lend yourself now to 1Jt9 1
of my sorcery and become the foundation of the Liquid Point of powers of the Master al,.
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned! Spirit of Tobacco, in the llfl
and bestow all your empfl
Rowan, tree of most potent and cunning sorcery, granter of protection,
martial victory and path-opening, lend yourself now to my Work and Place the Tobacco within 11
make way for the propagation of the powers of the Master already and direct three exhala
seated! inside the jar.

246
It and for the sake of Qayin,
IIIDerments and virtues to me!
1-.bin the jar and give them
Santo powder and recite over
serve now the cause of
llldity,
Ilion of the Liquid Point of
rrofus all,Qayin the Crowned,
-.isher of misery and conferrer
liilld yourself now to my Work
r"fl{ the powers of the Master
,ar the sake ofQayin, conjured
tand virtues to me!
liD the jar and give them three
Ill Leaves and recite over it the
llid:ening, serve now the cause
illllation of the Liquid Point of
llr ofus all,Qayin the Crowned,
I!J sorcery, granter of protection,
'ttl yourself now to my Work and
1r powers of the Master already
Spirit of Rowan, in the name and for the sake ofQayin, conjured be
and bestow all your empowerments and virtues to me!
Place the elements of Rowan within the jar and give them three
exhalations of tobacco smoke.
Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:
May your Blessings, Empowerments and Light be, and unitedly focus,
strengthen and embody all spiritual manifestations of Our Master
Qayin!
Hail the Black In Green!
Place the remaining part of the cigar in the altar ashtray.
4. Bring forth the containers of the enspirited herbal elements, including
here also the Myrrh resin and the Mandrake root powder, starting
with that of the Tobacco and pray over it the following:
Mighty Tobacco, herb of fiery power and messenger of gods, serve
now the cause of my sorcery and join the foundation of the Liquid
Point of Manifestation, through which the Master of us all,Qayin the
Crowned, shall be throned!
Tobacco, igniter of the flames of life and death, quickener of the
subtle essences of the spirits and strengthener of their manifestations,
lend yourself now to my Work and aid in the propagation of the
powers of the Master already seated!
Spirit of Tobacco, in the name and for the sake ofQayin, conjured be
and bestow all your empowerments and virtues to me!
Place the Tobacco within the jar, light a cigar in the traditional manner,
and direct three exhalations of its smoke towards the Tobacco placed
inside the jar.
247
Bring forth the container of the Myrrh and recite over it the following forth the conW..
prayer:

Mighty Myrrh, keeper and guardian of the dead, serve now the cause .,.., Chilli Pepper. Jj
of my sorcery and join the foundation of the Liquid Point of -.r of my sorcery -

Manifestation, through which the Master of us all, Qayin the Crowned, X ']esttition. througla
shall be throned! ...., be throned! '""

Myrrh, preserver of corpses, elevator and vivifier of the shadows of II:Mi Pepper, agg1 1

the dead and powerful evoker of spirits exalted, lend yourself now to -....mg passion and o1ll!i
my Work and aid in the propagation of the powers of the Master ; self now to my W..
already seated! 6r Master already serl

Spirit of Myrrh, in the name and for the sake of Qayin, conjured be ... of Chilli Pepper. ill
and bestow all your empowerments and virtues to me! k...J. bestow all yCJIII"

Place the Myrrh within the jar and give it three exhalations of cigar 11112 the Chilli Peppel!
smoke. .a.lations of cigar s.il

Bring forth the container of the Carnation and recite over it the forth the conw
following prayer: il lllr following prays:

Mighty Carnation, bringer of power and protection, serve now the .I5Jiky Mandrake, U.
cause of my sorcery and join the foundation of the Liquid Point of 6rcuuse of my SOT'CDJit
Manifestation, through which the Master of us all, Qayin the Crowned, r ifestation, ihrougll
shall be throned! ,_.be throned!

Carnation, guardian and keeper of sanctified purity, shield against rlrake, eL'Oker mwl
profane intrusions and strengthener of spiritual presences invited, -.lltoliness and en
lend yourself now to my Work and aid in the propagation of the -- to my Work and-
powers of the Master already seated! .llllstrr already seated!

Spirit of Carnation, in the name and for the sake of Qayin, conjured IJllllirit of Mandrake, U..tl
be and bestow all your empowerments and virtues to me! llr GJtCl bestow all yCJIII"

Place the Carnation within the jar and give it three exhalations of lllll:r the Mandrake -

cigar smoke. eWations of cigar s.l

248
.. recite over it the following
lie dead, serve now the cause
loR of the Liquid Point of
afus all, Qayin the Crowned,
ad dvifier of the shadows of
'Cmlted, lend yourself now to
tiff the powers of the Master
sake of Qayin, conjured be
lvirtues to me!
t it three exhalations of cigar
!Ilion and recite over it the
., protection, serve now the
rlllo
li n of the Liquid Point of
r f!l us all, Qayin the Crowned,
ed purity, shield against
,spiritual presences invited,
Ill in the propagation of the
r lire sake of Qayin, conjured
t'irtues to me!
i
I pve it three exhalations of
Bring forth the container of the Chilli Pepper and recite over it the
following prayer:
Mighty Chilli Pepper, fiery bearer of martial heat, serve now the
cause of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!
Chilli Pepper, aggressor, agitator and enkindler of the flames of
burning passion and aggression and castigator of enemies, lend
yourself now to my Work and aid in the propagation of the powers of
the Master already seated!
Spirit of Chilli Pepper, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!
Place the Chilli Pepper powder within the jar and give it three
exhalations of cigar smoke.
Bring forth the container of the Mandrake root powder and recite over
it the following prayer:
Mighty Mandrake, keeper and bringer of chthonic light, serve now
the cause of my sorcery and join the foundation of the Liquid Point of
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned!
Mandrake, evoker and strengthener of spirits, installer of essence
and holiness and enchanter of bodies, minds and souls, lend yourself
now to my Work and aid in the propagation of the powers of the
Master already seated!
Spirit of Mandrake, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me!
Place the Mandrake root powder within the jar and give it three
exhalations of cigar smoke.
249
Bring forth the container of the Patchouli and recite over it the following -r.le a sip from the bottle
prayer: -rents of the jar and 111!11

Mighty Patchouli, keeper of the mysteries of the rich soil of both the lillly your Blessings, E
field and the grave, serve now the cause of my sorcery and join the strengthen and embody al
foundation of the Liquid Point of Manifestation, through which the
Master of us all, Qayin the Crowned, shall be throned! a..il the Black In Green! iii

Patchouli, causer of attraction, forger of the chains of sympathy liKe the remaining pad
between souls and between spirits and sealer of essence manifested
within sanctified forms, lend yourself now to my Work and aid in the sBringforth the conUU..
propagation of the powers of the Master already seated! -t the ashes. Pour the ...
Clmletery soil and pray 1111
Spirit of Patchouli, in the name and for the sake of Qayin, conjured
be and bestow all your empowerments and virtues to me! lillly the Liminal Point fl#
Iemme here established e1
Place the Patchouli within the jar and give it three exhalations of Jloster Qayin, so that Hi
cigar smoke. itlrmortal Spirit become re

Bring forth the container of the Rue and recite over it the following the power of soil, sm,.
prayer: ..I that which is aboue 1
Calvary Cross and manjil
Mighty Rue, bearer of the Green Flame of Purification, serve now the -J the Ensouling TinclBej
cause of my sorcery and join the foundation of the Liquid Point of essence shall propagate a1
Manifestation, through which the Master of us all, Qayin the Crowned,
shall be throned! Pour the mixed soil, suJ,II
baditional manner, d:ind
Spirit of Rue, breaker of the arrows of enemies, dispeller and banisher
of all profanity and unwholesomeness and cleanser of all vessels of Take a sip from the bottle
holiness, lend yourself now to my Work and aid in the propagation of contents of the jar and ._
the powers of the Master already seated!
May the Liminal Point 11/4
Spirit of Rue, in the name and for the sake of Qayin, conjured be and all the manifestations ofll
bestow all your empowerments and virtues to me!
Bail the Cross of Gulgallll
Place the Rue within the jar and give it three exhalations of cigar
smoke. 6. Bring forth the contaiue
the following over it:

250
....W and recite over it the following
es of the rich soil of both the
r c:rruse of my sorcery and join the
IJianifestation, through which the
-t shall be throned!
er of the chains of sympathy
1r and sealer of essence manifested
wlfnow to my Work and aid in the
lfoster already seated!
.., for the sake of Qayin, conjured
and virtues to me!
r and give it three exhalations of
Ia and recite over it the following
!illlme of Purification, serve now the
It foundation of the Liquid Point of
lfaster of us all, Qayin the Crowned,
of enemies, dispeller and banisher
-.ess and cleanser of all vessels of
,.Work and aid in the propagation of
rseated!
lrtlle sake of Qayin, conjured be and
lid virtues to me!
li e it three exhalations of cigar
250
Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:
May your Blessings, Empowerments and Light be, and unitedly focus,
strengthen and embody all the manifestations of Our Master Qayin!
Hail the Black In Green!
Place the remaining part of the cigar inside the altar ashtray.
s. Bring forth the containers of cemetery crossroads soil, the sulphur
and the ashes. Pour the sulphur and the ash into the container of the
cemetery soil and pray the following over it:
May the Liminal Point of Gulgaltha, the centre of the Black Cross,
become here established and opened up for the coming forth of the
Master Qayin, so that His Holy Soul become seated anew and His
immortal Spirit become re-enlinked!
By the power of soil, sulphur and ash may that which is below ascend
and that which is above descend through the vertical beam of the
Calvary Cross and manifest the Point of Power within the foundation
of the Ensouling Tincture, through which my Master Qayin's seated
essence shall propagate and branch out!
Pour the mixed soil, sulphur and ash into the jar, light a cigar in the
traditional manner, direct three exhalations of smoke into the jar.
Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:
May the Liminal Point of the Black Cross opened be, and give way to
all the manifestations of Our Master Qayin!
Hail the Cross of Gulgaltha!
6. Bring forth the container holding the remains of the raven and pray
the following over it:
251
May the Blessed Raven connect to and embody the Black Light of exhalations of cigar smoke;
the Lord of the Ravens of Death and manifest the Point of Oreb Zaraq,

opening up to the sphere of Nightside Venus, so that the Soul and Take a sip from the bottle
Spirit of Master Qayin shall become reached and linked to! contents of the jar and say::1

By the Power of the Raven of Dispersion, the wise Famulus of the May the Winding Path of
First Gravedigger, may the Point of Baal-Oreb become manifested f11CIY to all the manifest
within the foundation of the Ensouling Tincture, through which my . l

Master Qayin's seated essence shall propagate and become enthroned Hail the Serpent of Wisdo.l
anew!
8. Bring forth the conUU.
Let the skull, bones or claw of the raven fall into the jar and give it mllowing prayer over it:
three exhalations of cigar smoke.
Jlay the scorpion open up 1
Take a sip from the bottle of liquor and spray it three times over the letter Nun, foreshado!Lring II
contents of the jar and say: tmd through the succeaM
so.crificed in the name of Q
May the roads to and fro the sphere of the Ravens of Death become for His Soul and Spirit!
opened and give way to all the manifestations of Our Master Qayin!
By the power of the life aJI
Hail the Raven of Dispersion! drowned soul manifest Nil
the foundation of the Ens
7 Bring forth the container of the snake vertebrae and pray the Qayin's seated essence shal
following over it:
Tilt the container, let the 1
May the Beloved Snake, cursed by the Demiurge for once having three exhalations of cigar
served as the Avatar of the Black Light, constitute the atavistic links
to the First-Born of the Serpent's Seed and establish the Point of Take a sip from the bottle t
manifestation for His Soul and Spirit! contents of the jar and SI

By the power of the Cunning Serpent, the Sire of the Seven Generations Jlay the scorpion's force t1J1
of Black Light before the deluge, represented here by the seven give way to all the man
vertebrae bones of the snake, may the links of Fiery Spirit Blood
manifest the Point of Power within the foundation of the Ensouling Hail the Scorpion of Dead
tincture, through which my Master Qayin's seated essence shall
propagate and go forth! 9- Bring forth the contaial

following over it:

Let the vertebras of the snake fall into the jar and give them three

252
r anbody the Black Light of
the Point of Oreb Zaraq,
Venus, so that the Soul and
illlft:l and linked to!
iDII. the wise Famulus of the
_,-Oreb become manifested
'Jtncture, through which my
IIIJ<lte and become enthroned
fall into the jar and give it
!spray it three times over the
fdle Ravens of Death become
rations of Our Master Qayin!
-.ke vertebrae and pray the
Demiurge for once having
constitute the atavistic links
rl mzd establish the Point of
Sire of the Seven Generations
-.sented here by the seven
1r links of Fiery Spirit Blood
f.fOundation of the Ensouling
r)rlyin's seated essence shall
1 the jar and give them three
exhalations of cigar smoke.
Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:
May the Winding Path of the Serpent become established and give
way to all the manifestations of Our Master Qayin!
Hail the Serpent of Wisdom!
8. Bring forth the container of the scorpion, open it and say the
following prayer over it:
May the scorpion open up the paths to the Nightside Arcana of the
letter Nun, foreshadowing the becoming of the Reaper of Death within
and through the succeeding sphere of Venus, and by becoming
sacrificed in the name of Qayin establish the Point of manifestation
for His Soul and Spirit!
By the power of the life and death of this scorpion, may its soon to be
drowned soul manifest Niantiel-Mawethel's Point of Power within
the foundation of the Ensouling Tincture, through which my Master
Qayin's seated essence shall propagate and emanate!
Tilt the container, let the scorpion fall into the jar and then give it
three exhalations of cigar smoke.
Take a sip from the bottle of liquor and spray it three times over the
contents of the jar and say:
May the scorpion's force of life and Water of Death flow, in order to
give way to all the manifestations of Our Master Qayin!
Hail the Scorpion of Death!
9. Bring forth the container of the human bone powder and pray the
following over it:
253
May this dead, bound according to the holy and binding rites and Take up the Green Point vf,
covenants to the service of Qayin, the King of Bones, act as the herald following prayer over it:
of this Work within the Kingdom of the Shadows of the Graves and
establish the Point of Manifestation for His Soul and Spirit! May the Green Point of the .S
emanations of the Thorn-Q

By the power of this osseous seed of the dead, planted into the Fields .Pozdation of His Ensou.liaflj
of Black, may the sorcerous might of the First Sower of the Skull
germinate and manifest the Point of Power within the foundation of :loll the copper sheet into &1
the Ensouling Tincture, through which my Master Qayin's seated il into the jar.
essence shall propagate and flourish! j
Take up the King of Gulgald!
Let the bone powder be poured into the jar and then give it three prayer over it:
exhalations of cigar smoke.
May the King of Gulgaltha s
Take a sip from the bottle of liquor and spray it three times over the emanations of the Lord oflla
contents of the jar and say: die foundation of His ElJSOI

May the powdered bone and the soul connected to it open the gates ltoll the copper sheet into a
between the realms of the living and those of the dead, in order to il into the jar.
give way to all the manifestations of Our Master Qayin!
Take up the Qayin ben Sa-.
Hail the Faithful Dead! prayer over it:

Place the remaining part of the cigar inside the altar ashtray. May the Qayin ben Samael
emanations of the blessed Sa
10. Bring forth the seven inscribed pieces of the thin copper sheet and into the foundation of His &
place them before you, side by side.
Roll the copper sheet into a
Take up the Nigromancy Sigil copper talisman and say the following it into the jar.
prayer over it:
Take up the Baaltzelmoth 001

May the Nigromancy sigil channel and focus all the sorcerous over it:

emanations of my Master Qayin and direct them into the foundation

of His Ensouling Tincture! May the Baaltzelmoth sigiJ
emanations of the Lord oflla
Roll the copper sheet towards yourself, into a tight scroll and drop the foundation of His ElJSOI
it into the jar.
Roll the copper sheet into a

254
It holy and binding rites and
Take up the Green Point of the Skull copper talisman and say the

ilg of Bones, act as the herald following prayer over it:

Shadows of the Graves and

His Soul and Spirit! May the Green Point of the Skull channel and focus all the sorcerous
emanations of the Thorn-Crowned King and direct them into the
foundation of His Ensouling Tincture!
,dead, planted into the Fields
Fdle First Sower of the Skull
Roll the copper sheet into a tight scroll, towards yourself, and drop
DIDer within the foundation of
it into the jar.
my Master Qayin's seated

Take up the King of Gulgaltha copper talisman and say the following
prayer over it:
Idle jar and then give it three

May the King of Gulgaltha sigil channel and focus all the sorcerous
emanations of the Lord of the Place of the Skull and direct them into
d spray it three times over the
the foundation of His Ensouling Tincture!

connected to it open the gates Roll the copper sheet into a tight scroll, towards yourself, and drop

diose of the dead, in order to it into the jar.

,_.Master Qayin!
Take up the Qayin ben Samael copper talisman and say the following
prayer over it:

iaside the altar ashtray. May the Qayin ben Samael sigil channel and focus all the sorcerous
emanations of the blessed Son of the Light-Bringer and direct them

- of the thin copper sheet and into the foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop
I"

'blisman and say the following it into the jar.

Take up the Baaltzelmoth copper talisman and say the following prayer

J and focus all the sorcerous over it:

:6-ect them into the foundation

May the Baaltzelmoth sigil channel and focus all the sorcerous
emanations of the Lord of the Shadow of Death and direct them into

.. into a tight scroll and drop the foundation of His Ensouling Tincture!

Roll the copper sheet into a tight scroll, towards yourself, and drop

255
it into the jar. .. this animal's blood be oiJI'Ii
SJ11irits and shades as
Take up the Niantiel/Mawethel copper talisman and say the following ......1'-tation of our M1
prayer over it:
.. fresh blood the field is
May the Mawethel sigil channel and focus all the sorcerous emanations anauled and Ensouling! .il
of the Averse Letter of Nun and the Arcana of Death and direct them
into the foundation of His Ensouling Tincture! ll.al dte Faithful Famuli ..

Roll the copper sheet into a tight scroll, towards yourself, and drop k aside the cadaYer of dle.1
it into the jar. ef Wood, so that it later Cl

Take up the Oreb Zaraq copper talisman and say the following prayer a. Pour now carefully the 7
over it:
Jlatl thus the waters of li/il.t
May the Oreb Zaraq sigil channel and focus all the sorcerous llwliving and the dead are
emanations of the Lord of the Ravens of Dispersion and direct them 1!1. One Point of S
into the foundation of His Ensouling Tincture! ...., Qayin's already
-'r ww thrones upon tile
Roll the copper sheet into a tight scroll, towards yourself, and drop
it into the jar. careful with the scorpia&
ia die wdka that you haYe
Fetch the Master's libation glass from the altar and let seven drops il vdth a Black"thora
fall from it into the jar. Refill the glass with His liquor and return .......,_. bound to the liqaii,
it to its place upon the altar. ,I

... 1heo with the Blackt.,...

Hold your both hands over the opening of the jar and say: ., die jar in wid dershins
ia tile right hand counqj
By the powers connected to via the seven seals and by all the enspirited
elements the foundation of the Ensouling tincture of Qayin is now
established! a -am Emoth Zaral
,.
Hail Qayin! (x7) .._stirring the contentsQII
al!l.r:k fiery halo takin& ..
11. Bring forth the dove, or any other suitable animal offering pertaining __.l:tl:t it to the Black LiiJII
to the sphere of Venus, hold it over the triangle and the jar in the ... all the other holy talill
centre of it and with the sharp knife cut its throat and let the blood
fall into the jar, while saying:

256

lr talisman and say the following
11115 all the sorcerous emanations
lrmna of Death and direct them
J Tincture!
roll, towards yourself, and drop
IMl and say the following prayer
f lllld focus all the sorcerous
J of Dispersion and direct them
re!
illlll. towards yourself, and drop
a the altar and let seven drops
.. "ith His liquor and return
ill& of the jar and say:
seals and by all the enspirited
6g tincture of Qayin is now
..We animal offering pertaining
triangle and the jar in the
ad its throat and let the blood
By this animal's blood be quickened, empowered and unified, all you
spirits and shades assembled here as the foundation of the Point of
Manifestation of our Master Qayin!
By fresh blood the field is watered so that the harvest shall become
Ensouled and Ensouling!
Hail the Faithful Famuli and the Lord of Us All, Qayin the Crowned!
Set aside the cadaver of the animal, when it has become fully drained
of blood, so that it later can be taken out and buried.
12. Pour now carefully the 700cl of vodka into the jar and say:
And thus the waters of life are united with the waters of death and
the living and the dead are merged and submerged in order to create
the One Point of Sympathy and Manifestation, through which our
Lord Qayin's already seated essence shall propagate, expand and
take new thrones upon the earth!
Be careful with the scorpion and make sure that it becomes drowned
in the vodka that you have poured into the jar, and if necessary press
it down with a Blackthorn wand until it has died and its soul thus
become bound to the liquid aspect of the tincture.
Stir then with the Blackthorn wand, held in the left hand, the contents
of the jar in widdershins motions, while with the knotted cord kept
in the right hand counting 49 recitations of the Qliphothic formula
of the Master:
Zammazo Emoth Zaraqaen Baaltzelmoth! (x49)
While stirring the contents of the jar and chanting the formula envision
a black fiery halo taking form within and manifest through it and
connect it to the Black Light emanating from the central altar fetish
and all the other holy talismans and fetishes of the Master.
When done place the wand and cord to the sides of the triangle.
257
13. Fetch, one by one, the red, the black and finally the central, half Contemplate the mysteries
red and half-black, altar candle and let the hot wax from each candle Ensouling Tincture become set 1
fall seven times into the jar, in order to both add power and seal the panting it its holiness. 1
essences contained within it.

15. When you feel ready give 11

Return each candle to its place upon the altar when done. the attending famuli, and cloe
bot let the altar fetish remaia 41
14. Firmly close the lid of the jar. Bring the central fetish of the Master day candles burn until fully allllll
from the altar and place it carefully, in a standing position, on top

of the lid of the jar. During the period that the tlli
Dight, after midnight or duria&
Place the three black seven day candles on the points of the triangle of tobacco smoke, the silent A!ICI
of Manifestation and light them one by one, starting with the lower prayers and the meditation bel
left side, then the lower right side and finally the candle placed on
the apex of the triangle. Return the fetish to its place ..
candles have burnt out.
Light the fourth cigar and via its smoke direct a full seven times
recitation and exhalation of the general Formula of Calling of Qayin Wrap the jar of Ensouling n.t
towards the fetish of the Master, the jar it stands upon and the sigil the triangle and the sigil, upoa

and triangle underneath it and thus direct and connect the emanation 49 following nights, after the Il
of the seated aspect of the Master into the contents of the jar, now llour of Venus, vigorously shab!
constituting a point of intersection in harmony with His own Holy Qliphothic Formula.
Soul and Spirit.

In connection to this nightly m.

Place the remaining part of the cigar in the altar ashtray and then pray of Qayin must be envisioned to 4
from your heart to the enlinked aspects of Sancte Qayin and tell Him aD other ensouled talismans bp
to fully empower the Ensouling tincture made for and placed the jar in order to cause furtha
underneath Him, so that it later can serve the workings of His Cult
'

and aid in establishing His new thrones upon the earth. During these 49 nights you mll
to the central fetish as possible.
Sit in meditation before the Triangle of Manifestation and with your
mind's eye see how the Black Light of the Master fills the jar containing 16. After the 49th night the B
the Ensouling Tincture and understand this process of transference filtering. This must be done WI
of power according to certain mysteries divulged within the Apocryphal waste as everything within the li
Revelations of the Qayinite Genesis and know that the propagation Holiness and Ensouling Power.
of the seated essence is accomplished in such manner that the
strengthening and expansion, instead of dilution and separation, of You must at this point take out
the spiritual essence is caused. bigge r pieces of bones and the a

258
d and finally the central, half
lit the hot wax from each candle
r1D both add power and seal the
a 1he altar when done.
1Bthe central fetish of the Master
r., in a standing position, on top
les on the points of the triangle
t by one, starting with the lower
...I finally the candle placed on
-.oke direct a full seven times
.al Formula of Calling of Qayin
a jar it stands upon and the sigil
and connect the emanation
illo the contents of the jar, now
. ill harmony with His own Holy
ill the altar ashtray and then pray
Ids of Sancte Qayin and tell Him
tiDcture made for and placed
a serYe the workings of His Cult
upon the earth.
le of Manifestation and with your
fthe Master fills the jar containing
-.d this process of transference
ies divulged within the Apocryphal
and know that the propagation
lillaed in such manner that the
!lid of dilution and separation, of
Contemplate the mysteries and behold with the Spirit's Eye the
Ensouling Tincture become set aflame by the currents evoked into it,
granting it its holiness.
15. When you feel ready give praises and thanks to the Master, and
the attending famuli, and close the ritual in the traditional manner,
but let the altar fetish remain on top of the jar and let the three 7
day candles burn until fully consumed.
During the period that the three candles are burning repeat each
night, after midnight or during the night hour of Venus, the giving
of tobacco smoke, the silent recitation of the Formula of Calling, the
prayers and the meditation before the Triangle of Manifestation .
Return the fetish to its place upon the altar first when all the three
candles have burnt out.
Wrap the jar of Ensouling Tincture in the black cloth marked with
the triangle and the sigil, upon which it had stood, and during each
49 following nights, after the stroke of midnight or during the night
hour of Venus, vigorously shake the jar, while 49 times chanting the
Qliphothic Formula.
In connection to this nightly chanting of the formula the Black Light
of Qayin must be envisioned to emanate from His central fetish, and
all other ensouled talismans kept upon His altar, into the contents of
the jar in order to cause further Ensoulment.
During these 49 nights you must keep the jar upon the altar, as close
to the central fetish as possible.
16. After the 49th night the Ensouling Tincture will be ready for
filtering. This must be done very carefully so that nothing goes to
waste as everything within the tincture is now fully imbued with His
Holiness and Ensouling Power.
You must at this point take out all the larger elements, such as the
bigger pieces of bones and the copper talismans before you press the
259
remaining marc. Separate all the solid parts and place them upon a
plate so that they can dry, as such Ensouled and Ensouling elements j
serve perfectly the many different workings of telestic fetishism, in 4
which they can constitute as the 'empowering load' (Carga) with which ClUJ
for example statues are filled and consecrated.
llitrbal Jf
Pour over the filtered tincture into the black bottle and keep it upon
the altar for future use and understand that each drop of this Ensouling tutn &uj
Tincture is as powerful as the physical vital fluids of Qayin would be
and handle and employ it accordingly. ..,

:
'l1ae seven Key Sigils of Death, &t
_,ngst the most practically -
die Blood can employ in order
a:rses of the Master. We will)
llaster and His attending F
fll these Key Sigils through whid
die sacred rites of our Qayinile,

All the formulas presented

sprific combinations of plant fll
pacts between His Temple aud 1
.,on the earth.

1 - u &igU .n

N
4parts .Jail
4parts
4parts Red
4parts
3parts
3parts Gr.n.
3parts lil i

260
II parts and place them upon a
llauled and Ensouling elements
dings of telestic fetishism, in
lllfltring load' (Carga) with which CHAPTER 18
-=rated.
Jl.erbal1J1nrmulas fur t4.e
.eu.en tf\tu @igils nf m.eat4
e Wack bottle and keep it upon

each drop of this Ensouling

vital fluids of Qayin would be
,_

The seven Key Sigils of Death, given in the First Book of Falxifer, are
amongst the most practically useful and powerful tools that Those of
the Blood can employ in order to access and direct the blessings and
curses of the Master. We will here, by the decree and grace of the
Master and His attending Famuli, present the herbal formulas for each
of these Key Sigils through which they can be further activated within
the sacred rites of our Qayinite Necrosophy.

All the formulas presented here have been tested and proven and the
specific combinations of plant elements are founded upon the ruling
pacts between His Temple and the Black In Green serving His cause
upon the earth.

1 - i!\t11 igil nf 1Lncktll Jatl1s Jlfnrmula

oJo
4 parts Jalap root powder
4 parts Allspice powder

4 parts Red Carnation flower powder

4 parts Rowan wood powder

3 parts Benzoin gum powder

3 parts Grains of Paradise powder
3 parts Tobacco powder

261
 2 - 1!\ett &igU nf 11lluminatinn 1J1nrmula

t'..&X1
4 parts Sage powder
$
4 parts Oak leaf or wood powder 4Par!
4 parts Apple tree leaf or wood powder

3 parts Frankincense
!11
4 parts Rowan

3 parts Myrrh 3 parts Will

2 parts Blackthorn leaf or wood powder 3 parts White d
2 parts Whitethorn leaf or wood powder 3 ..
Iii

3 - 1!\ett &igU nf Jnw.er 1J1nrmula 6-&t8111

" d?O <J ffi o ov '

1 part Calamus root 3 parts Acoail

1 part Liquorice root 3 parts Hellebal

1 part Jalap root 3 padl

1 part Blood root 3 parts Rosary Pea (.AI
1 part Masterwort root 2 paits 1

1 part Male Fern root 2 parts.

1 part Mandrake root 2 parts HIM

4 - 1!\ett &igU nf llf.ealt4 1J1nrmula 7 - &igitll

7 .!+1:
3 parts Cinnamon 4 puW
3 parts Allspice 4-
3 parts Alfalfa 411
3 parts Patchouli 4 parts Elder Ia

3 parts Bay Laurel leaves 3.-i

2 parts Thyme 3,.
2 parts Yerba Buena 3 pads

262
 5 - fKey igil nf Jrntertinn 111nrmula

er 4 parts Pine needles

llood powder 4 parts Cypress seeds or leaves

wood powder 4 parts Rue

illcense 4 parts Rowan leaves and berry powder

... 3 parts White Mustard seeds

wood powder 3 parts White Carnation flower petals

- tmod powder 3 parts Nettle

6 - fKey igil nf ilane 111nrmula

root 3 parts Aconite flowers and leaves

root 3 parts Hellebore Niger root powder

mot 3 parts Yew leaves

mot 3 parts Rosary Pea (Abrus Precatorius) seed powder

:
Mroot 2 parts Black Pepper

ra root 2 parts Red Chilli Pepper

lie root 2 parts Black Mustard seeds

7 - JKey igil nf Necromancy 111nrmula

Ilion 4 parts Wormwood

Ike 4 parts Cypress

4 parts Yew

Dati 4 parts Elder leaves or wood powder

!I leaves 3 parts Tobacco

lllle 3 parts Myrrh

r.ena 3 parts Black Copal

263

Each mixture is to be consecrated upon the Green Point of the Skull
and only when the Black In Green belonging to each grouping of seven
have been assembled, through the grace of Master Qayin Qatsiyr, will
the mixture possess the power to turn each Key that it is associated with.
CHAJI

When the consecrated formulaic base has been obtained it will be

ready for use and can be employed together with the Key Sigil that
un
it is connected to and serve as the foundation for incense blends, n
tinctures, infusions, oils, salves, sachets, sprinkling powders, sorcerous
inks or magical loads with which fetishes can be filled.
J
These formulas are also to be understood as the herbal codes which Within our practice there are Cewi
can unlock the hidden force of each of the Key Sigils of Death and as the Inks of the Sorcerous Adl
this becomes most obvious within the workings of Sanctified Inks. The within them the virtues of pJa.li
essence of each formula, obtained through the method of tincturing, eases even the ensouling
will possess the power to consecrate the ink into which its drops are 1
added and gives it the ability to activate the Key Sigil to which it Plants ritually harvested or odl
belongs. through the power of the Thont-C!
parts obtained via sacrificial ril
Such ink would also serve to endow and activate the power of each empowered ceremonially are tile
spell or petition written in connection to the workings of each Key abilities needed in order to coal
Sigil and be of great aid in all other related forms and techniq.ues of base.
sorcery.

When plant elements are usell i

To combine the ink, incense, oil, infusion, powder, tincture and sachet tinctured essence that one mOll l
of each Key Sigil within one single ritual setting would create an made from plant parts could
immensely strong focusing and quickening of the powers connected enraction of their essences in a Cl
to it and would cause impressive results. bette r lends itself to the conjml

There are innumerable different ways in which these given formulas When animal virtues are sougbl i
can serve the workings of the Qayinite Sorcerer and through their ashes which most often are mDI
diverse means of employment further insight concerning the virtues so empowered, but even in sudl
of each Key shall become revealed. in order to avoid lumps which o6i
elements in the resulting ink.
The wise will also be able to conclude how to empower and bless the .,

fetishes of the Master through these herbal formulas and create aspect When it comes to minerals the.rt
specific lenses through which specific rays of His Holy Black Light can such as in the cases of stones 11
manifest. essences once again through sl

264
 I'll the Green Point of the Skull
IJiing to each grouping of seven
ieof Master Qayin Qatsiyr, will
ida Key that it is associated with.
to
p has been obtained it will be
er with the Key Sigil that
r-m.dation for incense blends,
,>
1prinkling powders, sorcerous
6e:s can be filled.
IDod as the herbal codes which
II the Key Sigils of Death and
,..tings of Sanctified Inks. The
padl the method of tincturing,
te ink into which its drops are
iiate the Key Sigil to which it
,f..
activate the power of each
!I to the workings of each Key
!iated forms and techniques of
...-
.... powder, tincture and sachet
Jilnal setting would create an
ping of the powers connected
- better lends itself to the conjunction with the carrier ink base.
'i. "-hich these given formulas
pe Sorcerer and through their
rjasight concerning the virtues
r
..
"'
F
b to empower and bless the
p1 formulas and create aspect
pvs of His Holy Black Light can
CHAPTER 19
anrtifitil1Jnks nf tltt
nrrtrnus l\rt
Within our practice there are few tools used as often and as effectively
as the Inks of the Sorcerous Art, being the sanctified inks carrying
within them the virtues of plants, animals and minerals, or in some
cases even the ensouling essences of the Master and His Lady.
Plants ritually harvested or otherwise hallowed and re-enspirited
through the power of the Thorn-Crowned Master or His Lady, animal
parts obtained via sacrificial rituals or minerals obtained and/or
empowered ceremonially are the endowing elements possessing the
abilities needed in order to confer the required powers into the ink
base.
When plant elements are used in the art of ink making it is the
tinctured essence that one most often employs, even if also powders
made from plant parts could be used, as the tincture allows the
extraction of their essences in a concentrated liquid form which often
When animal virtues are sought it is their blood, powdered bones and
ashes which most often are mixed with the ink base meant to become
so empowered, but even in such instances tincturing could be used
in order to avoid lumps which otherwise could be caused by the coarser
elements in the resulting ink.
When it comes to minerals they can often be added to the ink wholly,
such as in the cases of stones and crystals, or lend their extracted
essences once again through steeping. In some workings ritually
265
obtained soil from a place of power, of relevance to our work, is also n.e enspirited tinctures slllli
in similar fashion introduced into inks, in order to endow them with 13 drops, ml or parts eacla 1111

magical virtues of that place. die number of different t:iJKt

waken its staining qu

When the basic approach to the creation of the ensorcelled inks is added to the ink it is
understood there will be countless ways through which one can transfer Qalmana and the spirits ... 1

and confer desirable attributes to any ink required for the different dleir powers of blessing ..1
workings of our sorcery.
As a final step and a seaJill
..,an the activated sigils Ill

amsecration, such as those el

of the Black In Green. The

of tobacco, or some fitting
The ritual cleansing and dedication of the ink base, be it self-created charged into it, and candle

or bought, is simple. The ink must be purified via the fire-bearing apin in accordance with ..

drops of the tincture and the purging smoke of the powerful Rue. tile ink.

During this process the ink vessel is simply opened, three drops of
consecrated Rue tincture is added into it and it is then held above When the candle/s has bat
and fumigated with the smoke of burnt Rue herb, while the following
'Exorcism of the Creature of Ink' is prayed over it:

I exorcise you, 0 Creature of Ink, by Qayin, Qalmana and by the

Mighty Rue's Black In Green and by the name of the Cunning Serpent
Sataninsam, who generated the Holy Bloodline and awakened the The following are a few 1M

Spirit! and spells and for the dn

talismanic forms:

I exorcise you and banish from you all profanity and make you pure
and worthy to assist me in my Work, which is a Work sanctioned by

the Hidden Head of Divinity, so that it becomes fully accomplished in Black Ink, empowered by A
accordance to my will and fulfilled through the Spiritual Licenses
granted to me by the Master Qayin and His Lady and by all the Ii

binding treaties existing between Him and all the Faithful Souls and Red ink, empowered by.
Spirits!
ll1Ifl
Sanctified be, and in the Holy names ofQayin andQalmana become Green Ink, empowered ll!f
now fully dedicated to my Work, which is the Work of (insert here a
descriptive title for the kind of work that the ink is intended for)!
Black Ink, empowered

266
J relevance to our work, is also
I, in order to endow them with
Ilion of the ensorcelled inks is
which one can transfer
r iDk required for the different
ftlle ink base, be it self-created
le purified via the fire-bearing
I smoke of the powerful Rue.
.anp1y opened, three drops of
it and it is then held above
ll Rue herb, while the following
rayed over it:
J Qayin, Qalmana and by the
II! Rame of the Cunning Serpent
' .Bloodline and awakened the
, __
Iprofanity and make you pure
illilrich is a Work sanctioned by
ieromes fully accomplished in
gh the Spiritual Licenses
Ja.d His Lady and by all the
rend all the Faithful Souls and
fi/Qayin and Qalmana become
.. is the Work of (insert here a
..,the ink is intended for)!
The enspirited tinctures should be added in an amount of 3, 7, 11 or
13 drops, ml or parts each based on the quantity of the ink base and
the number of different tinctures employed, in order to not dilute or
weaken its staining qualities too much. As the drops of tincture are
added to the ink it is further conjured in the names of Qayin and
Qalmana and the spirits or souls added to it are petitioned to lend
their powers of blessing and cursing.
As a final step and a sealing of the work the bottle of ink is placed
upon the activated sigils or spirit signatures most relevant to its
consecration, such as those of the Master or the Lady and the signatures
of the Black In Green. The open bottle of ink is then given the smoke
of tobacco, or some fitting incense blend harmonious with the powers
charged into it, and candle of suitable colour, inscribed and dressed
again in accordance with the installed spirits, virtues and purpose of
the ink.
When the candle/s has been consumed the ink is ready for use.
The following are a few Inks of the Art, for the writing of petitions
and spells and for the drawing of magical signs, signatures and
talismanic forms:
11altbictinn 1lnk:
Black Ink, empowered by Aconite, Black Hellebore and Blackthorn
ilnut llitrl1ing 1lnk:
Red ink, empowered by Apple blossoms, Red Rose and Lilac
11nnev anb lltaltlJ C!rnnjurt 1lnk:
Green Ink, empowered by Patchouli, Bay Laurel and Cinnamon
Ntcrnmancv 1lnk:
Black Ink, empowered by Wormwood, Cypress and Yew
267
 ntirnmancy1fnk: In order to create these
Black Ink, empowered by Mugwort, Angel's Trumpet and Lily Tmctures of the Master and tJil

'rnt.ectinn 1fnk: 13ml of each of the Ensouling'l'l

Red Ink, empowered by Rowan, Rue and Hawthorn ink bottles, with 30ml of black
ink for Qalmana, which in befa1J!1
lnminatinn 1fnk: according to the method outlil
.::j
Red Ink, empowered by Liquorice, Calamus and Tobacco
The ink bottles are then placal

<!rnnque.st anllllfictnry1fnk: and the Lady, each sigil is ac:tiq

Black Ink, empowered by Jalap root, Belladonna and and the bottles of Ensouled ..

Dragon Blood and a seven day candle each dl

while the Master and the Lli1

nnllllinrtune 1fnk: consecrations and enlink the il

..
Green Ink, empowered by Nutmeg, Camomile and Clove
Each following night the Matl

<!rnncealm.ent anll1fnui.sibility1fnk: empowerments and the ink bol

Black Ink, empowered by Male Fern, Black Pepper and Hemlock by their Black Light imbuin& 11

pirit <!rnnjur.e 1fnk: When the seven day candles I

Black ink, empowered by Mandrake, Mullein and Fig ready for use and fully ensoula
His Lady, and they will at*

lnu.e' .s illlnnll 1fnk: link all that which is written. dl

Red Ink, empowered by the blood of a dove sacrificed to Qalmana powers of Sancte Qayin and

illat' .s 1lllnnll1fnk:
Black Ink, empowered by the blood of a bat sacrificed to Qayin

Many more inks than the few mentioned here can be created, when
one has understood the powers of the different elements employed
within the sorcerous work and realised how their attributes would
manifest when employed so in solitary or combined forms.

But, of all Sanctified Inks of our sorcery, there are two that are the
most powerful and holy, and these two inks are the Ensouled Inks of
Qayin and Qalmana.

268
 In order to create these inks one must first make the Ensouling
tW:
'-Angel's Trumpet and Lily Tinctures of the Master and the Lady.

.. 13ml of each of the Ensouling Tinctures are then mixed, inside suitable

._ Rue and Hawthorn ink bottles, with 30ml of black ink for Qayin and with 30ml of red
ink for Qalmana, which in beforehand has been exorcised and dedicated

.. according to the method outlined earlier .

r:e, Calamus and Tobacco

The ink bottles are then placed on the respective sigils of the Master

... Jolt: and the Lady, each sigil is activated according to its own specific mode

p root, Belladonna and and the bottles of Ensouled Inks are given the sealing smoke offerings

.... and a seven day candle each (black for Qayin and red for Qalmana),
while the Master and the Lady are petitioned to lend their full

JW: consecrations and enlink the inks to their souls and spiritual essences.

I& Camomile and Clove

Each following night the Master and the Lady are prayed to for their

lllitilttv Jnk: empowerments and the ink bottles are envisioned to become set aflame

11. Black Pepper and Hemlock by their Black Light imbuing their contents.

When the seven day candles have been consumed the inks will be

lllnke, Mullein and Fig ready for use and fully ensouled by the holy touch of the Master and
His Lady, and they will at that time possess the powers to directly

link all that which is written, drawn or marked with them to the seated

[a dove sacrificed to Qalmana powers of Sancte Qayin and our Sancta Qalmana.

'
lk:
l of a bat sacrificed to Qayin

- here can be created, when

different elements employed
!li how their attributes would
ry or combined forms.

lilY. there are two that are the

D inks are the Ensouled Inks of

269
 wb.icl
correct magical oils, with
centre of the parchment are
a small pouch, also coot

CHAPTER 20 their corresponding herbal illll

becomes doubled.

ID4t tutu IDnlismnnit tnls seals insc

""'
ribe
The talism anic
cloring the most auspicious
metal best corresponding ""itlt
when the ideal kind of metal il
The seven talismanic seals presented in this chapter are most often by copper, as that Venusian Jlllilll
drawn with Sanctified Inks empowered by the herbal formulae of their work, all the enlinkments neal
corresponding Key Sigils of Death, or in other suitable manners marked ;1
or inscribed on sheets of metal, clay disks, ceramic plates or flat pieces The final consecration of sudu11
of wood and employed in different ways in connection to the sorcerous ablution in the infusion or -
practices drawing power from the forces governed by the Master. af the corresponding herbal
the talisman.
Within the purely talismanic context they are consecrated via the
seated essence of Sancte Qayin and then carried hidden upon the body There are, in resemblance to
in order to draw to one's self their indented virtues, but they can also within the sorcerous workiucl
be employed in connection to candle burning rituals during which different ways to employ
they most often are marked with ensouled ink, paint or chalk upon llere are just mere hints .._
a plate, on which the cleansed, inscribed, anointed and dressed candles Familiar Shades and Spirits &1
are positioned. By placing the charged candle upon a plate bearing amning in all their utilisa..
the talismanic seal corresponding with its ensorcelled purpose the
powers of the candle will, via the heat of magical will manifested
through flame, activate the full force of the seal and in union they will
bring about the desired outcome.

When thick pillar candle is used the talismanic seal can be directly
inscribed upon its wax and become anointed with oil empowered by
its corresponding Key Sigil formula and then dressed with a powder
consisting of the same kinds of herbal elements. Such talismanic candle
possesses great powers and is a very effective tool for the focusing and
directing of the magical will.

If drawn on parchment or paper with the correct Sanctified Ink the

talisman so created can be further consecrated and activated by the

270

20
banic.eals
t
._ this chapter are most often
tt-Y the herbal formulae of their
Giber suitable manners marked
!Jia. ceramic plates or flat pieces
115 in connection to the sorcerous
IllS governed by the Master.
f tlaey are consecrated via the
carried hidden upon the body
l:llled virtues, but they can also
llurning rituals during which
llllled ink, paint or chalk upon
!1 anointed and dressed candles
Ill candle upon a plate bearing
Ill its ensorcelled purpose the
of magical will manifested
[the seal and in union they will
llllismanic seal can be directly
,....ted with oil empowered by
,_a then dressed with a powder
llaoents. Such talismanic candle
fective tool for the focusing and
L the correct Sanctified Ink the
asecrated and activated by the
correct magical oils, with which first the four corners and then the
centre of the parchment are anointed. If such talisman is carried in
a small pouch, also containing a mixture of the herbs belonging to
their corresponding herbal formulae, their effectiveness and power
becomes doubled.
The talismanic seals inscribed on sheets of metal should be etched
during the most auspicious planetary day and hour and upon the
metal best corresponding with their indented power and purpose, but
when the ideal kind of metal is lacking it can always be substituted
by copper, as that Venusian metal possesses, within the context of our
work, all the enlinkments needed to the Master.
The final consecration of such metal talismans constitutes often of an
ablution in the infusion or the tincture through which the essences
of the corresponding herbal elements are extracted and conferred to
the talisman.
There are, in resemblance to many of the other traced signs employed
within the sorcerous workings of the Cult of Qayin, innumerable
different ways to employ these talismanic seals and what is suggested
here are just mere hints meant to inspire and ultimately it is the
Familiar Shades and Spirits guarding the Path which shall instruct the
cunning in all their utilisations.
271
 Ic.
*
A-

QllJr "'tal nf :tlJr llnlnrking nf Ja:tlJ.s QllJt hi ..

The first talismanic seal is that of the Unlocking of Paths and is a The second talismanic seal il
representation of the sorcerous will to overcome all that stands in the representation of the G
way of the achievement of the goals set and all difficulties blocking Alchemy of Qayin's sorcery. I
the roads leading to success. This seal attracts the emanations and through the Three Coro
influences of the aspect of the Master as the Holder of the Seven Keys towards the Liminal Point til
and is connected to His Key Sigil of the Locked Paths, being the means Other Side shines forth a:Dil
through which they all become opened. Archons can be transcended.

The Seal of the Unlocking of Paths is an excellent tool to employ This seal is connected to tbe I
within all magical work intended to remove obstacles, create essence and attracts His Q
opportunities and open wide the roads to accomplishment and victory. employing it. It is a linear Rl
reached through the Nigra!
While its primary functions are talismanic it can also serve as a seal according to the Qayinite
to base and place Path Opening rituals upon. Within such contexts the red stage becomes the til
it is marked with consecrated chalk or the tip of a Rowan wand in and the black stage becoms
the centre of a crossroads and activated by libation, smoke and flame, Light of Deus Absconditus.
plus seven keys given to the spirits of the place so that they in the
name of Qayin can unlock all paths which otherwise would remain The Seal of Spiritual Ill
closed. mysteries and is a point of il
to achieve initiation and inl

272

Unlocking of Paths and is a
IIIBcome all that stands in the
It and all difficulties blocking
t:.uracts the emanations and
the Holder of the Seven Keys
J.ac:ked Paths, being the means
L Archons can be transcended, or intruded into.
an excellent tool to employ
ID remove obstacles, create
IIDaa:omplishment and victory.
.me it can also serve as a seal
II upon. Within such contexts
I' the tip of a Rowan wand in
lt.y libation, smoke and flame,
f the place so that they in the
illlic:h otherwise would remain
Wlft tal nf piritual 1Jlluminatinn
The second talismanic seal is that of Spiritual Illumination and is a
representation of the Gnosis strived for through the Necrosophic
Alchemy of Qayin's sorcery. It is a symbol of the Great Work, which
through the Three Coronations and the Three Steps of the Cross leads
towards the Liminal Point of Spirit, through which the Light of the
Other Side shines forth and via which the world of the Demiurgic
This seal is connected to the Luciferian aspects of our Master's seated
essence and attracts His Crowning Light to illuminate the one
employing it. It is a linear representation of the desire for ascension
reached through the Nigredo, Albedo and Rubedo process, which
according to the Qayinite Gnosis is codified in a reversed manner, as
the red stage becomes the first, by the spilling of the blood of Abel,
and the black stage becomes the last, by the entering into the Black
Light of Deus Absconditus.
The Seal of Spiritual Illumination serves perfectly the seeker of the
mysteries and is a point of focus for the powers of the sorcerous will
to achieve initiation and insight.
273
 Witt tal nf Ilfirt-lSnrn ilnmininn Wilt tml ..

The third seal is that of Fire-Born Dominion and is a symbol of 1he fourth seal is that of GoWi
dominance and power through spiritual authority and represents the CDDilected to the enriching ..
exaltation of the Divine Spirit and its proper place above all the an be attained by the grace

inferior and finite aspects of existence. It is a seal connected to the Qayin. It is a seal connected toll
empowerments granted by the Awakened Spirit and to the most .along-spirited, bringing weal
dominating and commanding aspects of the seated essence of the a bountiful harvest from the Wil
Master.
'I1Us seal is mostly employed a
This seal is to be used whenever man, shades or spirits are to be k the ensuring of success in m
subjugated by the overwhelming powers of the Master, accessed both ..a also aid in the finding of e
from within and without, and is a granter of a nimbus of regal authority .urces of financial abundance.!

and confidence. It is a linear representation of the Spirit being able pMl fortune, mainly by disfe1
to rise above the four finite elements and rule them, crowned by the ..ttlicting to its own cause. 4
enlinkments preserved to the Unbound Divinity that was in the
beginning and shall remain in the end, while still being connected to
the material realms below.

The seal of Fire-Born Dominion is to be employed as talisman in all

contexts where control and dominance over the world of clay and
those born of it is sought and if its essence becomes fully realised and
properly internalised, it becomes a talismanic seal before which both
the living and the dead tremble and the world governing elemental
forces yield.

274
 lb lhnnininn
!'Dominion and is a symbol of
llal authority and represents the
,._ proper place above all the
llrJe. It is a seal connected to the
ed Spirit and to the most
IS of the seated essence of the
-. shades or spirits are to be
11!15 of the Master, accessed both
of a nimbus of regal authority
lladation of the Spirit being able
ls and rule them, crowned by the
ilalmd Divinity that was in the
r.a, while still being connected to
.. be employed as talisman in all
over the world of clay and
ce becomes fully realised and
blismanic seal before which both
Ml the world governing elemental
. 275
Witt i'tal of <&nllltn .Jinrtunt
The fourth seal is that of Golden Fortune and is a talismanic form
connected to the enriching blessings and Venusian abundance that
can be attained by the grace and through the blessings of Sancte
Qayin. It is a seal connected to the boons befalling of the faithful and
strong-spirited, bringing wealth and granting the possibility to reap
a bountiful harvest from the hidden fields and gardens of Nod.
This seal is mostly employed in connection to wealth-conjuring and
for the ensuring of success in connection to business ventures, but it
can also aid in the finding of treasures and other kinds of hidden
sources of financial abundance. It grants gambling luck and general
good fortune, mainly by dispelling influences disharmonious and
conflicting to its own cause.
The seal of Golden Fortune is a strong foundation upon which the
cunning can build the Points of Sympathy attracting a verdant and
steady earning and draw new clients or customers, thus enabling
achievement of success in one's chosen line of work.
 Ulltt tal nf .Sartial flltftnct Cl)Jr 81

The fifth seal is that of Martial Defence and is a potent talismanic sixth seal is that of Sla
shield against all forces of hostility directed against its bearer, breaking r-.-:u:ed:u at one's foes and a II
the curses of the enemy and reflecting them back in an amplified shades and spirits faithfalt
form. This seal is a breastplate of the warrior that when employed all to lend their wrathfal.
correctly possesses the power to protect against any consciously or the death-dealing
t
unconsciously directed currents of malice and deflect the evil glances important symbols
of the envious and the cowardly.

This seal is as a codified petition for protection directed at the Master,

those Mighty Ones belonging to His Seven Generations and to the - seal embodies the intential!l
daemons of His Nightside realm of Venus. The Swords crossed behind solely for the ribU!
the heptagonal shield represent both the martial powers of Qayin, the r-minaaation and serves l'fi
First Slayer of Man, and His holy descendent Tubal-Qayin, the mighty currents of justified .._
Blacksmith and first forger of the swords and shields of warfare and
besides granting mere protection it also confers success in all forms [ form the very Sting of Dl
of combat.

This seal of Martial Defence is besides being a powerful talisman also

a potent tool to employ within all forms of ritual revocation meant
to neutralise the attacks of the enemies and reverse their venomous
currents and turn them back upon themselves. Marked upon the surface
of a mirror it serves perfectly all such rites of reversal.

276
Btftnc.e
iiiM:e and is a potent talismanic
a:ted against its bearer, breaking
- them back in an amplified
lie l'l!-arrior that when employed
against any consciously or
lllice and deflect the evil glances
.-otection directed at the Master,
lia Seven Generations and to the
lams- The Swords crossed behind
ll t1ae martial powers of Qayin, the
dent Tubal-Qayin, the mighty
...,ros and shields of warfare and
tlllso confers success in all forms
lis being a powerful talisman also
,,kms of ritual revocation meant
11Be5 and reverse their venomous
.-selves. Marked upon the surface
.t1 rites of reversal.
W:It.e tal nf laying
The sixth seal is that of Slaying and is a symbol of pernicious attack
directed at one's foes and a beckoning call to Qayin Occisor and to
the shades and spirits faithful to the Qayinite Bloodline, entreating
them all to lend their wrathful powers to all such assaults. This seal
crosses the death-dealing powers of the sickle, sword and arrow/spear,
all being important symbols connected to different aspects of Qayin's
baneful aspects, but also to two other Mighty Ones of His lineage and
their abilities to cause bloodshed and ruin.
This seal embodies the intention to cause harm and take lives and is
reserved solely for the rituals of malediction and sorcerous
assassination and serves within such settings as an amplifier of the
deadly currents of justified hate, directed towards those who oppose
that which is good, holy and of the Spirit. Within and through its
simple form the very Sting of Death is represented and at its central
point of intersection it opens up the liminal Crossroads of Death,
bringing about the destruction of those against whom its powers are
turned.
The seal of Slaying is a sign by which the envenomed sorcerous will
becomes directed in accordance with the cause of damnation and
justified vengeance, as it represents and manifests nought but the
wielding of the reddened scythe or poison dripping sickle of Qayin,
for the sake of the deathly harvests of lives and souls.
277
 ....

Wilt tal nf tlrt Ntrrnmanctr -

"""'l

The seventh seal is that of the Necromancer and represents the powers
of Will and Spirit unified and directed towards the awakening of, and
interaction with, the dead. It is a seal of the seeker of the mysteries
of Gulgaltha and a sign of a living soul that walks with the dead. This
seal petitions the First Sower of the Skull for His protection, blessings
and empowerments and signals to the dead that the wearer of the seal
summons them in the name and through the power of their Lord of
the Black Cross.

This seal possesses both empowering and protective attributes and

while conferring the authority of the Mighty Dead it also blocks the
paths of the malignant souls and shields against them, by the power
""
of their Sovereign, unless such Dark Dead are purposely called upon,
in which case it will aid in their tasking and controlling. By this seal
XnJftl s-1
all the dead are notified that the wearer is one who knows about laws ..J

and tabus of the Fields of Skulls and that both he/she and they thus
..
are bound by the governing treaties between the quick and the dead
and that they therefore must obey and act according to the ruling
protocols and lend their aid whenever approached correctly by such
a person.

The Seal of the Necromancer is also a sign connected to Dominor

Tumulus and is best consecrated via His aspect-specific fetishes and
ensouled tools of sorcery.
.i
.'-l

278
 As already mentioned there are connections between the talismanic
seals presented and the Seven Key Sigils of Qayin. Besides being
activated through the herbal formulae of those Key Sigils the talismanic
seals can be further empowered by being combined with them in the
following manner, which creates the keyed aspects of the seals and
grants great addition of power to them, by strengthening their focus
and their vincula to the aspect of the Master from whom they obtain
their sorcerous merits.

The Following are the Seven Talismanic Seals, in their keyed forms:
a..anctr

ileer and represents the powers

IDwards the awakening of, and
lllf the seeker of the mysteries
idlat walks with the dead. This
for His protection, blessings
ll8d that the wearer of the seal
.. the power of their Lord of

illd protective attributes and

llflhty Dead it also blocks the
II against them, by the power
.a are purposely called upon, The Keyed Seal of the Unlocking of Paths
I and controlling. By this seal
1'11 one who knows about laws
IIIII both he/she and they thus
t.en the quick and the dead
I act according to the ruling
-..,roached correctly by such

, sign connected to Dominor

II aspect-specific fetishes and

279
 The Keyal -
The Keyed Seal of Spiritual Illumination

The Keyed Seal of the Fire-Born Dominion The '

The Keyed Seal of Golden Fortune The Keyed S.

280
 The Keyed Seal of Martial Defence
t.l Illumination

The Keyed Seal of Slaying

Bom Dominion

The Keyed Seal of the Necromancer

Golden Fortune

281
 J'trst
1part .l[l
CHAPTER 21
2 parts 11
2 parts PaloS
<@auin anb (@almana 's 3 parUtC:
3JI
1Jnc.ens.e 1J1nrmulat 3
3 parts s.l.l
. .;J

The following are a few special incense formulae for offertory and tCDilb JI
sorcerous use, all possessing the powers to fortify and aid in the
manifestations of the different aspects and essences of our Master 1 part GaOO. Jl
Qayin and our Lady Qalmana. These formulae are different from 1partll
simpler ones, often consisting of one or just a few appropriate herbs
2 parts Aal
burnt as general offerings, and hold within them the keys to certain 2 parts Cyp1i

less visible points of manifestation and power and as such it is not 3 parts Blact!

always the smell of their smoke which is of primary importance but 3,.
it is instead the spiritual vibrations they cause and the aspects they 3 putjl
attract which is their important attribute.

Through the correct study of the specific plant elements that the miJirb
formulae consist of and their specific combinations it becomes possible
1 part Yew Del!li
to conclude which of the aspects of the Master and the Lady there are
that most potently can be manifested by the powers released and
1 part Blackth0111l
strengthened through the presented formulae and for which contexts 1 part Cypress II
and kinds of ritual workings they are best suited.
1 part Pine neal
1 part Holly leli
1 part Fig Jeri
A sufficient herbal knowledge and sympathetic rapport with the Black

In Green will further aid in the correct combination of the different

parts of each plant suggested in connection to some of the formulae,
so that the final result becomes as much in harmony with the spiritual J'nurt}J )
intent as possible. _!

2pilil
As usual all plant elements employed must be ritually harvested or
2pmi
otherwise properly consecrated and enspirited and should all be 3 parts PaloS
3 parts Red C:lilf
employed in dried form.

282
,_

1f!trst 1Jnceuse 1f!nrmula nf ayin:

1 part Juniper leaves

. 2 parts Blackthorn leaves
ll21
2 parts Palo Santo wood powder
t

Palmana's 3 parts Cypress leaves

3 parts Myrrh

imnulat 3 parts Patchouli

3 parts Sandalwood powder

formulae for offertory and ecnub 1Juceuse 1f!nrmula nf ayiu:

MerS to fortify and aid in the
1 part Gabon Ebony wood powder
and essences of our Master
1 part Mandrake root
iJe formulae are different from
2 parts Acasia wood powder
i just a few appropriate herbs
2 parts Cypress wood powder
lwitbin them the keys to certain
3 parts Black Ironwood powder
!lid power and as such it is not
3 parts Myrrh
is of primary importance but
3 parts Wormwood
l.ey cause and the aspects they
Illite.

fecific plant elements that the IDftirb 1Jucemu 1f!nrmula nf ayiu:

S!Jmbinations it becomes possible
1 part Yew needles or wood powder
lie Master and the Lady there are
1 part Blackthorn leaves or wood powder
ii:.J by the powers released and
1 part Cypress leaves or wood powder
llnnulae and for which contexts
1 part Pine needles or wood powder
e'best suited.
1 part Holly leaves or wood powder
'
1 part Fig leaves or wood powder
IIJNlthetic rapport with the Black
....
l!llld combination of the different
I .
jlllldion to some of the formulae,
IJth in harmony with the spiritual 1f!nurtft 1Juceuse 1f!nrmula nf ayiu:

2 parts Myrrh
I 2 parts Rue herb
Ill must be ntually harvested or

3 parts Palo Santo wood powder

il enspirited and should all be
V' 3 parts Red Carnation flower petals

283

JJHrst Jlnttnn Jllormuht of (igulmaua:

1 part Vanilla Bean powder

1 part Cardamom seed powder 4

2 parts Clove powder CHAl
2 parts Coriander seed powder

3 parts Red Rose flower petals UJinrturt o

3 parts Angel's Trumpet flower

3 parts Lilac flowers

-J\1(

ji;ecoub Jlureuse Jllormulu of (igalmaua:
1 part Aconite flowers
1 part Black Hellebore root powder
1 part Thorn Apple seeds or flowers
1 part Valerian root powder
2 parts Belladonna flowers, berries or leaves
,!!!
Tincture of Vivification. M
Illation given to the seated Ill
f...._. to quicken the essence _..
.-ward manifestations_.
-t manifested through HW4

2 parts Lily of the Valley flowers and leaves sse of this tincture can be
2 parts Red Rose petals and powdered thorns ambers and if empl
lssbnctin or temperance, Il
tilllg

Ql{firb Jlureuse Jllormula of (igalmaua:

pDII'el" of the tincture col
1 part Apple flowers, fruit rinds or wood powder It stations and arouse the._
1 part Hawthorn flowers, dried fruit or wood powder tlae way of sympathy or 1l
1 part Cherry flowers, resin or wood powder

1 part Alder leaves or wood powder

<:i
1 part Birch leaves, bark or wood powder

1 part Elder flowers an empty glass bottle Gli

1 part Elm flowers, leaves or wood powder ?OOCI vodka
3 teaspoons of Ginger- p1
3 teaspoons of Ga1anpl j
3 teaspoons of whole ..
Jllourt{f Jlnrense Jllormula of (igalmauu:
3 teaspoons of Red (haiJl
2 parts Red Apple rinds 3 teaspoons of Tobac:at I
2 parts Liquorice root powder 3 teaspoons of Grains of

3 parts Rose buds 3 teaspoons of gunpowdli

3 parts Cinnamon powder c:onjugation of sulphur,

284
111- .t (falmana:
powder
l-ed powder
pder CHAPTER 22

powder
r petals
ID.e IDinrtur.e nf Jfl't.eru liliuifiratinn
flower
ers
-l\ if\inbling1J.Jibatinn

... .t (9almaua: The Tincture of Vivification, Rekindling and Awakening is to be used

.,wers as libation given to the seated power of the Qayin's Holy Fetishes in

root powder order to quicken the essence within them, whenever you need to hasten

1-Js or flowers the outward manifestations of the currents of His Spirit, as connected

18alpowder to and manifested through His blessed soul upon the earth.

-. berries or leaves
tlmroers and leaves The use of this tincture can be compared to the pouring of petrol upon
burning ambers and if employed too often, or without sufficient
.. powdered thorns
..
,

understanding or temperance, it will sooner or later burn the hands

of its misuser .

... .t (l)almaua: The power of the tincture constitutes of the ability to accelerate fiery
p.ds or wood powder manifestations and arouse the Spirit Flame already seated, or enlinked

fruit or wood powder to by the way of sympathy or the presence of His shade, within a Holy
,... or wood powder Fetish. The following elements are needed for the making of this
rwood powder Tincture of Vivification:
.or wood powder
. ..,_.ers
an empty glass bottle of suitable shape and size

8 or wood powder
700cl vodka
3 teaspoons of Ginger powder
3 teaspoons of Galangal powder
3 teaspoons of whole Black Pepper corns
3 teaspoons of Red (hot) Chilli powder

JPie rinds 3 teaspoons of Tobacco leaves powder

.ootpowder 3 teaspoons of Grains of Paradise (Guinea Pepper) seeds
.buds 3 teaspoons of gunpowder (a correct mixture and
... powder conjugation of sulphur, saltpetre and charcoal powder)

285
1. Open the ritual in the traditional manner and ask for the blessings

of the Master and burn incense for His glory.

Maste< and then once again :3
it, and ask the unified spirits to '
1

of the Master and as the enfl

2. Mix all the elements in a bowl and place the bowl in the centre

of the Green Point of the Skull. s. Open the bottle and place it oa 1
and with gunpowder trace a thin W

3. Activate the Green Point in the Traditional manner and make sure bottle, making sure that its lines ,
that the liquor sprayed over and smoke given to it also bless the
contents of the bowl. Light a cigar in the traditional ..
of Amiahzatan, directed through il

By the smoke given pray to the Master that He quickens the powers of the Tincture of Fiery Vivificalil
its making. :.1l
and spirits connected to the plant elements mixed within the bowl and
that He by the virtues of the gunpowder given to them endows cl

them with the collective ability to, in a fiery manner, hasten the When more than half of the cigar

manifestations and affecting abilities of His own seated share of Soul traced with gunpowder, by toudlil

and Spirit power within the sorcerous workings in which He is towards the altar and the Master"sl

petitioned. of the cigar.

Ask Him to grant the mixture the power to make His Flame on Earth As the triangle blazes and bums J

blaze forth stirred by the tincture that you intend to make, so that fiery manifestation into the contal

it can during all crucial settings, when His blessings or curses are virtues of your imagination and fil

needed the most, aid in the hastening of His manifestations. Also,

promise Him that whenever the tincture in question becomes used for 6. When the black ash left by 111
the stirring of His powers you will repay Him with suitable offerings down place three pinches of it, li
to replenish the powers spent for your own cause. charred triangle, into the bottle -
the red, right side, altar candle fli

Place a flat lid upon the bowl and proceed with the positioning of the anpowerments.

candles upon the points of the Green Skull and then light them in
traditional manner and fully evoke the influences of the Master with aose the bottle and shake it a.

His Formula of Calling, so that His power brings back all the spirits Master, saluting His Holy Name 1

of the plants placed within the bowl and unites them to the cause
conveyed to Him. Place then the bottle of tincture up
dose to the central fetish.

4 When the candles are fully consumed by their flames remove the

bowl and pour its contents into the empty bottle and then fill the aose the working in the tra<iita

bottle with the 700cl of vodka.

7- Shake the bottle each followilll

Shake the bottle before the altar while chanting the salutations to the .fter that period filter its conta

286 21
 er and ask for the blessings
Master and then once again pray over the bottle, while still shaking
it, and ask the unified spirits to act as awakeners of the seated power
':llis glory.
of the Master and as the enflamers of His sparks of manifestation.
'
.-1 place the bowl in the centre
5 Open the bottle and place it on a fireproof surface before the altar

and with gunpowder trace a thin Triangle of Manifestation around the

bottle, making sure that its lines are fully connected to each other.
plitional manner and make sure
ilaoke given to it also bless the
Light a cigar in the traditional manner and by the sorcerous might
of Amiahzatan, directed through its smoke, further conjure the power
of the Tincture of Fiery Vivification in accordance with the cause of
lkr that He quickens the powers
its making.
!I-ents mixed within the bowl and
IIIPOwder given to them endows
When more than half of the cigar has been smoked ignite the triangle
._in a fiery manner, hasten the
traced with gunpowder, by touching its apex, which must be pointing
IIIJ of His own seated share of Soul
towards the altar and the Master's central fetish, with the glowing tip
workings in which He is
of the cigar.

As the triangle blazes and burns you must direct the powers of its
.-er to make His Flame on Earth
fiery manifestation into the contents of the bottle at its centre, by the
1dlat you intend to make, so that
virtues of your imagination and focused will.
-'ten His blessings or curses are
.mg of His manifestations. Also,
6. When the black ash left by the burning gunpowder has cooled
in question becomes used for
down place three pinches of it, taken from each point of the now
rapay Him with suitable offerings
charred triangle, into the bottle and then let seven drops of wax from
..-r own cause.
the red, right side, altar candle fall into it in order to fully seal the
t-
empowerments.
proceed with the positioning of the
,-n Skull and then light them in
Close the bottle and shake it once again while giving praise to the
pdte influences of the Master with
Master, saluting His Holy Name and titles.
" power brings back all the spirits
.-l and unites them to the cause
Place then the bottle of tincture upon the altar, if possible in a position
close to the central fetish.
-

illluned by their flames remove the

the Close the working in the traditional manner.
!lillie empty bottle and then fill

7 Shake the bottle each following night, for at least 31 nights, and

after that period filter its contents and then pour it back into its
chanting the salutations to the

287

 '
bottle. Wrap the bottle in a scarlet piece of cloth and tie the cloth
around it with red yarn.

The Tincture of Fiery Vivification is ready for use and whenever you ClfA'I
are in dire need of the Master's aid and have to accelerate His
manifestations you can use the tincture in order to stir His seated iEnlml
essence by spraying it three times over His holy fetishes or in some
other suitable way pour it over them, but still, to spray it directly out umpatlfl
from your own mouth is recommended, as it will not inflame only ,...
iii
Him but also yourself, in more ways than one. .._.,
"'"1!; l

The arousing power of this Tincture of Fiery Vivification is more than
ten times as potent as a normal libation of alcohol and the spiritual
flames ensuing by its use will surely bless the wise and burn the
foolish. are made in many difil
_.elements and are always
whenever direct contact wil
41sirable.

._.magical effigies can be tile

.. lllessing, healing, love-
_..,hol.nl domination, empowa
.. a direct link an d physical ..
it eemed as desirable and ..
..... "4
1
llistorical origins of these ..
-Mp+ity as they have, in one 1l
6r cal traditions of
- l

.
aae root of this kind of sora
' - ' istic
arts can be found. aail

-.;.s within these contexts

2 zwlhy and antipathy, astral.
'
ts, such as those deriJ
:- a, ...., which through the Cl

-.eil1lcllHlDS between the r_..

IlDdy.

288
JliKe of cloth and tie the cloth
:y for use and whenever you
id and have to accelerate His
in order to stir His seated
His holy fetishes or in some
,IJat still, to spray it directly out
W. as it will not inflame only
r'lllan one.
.
!fF1ery Vivification is more than
.._ of alcohol and the spiritual
lr bless the wise and burn the
CHAPTER 23
1fnlinkmtnt nf
umpat4ttir 1fffigies
Amongst the most employed methods of magical focalisation and
direction of the powers of will and/or the spirits within the Sorcerous
Arts is the use of effigies representing the target of the work. Such
effigies are made in many different ways and from different materials
and elements and are always meant to embody the target of the magical
work whenever direct contact with the person in question is not possible
or desirable.
Such magical effigies can be the central point of focus within the rites
of blessing, healing, love-witching, binding, manipulation and mind
control, domination, empowerment, cursing and for whatever else
that a direct link and physical representation of the target of the work
is deemed as desirable and helpful for the successful casting of the
spell.
The historical origins of these kinds of effigies can be traced back to
antiquity as they have, in one way or another, been employed within
the magical traditions of almost all known cultures.
At the root of this kind of sorcery foundations similar to those of the
fetishistic arts can be found, as the keys to the creation of functioning
effigies within these contexts are also based on the doctrines of occult
sympathy and antipathy, astral enlinkment and the usage of the correct
elements, such as those derived from the mineral, plant and animal
kingdom, which through the correct rites are meant to strengthen the
connections between the created image and that which it is meant to
embody.
289
Within some modern systems these kinds of effigies are believed to of some of the mentioned IUIII
only serve as tools of mental concentration or as a mere symbolic and as in most situations 01!1111
representation of the target, without any actual magical powers of all according to the specific ..
their own, but such ideas are not traditional or correct. ::d

As for the second point cowa

An effigy used within an effective rite of sorcery should be made to it is all about their degree of
be much more than just a mere symbol and must become an actual of proximity and physical aJIIi"'
part of the target, through the rites of sympathetic magic and the most potent links are the o-.
correct use of elements, which according to the law of contagion hold the target and therefore cany ...
within their parts actual and direct connections to the whole being Amongst such 'Bodily Mlliilili
of the target. serving as a medium for the
Force) are blood, spittle, swell
In order for such enlinkment to become established in a focused and clippings, skin scrapings and t1111
potent manner, transcending the mere connection that otherwise could as such intimate elements COI
be attained through a solely mental focus upon the target, the laws connections to, the whole beDIJ
of sympathy and contagion must be adhered to and the power of the Because of the obvious diffial
effigy and the physical links to the target that it is loaded with must kinds of links it can often be,
become focused and strengthened through the correct rites and by the in direct contact with such 11
use of appropriate elements. unwashed clothing, some r.
discarded cigarette butts and to
There are three main key points to this process; the first point is the which does hold some etherietl
creation of a suitable image/effigy, the second point is to load the contact with the target's body, bl
effigy with the personal links to the target and the third point is to as the written word is the dind
ritually make the links which the created effigy carries and constitutes sphere of thought. All links to 11
to one single strengthened, focused and fully enlivened Point of are most often placed inside thel
Connection. the solar plexus and head area 41
is put, but for example when a
When it comes to the first point of the creation of a suitable body for of the candle can be hollowed 01
the effigy it often comes down to the choosing of the most practically
suited shape and form, fitting the specific sorcerous work in which Besides the abovementioned pen
it is meant to be employed. The material employed to create the body can also be used for the stuf1i1
of the effigy must in other words suit the methods of ritual made out of cloth or created ia
manipulation one has plotted to expose it to. Amongst the most often require further filling, both in a
employed material bases for these effigies are cloth, wax, clay and also for the sake of strengthel
wood, but also bone, roots, twigs, straws, fruits and even pieces of the influences with which one 11
meat can within certain specific workings become carved, tied and can an effigy created for the sake Il
hollowed out, or otherwise shaped, in order to assume the form of a empowered by a powder madeGI
suitable body. In some cases it is also appropriate to use a combination of healing, or if the effigy is to ..

290
p..ds of effigies are believed to
tion or as a mere symbolic
any actual magical powers of
nal or correct.
i
i sorcery should be made to
IJil and must become an actual
:\if sympathetic magic and the
pc to the law of contagion hold
IIIDilections to the whole being
!lilt established in a focused and
IIJIDIUlection that otherwise could
riacus upon the target, the laws
IAered to and the power of the
that it is loaded with must
118gb the correct rites and by the
Ilia process; the first point is the
6e second point is to load the
rt.rget and the third point is to
alld effigy carries and constitutes
i and fully enlivened Point of
!lie creation of a suitable body for
Nlloosing of the most practically
IJI'cific sorcerous work in which
employed to create the body
suit the methods of ritual
- it to. Amongst the most often
llligies are cloth, wax, clay and
lllaws, fruits and even pieces of
lltmgs become carved, tied and
Ill order to assume the form of a
IIIJPropriate to use a combination
of some of the mentioned materials for the creation of a fitting effigy
and as in most situations necessity will dictate the exact approach,
all according to the specific situation and context.
As for the second point concerning the personal links to the target
it is all about their degree of attachment caused by their former level
of proximity and physical and etheric contact with the target. The
most potent links are the ones that originate from the actual body of
the target and therefore carry within them parts of his/her vital essence.
Amongst such 'Bodily Mumia' (i.e. elements derived from the body
serving as a medium for the transmission and manifestation of Life
Force) are blood, spittle, sweat, sexual fluids, strands of hair, nail
clippings, skin scrapings and teeth the most coveted within these rites,
as such intimate elements contain strong imprints of, and enduring
connections to, the whole being of the person they have belonged to.
Because of the obvious difficulties with the obtaining of some of these
kinds of links it can often be practical to use objects that have been
in direct contact with such bodily mumia of the target, such as
unwashed clothing, some favourite piece of personal jewellery,
discarded cigarette butts and to a lesser extent the person's handwriting,
which does hold some etheric and astral enlinkment because of the
contact with the target's body, but also mental connection to the target,
as the written word is the direct manifestation of the person's mental
sphere of thought. All links to the target, such as the ones mentioned,
are most often placed inside the hollow effigy and it is specifically into
the solar plexus and head area of the effigy that such load most often
is put, but for example when a figure candle is loaded also the base
of the candle can be hollowed out and loaded with the linking elements.
Besides the abovementioned personal links to the target other elements
can also be used for the stuffing of the effigy, especially if it is one
made out of cloth or created in any other hollowed form that would
require further filling, both in order to assume the correct shape but
also for the sake of strengthening the connections to the target and
the influences with which one wants to afflict him/her. For example
can an effigy created for the sake of healing become stuffed, or otherwise
empowered by a powder made of plant elements possessing the powers
of healing, or if the effigy is to be used for the destruction of an enemy
291
it can besides the personal links to the target become filled with effigy before them a6!
cursing powders and grave soil bought from a suitable Dark Dead. The lile and aid you in the fiDalilt
important thing is to remember that whatever you stuff the effigy with a.powennent of all the
will penetrate into the very core of the target's being and cause physical, 6e target that it possesses.
astral, mental and spiritual influences, all depending on the ritual
consecration and the later treatment of the effigy. Place the cloth marked wi61
fill die altar and position the II!
When it comes to the consecration and magical conjunction of the
different elements and links in order to create a true embodiment of 3- Fill the bowl with the "1111!1;
the target there are a few different ways that this can be accomplished. .. the Rowan wand and willltl
but we will now present a relatively simple but very effective Baptismal and then use it to IIIII
Rite for the final consecration of the effigy, which will strengthen all ils apex pointing towards 1111
ties it possesses to the target, by the focusing and unification of all .. point, the lower right poillt
the powers of the elements employed in its creation. tile spiritual fire of the Rowalf
wilhin all intersecting realms. D
The following elements are used in order to create the Baptismal llle contents of the bowl in a 1111

Water used for the consecration of an effigy: -t in order to bind all ete.i
..urous fire of the mighty ...
>F a Triangle of Manifestation, traced with a red paint tile wand to its proper place..
empowered by the tinctures of Myrrh, Wormwood, !i;ll

Mugwort, Chamomile and Tobacco upon .. Open the bottle of liquor .. .

on a piece of black cloth il three times, so that by the I

>F a Rowan wand e.powerment becomes gra.nlllll
>F a terracotta bowl ilpt within it. c11:1

>F 3 red candles (each placed within a candleholder) Jl

>F soml water s. Light the cigar in the tra

>F soml fresh milk fill the breath of Amiahzatan
>F 10ml tincture of Myrrh 6e Master and then an equal
>F 10ml tincture of Mugwort contents, in the centre of 6
>F 10ml tincture of Wormwood ill the altar ashtray.
>F 10ml tincture of Chamomile
>F 2 cigars 6. Place the three red candles.
>F a bottle of liquor demsed with the tincture af'i
>F a suitable animal offering JIDiition them on the tree poilll
>F a sharp knife the name of Sancte QayiiL

1. Open the ritual in the traditional manner, call upon the Master and 7- Pick up the cigar once .....
the Lady and burn incense for them both. Place the constructed and Rma.ining part and direct tile

292
1be target become filled with
tfmm a suitable Dark Dead. The
er you stuff the effigy with
lllrzet's being and cause physical,
-. all depending on the ritual
i:ef the effigy.
r..d magical conjunction of the
laa create a true embodiment of
Ia that this can be accomplished,
lillie but very effective Baptismal
lllligy, which will strengthen all
l!fDcusing and unification of all
liD its creation.
l!lelder to create the Baptismal
.effigy:
' sorcerous fire of the mighty Black In Green of the Rowan tree. Return
ailed with a red paint
ilfyrrh, Wormwood,
-.,upon
II-<
(i.
llllin a candleholder)
llllaer, call upon the Master and
IIDth. Place the constructed and
loaded effigy before them and pray to them to grant power to your
rite and aid you in the final consecration of the effigy and in the
empowerment of all the physical, astral and mental enlinkments to
the target that it possesses.
2. Place the cloth marked with the triangle of manifestation in front
of the altar and position the terracotta bowl in the middle of it.
3. Fill the bowl with the water, milk and with the four tinctures. Pick
up the Rowan wand and with its tip knock once on each point of the
triangle and then use it to trace the outline of the triangle, starting
at its apex pointing towards the altar and moving down to the lower
left point, the lower right point and back to the apex, while you envision
the spiritual fire of the Rowan establish, fortify and seal the triangle
within all intersecting realms. Do this thrice and then seven times stir
the contents of the bowl in a widdershins motion with the tip of the
wand in order to bind all elements therein and quicken them with the
the wand to its proper place.
4 Open the bottle of liquor, hold it over the terracotta bowl and tilt
it three times, so that by the libation offering thrice poured further
empowerment becomes granted to the intermingling plant essences
kept within it.
s. Light the cigar in the traditional manner and direct seven exhalations
of the breath of Amiahzatan first towards the central altar fetish of
the Master and then an equal amount of time towards the bowl and
its contents, in the centre of the triangle. Place the remaining cigar
in the altar ashtray.
6. Place the three red candles, which in beforehand must have been
cleansed with the tincture of Rue, inside their candleholders and
position them on the tree points of the triangle and light them each
in the name of Sancte Qayin.
7 Pick up the cigar once again and smoke more than half of its
remaining part and direct the smoke towards the bowl while you
293
through the powers of Amiahzatan entreat the spirits of Myrrh, While performing this bap
Mugwort, Wormwood and Chamomile to awaken fully in the name of the powers installed and aw abi
their Thorn-Crowned Sovereign and lend to you their aid in the final and the fires of imagination sJat
consecration of the effigy. Place the remaining part of the cigar in the on all levels, with the rese lllhlll
altar ashtray.

Place then the effigy back iD

8. Retrieve the effigy from the altar and place it inside the triangle, in front of the bowl. J
on its back and with its head towards the terracotta bowl.
,41
10. Light the second cigar in tal
Bring forth the chosen animal offering, pass it over the whole front towards the effigy, while foc:wlill
side of your own body while intensively focusing on the intentions you embodies and feel the connedial
have towards the target so that the animal absorbs some of the energetic and sealed within the effigy
emanations of your will and emotions and then cut its throat above animated with the essence olll
the triangle so that its blood falls upon the effigy and into the terracotta forces from and has become '

bowl and say:

When more than half of the ci

I sacrifice this animal's blood and life in order to strengthen all the ll!l
central altar fetish and dired:
links to NN's body, mind and soul! in exaltation and then place II

In the name of Qayin and Qalmana, may the sacrifice of this animal 11. If time and circumstance II
empower all connections created between the effigy and NN and may within the triangle until the-
i
they truly become as one! as that will in a very potent ..

powers of the effigy, but if

Let every single drop of blood of the animal that you can drain from be used in whichever way it is ii
it fall upon the effigy and inside the bowl within the triangle and then hold enough focus for all g
put aside the carcass of the animal.
12. During the following night
9. If the effigy is made out of wax, wood, bone or some other water part of the baptismal water to a
resistant material place it now inside the bowl and wash it slowly and the roots of a suitable tree -.1
thoroughly with the baptismal water, but if it is made out of fabric grave. Place a white candle ..
or some other material that can become ruined by a complete soaking three coins so that they :mark tl
just hold it in your right hand, dip your left hand into the baptismal the candle. Light the candle. p
water within the bowl and then spatter it upon the effigy repeatedly, in the name of the Master Qa
while saying: manner, without looking back. ..

I baptise you NN and strengthen all the chains of sympathetic

enlinkment tying your body, mind and soul!

294
 -.areat the spirits of Myrrh,
lit awaken fully in the name of
.. to you their aid in the final
.uring part of the cigar in the
I -
Iii place it inside the triangle,
* terracotta bowl.
k.
:,pass it over the whole front
llcusing on the intentions you
lltibsorbs some of the energetic
.-1 then cut its throat above
lie effigy and into the terracotta
llil order to strengthen all the
.. the sacrifice of this animal
the effigy and NN and may
llima1 that you can drain from
Iii within the triangle and then
!IIi. bone or some other water-
118 howl and wash it slowly and
11m if it is made out of fabric
nuined by a complete soaking
Ill' left hand into the baptismal
il upon the effigy repeatedly,
L manner, without looking back.
the chains of sympathetic
t-uJ!
While performing this baptism you must feel the effigy vibrate with
the powers installed and awakened within it and with your mind's eye
and the fires of imagination shape it so that it becomes fully imprinted,
on all levels, with the resemblance of the target.
Place then the effigy back in its place within the triangle, inside or
in front of the bowl.
10. Light the second cigar in traditional manner and blow the smoke
towards the effigy, while focusing your mind on the person it now
embodies and feel the connections become even more fortified, focused
and sealed within the effigy and see it becoming more and more
animated with the essence of the target that it now channels vital
forces from and has become a living part of.
When more than half of the cigar has been smoked go before the
central altar fetish and direct seven exhalations of smoke towards it
in exaltation and then place the remaining part in the altar ashtray .
11. If time and circumstance allows let the baptised effigy remain
within the triangle until the three candles have been fully consumed,
as that will in a very potent manner seal the enlinked and installed
powers of the effigy, but if need be the effigy can also at this point
be used in whichever way it is intended to be employed, as it now will
hold enough focus for all general workings.
12. During the following night bring the animal and the remaining
part of the baptismal water to a forest and there bury the animal by
the roots of a suitable tree and pour the baptismal water over its
grave. Place a white candle over the grave of the animal and place
three coins so that they mark the three points of a triangle around
the candle. Light the candle, give praise to the spirits of the place,
in the name of the Master Qayin, and leave the area in the traditional
If further elevation of the potency of this rite is sought you can add
to the list of the tinctures poured into the baptismal water also those
of the True Mandrake and Tobacco, in the same amount as the earlier <;l
mentioned tinctures.
CH

Also, whenever possible let the sex and the species of the animal
chosen for the sacrifice within these rites of baptism be, on some
IDl}tH
relevant level, of a sympathetic nature in relation to the target and
to the work itself.
ItvJ
tJ

You could for example choose a dove for love-witching, a rat for the
l
cursing of traitors, a snake for the conferring of cunning and blessings, The purpose of this ritual is II
a black hen or rooster for removal of unwanted influences and to death, in the name of tW1
protection, a pig for the strongest workings commissioned to the dead,
of the Black In Green of 1M
a bat for the bringing of nocturnal torment and sickness, a black cat
conducted you must first
for the bringing of death, a toad or a frog for the controlling of minds
according to the Laws and Ill
and a rabbit for general ensoulment and fortification of an effigy. wage of a corrupt accuser ill1
equalling the sentence that bel
But, whenever such considerations are not possible or practical, any other. This curse is especill
animal of the same sex of the target can be used, and even if that undermined the sanctity of ttl
choice is not available any animal will do, as its life force will still
through their falsity and liell
add the fortification and quickening sought from it. who have foolishly broken 011111
eatered into in the Holy N
If the animal offering for some reason is not possible to give at all rulings be just in these matblll
within this rite the powers of enlinkment will diminish considerably, Adamic ego, and may the J11
but the ritual will still be able to aid in the focusing and strengthening apinst that which is truly Sll
of the sympathetic links between the target and the effigy so baptised.

11ris ritual is to be executell

Another relevant consideration is the date chosen for the creation and is in her dying phase, and tile
baptism of the effigy, for if such date would overlap with the actual by the Elder tree should id
birthday of the target its powers of sympathy would become doubly of Saturn.
strong.

ne following elements are ..

The phases of the moon should otherwise also be observed within
these workings, as the astral tides and ties one seeks to manipulate a puppet made out af
and establish do wax and wane in accordance with her visible shape. personal links to theCII
a sufficient amount ali
a one meter long hlllll

296
 IWs rite is sought you can add
l6e baptismal water also those
'* same amount as the earlier

CHAPTER 24

W the species of the animal

wiles of baptism be, on some
IDite 1-Eler' s <trurse
1e in relation to the target and hullanging

"- love-witching, a rat for the

ining of cunning and blessings,
The purpose of this ritual is to sentence a traitor or an oath breaker
l fJf unwanted influences and
to death, in the name of the Holy Liluwa and by the severe powers
iilp commissioned to the dead, of the Black In Green of the Elder tree. Before this ritual can be
r.ent and sickness, a black cat
conducted you must first make sure that your ruling is a justified one,
q for the controlling of minds
according to the Laws and Holy Tabus of the Cult of Qayin, for the
t -.1 fortification of an effigy.
wage of a corrupt accuser in the Court of Qalmana is a harsh one,
"
equalling the sentence that he or she sought to place on an undeserving
te not possible or practical, any
other. This curse is especially effective against those that have
ran be used, and even if that
undermined the sanctity of the Bloodline of Qayin upon this earth
do, as its life force will still
through their falsity and lies and will be even more severe on those
-.ght from it.
who have foolishly broken oaths, covenants and pacts that they have
t
entered into in the Holy Names of the Rose-Crowned Queen. Let your
is not possible to give at all
rulings be just in these matters, without the blinding influences of the
will diminish considerably,
Adamic ego, and may the punishments fit all offences committed
1 the focusing and strengthening
against that which is truly sacred.
and the effigy so baptised.

This ritual is to be executed during a Friday night, when the moon

6le chosen for the creation and
is in her dying phase, and the portion of the work that must be done
.auld overlap with the actual
by the Elder tree should ideally commence during the planetary hour
II.Jmpathy would become doubly
of Saturn.
"'

till
The following elements are needed for this Work:
IJII'Wise also be observed within
..t ties one seeks to manipulate a puppet made out of black fabric
..-dance with her visible shape.
personal links to the offender
a sufficient amount of minced pork to stuff the puppet with
a one meter long black leather cord

297
 a piece of cleansed parchment .._.lusion will in this contelll
a quill pen made of the feather of a raven, crow or an owl --*e sure to be honest and opi
7 black candles, each having Qalmana's Key Sigil of 4 ;mswers.
Punishment inscribed upon them with a Rose thorn
a box of matches .., disappr oving signs or odilli
a suitable amount of incense consisting of powdered ...,. proceed with the work, ..
Elder wood, leaves and flowers, with the addition of you must revalue your,.
powdered red Rose petals, Birch bark powder, -..lion of this work, on tbanll
Bloodroot powder and a pinch of sulphur --e-aning the matter and 1
a brazier containing self-igniting charcoal 'IIIIR presenting the same c:alllll
a piece of black ritual chalk, in beforehand consecrated the harsh ju dgm ent still till
in the name of Qalmana ,
13 copper coins contained in a black drawstring pouch
a bottle of Elder Flower Wine
a silver ring
a loaf of unsalted bread
a large cigar - pattern becomes cr 5 I
a suitable black animal, such as a hen, a rabbit of Her central flame. i
or in some cases even a large rat ;i1
a sharp knife r a black candle with tiel
a small shovel for the burial of the animal offering Key Sigil of Punishment tri
'EIIi::.m spine or a Rose tllllll
1. Knock thrice upon the altar, chant seven times Qalmana's Formula ....
lw.e horizontally the name
of Calling and then light Her altar candle. Burn some Rose incense .a.dle with mineral oil
for Her and then present your case to Her and ask for Her judgment Jr.e, while focusing on ,...
concerning the traitor or oath breaker upon whom you seek to call 7 a 4 punishments of Qat.
done Her punishments. Tell the Holy Mother what you seek to
accomplish and explain to Her why you have judged that the offender
deserves death. -and away from Jill
thns directing the castill
Request from the Rose-Crowned Queen a sign of Her disapproval in R Ills- Let your focused Wil
case the sentencing is unjust in Her eyes and if no such signs are anenoming the arrow dl

received understand Her answer to be an approving one. If you are Ill the heart of the taiJII!I
sufficient in the use of any suitable form of divination you may at this I F!J in Her rnarksina.nsbi1i
s

point also use the system in question for the attainment of Her answer, ...j

but most often it is best to let natural omens and signs, such as the tile candle in a suitable t!liflll
flickering of candles, the forms assumed by the smoke and intuition I ' diction and place it up;
become the voice through which Her will is made known to you. r1er. light the candle ia1

298
 Self-delusion will in this context bring doom upon your own head, so
make sure to be honest and open-minded while seeking these kinds
r of a raven, crow or an owl
of answers.
a's Key Sigil of
"";th a Rose thorn
If no disapproving signs or other forms of answers are received you
' .
I.J.,isting of powdered may proceed with the work, but if the Holy Qalmana rejects your

with the addition of ruling you must revalue your judgment and not go through with the

Ita bark powder, execution of this work, on that night, and wait for further clarification

.af sulphur concerning the matter and you must wait at least a full lunar cycle
....
.
._charcoal before presenting the same case to Her again, if you at that time feel

beforehand consecrated that the harsh judgment still feels justified.

2. If the Mistress of the Sickle approves your sentencing you must

Jlllack drawstring pouch
write the name of the accused seven times upon a piece of paper and
'

then turn the paper 90 degrees anti-clockwise and seven times write
Qalmana's Key Sigil of Punishment over the offender's name, so that
a cross pattern becomes created. Place the paper upon the altar, in

a hen, a rabbit front of Her central flame.

-
Cleanse a black candle with the Tincture of Green Fire and inscribe
Her Key Sigil of Punishment vertically upon it with a rusty nail, a
if the animal offering
Hawthorn spine or a Rose thorn. On the lowest part of the candle
inscribe horizontally the name of the traitorI oath breaker and dress
.-en times Qalmana's Formula
j,
illldle. Burn some Rose mcense

the candle with mineral oil containing the essences of Hawthorn, Elder
'
l.Ber and ask for Her judgment and Rose, while focusing on your will to afflict the offender with the

'- upon whom you seek to call harshest punishments of Qalmana.

laiy Mother what you seek to

have judged that the offender Hold the candle with its wick towards yourself and anoint it with the
oil downwards and away from yourself, towards the target's inscribed

name, thus directing the castigating currents of Qalmana towards

;._ a sign of Her disapproval in him/her. Let your focused Will and vindicated wrath become the lethal

r eyes and if no such signs are poison envenoming the arrow that you through the powers of Qalmana
direct at the heart of the target and put your trust completely and
lie an approving one. If you are
- of divination you may at this faithfully in Her marksmanship.

i. the attainment of Her answer,

ill omens and signs, such as the Place the candle in a suitable candleholder reserved for the workings

-.1 by the smoke and intuition of malediction and place it upon the paper marked with the name of

twill is made known to you. the offender. Light the candle in the name of Liluwa of the Reddened

299
Sickle and pray for Her guidance, protection and aid in the punishing Attend now and lend your ail
of the traitor. lUdden corpse roads, which sil
breaker NN and lead him/h#:r,.
3. Cut the outlines of the black cloth puppet, sew together the two ,.;

halves with black thread and leave an opening through which it can In the name of Liluwa of tile
be filled. Stuff the puppet with the minced pork and insert into the lhat which will be given!

ground meat all the personal links to the target and then finish it by
sewing up the opening used for stuffing. In the name ofQalmana o/Qil
die traitor that I will hang IJflli
Proceed with the rites of 'Enlinkment of Sympathetic Effigies', bring to him/her a well desawl
according to the instructions provided earlier in this book and when
the puppet is fully connected to the sentenced offender wrap it in a In the name of Lebuda, the n.l
black shroud. I beseech you to awaken arJI
death to my enemy!
4. Adorn yourself with the black and green rosary of Qalmana and
any other empowering and protective talismans and amulets of Bail the Elder's Black In
;1
Qalmana that you possess and burn some additional incense to Her
glory. Give praise to the Holy Mother in traditional manner and then 6. Draw the spirit signature oei
extinguish the altar candles, but let the black candle placed upon the fJl the tree with the black 0.
name of the offender remain burning. This candle will burn while you
perform the rest of the ritual and will aid in the channelling of Her Awaken now to the cause o/QI
wrathful emanations towards the target. This candle may also reveal .righty daemon of the Elder II
certain omens concerning the outcome of the work once you have Smtence to our enemy!
returned back home or it may show some signs through its molten
wax when it has burnt down completely, in either case it will act as I conjure the green and su
a manifestation of your sentencing of the offender upon the altar.
Inock with your left hand tbnl

s. Collect all elements needed for the work and head for the, in ...:e again bow low to the -

beforehand selected, spot where the specific Elder tree that you are
to work with is located. 7- Take out the effigy of the a!
it by the foot of the Elder tree. I
Face the Elder tree, stomp your left foot three times on the ground, ill a wide circle around the IW
bow before the tree and say: Merent matches, starting wil
tileD moving widdershins a.

Mighty daemon of the Elder Tree, it is in the Holy Names ofQalmana, candles.
d
Our Queen in life and death that I, NN, come to you for justice and
vengeance. 8. Place then the brazier by 11
effigy, light the charcoals wili
fJl the incense blend.

300
 Attend now and lend your aid to my rite of execution and open up the
r:tioo and aid in the punishing
hidden corpse roads, which shall bring destruction to the traitor/oath
breaker NN and lead him/her to dwell amongst the lowliest dead.

,_ppet, sew together the two

In the name of Liluwa of the Sickle I entreat you to come and take
.,ening through which it can
that which will be given!
pork and insert into the
target and then finish it by
In the name of Qalmana of Gulgaltha I adjure you to accept the life of
...
the traitor that I will hang by the neck on your skeletal branches and
'
bring to him/her a well deserving punishment!
- of Sympathetic Effigies',
a-rlier in this book and when
In the name of Lebuda, the Twin-Bride of Qayin the Thorn-Crowned,
.-tenced offender wrap it in a
I beseech you to awaken and lend strength to my work and bring
I ,
death to my enemy!
r

n rosary of Qalmana and

Hail the Elder's Black In Green!
!we talismans and amulets of
_.e additional incense to Her
6. Draw the spirit signature of the daemon of the Elder upon the trunk
ia traditional manner and then
of the tree with the black ritual chalk and three times say:
black candle placed upon the

!illlis candle will burn while you

Awaken now to the cause of Qalmana and lend your powers to me, 0
J aid in the channelling of Her
mighty daemon of the Elder tree, come forth and deliver Her death
IIIL This candle may also reveal
sentence to our enemy!
.. of the work once you have
_...e signs through its molten
I conjure the green and summon the black!
IJI.r, in either case it will act as
lftlte offender upon the altar.
Knock with your left hand three times upon the traced signature and
once again bow low to the now awakened spirit of the tree.
work and head for the, in
c Elder tree that you are
7 Take out the effigy of the offender, remove its covering and place
it by the foot of the Elder tree. Place the seven inscribed black candles
."
in a wide circle around the Elder tree and then light them with seven
,._ three times on the ground,
different matches, starting with the candle in front of the effigy and
t-,

then moving widdershins around the circle created by the positioned

candles.
iJin the Holy Names of Qalmana,
liN. come to you for justice and
8. Place then the brazier by the foot of the Elder tree, in front of the

effigy, light the charcoals within it and upon them burn a large amount
of the incense blend.

301
Lift up and hold the effigy of the offender in the rising smoke and say: With your right hand lift up the
ID be the person it embodies aDii
Behold the Traitor/Oath Breaker NN, who because of his/her clay JUUI" left hand place the noose _.

barn nature became subdued by the weaknesses of Adam and now .ad see with your mind's eye dlel
walks the path of Abel. tl the cord to a suitable brancll
times the following charge: l

Behold NN, 0 daemon of the Elder Tree, and let your Black go forth
from the wooden shell of your arboreal body and snatch away his/ Jfighty Black In Green of the ..
her life and make it your own, for the only just sentence for a fl{NN as a sacrifice to you!
desecrator of sanctity is an inglorious death.

0 most faithful servant of Ql

Behold the offender of the Holy Tabus of Qayin and Qalmana, brought Arboreal Court, execute now H1
to the gallows to be executed for his/her profanity, as a sacrifice and die betrayer!
tribute to all that which is sacred and good. "tj

l.et his/her life become yours

Mighty Spirit of the Elder, take NN's life and soul as he/she will be trought disgrace to the Holine8i.t
hung by the neck on the branches of your tree, but bring him/her first f'l
fear, pain, sickness, disgrace and madness and finally a deserving Take now NN's life as he/she ib
death! Iring death! l

In the Names of the Holy Qalmana, let the punishment fit his/her Death to NN!
crimes!
ID. Bring forth and in traditiOI

Return the effigy back to its place by the foot of the Elder tree. .t. Amiahzatan, blow the smoirel

9. Bring forth the black leather cord. Burn additional incense and
fumigate the cord with the smoke. Tie the cord first into a Hangman's
Noose with thirteen coils and then tie seven knots on the opposite end
of the cord and into each knot charge and seal all your justified hatred .maining part in the brazier
against the traitor/oath breaker. -=ense to strengthen the deada-t
:!

Burn some additional incense upon the glowing charcoal and hold up 11.. Take the animal to the
the noose in front of the effigy and within the smoke and three times
say: 0 Mighty Spirit of the Holy
..-rngthen your assault upon M
Behold the Snare of Death, the Hangman's Noose of your execution! -.Ies and spirits that you 01
NN, behold the knotted cord of my malediction, which shall bind you consume himjher utterly! 1

unto Death! 'I

302
 riD the rising smoke and say:
IIIIo because of his/her clay
..,btesses of Adam and now
;. and let your Black go forth
llody and snatch away his/
IIIII only just sentence for a
r.m.
iCJgyin and Qalmana, brought
J!PrOfanity, as a sacrifice and
DOd.
f,
llf fDld soul as he/she will be
lree, but bring him/her first
!lias and finally a deserving
the punishment fit his/her
1dle foot of the Elder tree.
'"
additional incense and
lllec:ord first into a Hangman's
llii'ID knots on the opposite end
"'seal all your justified hatred
1:
g charcoal and hold up
Ilia the smoke and three times
!IIIR's Noose of your execution!
llilliction, which shall bind you
With your right hand lift up the effigy, which you must fully envision
to be the person it embodies and is esoterically connected to, and with
your left hand place the noose around his/her neck. Tighten the noose
and see with your mind's eye the offender start choking. Tie the end
of the cord to a suitable branch of the Elder Tree and recite seven
times the following charge:
Mighty Black In Green of the Elder tree, I give now the life and soul
of NN as a sacrifice to you!
0 most faithful servant of Qalmana, Chosen One amongst Her
Arboreal Court, execute now Her will and ensnare and take the life of
the betrayer!
Let his/her life become yours and bring a fitting end to one that has
brought disgrace to the Holiness we both cherish!
Take now NN's life as he/she is hung by the neck on your tree and
bring death!
Death to NN!
10. Bring forth and in traditional manner light the cigar, in the name
of Amiahzatan, blow the smoke upon the dangling bodyI effigy of the
offender and with each exhalation project all your hatred towards
him/her and further envision how he/she suffocates and slowly dies.
When more than half of the large cigar has been smoked place the
remaining part in the brazier so that it becomes burnt as a martial
incense to strengthen the death-dealing currents evoked.
11. Take the animal to the foot of the tree and say:
0 Mighty Spirit of the Holy Elder Tree, accept this offering and
strengthen your assault upon NN and let the legions of bloodthirsty
shades and spirits that you oversee follow the scent of blood to NN
and consume him/her utterly!
303
Take this life and drink the blood I shed and in return take the life
and consume the vital force of NN and bring to him/her Death!
Open the bottle of the Elder
widdershins circle around the

}
..
In the name of Qalmana! As this libation is spilled and c-.
Tree so shall also the life of NN lill
With the sharp knife slit the throat of the animal and let its blood spilt!
run over the hanged effigy of the betrayer. Envision dark shapes emerge
from below the roots of the Elder tree and swarm upon the effigy in Place the bread upon the gravel
order to consume all life force that is upon, within and enlinked to
and through it. See with your mind's eye the Shades and Spirits of As this bread is given as sus1a111
Black consume the effigy and by the way of the sympathetic connection Green so shall also the body alllll
also the person it embodies. his/her life ended!
1
12. Place the animal by the foot of the tree, where the effigy before Look upon the hanging effigy ...
was seated and with the quill pen dipped into the spilled blood write
Qalmana's Key Sigil of Punishment on the piece of parchment. Burn As this effigy hangs by the ned:til
some additional incense and hold the parchment in the smoke while of NN end and Sinistral Death Nl
silently praying to the Rose-Crowned Queen to fully afflict the target
and direct all shades and spirits serving Her Divine Will to consume Place the silver ring upon a suilllli
and destroy him/her. in your mind's eye the shape oft
spirit, and say:
Place the marked parchment inside the black drawstring pouch t-
,1

containing the thirteen copper coins, tie it shut with seven knots and praise and thanks to Jill
I give full
hold it inside the incense smoke and say: in Qalmana's name may your lJIIi
and your fatal wrath afflict my
The Wages of Sin is Death! (x7)
Collect your belongings, bow dell
Set then the pouch by the side of the animal's carcass in front of the take three steps back, turn
tree. looking back.

13. Dig with the aid of the shovel a grave for the animal close to the When back at home read any ciil
roots of the Elder tree and place inside the hole first the pouch candle burning upon the altar,liiJ
containing the thirteen coins and the parchment and then the animal and then take a cleansing ritlUill
carcass. Cover the hole with soil and flatten the grave by stomping of death from yourself and fortlj
with the left foot three times upon it and say: that you have directed at the

As this animal is dead and buried so shall also NN soon be dead and Rejoice in the knowledge that tJ.I
placed within the darkness of the grave! of the Holy Queen and Her failll

304 3
 Open the bottle of the Elder Flower wine and pour it out in a
Ill and in return take the life
widdershins circle around the buried sacrifice and say:
Iring to himjher Death!

As this libation is spilled and consumed by the daemon of the Elder

Tree so shall also the life of NN become consumed and hisjher blood
spilt!
the animal and let its blood
t. Envision dark shapes emerge
upon the effigy in Place the bread upon the grave of the animal and say:
.... swarm
tpDn, within and enlinked to
As this bread is given as sustenance to the spirits of the Black In
e,e the Shades and Spirits of
Green so shall also the body and soul of NN become consumed and
rafthe sympathetic connection
hisjher life ended!

Look upon the hanging effigy and say:

t tree, where the effigy before

.. into the spilled blood write

piece of parchment. Burn
iparclunent in the smoke while
Q.en to fully afflict the target
Her Divine Will to consume
As this effigy hangs by the neck and slowly rots so shall also the life
of NN end and Sinistral Death reap himjher fully!
Place the silver ring upon a suitable branch of the Elder tree, taking
in your mind's eye the shape of the hand and fingers of the Elder's
spirit, and say:

I! the black drawstring pouch

lie it shut with seven knots and
I give full praise and thanks to you, 0 mighty spirit of the Elder, and
in Qalmana's name may your blessings and protection belong to me
ray:
and your fatal wrath afflict my enemy!

Collect your belongings, bow deep and low before the Elder spirit,
take three steps back, turn around and leave the place without ever
[tMrimal's carcass in front of the
looking back.
....

When back at home read any omens manifested through the black
pave for the animal close to the
the hole first the pouch candle burning upon the altar, light incense to Qalmana and to Qayin
llilide
and then take a cleansing ritual bath in order to remove the stains
l'Jarch ment and then the animal
of death from yourself and fortify your own self against the poison
8 Batten the grave by stomping
that you have directed at the offender.
llmad say:

Rejoice in the knowledge that true justice has been done, by the grace
sltall also NN soon be dead and
.,uve! of the Holy Queen and Her faithful Black In Green .

305
 f:
CHAPTER 25
which they more concretely
interacted with.

lbe sigil can be marked in

be used let Willow, Man

1
J

pirit 1-Efftgu Animation igil their Black In Green to it anc11t

bearing their essences, estab
the subtle planes. "

-
Consecrated chalk bearing
The following sigil, presented here traced over the symbolic outline
of a body, is the Spirit Effigy Animation Sigil and is a sign channelling
also be used for its tracing .
Wood of a suitable sacrifice
and directing the animating currents of shades, elemental forces and wn upon the vessel meant
spirits to ensoul a simulacrum in order to become assembled and .
..
""1
come alive on the astral and aetheric planes and become bound on
j
the earthly plane to its physical representation, in order to serve as
...
an attending entity.
-1 .}
''"1
The sigil itself does not possess the power to animate (i.e. bestow llotice that the sections of tbe 1
Anima) anything on its own, but it does direct and seal forces 1!f1igy are in the following depid
possessing such abilities, when and where they are presented, in order
lllow their forms and that tt.
to empower an effigy and grant it the powers and abilities to hear, wilhin the ritual setting, must Il
to see, to smell, to talk, to eat, to take, to give, to feel, to leave, to 6at they are wrapped around
return, to grow stronger and most importantly to remain bound to
.-s of the effigy. i
its purpose.

The Spirit Effigy Animation Sigil is not to be used for the consecration
of any effigies representing already living persons and is solely reserved
for the animation of the bodies of the discarnate souls and spirits and
as such it may even be used for the consecration of effigies holding
the shadows of the dead, employed within certain forms ofNecrosophic
./'
)
Sorcery in which the souls of the departed are kept and bound to serve
the living.

The sigil is a linear channel for the animating forces connected to and
installed within such effigy and serves to give them clear and correct
'I
direction. It is a sigil by which the Famuli can be granted bodies and
by which homunculi and golems can become their vehicles through

306
 1":
which they more concretely can affect the physical realm and be
interacted with.

t"25
The sigil can be marked in different ways, but if Sanctified Ink is to
t.
be used let Willow, Mandrake, Patchouli, Myrrh and Tobacco grant
lmafinn gil their Black In Green to it and in union, through the stain of the ink
bearing their essences, establish its lines on both the physical and on
the subtle planes.

Consecrated chalk bearing the essences of the mentioned plants can
pi over the symbolic outline
also be used for its tracing and in certain cases even the freshly spilt
a Sigil and is a sign channelling
blood of a suitable sacrifice can become the paint with which it is
If shades, elemental forces and
drawn upon the vessel meant to serve as the enlivened body.
11- to become assembled and

Jilanes and become bound on

,_.tation, in order to serve as

IIPJWer to animate (i.e. bestow

jl does direct and seal forces
lise they are presented, in order
lie powers and abilities to hear,
IJie. to give, to feel, to leave,
i-Portantly to remain bound
Notice that the sections of the sigil meant to cover the ears of the
effigy are in the following depiction drawn in a way meant to clearly
show their forms and that those parts of the sigil, when employed
within the ritual setting, must be marked properly and be traced so
to
that they are wrapped around the sides of the head and covering the
to
ears of the effigy.

l(liD be used for the consecration

N persons and is solely reserved
1.6carnate souls and spirits and
amsecration of effigies holding

l)in certain forms of Necrosophic

are kept and bound to serve
..
tr
ting forces connected to and
to give them clear and correct

IJanli can be granted bodies and

ll become their vehicles through

307
 CHM
;,-:til

Witt ltitlb- 1

':1
:'!!1111
.. shielding homunculus is a 'I
.. deflect magical attacks and ..
-.mts directed towards you "-!
-'Ergst your foes. Such a
611 has ritually been separated fl
fortified only to serve the a1

... serve its purpose you must_Jl

..._ of nourishments and fortifi.l
pnist, while at the same time :
llilll to be able to function tbe 1

shielding homunculus is
II
t...-nal and sympathetic links. 'I
Imagination and Faith. In a4l
In Green are required witbilt

... elements from their plants

..a the Work.
:1
'We will here give instructions
as the body of the shieldili!

be made out of other suilati

long as it is formed properly ia
which it must be filled.

The Spirit Effigy Animation Sigil l

following elements are neaftl
illlmunculus:

308 l
 CHAPTER 26

Witt ftitlbingllnmunrulus

The shielding homunculus is a magical body double created in order

to deflect magical attacks and absorb, neutralise and turn back harmful
currents directed towards you by those who would count themselves
amongst your foes. Such a homunculus is an actual part of yourself
that has ritually been separated from your whole and become focused
and fortified only to serve the cause of martial defence.

In order for this divided aspect of your own essence to remain potent
and serve its purpose you must take care of it and grant it different
kinds of nourishments and fortifications, so that its links to yourself
persist, while at the same time remaining separate from your full
being to be able to function the way it is intended.

Such shielding homunculus is linked to you through the powers of

personal and sympathetic links, but also through the power of Spirit,
Will, Imagination and Faith. In addition, the empowerments of thirteen
Black In Green are required within the creation of the twin-homunculus
and elements from their plants must be used in order to fortify and
seal the Work.

We will here give instructions for the making of a leather puppet to

serve as the body of the shielding homunculus, but such effigy can
also be made out of other suitable materials, such as clay or wood,
as long as it is formed properly in order to be able to hold the elements
with which it must be filled.
"
f.
llliaation Sigil
,,
The following elements are needed for the creation of the Shielding
Homunculus:

309
>I< a circa 30-35cm tall effigy a small sharp blade thl
made out of beforehand ritually cleansed, soft and thin, of the effigy
naturally coloured, white or red leather (this homunculus a round mirror upon wlil
effigy must have its head and shoulder area open for the has been marked with Il
stuffing of the elements which have to be placed inside it) the essence of the herW
>I< a suitable sewing needle strong glue ,,

>I< black thread a terracotta bowl for .._

>I< strong sympathetic links to yourself, such as hair from your circa 35cm in diamebs",'
head and body, nail clippings from hands and toes, a green cloth upon wbidl
skin scrapings, your mundane and magical names written is ritually marked in bW
in your own blood on a piece of paper, spittle, sexual fluids the Green Point of the
and even pieces of personal jewellery or clothing that a bottle of rum or vocM
because of close contact to your physical and thus also 2 cigars
subtle bodies are strongly enlinked to you 1 cigarillo
>I< a small red drawstring pouch to place your personal matches
links inside a sharp knife
>I< 7 teaspoons of a mixture of Rowan leaves, 3 red candles
berries and wood powder 4 green candles
>I< 7 teaspoons of Red Carnation flower petals 1 black candle
>I< 21 whole Black Pepper corns a glass goblet
>I< 7 teaspoons of Oregano a small ashtray
>I< 7 teaspoons of Wormwood
>I< 7 teaspoons of Rue 1 On a Saturday, after the st:ml
>I< 7 teaspoons of Bay leaf powder for this working before Il
>I< 1 whole Jalap root a-mula of Calling of Qayin. li
>I< 7 teaspoons of a mixture of Blackthorn leaves, berries,

thorns and wood powder for the Master and Rl

>I< 7 teaspoons of a mixture of Hawthorn berries, leaves, 6em the following prayer:
thorns and wood powder A

>I< 7 teaspoons of Palo Santo wood powder a-ster Qayin, my Saint of Han
>I< 7 teaspoons of Tobacco r..ly Qalmana, my Sacred Mal
>I< 7 teaspoons of Sage
>I< 13 small white plates, like for example plain tea saucers
>I< sanctified black Ink ,. IIIJIIIr, as I by your grace coll
>I< quill pen
>I< fast drying permanent black paint for the marking of the ' &l!f .,ur crowning fires casf: II
'Spirit Effigy Animation Sigil' upon the homunculus effigy :"' -.b your Holy Mark glow.
>I< a thin brush . .#Jiilliful t
-""in!

310
 a small sharp blade that can function as the sword
!J cleansed, soft and thin, of the effigy
II leather (this homunculus a round mirror upon which the Key Sigil of Protection
li6owder area open for the has been marked with sanctified black paint containing
I lave to be placed inside it) the essence of the herbal formula of that Key Sigil
strong glue
l
a terracotta bowl for the mixing of the elements,
llnetf, such as hair from your circa 35cm in diameter
fmm hands and toes, a green cloth upon which the Green Point of the Skull
magical names written is ritually marked in black (the outer diameter of the circle of
paper, spittle, sexual fluids the Green Point of the Skull signature must be at least 70cm)
Wlery or clothing that a bottle of rum or vodka
l.r physical and thus also 2 cigars
lihd to you 1 cigarillo
tD place your personal matches
a sharp knife
iiuwan leaves, 3 red candles
i 4 green candles
r:WOWer petals 1 black candle
a glass goblet
a small ashtray

1. On a Saturday, after the stroke of midnight, place all the elements

needed for this working before the altar and open the ritual with the
Formula of Calling of Qayin, light the altar candles and then proceed
kktborn leaves, berries, with calling upon the Holy Mother and light Her candlejs. Burn Myrrh
10 incense for the Master and Rose incense for the Lady and recite to
!lllwthorn berries, leaves, them the following prayer:
!
powder Master Qayin, my Saint of Harvest, I pray to you!
: Lady Qalmana, my Sacred Mother of Spiritual Blood, I pray to you!

ia'eomple plain tea saucers Be with me on this night and lend your blessings and empowerments
to me, as I by your grace conduct the hallowed rites of sorcery!

iJIIIint for the marking of the Let your crowning fires cast their shadowless light upon me and
"'pm the homunculus effigy make your Holy Mark glow upon my brow as I summon the spirits
faithful to your cause in order to create my shielding homunculus
manikin!

311
I pray to you to lend power and authority to my words and deeds so -..ron of the Rowan tree, o,_
that the aspect of my being that I tonight seek to separate from my strengthener of the ba
own self becomes a guarding, shielding, deflecting and protecting .. you bar the ways for alltWII
body double and twin armoured, enlivened and fortified by the spirits -.1 Break
the curses of those dllll
of the thirteen Black In Green that I shall awaken in your Holy _. impenetrable armour CIJIIIIIIl
Names! -.age and strength of wiH
..,_,hant over all those that
Place the black and green rosaries of Qayin and Qalmana around your ..,U. and Qalmana, as I pray
neck and say:
-
By the spiritual blood of the Thorn-Crowned and the Rose-Crowned j

King and Queen of the Legions of the Black In Green, I am empowered, (. on of the Carnation, gnlillll
protected and blessed! that you remove from mew
and is harmful to my soul
Hail Qayin! JDhich brings sickness, W8l
Hail Qalmana! powers and lend all your ,.
Hail the Host of the Black In Green! -illluences of the profane anda
and Qalmana, as I pray
2. Mark, with sanctified ink, the signature of each of the thirteen Black

In Green that you are going to employ in this work upon the thirteen
small plates. Place the plates upon, or before, the altar and place the 'l

earlier indicated amount of each plant element upon their Ill t of the Black Pepper,
corresponding signature. I pray that you Cl
f!IJenty,

harm upon me and lead dl

Take small sips from the liquor bottle and spray it out from your illsanity! Break the curses
mouth in fine mists over each plate three times, so that the quickening ...ad spy upon me and wil
power of the alcohol is given to each of the thirteen. -.es of Qayin and Qalnuma,l

Light then a cigar in the name of Amiahzatan and blow its smoke

seven times over the contents of each plate, while mentally praying
to and calling upon each Black In Green to awaken, become fortified P of the Oregano, banisher.
and lend its blessings to your work.
ID oppress me! Banish frown
Place the remaining part of the cigar in the altar ashtray. ... ...., health, hap piness and Jl
from me, during sleep ,.
3 Lift, one by one, each of the thirteen plates close to your lips, so -.e the powers of proplil

that your breath imbues them, and recite seven times each of the
following short prayers to the corresponding Black In Green:

312 Jll
 Daemon of the Rowan tree, opener of the paths to that which is Holy
riy to my words and deeds so
and strengthener of the barriers protecting against the enemy, I pray
liJ6t seek to separate from my
that you bar the ways for all the venomous hostility directed towards
liilllg, deflecting and protecting
me! Break the curses of those that wish harm upon me and grant me
and fortified by the spirits
your impenetrable armour and unlock the roads to glory! Grant
tl shall awaken in your Holy
courage and strength of will to me, so that I may remain ever
triumphant over all those that would oppose me! In the names of
Qayin and Qalmana, as I pray so it shall be!
-.,m and Qalmana around your
t

Ill'

ed and the Rose-Crowned

Daemon of the Carnation, granter of purification and protection, I
1111* In Green, I am empowered,
pray that you remove from me all that which causes offense to my
spirit and is harmful to my soul and body! Remove from my presence
that which brings sickness, weakness and misery! Fortify me with
your powers and lend all your blessings unto me! Guard me against
the influences of the profane and exalt and purify me! In the names of
Qayin and Qalmana, as I pray so it shall be!

-.e of each of the thirteen Black

rin this work upon the thirteen

r 'before, the altar and place the
Daemon of the Black Pepper, scourge of the unworthy and vanquisher
l plant elemen t upon their
of the enemy, I pray that you confuse the minds of those that would
inflict harm upon me and lead them to a fallen state of defeat, loss

and insanity! Break the curses directed towards me, blind the eyes
IIJe and spray it out from your
that would spy upon me and with your encircling fire defend me! In
lille times, so that the quickening
the names of Qayin and Qalmana, as I pray so it shall be!
.,_,the thirteen.

l!wiahzatan and blow its smoke

la;plate, while mentally praying
Daemon of the Oregano, banisher of misery and poverty, I pray that
.._ to awaken, become fortified
you shield me against the enforcers of the laws of man that would
serve to oppress me! Banish from me all negativity and bestow upon
it"'.
me good health, happiness and prosperity! Nocturnal wraiths keep
r- the altar ashtray.
away from me, during sleep protect me, in dreams bless me and
grant me the powers of prophecy! In the names of Qayin and
- plates close to your lips, so
Qalmana, as I pray so it shall be!
,..ne seven times each of the
.-.rung Black In Green:

313
Daemon of the Wormwood, surmounter of obsessive shades, I pray Daemon of the Blackthorn 7iwll
that you remove all dark souls dispatched towards me and in more die enemy , I pray that yoa
ferocious forms return them all back to and against my enemy! Purify -.breakable shield to me! Alii
and spiritually fortify me, strengthen the defences of my famuli and protect me and turn back ..
bring bitterness, suffering and defeat to those who seek to harm me! iflc luen es ever directed towanl
In the names of Qayin and Qalmana, as I pray so it shall be! adversity and become d
_,ld dare to oppose me! In dll
ffi IJniY so it shall be!

Daemon of the Rue, banisher of all profanity and establisher of purity,

I pray that you shield me against all harmful currents directed <.ill
towards me! Break their curses, remove the lowly and obsessive shades Almlon of the Hawthorn Tree. -"1
and blind the evil eyes of my enemy! Strengthen me against the faly, I pray that you grant me 11
poisons of hate, fear and jealousy and with your Green Fire from smite those that would ._
such evils cleanse me! In the names of Qayin and Qalmana, as I pray cruwn me and to those that diN
so it shall be! l.rsh defeat, fear and insanity! I
._ all their hostile advances ..
ffi of Qayin and Qalmana. a

Daemon of the Bay Laurel Tree, bringer of protection and martial

glory, I pray that you break the swords of my enemy and in every
battle crown me with your wreath of victory! Neutralise the attacks
of all my foes and make them all fall down on bended knees and in
disgrace force them to bow before me! From all unwholesomeness
cleanse me, the stains of hate and fear remove from me and great
fortune, health and wealth bestow upon me! In the names of Qayin
and Qalmana, as I pray so it shall be!

ffi
I

!!
Daemon of the Jalap root, granter of conquest, I pray that you protect :-.-...
on- of the Tobacco, mighlfl 11
me against all adversity and open up all my roads to victory! Dispel empowerments, purificano.
all weakness and all the causes of misfortune from my being and With yourfiery winds shield
grant me courage, virility, power and forceful mastery! Banish all the the minds of those that lPil
causes of defeat and dishonour from me and ever keep me on the Path of my will and removefrom._
Glory! In the names of Qayin and Qalmana, as I pray so it shall be! RDmes of Qayin and

ffi

314
m
 Daemon of the Blackthorn Tree, spirit of warfare and destroyer of
..,. of obsessive shades, I pray
the enemy, I pray that you now lend your deadly sword and
towards me and in more
ify unbreakable shield to me! Against all dangers to body and soul
lltcmd against my enemy! Pur
uli and protect me and turn back with a sevenfold stab the baneful
a die defences of my fam
to har m me! influences ever directed towards me! Grant me invincibility when
tiD those who seek
facing adversity and become the scourge of the foolish ones that
I pray so it shall be!
would dare to oppose me! In the names of Qayin and Qalmana,as I
pray so it shall be!

!fiJirmity and establisher of purity,

1 all harmful currents
directed
es Daemon of the Hawthorn Tree,dryadic famulus of Our Rose-Crowned
the lowly and obsessive shad
Lady,I pray that you grant me the protection of your piercing thorns
..! Strengthen me against the
and smite those that would attack me! Let your conquering might
with your Green Fire from
crown me and to those that direct malevolency towards me, bring
-.fQayin and Qalmana,as I pray
harsh defeat,fear and insanity! In their eyes grant me invisibility so
that all their hostile advances become easily averted by me! In the
names of Qayin and Qalmana, as I pray so it shall be!

rilager of protection and martial

y
.,..ds of my enemy and in ever
Daemon of the Palo Santo Tree,upholder of spiritual sanctity,I pray
tllf/ victory! Neutralise the attacks
that you grant me the purification and protection against misfortune,
down on bended knees and in
sickness and misery! Nullify all maledictions directed towards me
From all unwholesomeness
If -..e!
and from an unworthy demise save me! Lead me upon the exalted
l1!m" remove from me and great
in path of transcendent glory and confer the Master's boons unto me! In
...,an me! In the names of Qay
the names of Qayin and Qalmana,as I pray so it shall be!
hie!

Daemon of the Tobacco, mighty spirit of sorcery, I pray that you

lfleonquest,I pray that you protect
pel grant empowerments,purification and your quickening powers unto
_,all my roads to victory! Dis
bein g and me! With your fiery winds shield me and with your enchanting smoke
r/ misfortune from my
whelm the minds of those that would oppose me! Strengthen my soul,
,., forceful mastery! Banish all the
fortify my will and remove from me all the stains of worldly profanity!
Nile and ever keep me on the Path of
In the names of Qayin and Qalmana,as I pray so it shall be!
llfmana,as I pray so it shall be!

315
!U4
Daemon of the Sage, granter of wisdom and clarity, I pray that you Bold the pouch against your :t.
cleanse, purify and sanctify me! From misfortune and profanity,from
ignorance and spiritual obscurity, I entreat you to save me! Banish
all foul currents directed towards me and high above my foes elevate
and exalt me! Upon the path of the wise guide me and against all
delusion and wretchedness protect me! In the names of Qayin and
Qalmana, as I pray so it shall be!
<;!1
I{; Take a sip from the liquor bo-
-' spray over it three times 11
Return the plate containing the herbal links of the daemon of the Sage -.,:
to the altar and say: .., '

my own name baptised be, ,.

Praise and glory to the Master of all the Black In Green! _,now also the grace of all mJIJ
Praise and glory to the Mistress of the Sickle!
Hail Qayin and Qalmana! ,(llere you must name the part of
your own mundane and true
4. Present the red drawstring pouch containing your personal links of Ego and Self become
to the altar and place it before the thirteen plates. Draw blood from
the tip of your left hand's middle finger and let one drop fall on each ...-n the red pouch to its place IIi
plate containing the links to the thirteen Black In Green and for each awakened links to the Black
drop given say:
5- Bring out the empty hom\lllCIIII
By the Blood of Qayin and Qalmana we are bonded and in their Holy '* black paint and the thin bnlll
Names you are bound to bless and protect me! ,._.. upon it. Place it on the altar

Let seven drops of blood fall upon the red drawstring pouch containing 6. Place the terracotta bowl
your links and say: Jlli-:h constituting the separa
M to yourself therein. One aftll
With blood freely given I permeate the links harvested from my own f thirteen small plates contaiaill
body and let it fortify their connection to my soul and spirit! while reciting once their oaa
step 3 of this ritual.
Lift up the red pouch close to your mouth and let the exhalation of
seven deep breaths transfer your life force into it and say: all thirteen have been
them all together with your Ill
I give the breath of life and place a part of myself into this link, so : iollowing:
that it remains separated but strongly connected to me!
0 .,;ghty spirits of the Black In (j

316
31
 Hold the pouch against your chest and say:
and clarity, I pray that you
r.isfortune and profanity,from
t you to save me! Banish
By the beating of my heart you will live, to serve, defend and avenge me!
.-1 high above my foes elevate
Hold the pouch over your navel and say:
l1lise guide me and against all
-.1 In the names of Qayin and
Separated, but still part of me, you will protect and honour me!

Take a sip from the liquor bottle, hold the red pouch in front of you
and spray over it three times the alcohol from your mouth and then
say:
I links of the daemon of the Sage

In my own name baptised be, by blood, breath of life, beating heart

llllr Black In Green!
and now also the grace of all my famuli! NN, your name shall be!
reSickle!
(Here you must name the part of yourself transferred to the pouch
by your own mundane and true names, so that all known and unknown
aspects of Ego and Self become connected to it.)
Ia containing your personal links
Wrteen plates. Draw blood from
Return the red pouch to its place before the thirteen plates containing
..- and let one drop fall on each
the awakened links to the Black In Green.
!lieD Black In Green and for each

s. Bring out the empty homunculus leather effigy and with the help
!
of the black paint and the thin brush mark the Spirit Effigy Animation
._are bonded and in their Holy
INfEct me! Sigil upon it. Place it on the altar and leave it there for the sigil to dry.

It
6. Place the terracotta bowl before you and place the red drawstring
...t drawstring pouch containing
pouch constituting the separated aspect and the living sympathetic
link to yourself therein. One after one pour the contents of each of

lite links harvested from my own the thirteen small plates containing the plant elements over the red

Ill to my soul and spirit!
:illouth and let the exhalation of
la.foree into it and say:
p,
1r:part of myself into this link, so
... connected to me!
pouch while reciting once their corresponding short prayer used earlier
in step 3 of this ritual.
When all thirteen have been poured over your link inside the bowl
mix them all together with your left hand, while seven times reciting
the following:
0 mighty spirits of the Black In Green, in the Names of Qayin and

' 317
Qalmana with your powers now cover me! Kiss the homunculus three ti-.
lithe altar.
United as one protect me!
8. Place the piece of green fabdl
With your blessings strengthen me! AnD on the floor close to tba
it three times over the Greell I
Absorb and deflect all harm directed towards me and return a -"
thirteenfold retribution to those that wish misery upon me! Light a cigar, in traditional ._.
..t. blow its smoke over the C
Keep me, bless me and empower me and through this our sorcery I!Rath of Amiahzatan pro
cast aside all evil meant for me! llaster and thus strengthen.ins-.
llle linear forms of His insiplil
As an armour now cover me, become my shield and the sword piercing 6e Field of Blood to the
the hearts of my enemy!
tt.:e the cigar in the altar ..
Hail the Black In Green!
llail the Thorn-Crowned Masllil
7 Hold your both hands over the contents of the bowl and focus upon Wlirid Skull, my Saintly Sovenil
the aspect of yourself that now has become separated and connected
to the thirteen Black In Green. Feel the transference of power and the Jlllition the four green canda
link between you and that which is placed inside the bowl and .-ivated Insignia of Master Q111
contemplate the energetic field for at least 15 minutes. il ils centre.

Fetch the marked, still empty, leather effigy. Make sure that the sigil IIIIC:e the terracotta bowl upsilllfj
painted upon it has fully dried and then hold it over the terracotta bowl. lllld candle on the flat side .,

Stuff it slowly and carefully with the mixture of the links to the Black 9- QJ.ant Qayin Qatsiyr's F
In Green until the Homunculus effigy is filled up to its solar plexus _.green candles in a widd
area. At that point place the Jalap Root, which you must save for this -e and finally give flame Ill
moment, on the red pouch and stuff them both into the effigy and .. of the effigy.
then continue to fill its interior with the remaining mixture of the
plant elements.

With the aid of the black thread and needle sew shut the opening of lire name of the First
the effigy and with seven knots seal the unification between a part by the power of the GTelll
of yourself and the thirteen Black In Green which now shall ensoul the Black In Green to I
the homunculus. ,lllssiJtg s and fortifications! -41

318
 Kiss the homunculus three times and then leave it upon or in front
1-.el
of the altar.

8. Place the piece of green fabric marked with the Green Point of the
Skull on the floor close to the altar. Take a sip of liquor and spray
it three times over the Green Point of the Skull.

II towards me and return a

Light a cigar, in traditional manner, smoke more than half of the cigar
rish misery upon me!
and blow its smoke over the Green Point, while through the fiery
breath of Amiahzatan projecting your salutations and prayers to the
-::lllld through this our sorcery
Master and thus strengthening His point of ingress, through and within
the linear forms of His insignia opening up the paths leading from
the Field of Blood to the Kingdom of the Shadow of Death.
W shield and the sword piercing
!C
Place the cigar in the altar ashtray and exclaim:

Hail the Thorn-Crowned Master of all Black In Green, the Lord of the
Virid Skull, my Saintly Sovereign Qayin!
of the bowl and focus upon

lllOIIle separated and connected

Position the four green candles upon the cardinal points of the now
transference of power and the
activated Insignia of Master Qatsiyr and place the homunculus effigy
.. placed inside the bowl and

in its centre.
t least 15 minutes.

Place the terracotta bowl upside-down over the effigy and position the
reftigy. Make sure that the sigil
black candle on the flat side of the upturned bowl.
allold it over the terracotta bowl.

k 9 Chant Qayin Qatsiyr's Formula of Calling, while lighting first the

.ature of the links to the Blac
four green candles in a widdershins order, starting with the uppermost
1r is filled up to its solar plexus
candle and finally give flame to the central black candle burning on
.. which you must save for this
top of the effigy.
I them both into the effigy and
the remaining mixture of the
After the seventh calling to Master Qatsiyr recite the following charge:

of In the name of the First Tiller, the Thorn-Crowned Master Qayin,

le sew shut the opening
part and by the power of the Green Point of the Skull, I NN charge and
lthe unification between a
adjure the Black In Green to bestow upon me their full protection,
r. Green which now shall ensoul
blessings and fortifications!

319
By the power of Qayin of the Reddened Sickle, I entreat the thirteen Remove the upturned bowl
Black In Green to clothe my twin-homunculus in a Flammeous Armour as you would greet a brotbet

of Green and empower him with the Ebon Light of Spirit! before the altar. 1
I
-i
Through the sorcery of Qayin Qatsiyr, I invoke you, 0 Mighty and Glue the small round mirror
select shades and spirits of the Kingdom of Green to serve the cause over the stomach area of 1Jieq
of defence and justified assail and keep the branched half of myself, glue, the small sharp bla
that I have placed in your care, ever potent and watchful!
The mirror is a shield bl,
Make him my representative before all hostile forces and draw to the protection of both you
him all malediction directed towards me, for he is connected to my hand is for retaliation ag

own being, but made separate in order to lure and annul the attacks
of the wretched and the cowardly! Let each assault become UUIIIJii
us become returned to the
By the power of both the Emerald and Ebon Flame and in the name own evil pierce their cowanllrj
of the Master of us all, Our Good Saint Qayin, I bind you by the i
Sanctity of Blood and Spirit to champion my cause before all and to Protect and avenge, by the ... .

aid in the delivery of swift retributions against those that would seek and the Holiness of the Bloodlll
to do us harm!
11. Place three red candles I
Protect me through my twin homunculus and I shall honour and homunculus, so that they
exalt you all, for you are all united with me as you are with him! manifestation.


By the power of the Bearer of the Scythe, let this Work now become F"ill the glass goblet with coa&4
sealed! to the goblet place the srnaJ&.4

Salve Sancte Qayin! Light the three red candles
:.t:""!

Give praise to the Master and the Lady in traditional manner and By the powers presented IIIII!
extinguish the altar candles, but let all flames placed upon the Green sealed!
Point of the Skull remain burning until all candles are fully consumed.
Let the bowl remain as it is, covering the homunculus effigy, for the Take power from the fl
duration of the whole night and the following day. water and be strengthened II
that you become fortifiedfarl
10. After the stroke of midnight initiate the work in traditional

manner by calling both the Master and the Lady to attend, light the Light the cigarillo in tradit:K.;
candles and burn general incense offerings. towards the homunculus and 1
avenge any and all attacks.

320
 Remove the upturned bowl and take up the homunculus and greet it
ltllickle, I entreat the thirteen
as you would greet a brother and position him in a suitable place
l!lllus in a Flammeous Armour
before the altar.
Light of Spirit!

Glue the small round mirror marked with the Key Sigil of Protection
rl invoke you, 0 Mighty and
over the stomach area of the homunculus and then securely tie, or
of Green to serve the cause
glue, the small sharp blade/sword in his left hand and say:
1J die branched half of myself,
IIIIRt and watchful!
The mirror is a shield blessed by the Master Qayin and fortified for
the protection of both you and me and the blade placed in your left
hostile forces and draw to
hand is for retaliation against those that would attack us!
.._for he is connected to my
riD lure and annul the atta
cks
Let each assault become avenged sevenfold and let the poison cast at
us become returned to the sender and by the sharp blade let their
own evil pierce their cowardly hearts and let their throats be slit!
lbon Flame and in the name
lliat Qayin, I bind you by the
Protect and avenge, by the blessings and curses of the Black In Green
illlr my cause before all and to
and the Holiness of the Bloodline ofQayin!
Jagainst those that would seek

11. Place three red candles around the now armoured and armed
t:.
homunculus, so that they mark the points of a triangle of fiery
alus and I shall honour and
manifestation.
ill me as you are with him!

Fill the glass goblet with cool water and place it before him and next
. let this Work now become
to the goblet place the small ashtray, with the cigarillo inside.

Light the three red candles and say:

traditional manner and

By the powers presented and manifested this work shall now be
in
sealed!
flames placed upon the Green
8 all candles are fully consumed.
Take power from the flames burning around you, drink from the
the homunculus effigy, for the
water and be strengthened by the smoke that I shall give to you, so
= tiloY.ing day.
that you become fortified for your tasks!
al
lltlilia e the work in tradition
the Light the cigarillo in traditional manner and blow its smoke directly
llllld the Lady to attend, light
towards the homunculus and mentally instruct it to protect you and
&rings.
avenge any and all attacks.

321
It
When almost the whole cigarillo has been smoked place the remaining
parts of it in the small ashtray and say:

Once a week I shall feed you, with flame, water and with smoke and
during the nights of the Full Moon I shall bathe you, in the pale lunar
light, in order to strengthen and preserve your astral soul!

May the Thirteen keep and bless both you and me!
Hail the Black In Green!
Hail the Master of us all, Our Sancte Qayin!

Pray to the Master and the Lady and thank them for their blessings
and aid in this work and close the ritual in traditional manner, but
let the three candles remain burning until fully consumed.

12. Create a small shrine close to the altar, or close to the entrance
of your home, for your homunculus twin, and there give him one
candleholder, an ashtray and his goblet of water. Make sure to take
care of him and he will surely care for and preserve you.

In addition to the weekly offerings of a candle (white, red or black),

a cigarillo and the cool water you may also feed him with incense
containing plant elements belonging to the thirteen Black In Green
employed in his creation and fortification. If the water is changed
each night instead of once a week it is even better, as it will serve
both to trap negative currents and strengthen the homunculus twin.
Additional offerings besides those mentioned may be given, according
to the guidance of the famuli and the overseers of our Work.

I I // I

322
 smoked place the remaining

r-

water and with smoke and

.. bathe you, in the pale lunar
rw your astral soul!

.-and me!

win!

llaank them for their blessings

.... in traditional manner, but
.n fully consumed.

,.Jiar, or close to the entrance

!lllin. and there give him one
r. of water. Make sure to take
11: and preserve you.

-candle (white, red or black),

11!J also feed him with incense
ID the thirteen Black In Green

If the water is changed

il even better, as it will serve

ll:lllhen the homunculus twin.

liDDed may be given, according
t GVerseers of our Work.

'
I .

1-..

..
I
 t
quill pen :'lt!i
jw:rnse blend ..
formula ll
CHAPTER 27 bruier ..
bottle of cold ..
1!\eutrstng tilt Jfllnw nf tilt . AaJaite
a "Curse Breabr.
murbib mattrs nf !laltbictinn spoon each of ..
Valerian root, -
aDIIi Pepper__,.
2 black candles -
The following working is based on traditional folk-sorcery techniques 2 _);,
ciprs
for the reversing and annulling of the currents of envy, fear and hatred ...tdtes
directed at one's self by those who are not of the Sacred Bloodline 7coins

and it possesses the power to both trap and send back the venomous small bottle af.JI
currents of malediction to the sender. The way this work is conducted '-

within the setting of our Necrosophic Sorcery it does not only return ...... die ritual in ..
the poison that had been directed towards the faithful by the * Lady and pray4il
wretched but also, through the sorcerous might of the Black In Green :a z to them the tral8

and the power of the seated essence of Sancte Qayin, amplifies its
venomousness while doing so, in order to also wreak a sevenfold :.-:l

retaliation against those who would attack the blessed bearers of His .... the "irite pble 4
Mark. pea dipped in ... i
1 pc *L Bum the
This ritual is only to be conducted when there are no doubts about ... 1111
. . ' g-letheplate--

the fact that one is under some kind of occult assault, which is
something that must have been concluded through the wise counsel '

of the Master, the Lady and/or the good famuli warding the Bloodline die plate upon -..
., 4
and the Path through which it flows. .Ming glass.

The following elements are needed for this working:

;:'
a smaller, fully consecrated, fetish or talisman of the Master
general offerings for the Master
a new drinking glass t'' a , e JOU to trap the a
a small white ceramic plate -- dincted tou.
black ink, sanctified and empowered by the essence of ....

.. dlis water. wl
tinctured Blackthorn t - IBid send. bad ...

324
 !!< a quill pen
i
!!< incense blend based on the Key Sigil of Protection
-
herbal formula
r'
!!< a brazier
27
r- !!< a bottle of cold water

Jtnw nf tltt !!<

!!<
Aconite tincture
a 'Curse Breaker and Revocation Powder', consisting of one
I :Jttalt:birtinn spoon each of enspirited and powdered Asafoetida,
Valerian root, Black Mustard, Black Pepper, Rue,
Chilli Pepper and Stinging Nettle
!!< 2 black candles

[llional folk-sorcery techniques !!< 2 cigars

ts of envy, fear and hatred !!< matches

7 coins
li'e not of the Sacred Bloodline !!<

!!< a small bottle of liquor

llr. and send back the venomous
liftae way this work is conducted
ry it does not only return 1. Open the ritual in the traditional manner and call upon the Master

and the Lady and pray for their aid, protection and empowerment.
-towards the faithfu l by the
Present to them the traditional offerings, with any additions deemed
might of the Black In Green
necessary.
Sancte Qayin, amplifies its
to also wreak a sevenfold
2. Upon the white plate draw the Seal of Martial Defence, with the
the blessed bearers of His
;t quill pen dipped in the black ink sanctified by the spirit of the
Blackthorn. Burn the Key Sigil of Protection incense inside the brazier
and fumigate the plate inside its smoke, while praying to Sancte Qayin
there are no doubts about
for His potent protection against all assaults of the profane.
of occult assault, which is
through the wise counsel
Place the plate upon the altar and then in similar fashion fumigate
famuli warding the Bloodline
the drinking glass.

3 Fill circa 90% of the glass with the cool water and then pray over
rtbis working:
it the following:

h or talisman of the Master

Master Qayin, my Holy Saint of Good Death and Just Harvest, I

implore you to trap the currents of envy, fear, malice and cowardly
hatred directed towards me by my known and unknown enemies
inside this water, which I, in your Name and by your Power, shall
powered by the essence of
reverse and send back to them, as an envenomed flood that shall

325
drown them all in the misery, pain and death that they had wished ... down on the plate
for me! wlliilr still holding the
.._ llpOil which the upsk.Je
Holy Qayin, I pray to you to bind all Turbid Waters of Malediction -..Ia" trapped and held iDiii
directed towards me inside the water poured into this glass, so that I
""'"l

shall be able to revert them back towards my enemies and thus by doing this envision ..
your grace become avenged sevenfold! .. die venomous
llleir sende rs, with the
Mighty Qayin, by the Waters of Death let the evil intentions of my Kaster and the to
foes become here drowned inside this water, that I shall conjure with '"I
your seated power, and let its turning lead to the destruction of those 5 ftace the plate "ith the.i
who would see me destroyed! t11111r altar. Pick up the a.1l
dec and carefully,
Forceful Qayin, by the Seven Encircling Seas of the Kingdom of the it tightly, in seven '!I
Death, let now this water become the element through which all .._ of the glass upon t11e1
pernicious currents directed towards me shall become trapped and in
which my cowardly enemies shall become drowned! IIJdUs sevenfold encircliuctl
-a sendin g back of all Il
Salve Sancte Qayin!

4. Pour circa seven drops of the deadly Aconite tincture inside the
glass and as it becomes dissolved into the water say the following:
.-jure you, all powers fi#J
Spiritus Aconiti, in the name of our Sovereign Qayin and our Mistress
Qalmana, who you serve faithfully, I conjure you now to envenom
this water and through it destroy the evil my enemies have intended ,-.1 turn their poisoned claJ1
for me, and by your poisoning force aid in their own destruction and ..._ all be stabbed seveJdil
let them all be drowned in their own bitterness and usher them
mercilessly towards and through the Gates of Death!
*-selves to damnaW.

Black In Green of the Aconite, lend now your sorcerous powers to my -us and perish before
work and bring destruction, through the reversing of the poisonous
flow, to those who wish for my demise!

Salve Spiritus Aconiti!

Place the plate over the glass of the envenomed water, with the seal dar name of Qayin, tM Jl
marked side facing downwards. Hold the glass with the right hand and .... be!

326
 push down on the plate with the left hand and quickly turn the glass,
-' death that they had wished
while still holding the plate in place, so that the plate becomes the
base upon which the upside down turned glass stands, with the reversed
water trapped and held inside of it.
I Turbid Waters of Malediction
glass, so that I
,_red into this While doing this envision the reversal of the poisoned tides and know
a.nts my enemies and thus by
that the venomous currents directed towards you will now be returned
, to their senders, with the extra addition of the punishing powers of
' the Master and the toxicant essence of the Aconite.
!fit let the evil intentions of my
J'JI'Ofer, that I shall conjure with
e 5 Place the plate with the inverted glass of water upon or in front
IJ' lead to the destruction of thos
of the altar. Pick up the container of the Curse Breaker and Revocation
Powder and carefully, with your left hand's index finger and thumb,
strew it tightly, in seven unbroken widdershins circles, around the
llillg Seas of the Kingdom of the
brim of the glass upon the plate.
* element through which all
t-.e shall become trapped and in
By this sevenfold encircling the sphere of power aiding in the trapping
edrowned!
and sending back of all malicious emanations becomes further
established around the work.

Say the following over the encircled glass:

..ny Aconite tincture inside the
g:
IIIIo the water say the followin
I conjure you, all powers of Martial Defence!
I
llluereign Qayin and our Mistress
In the name of Qayin, I adjure you to break the arrows of my enemies
It J conjure you now to envenom
and turn their poisoned darts back towards their own hearts and let
.. evil my enemies have intended
them all be stabbed sevenfold by the evil that they wish upon me!
itaid in their own destruction and
r.um bitterness and usher them
Let the binding of their aggression towards me become the binding of
lie Gates of Death!
themselves to damnation and make them all fall upon their own
swords and perish before me!
1J1Dw your sorcerous powers to my
.. the reversing of the poisonous
By the Master of the Bloody Scythe and the Poisoned Sickle, conjured
lise!
be to defend me against all enmity and turn back all attacks direct
!lie
towards me!

seal In the name of Qayin, the Master of Us All, this is my Will and so it
.. envenomed water, with the
shall be!
lid the glass with the right hand and

327
6. Take the black candle and reverse it by cutting off the wick end
J.iKht a cigar in the tJilj
and making it flat, turning it upside down and digging a new wick
!fore give the fiery Slllllilll
out from that which originally was the bottom part of the candle.
._.the cigar on the gnJIIIil

Light the candle in the name of Qayin and let its hot wax drip upon
liKe seven coins
the inverted glass of water and position it securely on the glass so that
Iii-or bottle in a widiJIII
it further aids in the attracting, trapping and bringing of all baneful
.-mug to the spirits .iii
currents directed towards you down into the reversed and reversing .:=!II

water.
._,. to the spirits that d
llflblediction directed 1111
7. Light a cigar in the traditional manner and with its smoke add
1!1
power to your conjurations by placing the burning foot of the cigar ,,

in your mouth and blowing its fiery smoke out of its head end, from
under the top of the candle and down towards the glass beneath it.
Do this seven or thirteen times and through the smoke forcefully
quicken and empower the work and the spirits connected to it.

8. Pick up the plate and carry the whole work to the front door of
:1
your house and there leave it by the left side of the door.

Place the fetish or talisman of the Master in a standing position on

the floor, so that it faces both the work upon the plate and the door
behind it and pray to Him to oversee the work and to further add His
own powers to it and make sure that His faithful child becomes both
protected and avenged.

g. Close the ritual in the traditional manner, but let the work in front

of the door remain until the next night. At that time return the Master's
fetish or talisman back to the altar and then take up the plate with
the reversed glass and bring it to a crossroads. 1 j

There salute the spirits of the place in the name of Qayin, by stamping
your left foot three times and then place the plate at the centre of the
crossroads.

Reverse the wick of the black candle like earlier and light and place
it upon the inverted glass once again.

328
 II by cutting off the wick end
Light a cigar in the traditional manner and in similar fashion as
liMn and digging a new wick
before give the fiery smoke to the work and place the remaining part
rllotto m part of the candle.
of the cigar on the ground, to the left side of the plate.

1aaci let its hot wax drip upon

Place seven coins around the plate and pour out the contents of the
!lit securely on the glass so that
liquor bottle in a widdershins circle around the coins, as a libation
111 and bringing of all baneful
offering to the spirits attached to the work.
liD the reversed and reversing

f,
Pray to the spirits that they aid in the reversal of the Turbid Waters
of Malediction directed towards you and mercilessly punish those who
.-er and with its smoke add
had attacked you.
rc11ae burning foot of the cigar
_.e out of its head end, from
Give thanks, take three steps back, with left foot first, turn around
lftowards the glass beneath it.
and leave the place without looking back.
ugh the smoke forcefully
lie spirits connected to it.
When back at home take a purifying ritual bath and anoint yourself
with Protection Oil.
MAe work to the front door of
left side of the door.

-r in a standing position on
* upon the plate and the door
lie work and to further add His
1Jis faithful child becomes both
r

lianer, but let the work in front

that time return the Master's
111111 then take up the plate with
l..sroads.

:die name of Qayin, by stamping

p the plate at the centre of the

like earlier and light and place

..

329
 1llr photu511
ll5 MMMirs 011 Yf/1
....wjaptp the ..
CHAPTER 28 -..Ired IU of
... lside of the ..

ID4.e nrr.eri.es nf Amia45atan .. -

1$ I a * over the trl!l
91
-.r of Qa,wdl
111nr ilnminatinn:
5 7 Sllbjugatr
This spell is used in order to dominate a person and is often employed ... s.:aonb to ..
within the context of coercive amatory sorcery, but can with a few
:

slight changes also become used in any context when the domination --
and subjugation of a person is sought through the power of Amiahzatan.. p a :t ofthe
l'bcr d this ..
I

Elements needed for this ritual: .. dlr person. --tl

;. a tbr .--hn
. of Il
>Il a photo depicting the target of the spell, plus any other !}

personal link that you may have to the person a sip of the ..-
>Il red Ink of Domination _...to
>Il a suitable quill pen >l/ijl
>Il a large cigar tllr TDKlllre of.
>Il the tincture of Amiahzatan . .... md oftbedjl
>Il a box of matches (-.e open end.,.
>Il a clear glass jar with lid, big enough to hold the photograph .... tllr fOrmula f//1.
>Il a Domination Powder consisting of a full teaspoon each of _,;;

powdered Liquorice root, Calamus root, Jalap root, Masterwort

root, Red Rose petals, Black Poppy seeds and Tobacco
>Il a Domination Oil empowered with Liquorice root,
Calamus root and Bergamot essential oil
>Il a purple 7 day candle
>Il a Rose thorn to inscribe the candle with
>Il a bottle of dark rum or whiskey

1. Open the ritual in traditional manner and call upon the Master

Qayin and His Rose-Crowned Lady and pray to them to attend and
grant power and blessings to your ritual and give them the usual
offerings.

330
 2. Lay the photograph of the target upon the altar and focus for at

least 15 minutes on your intention and the exact reasons for why you
need to dominate the person depicted. Write then the target's name,
with the Red Ink of Domination, seven times, in seven different rows,
.28
on the backside of the photograph and then turn the photograph 90

f:Amiaatan
degrees anti-clockwise and seven times write Qalmana's Key Sigil of
Subjugation over the target's name and say:

In the name of Qayin and by the power of the Holy Qalmana, I

-
!
dominate, subjugate and enthral you NN and break your will and
make you succumb to me!
a person and is often employed
ky sorcery, but can with a few
3. Pour the Domination Powder into the glass jar and then place the
mntext when the domination
photograph of the target upside-down inside the jar, so that it faces
1.ogb the power of Amiahzatan. inwards. Place at this point also into the jar any other link that you
have to the person, as the more links you have to the target the
stronger the casting of the dominating influences will become.

lthe spell, plus any other 4 Take a sip of the rum or whiskey and spray it three times into the
I.e to the person
jar in order to quicken the powers of the Domination Powder.

5 With the Tincture of Amiahzatan dress/anoint the cigar from head

(the closed end of the cigar, or the end you normally cut and smoke)
to foot (the open end of the cigar that you normally would light), while
you chant the formula of Amiahzatan seven times .
.-gh to hold the photograph
lillg of a full teaspoon each of
6. Hold the foot end of the cigar close to your mouth and recite
:..S root, Jalap root, Masterwort
Amiahzatan's Prayer for Domination into it:
Jloppy seeds and Tobacco

I with Liquorice root,

If Mighty and most forceful spirit of Tobacco, I pray to you to hear my
essential oil
supplications and in the name of the Master Qayin lend me your
.. boundless strength and awaken your spirit within this cigar, over
Candle with
which I now say your prayers of domination!
Ly
Let your sorcerous power become aroused and directed according to
er
r and call upon the Mast
my conjurations and affect the body, mind and soul of NN, so that
8Dd pray to them to attend and
her will becomes subdued by mine!
: rltnal and give them the usual

331
Subjugate her five senses and put them all under my control and by This reversal will aid in 11
your piercing smoke and burning fire make her see what I want her assist in the changing of t1Ji

to see, hear what I want her to hear, taste what I want her to taste, '1

smell what I want her to smell and feel what I want her to feel and Smoke the cigar while ..
thus force her to do what I will her to do! target and through the sll
the face of the target depil

Mighty Amiahzatan, Strong spirit of the Tobacco, over this cigar I and emotions that you ._

pray so that your magic channelled through it may conquer and fully her mind and soul throgp j

dominate the whole being of NN, so that she does not find a single whole existence with the 4

moment of peace or comfort until she has degraded herself before

me! Let the ash of the cigar falli
the cigar and keep smokil

Oppress and torment her, 0 Most Potent Spirit of Tobacco, and let cigar. :l

your smoke and heat imprint my will upon hers constantly, by the '

light of the day and the darkness of the night, until she, by the force At that point drop the nl
of your magic, utterly succumbs to me! pour rum/whiskey over it
say:

Command NN and make her yield to me, 0 Dominant Spirit of the

Tobacco, and in the name of Saint Qayin empower now this cigar so Praise to Amiahzatan, the
that it becomes the instrument of your manifestation through which Qayin and Qalmana, thnl
your powers are to be directed towards the body, mind and soul of UHJrk is accomplished mh
the one that I seek to overpower through your sorcery!
Close then the lid of the .il

Let the smoke of this cigar carry your spirit through the four winds working space before the fl!

and find and overwhelm NN wherever she may be and influence her Lady.

thoughts, emotions and dreams in accordance with my will, so that

she surrenders herself to me! 8. Inscribe Qalmana's Kil
downward turning widdell

Bless and consecrate this cigar, 0 Great Amiahzatan, and imbue it with the aid of the Rose1

now with your fiery essence and by the grace of the Master of all Domination Oil in a doWinl

Black In Green, let my will become accomplished and NN's will become
fully broken, so that she becomes tamed, humiliated, humbled and Place the carved and anoial

completely dominated by me! light it in the names of Qa.l

Ahtasha Bahym Koa Amiahzatan! (x7) Let the candle keep bu

the stroke of midnight. Qlj

7. Light now the cigar in the traditional manner, but instead of lighting incense to the Master aJI
its foot end give flames to its uncut head, thus reversing the cigar. cigar, in the same way thatJ

332
 This reversal will aid in the breaking of the will of the target and will
a .n under my control and by
assist in the changing of the target's inclinations.
llllb her see what I want her
1111fe what I want her to taste,
Smoke the cigar while fully focusing on your will to dominate the
II. IDhat I want her to feel and
target and through the smoke, which you blow into the jar and towards
..,
the face of the target depicted in photography, project the thoughts
h
and emotions that you want her to have. Install your own will into
Tobacco, over this cigar I
her mind and soul through the breaths of Amiahzatan and imbue her
-.yh it may conquer and fully
whole existence with the dictating force of your sorcery .
.., she does not find a single
41as degraded herself before
Let the ash of the cigar fall into the glass jar as you continue to smoke
the cigar and keep smoking it until only less than scm is left of the
cigar.
1f11111t Spirit of Tobacco, and let
f,arpon hers constantly, by the
At that point drop the remaining part of the cigar into the jar and
i.e night, until she, by the force
pour rum/whiskey over it so that the jar becomes almost filled and
"
say:
r

t.-e, 0 Dominant Spirit of the

... empower now this cigar so Praise to Amiahzatan, the Dominating spirit of Tobacco, and glory to
r ..anifestation through which Qayin and Qalmana, through whose grace and sorcerous might this
,. the body, mind and soul of work is accomplished and now shall become sealed!
.. your sorcery!
Close then the lid of the jar and place it upon the altar, in a suitable
working space before the fetishes and insignia of the Master and the
rfiPirit through the four winds
Lady.
!J.she may be and influence her
ance with my will, so that
8. Inscribe Qalmana's Key Sigil of Subjugation seven times, in a
r- downward turning widdershins spiral, upon the purple seven day candle
1/ii[.
with the aid of the Rose thorn and anoint the candle with the
!'-'t Amiahzatan,
and imbue it
Domination Oil in a downward spiral motion.
grace of the Master of all
lished and NN's will become
Place the carved and anointed candle upon the lid of the glass jar and
. humiliated, humbled and
light it in the names of Qayin and Qalmana.
r

Let the candle keep burning until fully consumed and each night, after
the stroke of midnight, in connection to the giving of praise and
incense to the Master and the Lady, anoint, pray over and light a
161Danner, but instead of lighting
cigar, in the same way that you did earlier in this working, and project
t 'llead, thus reversing the cigar.

333
 \

your sorcerous will towards the target kept inside the jar, but this time L Pray over the bottle of
let the ashes become collected in the altar ashtray and direct the its fiery powers to re
influences of Amiahzatan's breath solely through the exhaled smoke. barmful spirits. 1

g. After the seventh night and the seventh cigar the work will be Take a sip of the liquor
accomplished and the inclinations and attitude of the target will have Repeat this step until t:be1
changed according to your own will. been sprayed from head II

.
In more difficult cases three seven day candles must be used together 2. Burn the Rue lncensHI
with 21 cigars. and let the client step
times. Take up the brail
The jar containing the target can be kept as long as you need to towards the client's whcJI
strengthen your hold over her and can be worked periodically in ways of the Rue to remove alltMi
similar to that which has been described, or be hidden close to or laatred and the jealousy
inside the dwelling place of the target or alternatively be buried under
a road that she often crosses. Place the brazier in a suil
fumigation.

11Tnr Jurifira:tinn: 3- Cut the head end of ..

of Amiahzatan from its fili
This working is done whenever a client, or some other person in need chant the formula of
of your aid, is to be cleansed through the powers of the Tobacco. In
combination with other cleansing rituals, such as the fumigation with 4- Hold the foot end of t
the Rue Incense and the cleansing herbal bath, this seemingly simple Amiahzatan's Prayer for I!
ritual will remove even the darkest stains and most obsessive shades.

Mighty and most forrefol.

Elements needed for this cleansing ritual: applications and in tlta
6oundless strength and
a cigar IDhich I now say your Pf'li
a box of matches d

a new ashtray Let your cleansing and '

the Tincture of Amiahzatan aa:ording to my conjuratd
a bottle of liquor ell impurities from the -
Rue Incense .,!

a brazier with self igniting charcoal all profanity, aH,

a herbal bath blend consisting of 3 or 7 cleansing herbs JJlaced upon NN, whose
best pertaining to the specific needs of the client IIIith your fiery essence CDI
IIJhich I shall evoke yourp

334
de the jar, but this time
It- ashtray and direct the
l)aough the exhaled smoke.
llh cigar the work will be
iblde of the target will have
' been sprayed from head to toe.
illllles must be used together
Ill as long as you need to
ed periodically in ways
or be hidden close to or
lllan atively be buried under
It:
t of Amiahzatan from its foot end to its head end, while you seven times
!amte other person in need
powers of the Tobacco. In
-=h as the fumigation with
illldh, this seemingly simple
aDd most obsessive shades.
1:
...
S or 7 cleansing herbs
of the client
.'
1. Pray over the bottle of the liquor and in the name of Qayin conjure
its fiery powers to remove all impurities and burn and banish all
harmful spirits.
Take a sip of the liquor and spray it in a fine mist over the client.
Repeat this step until the front, back and the sides of the client have
2. Burn the Rue Incense inside of the brazier placed on the ground
and let the client step over the brazier and the rising smoke seven
times. Take up the brazier and fan the smoke of the Rue Incense
towards the client's whole body, while silently praying to the daemon
of the Rue to remove all the harmful effects of the evil eye, the poisoning
hatred and the jealousy directed by others at the client.
Place the brazier in a suitable place when finished with this primary
fumigation.
3. Cut the head end of the cigar. Dress the cigar with the Tincture
chant the formula of Amiahzatan and thus consecrate the tobacco.
4. Hold the foot end of the cigar close to your mouth and recite
Amiahzatan's Prayer for Purification into it:
Mighty and most forceful spirit of Tobacco, I pray to you to hear my
supplications and in the name of the Master Qayin lend me your
boundless strength and awaken your spirit within this cigar, over
which I now say your prayers of Purification!
Let your cleansing and banishing force become aroused and directed
according to my conjurations and with your smoke and fire remove
all impurities from the one that I seek to purify with your aid!
Remove all profanity, all parasitic shades, harmful currents and curses
placed upon NN, whose body and soul I seek to cleanse and fortify
with yourfiery essence and let your blessings imbue this cigar through
which I shall evoke your purging powers!
335
Mighty Amiahzatan, Strong spirit of the Tobacco, over this cigar I -.til his/her front, back ...
pray so that your magic channelled through it may effectively and satoke and with the ashes
wholly purify NN, so that all unwholesome and pestilent influences -.trtray, mark crosses on IIIII
may be banished and removed from him and all misery-bringing el both hands and soles
spirits and shades attached to him become scorched by your martial .. 'llil
fire and swept away by your fiery breath! 6. Give the remaining part -.1
ller- to directly go to a CI'OIIlll
Sanctify, bless and cleanse NN, 0 most potent Spirit of the Tobacco, 1luow it over his/her left
and let your smoke and fire remove all impurities from his body and -t then return home widili
soul, so that no noxious or oppressive influence remains! die cigar and coins are tlllll
'4
In the name of Master Qayin, I pray to you to fully charge this cigar 7- When back at home iDIIII
with your fiery presence, 0 Mighty Amiahzatan, so that I through it alend and thus conclude a.
shall become able to confer your purification, which shall forcefully lldiL ,1

revoke all impurities afflicting NN and replace all such maladies with
your fortification and blessings! Uthis work is performed-*
aad uncrossed and will fa:l
Bless and consecrate this cigar, 0 Great Amiahzatan, and imbue it die spiritual purification -
now fully with your fiery essence and by the grace of the Master of
all Black In Green, let my will become accomplished and grant your
cleansing and fortifying blessings to NN, so that he becomes delivered
from all besetting impurities and unwholesome shades and spirits ,I

and make him fortified and blessed in body, mind and soul! Amiahzatan's Prayer for
al different forms of hostile 1
Ahtasha Bahym Koa Amiahzatan! (x7) '-ere give the instructions fill
1he destructive forces of julli
s. Light now the cigar in the traditional manner, but then turn the the target with the aid of tile;
cigar so that you place the glowing foot end into your mouth and carries forth with it the Dill
instead of inhaling now exhale your breath through the burning tobacco
so that the smoke emitted through its head end becomes directed 1be following elements ..,.
towards the body of the client.
a black figure caiMIIg
By placing the cigar with the burning side in your mouth and exhaling present the enemy
its smoke out through its head end the fieriest aspect of the power personal links to tile'
of the Tobacco will be accessed, as you instead of inhaling smoke will a piece of paper willll
exhale the fire of Amiahzatan. times with the bloal'
a rusty nail (a real a
Direct this fiery breath towards the client's body, from head to toe, a Cursing Oil empNNII

336
lie Tobacco, over this cigar
ffalgh it may effectively and
IGifte and pestilent influences
lliJn and all misery-bringing
llile scorched by your martial
Ill!
JIO(ent Spirit of the Tobacco,
ittlpurities from his body and
iltJuence remains!
.., to fully charge this cigar
lllazatan, so that I through it
ilation, which shall forcefully
rwplace all such maladies with
lit Amiahzatan, and imbue it
19 the grace of the Master of
mplished and grant your
- that he becomes delivered
ilolesome shades and spirits
-.Jy, mind and soul!
t:
ll manner, but then turn the
lilt end into your mouth and
through the burning tobacco
lltead end becomes directed
t:.
in your mouth and exhaling
e fieriest aspect of the power
lilltead of inhaling smoke will
: times with the blood of a rat or some other suitable animal
"'
_.s body, from head to toe,
I until his/her front, back and sides have been fully cleansed with the
smoke and with the ashes of the cigar, that you collect in the new
ashtray, mark crosses on his/her forehead, nap of the neck, the insides
of both hands and soles of both feet.
6. Give the remaining part of the cigar to the client and instruct him/
her to directly go to a crossroads and there, together with seven coins,
throw it over his/her left shoulder into the centre of the crossroads
and then return home without looking back towards the direction that
the cigar and coins are tossed.
7. When back at home instruct the client to employ the Herbal Bath
Blend and thus conclude the cleansing process through the purifying
bath.
If this work is performed correctly the client will become both cleansed
and uncrossed and will feel invigorated and soon see the results of
the spiritual purification and blessing that he/she has received.
llfnr Slulellictinn:
Amiahzatan's Prayer for Malediction may be employed within countless
of different forms of hostile sorcery directed at your foes, but we will
here give the instructions for a baneful candle magic ritual in which
the destructive forces of justified hatred are to be channelled towards
the target with the aid of the envenomed breath of Amiahzatan, which
carries forth with it the Dark Dead against the enemy.
The following elements are needed for this cursing ritual:
a black figure candle, suitable in shape in order to
present the enemy
personal links to the target of the curse, or otherwise
a piece of paper with his/her name written upon it seven
a rusty nail (a real coffin nail would be optimal)
a Cursing Oil empowered by Asafoetida, Black Pepper corns,
337
 Red Chilli powder, Black Mustard seeds, Valerian root, .-ow the smoke of ...
Tobacco and sulphur .d thus make it pad
a wide brimmed black, lidded, jar containing seven fistfuls tile sympathetic e
of cemetery soil bought from the Dark Dead in the name of the I
First Gravedigger, for the expressed purpose of bringing 3- Carve with the niiiiJP.
darkness and death upon the target .t the figure candle ..
3 black and white rosaries of Qayin; the first consisting Key Sigil of Bane. 1W
of 13x7 black and 13x7 white beads to be placed around tipre candle and illlll
your own neck, the second consisting of 7x13 black and Wded name paper. Sill
7x13 white beads and the third consisting of 13x7 JUil had carved out ...
black beads spaced by 13 white beads ftat and as smooth
a teaspoon of Red Cinnabar powder "!

7 teaspoons of Red hot Chilli powder Fa' the most potent Dil
7 teaspoons of Red Iron Oxide powder "'iDDinkment of SyiDpl
7 teaspoons of gunpowder .to not allow that full
a small Blackthorn or Ebony wand wiDch you mentally 11
a cigarillo -.o the black figure-=
a large dark cigar er mental conneclij
a box of matches
a bottle of liquor 4- Open and place the j1
a black piece of cloth lllce the black and ,_.
a black candle, for the asking of permission to conclude llalh encircle it and fl
the work inside the cemetery -.,the jar the Cinna..
.d with the small Bad
1. On a Saturday night when the moon is in her dying phase open the ,;. and pray over i4 ill
ritual in the traditional manner by calling the Master and the Lady, .d the King of
give to them the usual offerings and then place focus upon the Master's -.iseiy and destru
aspect as the First Murderer and as the Owner of the Dark Dead. Pray
to Him and ask for His blessings, protection and empowerments and s Anoint the enlinked
let Him know why you seek to bring destruction upon the target. Oil and transfer your 4
.aleficent powers of ..

2. Pick up the black figure candle and pour a little bit of liquor over !

it in order to wash and cleanse it and then light the cigarillo in the 6. Place the figure CUi
name of Amiahzatan and say: .t the Dark Dead ancl6
-..ents with which 11
By the breath of Amiahzatan I exorcise you, 0 creature of wax, and of Amiahza
make you void and ready to receive the enlinkment to NN, who you llot end close to
shall embody and act as a direct link to! Jlalediction into it:

338 !
llweeds, Valerian root,
t and thus make it purified from all former influences and ready for
lr containing seven fistfuls
IJillk Dead in the name of the
..t purpose of bringing
lid
,-; the first consisting
to be placed around
of 7X13 black and
.asting of 13x7
ads
-
iller
IMler
..
E Place the black and white rosaries around it on the altar so that they
Blllisis on to conclude
ialler dying phase open the
Master and the Lady,
lillefocus upon the Master's
of the Dark Dead. Pray
and empowerments and
.aion upon the target.
ilr a little bit of liquor over
alight the cigarillo in the
t:'
' elements with which they have been fortified. Dress the cigar with the
-. 0 creature of wax, and
lllinkment to NN, who you
Blow the smoke of the cigarillo thirteen times over the figure candle
the sympathetic enlinkment to the target of the curse.
3. Carve with the rusty nail the full name of the target on the chest
of the figure candle and on the back of it carve vertically the Master's
Key Sigil of Bane. Hollow out the space underneath the feet of the
figure candle and insert therein the links to the target or his/her
folded name paper. Seal the links with the aid of the black wax that
you had carved out and carefully heat the base of the candle and make
it flat and as smooth as it was before the loading of the personal links.
For the most potent result you may here proceed with the full rite of
'Enlinkment of Sympathetic Effigies', but if time and circumstances
do not allow that full rite just initiate a focused contemplation in
which you mentally project and install the image of the actual target
into the black figure candle and thus strengthen the links and establish
further mental connections between the figure candle and the enemy.
4. Open and place the jar containing the cemetery soil upon the altar.
both encircle it and empower and direct the shades kept therein. Pour
into the jar the Cinnabar, Chilli powder, Iron Oxide and the gunpowder
and with the small Blackthorn or Ebony wand stir the contents of the
jar and pray over it, in the name of the Lord of the Shadow of Death
and the King of Gulgaltha, to bring merciless pain, fear, madness,
misery and destruction upon your enemy.
5. Anoint the enlinked figure candle from head to toe with the Cursing
Oil and transfer your deadly hatred into his/her body through the
maleficent powers of the oil with which he/she is smeared.
6. Place the figure candle in a standing position inside the black jar
of the Dark Dead and the accelerating, agitating, burning and volatile
Tincture of Amiahzatan, from foot end to head end. Hold it with the
foot end close to your mouth and recite Amiahzatan's Prayer for
Malediction into it:
339
Mighty and most forceful spirit of Tobacco, I pray to you to hear my Ahtasha Bahym Koa AmiW.
supplications and in the name of the Master Qayin lend me your
boundless strength and awaken your spirit within this cigar, over 7- Light the cigar in a reveal
which I now say your prayers of Malediction! to its uncut head end and 11
emphasise the adverse and lij
Let your punishing and annihilating force become aroused and seek to direct towards the
directed according to my conjurations and with your suffocating
smoke and scorching fire attack the one that I seek to harshly smite let each exhalation of s
with your aid! llatred and through the e1n1
power of imagination instml
Bring restlessness, sickness, confusion, fear and madness to NN, upon which you can envision t:be-4
whom my curses shall be placed and let your vengeful and destroying ,.,,J
1.,

spirit fully charge this cigar, so that it shall emit the poison of my When almost the whole c:
justified hatred, empowered by your sorcerous might, against him/her! part in the altar ashtray.

Mighty Amiahzatan, Merciless Spirit of the Tobacco, over this cigar I 8. Cover the standing figme t
pray so that your magic channelled through it may bring down the .ad prepare for taking it otllt
pernicious winds of death upon NN, so that he/she becomes stripped fJl liquor, the black candle
of all blessings and protections and drained of his/her vital essences!
9- Enter the cemetery in ..
Curse, attack and af
f iict NN, 0 fiery daemon of the Tobacco, and let permission candle in front a
your smoke and fire bring damnation to his/her body, mind and soul, aossroads or on some o
so that no blessing abide with him/her and only the most noxious and .k the Master for His li
oppressive influences stay attached to his/her wretched being!
If permission is granted ..
In the name of Qayin Occisor, I pray to you to fully charge this cigar ametery where you feel 1hlil
with your infernal presence, 0 Mighty Amiahzatan, so that I through work will be at their stro
it shall become able to confer your punishments, which shall pitilessly aad remove the black clodt:4
afflict and stab at the heart, mind and soul of NN and bring him/her
suffering, weakness, defeat and finally a most disgraceful death! 10. Open the bottle of liqliiiW;
jar in order to awaken the ..
Bless and consecrate this cigar, 0 Great Amiahzatan, and imbue it as a libation offering in
now fully with your malevolent essence and by the grace of the jar, while in the name of Q1
Master of all Black In Green, let my will become accomplished and dark shades to gather and 11
direct your wrathful and vicious essence towards the annihilation of enlinked black figure candle 1
NN, so that he/she becomes engulfed by the darkness of the venomous

hate that he/she has incurred and let his/her body and mind become lL Light the black figure CM
destroyed and his/her soul forever bound!

340
 :Eo. I pray to you to hear my
J.Jiaster Qayin lend me your
rspirit within this cigar, over
,Jir:tion!
F emphasise the adverse and disruptive nature of the forces that you
'force become aroused and
and with your suffocating
that I seek to harshly smite
#ear and madness to NN, upon
II )JOur vengeful and destroying
it shall emit the poison of my
lillrous might, against him/her!
t* Tobacco, over this cigar I
llruugh it may bring down the
rullat he/she becomes stripped
'flined of his/her vital essences!
,,
!anon of the Tobacco, and let
l(lltllis/her body, mind and soul,
r-.d only the most noxious and
tllis/her wretched being!
..p>u to fully charge this cigar
Jflllniahzatan, so that I through
ents, which shall pitilessly
houl of NN and bring himjher
Ita most disgraceful death!
if,.
r-t Amiahzatan, and imbue it
111a:e and by the grace of the
.,;u become accomplished and
towards the annihilation of
IJihe darkness of the venomous
1/iJs/her body and mind become
.-1!
Ahtasha Bahym Koa Amiahzatan! (x7)
7. Light the cigar in a reversed manner so that the flames are given
to its uncut head end and smoke it in this reversed form in order to
seek to direct towards the enemy.
Let each exhalation of smoke become a projection of aggression and
hatred and through the envenomed breath of Amiahzatan and the
power of imagination instruct the shades by the different ways in
which you can envision the frightful demise of the target.
When almost the whole cigar has been smoked place the remaining
part in the altar ashtray.
8. Cover the standing figure candle and the jar with the black cloth
and prepare for taking it out to the cemetery, together with the bottle
of liquor, the black candle and the box .of matches.
9. Enter the cemetery in the traditional manner and light the black
permission candle in front of the seventh grave, the first cemetery
crossroads or on some other suitable point of power where you can
ask the Master for His license to complete this cursing ritual.
If permission is granted take the jar to a suitable place within the
cemetery where you feel that the shades you have employed for this
work will be at their strongest, and there place the jar on the ground
and remove the black cloth covering it.
10. Open the bottle of liquor and pour first a small amount into the
jar in order to awaken the shades kept therein and pour out the rest
as a libation offering in consecutive widdershins circles around the
jar, while in the name of Qayin Dominor Tumulus calling upon all
dark shades to gather and smite the enemy that you through the
enlinked black figure candle place in their "mercy".
11. Light the black figure candle and say:
341
As this black figure candle burns so shall NN become consumed by
the hunger and blood thirst of the Dark Dead and by the power of the
justified hatred that he/she has brought down upon himself/herself! .l

Cl!
As the flame consumes him/her so shall all the hungry shades consume
his/her vital force and bring darkness and death to him/her!
wr.eatu nf.

In the name ofQayin of the Black Cross, bring now pain, fear, sickness,
misery, madness and death to NN! '3

In the name of Qayin Occisor and Dominor Tumulus, swarm now

upon NN and bring to him/her the cold darkness of the hungry
M31
Holy la
Ig

...

grave! Inve

'

R
Death to NN! (x7) Through the
Take, with the left foot first, seven steps back, turn around and leave
the cemetery in the traditional manner, without looking back and
when paying for your exit pray to Abel the Black to close the cemetery Open the
gates firmly behind you so that no dark shades may follow you out. Thy blessi

12. When back at home take a cleansing herbal bath in order to remove

the stains of the Dark Dead and the poison of malediction that you Harken to,.
have directed at your enemy. By theH ly
I pratse.
13. Light a candle for your own protection upon the altar, burn incense J
for the Master and give thanks to Him for His aid and then rejoice Rise now J;
in the knowledge that your foe very soon will get what he/she deserves. Man-Draglri
Grant to
Power, W..
Control ofsJ
And the nochrnl

Upon
Hidden fnl
From aiJI
And all my tri

342
Wl NN become consumed by
:Dead and by the power of the
lltdown upon himself/herself!
Iii the hungry shades consume
illld death to him/her!
'Iring now pain,Jear, sickness,
illlllinor Tumulus, swarm now
l:uld darkness of the hungry
II hack, turn around and leave
lit, without looking back and
lie Black to close the cemetery
shades may follow you out.
illerbai bath in order to remove
llilon of malediction that you
Ill upon the altar, burn incense
llh His aid and then rejoice
1nriil get what he/she deserves.
- And the nocturnal wonders of Soul Flight
CHAPTER 29
Mighty root of the dead
Holy lantern of the worlds below
Inverted torch of Gulgaltha
Receive the red libation
Through the stream that does downward flow
Thrice blessed and encircled be
With an Ebony Knife, a Dead Man's Bone and an Iron Key
Open the gates that no eyes could see
Thy blessings and curses lend unto me
Devil's root, I entreat thee
Harken to my words and awakened be
By the Holy Lord of the Black In Green
I praise, exalt and summon thee
Rise now from the moistened soil
Man-Dragon move now and uncoil
Grant to me thy Darksome Light
Power, Wealth and Worldly Might
Control of Shades, the Second Sight
Upon crooked tracks guide me
Hidden treasures reveal to me
From captivity keep me free
And all my triumphs shall honour thee
343
 Grant all these blessings to me
And I shall faithfully extol thee
\i
With libations of wine and blood feed thee
With smoke andflame empower thee J
During the Nights of Venery

To strengthen the bonds of this sacred treaty

In the names of Qayin and Qalmana

Enter now the league of my Famuli
So their grace be upon both thee and me
And their wrath befalls our enemy

Salve Mardazdahak-Deva Mandragora Alruna!

344
 .to me
etol thee
'6lood feed thee
.-power thee
tvenery
sacred treaty
lllrf Qalmana
fmy Famuli
fit thee and me
feur enemy
1">

-.lragora Alruna!

L
 Wormwood, Garlic and Rue, itli
the returning of Malefica back'

CHAPTER 30

llin.egnr Winrtur.es Gum Benzoin, Jalap root

Wine Vinegar, for the openin&

:01

Besides the more usual tinctures made within our work there are also
Basil, Bay leaves and Allspice il
those made with vinegar used as the solvent extracting the spiritual
for money conjure. .'Q
virtues of the plants. Such vinegar tinctures may not always be suitable
for use, because of their stronger scent, but within some context they can
>t!
be even more potent than the tinctures made with normal distilled alcohol.

Rue, Hyssop and Agrimony, 01'

There are many different kinds of vinegar and each of them confers
removing of the Evil Eye and
to the tincture made with their own special qualities and powers, for
..

example White Alcohol Vinegar is perfect for the stronger rites of

purification, for the breaking of curses and the undoing of spells. Red
Wine Vinegar is powerful when it comes to counteracting and reversing
Asafoetida, Dragon's Blood aad.
of magical aggression and Apple Cider Vinegar is the best choice when
Vinegar, used for the rites of e-.
:.
it comes to love and money matters.
and parasitic shades.

The following is a simple and short list of magical vinegar tinctures

that can aid in the practice of sorcery:

All these vinegar tinctures caa1

most often they are employed wil
Black Pepper corns, Red Chilli powder and sulphur infused in White and either sprinkled where t:IMi
Alcohol Vinegar, used for the banishing of enemies.
way to wash that which they arw
when edible plant elements an: i
ffi
incorporated into the target's D
love-witching.
Cinnamon, Rosebuds and Damiana infused in Apple Cider Vinegar,
used in connection with amatory workings and love-witching. By understanding the simple fili
these and by learning the a tt:
ffi
it becomes possible to create a
for employment within the JD8I

346

30
"*-
our work there are also
ent extracting the spiritual
may not always be suitable
-ithin some context they can
Ytith normal distilled alcohol.
and each of them confers
qualities and powers, for
for the stronger rites of
the undoing of spells. Red
counteracting and reversing
ar is the best choice when
f of magical vinegar tinctures
rand sulphur infused in White
of enemies.
!r
...,
llfDsed in Apple Cider Vinegar,
lings and love-witching.
Wormwood, Garlic and Rue, infused in Red Wine Vinegar, used for
the returning of Malefica back to the sender .
Gum Benzoin, Jalap root powder and Rowan wood infused in Red
Wine Vinegar, for the opening of the paths.
Basil, Bay leaves and Allspice infused in Apple Cider Vinegar, used
for money conjure.
Rue, Hyssop and Agrimony, infused in White Alcohol Vinegar, for the
removing of the Evil Eye and the stains of the dead.
Asafoetida, Dragon's Blood and Camphor, infused in White Alcohol
Vinegar, used for the rites of exorcism and the banishing of all obsessive
and parasitic shades.
All these vinegar tinctures can be used in many different ways, but
most often they are employed within the rites of aspersion and ablution
and either sprinkled where their effects are sought or used in some
way to wash that which they are meant to influence. In certain cases,
when edible plant elements are infused, vinegar tinctures can also be
incorporated into the target's food, for example within the context of
love-witching.
By understanding the simple foundation of making tinctures such as
these and by learning the attributes and powers of the Black In Green
it becomes possible to create a multitude of different vinegar tinctures
for employment within the magical rites and spells.
347

The eight plants with spirits
sigil are Yew, Black Helle
Trumpet, Whitethorn and 'I1Mi
CHAPTER 31 essences of these eight plants. tl
paint required for the tracin&
llamabruabit Armnur igil consecrated.

When drawn with such ink

containing in equal parts of tbe I
the sigil becomes a powerful II
The Hamadryadic Armour Sigil is a sign received as result of the mighty sword, as it directs
secret treaties between the Temple of Qayin and the Black In Green each Black In Green connecte*4
and is a mark by which the protection and powers of eight powerful !I
plant spirits are called upon, often within the context of talismanic The sigil can also be marked wl
magic, but also within certain other more esoteric settings, where the on the outside of a lidded urn Gl
soul of the employer becomes armoured and reshaped in accordance elements harvested from each Cl
with the astral forms of the eight combined. Such uses we shall leave the urn is also placed the adl
undisclosed and by the sigil itself the faithful will be able to obtain eight, drawn on a piece of panl
the knowledge needed for its more secret applications directly through the altar as a fetish, gran fuw1
the Black In Green themselves. conquering of foes with the .W
also becomes a point of interad
workings connected to the 1M
possible.

!t

The Hamadryadic Armour Sigil

348

l31
1111nur @1igil
! lilo received as result of the
F Qain and the Black In Green
ill and powers of eight powerful
'
llilhin the context of talismanic
ltare esoteric settings, where the
.. and reshaped in accordance
- Such uses we shall leave
e faithful will be able to obtain
!nt applications directly through
Armour Sigil
The eight plants with spirits connected to the shielding powers of this
sigil are Yew, Black Hellebore, Blackthorn, Aconite, Elder, Angel's
Trumpet, Whitethorn and Thorn Apple and it is with the unified
essences of these eight plants, obtained via tincturing, that the ink or
paint required for the tracing of this sign can become sanctified and
consecrated.
When drawn with such ink and fumigated with an incense blend,
containing in equal parts of the harvested share from these eight plants,
the sigil becomes a powerful shield against all enemies, but also a
mighty sword, as it directs the belligerent and baneful emanation of
each Black In Green connected to it towards any would-be aggressor.
The sigil can also be marked with the correctly sanctified ink or paint
on the outside of a lidded urn or vase, which then becomes filled with
elements harvested from each of the eight plants connected to it. Into
the urn is also placed the activated spirit signature of each of the
eight, drawn on a piece of parchment or paper. Such urn is kept upon
the altar as a fetish, granting both protection and means for the
conquering of foes with the aid of the spirits connected to it, but it
also becomes a point of interaction through which the more esoteric
workings connected to the Hamadryadic Armour Sigil can become
possible.
349
 times and through each ed
to the Master and ask Hila t
virtues you require.

CHAPTER 32 t

Place the remaining cigar

ID4.e flaking nf ]linin Hlat.er 2. Pour water into the

r..

May my Master's sanctihlli

l
Work through it shall beaM
This simple, but very powerful and useful, ritual is employed whenever power of Qayin!
Holy/Lustral Water is to be created with the aid of the Master's seated
essence. The Fetish/Talisman carrying that essence should ideally be May this water receive an6
one carved out of bone and ensouled according to the traditional methods. and serve His servant's ..,....

Holy Water made in the manner here presented can serve many May His Blessings and

purposes and will most often be utilised within the rites of aspersion,
baptism, consecration and ablution where the conferring of the Master's Add the flower petals from
powers charged into the water is to be bestowed upon that which it other chosen plant eleiD.t!SIIII
is used upon. widdershins motion with tile

The following elements are needed for the making of the Holy Water: 3- Pick up the cigar and will
the contents of the bowl din
a Bone Paye talisman Him anew to imbue the 11111
a terracotta bowl (with a fitting flat lid) require.
clean well or spring water
a cigar 4- Light the candle and boW
liquor -salve Qayin" salutation. Cllllll
a small candle (colour depending on the specific attribute you earlier had employed,

you want the water to receive) the bowl so that its hot wa

red Carnation petals (or other plant element with attributes solidifying wax, a sevenfold
corresponding with the specific virtues sought) the water.

1. Place the Paye inside the terracotta bowl. Recite over the bowl seven >If the Holy Water is neei
times the Formula of Calling corresponding to the aspect of the Master over the water and ask the ..
whose blessings and powers you want to access. Spray liquor from to grant His complete empc111111

your mouth upon the talisman inside the terracotta bowl three times down and extinguish its S.
in order to quicken its Spirit and then blow cigar smoke over it seven essence to it. The water is

350
 times and through each exhalation of the smoke direct your prayer
to the Master and ask Him to bestow upon the water the specific holy
virtues you require.

Place the remaining cigar in the altar ashtray.

lu mattr 2. Pour water into the bowl and over the Paye talisman and say:

May my Master's sanctitude grant holiness to this water so that my

Work through it shall become fully accomplished, by the grace and

,ritual is employed whenever power of Qayin!

l)lle aid of the Master's seated

essence should ideally be May this water receive and confer the Holiness of my Saint of Death

1M to the traditional methods. and serve His servant's Work, conducted in His sacred name!

nted can serve many May His Blessings and Empowerments be!

IJiilhin the rites of aspersion,

ll)le conferring of the Master's Add the flower petals from one, three or seven red carnations (or some
wed upon that which it other chosen plant elements) to the water, stir it thirteen times in a
widdershins motion with the index and middle fingers of your left hand.

e making of the Holy Water: 3. Pick up the cigar and with seven exhalations of its smoke towards

the contents of the bowl direct your entreaties to the Master and ask
Him anew to imbue the water with the specific empowerments you
l.tlid) require.
i

4. Light the candle and hold it in your left hand and recite once the

"Salve Qayin" salutation, corresponding to the formula of Calling that

- the specific attribute you earlier had employed, and then tilt the candle seven times over
the bowl so that its hot wax drops into it. This creates, through the
element with attributes solidifying wax, a sevenfold sealing of the powers of the Master within
!lttues sought) the water.

ll Recite over the bowl seven s. If the Holy Water is needed urgently you must at this point pray

I& to the aspect of the Master over the water and ask the Master, Our Good Saint of Sinistral Death,
ID access. Spray liquor from to grant His complete empowerments and then turn the candle upside
terracotta bowl three times down and extinguish its flame into the water, thus giving its fiery
IIIW cigar smoke over it seven essence to it. The water is at this point ready for use.

351
If the Lustral Water on the other hand is to be utilised at some later
point in time the flat lid is instead to be placed upon the terracotta
bowl and the candle placed upon it and allowed to become fully
consumed by the flame, which in this fashion also will grant its fiery Cl
essence to the water, while at the same time allowing the essence of
the Master and that of the Carnation (or any other plant used within
it) to more fully saturate it. When the candle has burnt out the Holy
ID4t Wri
Water will be ready for use. lamt nti
At this point the Paye can be taken out from the bowl and placed back
upon the altar.

A potent tincture for the

If the Holy Water so created is to be used at a later time it is good contain or channel holiness
if it is filtered, poured into a tinted bottle with the addition of 1/5 Sage and the Yerba Mate tre
of Vodka, over which you have prayed. When kept in a dark and cool abilities, especially when it Cl
place such Lustral Water is known to retain its virtues for at least a spirits are great protectors Oil
whole lunar month.

Even though all of these f1

ffiffiffiffiffiffiffi Work they become even stn1
of tincturing, as their e
triple-flamed spiritual 1
The colour of the candle used within this rite can be white, green, red, influences and establish pud
black or purple.

For the making of this tindl

White is most often used for the workings of the dead, but also for dried leaves of each plant w
healing, blessing and certain forms of protection. a green tinted 700cl glass '
that 2/5 of the bottle becoa
Green is most often used for the workings of the plant spirits, but also strong vodka, leaving enougl
for abundance, growth and money conjure. elements can be mixed, in
conjunction of their essenca
Red is most often used for the workings of fiery passions, but also is shaken 49 times and the 1
for quickening, martial protection and victory. prayed to and asked to lend

Black is most often used for the workings of malediction and death, The Green Point of the Skul
but also for protection, occult knowledge and spirit summoning. traditional manner, with the 1
candle positioned carefully VI
Purple is most often used for the workings of domination, but also Qatsiyr, after having been caj
for consecration, spiritual elevation and empowerment. Formula of Calling, is praye

352
ia to be utilised at some later
lie placed upon the terracotta
IBlCl allowed to become fully
ildrion also will grant its fiery
t time allowing the essence of
ilr any other plant used within
e has burnt out the Holy
fmm the bowl and placed back
-.,d. at a later time it is good
lllltle with the addition of 1/5
. When kept in a dark and cool
atain its virtues for at least a
Iii rite can be white, green, red,
of the dead, but also for
f protection.
1p of the plant spirits, but also
lfiiare.
l conjunction of their essences. The bottle's cap is screwed on and it
111as of fiery passions, but also
lory.
llillls of malediction and death,
llll&e and spirit summoning.
tr
Dings of domination, but also
W empowerment.
CHAPTER 33
UJ}J.e UJripl.e-UJnngu.eb
1fllam.e nf Qtl.eansing1J1ir.e
A potent tincture for the cleansing of all vessels and tools meant to
contain or channel holiness and light is made by the leaves of Rue,
Sage and the Yerba Mate tree, as all these three plants possess powerful
abilities, especially when it comes to the rites of purification, and their
spirits are great protectors of those who approach them correctly.
Even though all of these plants separately are potent allies of our
Work they become even stronger when they are unified by the way
of tincturing, as their extracted essences when conjoined create a
triple-flamed spiritual fire, with powers to eliminate all unwanted
influences and establish purity.
For the making of this tincture an equal amount of enspirited and
dried leaves of each plant is powdered, mixed and placed inside of
a green tinted 700cl glass bottle, with a fitting metal screw cap, so
that 2/5 of the bottle becomes filled. The bottle is then filled with
strong vodka, leaving enough room so that by its shaking the plant
elements can be mixed, in order to so assist the extraction and
is shaken 49 times and the spirits of Rue, Sage and Yerba Mate are
prayed to and asked to lend their cleansing and protective powers.
The Green Point of the Skull is then planted and activated in the
traditional manner, with the bottle placed at the centre, with the black
candle positioned carefully upon its flat metal cap. The Master Qayin
Qatsiyr, after having been called upon through His Green Point and
Formula of Calling, is prayed and asked to lend His own Flames of
353
 Purification to the tincture.

When the work upon and through the Green Point of the Skull is done
the bottle of tincture is removed and kept upon the altar and for the Cll
49 following nights vigorously shaken for at least 5 minutes each
night, while the following conjuration is repeatedly prayed over it:
llalmaj

I Aroused be, 0 Trident Flame of Purification! l\gaill

f Ablaze be and rise within the solvent bearing your essences,
I
f
And by the Power of Qayin conjured be to serve as Purgatorial Fire!

I, ""
Blazing Spirits of the holy triad of Black In Green, The purpose of the foll owilj
Become as One to burn all impurity, unwholesomeness and profanity, granting protection against
And leave nought but that which is good and with our Work and Will the enforcers of laws of rna.
in harmony! from seven Black In Green 11
the Conqueror of the Law. 'I
After the 49th night the tincture is to be filtered and will at that time tested and proven and wJi
be ready for use. The pressed marc is then to be taken out and scattered construction it holds i
in a forest, while the three Black In Green are given praise and thanks deflecting the attention of
to. who would prosecute the fai
Qayin, the Once Cursed and a
The tincture of the Triple-Tongued Flame of Cleansing Fire so created
will become a most potent tool and aid greatly in all rites of purification, The following elements are 11
not only of tools and objects but also of the bodies and souls of the
living, when for example added in moderate amount to cleansing '!! 1 walnut
ritual baths or in other suitable ways become employed in connection '!! 7 dried Rowan berries
to ablutionary rites. '!! 7 small pieces of Deli
'!! Oregano herb "--,!

'!! Fennel Seeds

'!! Black Mustard seeds J

'!! Celandine herb

'!! sulphur powder
'!! a small piece of papel' 1
and blessed for the ,.
'!! sanctified black ink.
the essences of the Sl
to be employed insicl
'!! a quill pen '

354
11!11 Point of the Skull is done

l!ll upon the altar and for the CHAPTER 34

k at least 5 minutes each
i!ftpeatedly prayed over it: lllalnut walisman
liarn!
Against tilt maw
Iring your essences,
I. serve as Purgatorial Fire!

IJR Green,
meness and profanity,
l8ld with our Work and Will
r the Conqueror of the Law. The potency of this talisman has been
filtered and will at that time
a,to be taken out and scattered
Ill are given praise and thanks
of Cleansing Fire so created
- in all rites of purification,
rf the bodies and souls of the
-*rate amount to cleansing
The purpose of the following ritual is to create a potent talisman
granting protection against and invisibility in the minds and eyes of
the enforcers of laws of man. The power of this talisman is derived
from seven Black In Green and the Master Himself, in His aspect as
tested and proven and while being a relatively simple magical
construction it holds immense power and grants a shielding halo
deflecting the attention of meddlesome individuals and confuses those
who would prosecute the faithful followers of the Good Saint of Outlaws,
Qayin, the Once Cursed and Seven Times Blessed.
The following elements are needed for the assembling of the talisman:
ii< 1 walnut

employed in connection ii< 7 dried Rowan berries

ii< 7 small pieces of Devil's Shoestring Root

ii< Oregano herb

ii< Fennel Seeds
ii< Black Mustard seeds
ii< Celandine herb
ii< sulphur powder
ii< a small piece of paper which has been cleansed
and blessed for the work
ii< sanctified black ink, empowered by a tincture bearing
the essences of the same seven elements which are
to be employed inside the walnut talisman
ii< a quill pen

355
 '14 a big cigar 4- Take the small piece of 1
'14 a black candle the Master's Nigromancy
'14 a copper nail sigil write three times wi1l
'14 matches
'14 liquor Blow tobacco smoke over til
'14 mineral oil protect you and to make ,
'14 strong glue of the law.

1. Initiate the ritual in a traditional manner and serve Sancte Qayin When the ink has dried t1
His general offerings. Direct a prayer to the Master, in His aspects draw the 'Blind the Law Sial
as the Saint of Killers and the Exiled Protector of the Outlaws, of workings against the II
pertaining to the work at hand and explain to Him that you need His prosecutors, tax collectors;!
blessings in the form of His protection against the 'lackeys of the law'
and ask Him to make you invisible in their eyes and minds and to
confuse, blind, mislead, obstruct, disgrace, conquer and banish them
all.

2. Crack open the walnut in such a way that you get two whole,

perfect, halves and remove the nut meat (make sure to have several
walnuts, for sometimes one must go through many before getting two
perfect halves).
Place the two walnut shells side by side on the altar, with the empty q
sides up, so that they become two talismanic vessels that you, in the
name of the Master Qayin, shall fill with the required elements and

powers.

Blow tobacco smoke upon d

3 Place all the herbal elements, which in beforehand should have it, and focus on how the e.
been empowered and enspirited through the Green Point of the Skull, on the other side of the p;1
in fitting containers upon, or in front of, the altar and quicken their the powers of the First Sail
powers by spraying liquor over them, while at the same time mentally
praying to their Black In Green to fully awaken and lend their blessings Leave the talisman paper d
to your work.

5- Place the 7 dried Rowan

Light then the cigar in the name of Amiahzatan and repeat the same halves, blow tobacco smokei
process as you did with the liquor, and focus the power of your will, for the protection of the RG
through the smoke, towards every herbal element, arousing their spirits
and conjuring them to the task at hand. Place then the 7 pieces of tiM

356

, :
r and serve Sancte Qayin
._.the Master, in His aspects
.t Protector of the Outlaws,
llin to Him that you need His
l.,.mst the 'lackeys of the law'
daeir eyes and minds and to
.,e.. conquer and banish them
t
l!llaY that you get two whole,
Ill (make sure to have several
.-.gh many before getting two
i'
le.on the altar, with the empty
.-anic vessels that you, in the
lah the required elements and
ida in beforehand should have
IJathe Green Point of the Skull,
ef, the altar and quicken their
llltile at the same time mentally
aWaken and lend their blessings
!-
.. bz.atan and repeat the same
.. focus the power of your will,
.. element, arousing their spirits
--
4 Take the small piece of paper and draw with the consecrated ink
the Master's Nigromancy Sigil on one side. Outside the circle of the
sigil write three times with small letters 'Blind the law!'
Blow tobacco smoke over the sigil and pray to the Master to hide you,
protect you and to make you invisible in the blinded eyes and minds
of the law.
When the ink has dried turn the piece of paper and on its other side
draw the 'Blind the Law Sigil', which is reserved solely for these kinds
of workings against the lackeys of the law (e.g. policemen, judges,
prosecutors, tax collectors, lawyers etc.).
Blind the Law Sigil
Blow tobacco smoke upon the 'Blind the Law Sigil' in order to activate
it, and focus on how the emanations of the Nigromancy Sigil, marked
on the other side of the paper, filters through it and charges it with
the powers of the First Saint of All Outlaws, Our Master Qayin.
Leave the talisman paper on the altar to dry.
s. Place the 7 dried Rowan berries in one of the empty walnut shell
halves, blow tobacco smoke over them and in the name of Qayin pray
for the protection of the Rowan's mighty daemon .
Place then the 7 pieces of the Devil' s Shoestring Root (each circa smm
357
long) in the same shell half, blow smoke over them and pray to the and banish all the lac.bl
root's spirit to tie the feet of all the lackeys of the law and to prevent
them from investigating, pursuing or in any other way bothering you. 9- Light the charged cal
tlae first half of the wat.1
Add to the contents of the shell a pinch of Oregano, blow smoke over seal the magical powers,
it and ask its spirit to repel all servants of the law and to turn their J.

steps away from you. Pllsh down with your leltl

daat the sealing becomelii
6. Fold now the paper marked with the sigils away from yourself as sure that the wax does Dil
many times as possible, since the intention is to direct outwards the
blinding influences. Place the folded talismanic paper in the same Place then the candle in a 1
I
shell half that you have filled with the other elements and blow tobacco
smoke over it, while asking the Master to blind the enemy and make 10. Apply the glue to
j
you invisible in their eyes and minds. sllells, and carefully and :pR

7 Place a small pinch of sulphur in the other, still empty, half of the The end result should oa :
walnut shell and blow tobacco smoke over it, asking its elemental and one should not be ali
spirit to burn, punish and banish all the lackeys of the law.
Blow now tobacco smoke a
Place a pinch of Fennel Seeds over the sulphur, give them smoke and chant 21 times:
ask them to keep away all the lackeys of the law and lead them astray.
Confuse, blind, mislead, a
Add a pinch of Celandine powder to the contents of the walnut shell, lite lackeys of the law anrll

blow smoke over it and pray that it grants you aid in escaping the
clutches of the law. 11. Place the talisman clol
11p0n the altar, praise the J
Finally add a pinch of Black Mustard Seeds upon the Celandine, give 1 er, but let the black ci
111a1n
them tobacco smoke and ask them to confuse and blind all lackeys of the talisman.
of the law.
The talisman can then be 1
8. Cleanse the black candle and inscribe both the Blinding the Law in the left pocket.
Sigil and the Master's Nigromancy Sigil upon it, with the help of the
copper nail. Anoint the candle with a scentless mineral oil and then In order to keep this
dress it with a blend consisting of all the seven different elements with must, with the help of a
'
which you filled the two halves of the walnut shell. elements that were used to
oiL with which you have to:
Blow tobacco smoke over the candle and pray to the Master to charge llight.
it with the power to confuse, blind, mislead, obstruct, disgrace, conquer

358
 and banish all the lackeys of the law.
over them and pray to the

!IJ'S of the law and to prevent

9. Light the charged candle and carefully let the black wax drop into
lillY other way bothering you.
the first half of the walnut and then into the other one, in order to
seal the magical powers of the different elements they carry.
fll Oregano, blow smoke over
a-til the law and to turn their
Push down with your left hand's thumb upon the still warm wax so
that the sealing becomes as smooth and as even as possible, and make
sure that the wax does not cover the inner edges of the walnut shells.
t:ligils away from yourself as

Ilion is to direct outwards the

Place then the candle in a candleholder and let it burn upon the altar.
..-manic paper in the same
r.. elements and blow tobacco
e 10. Apply the glue to both sides of the inner edges of the two walnut
:ID blind the enemy and mak
shells, and carefully and precisely close them by pressing them together.

. The end result should on the surface look just like a normal walnut
11 other, still empty, half of the
and one should not be able to see that it was ever opened.
rORr it, asking its elemental
lie lackeys of the law.
Blow now tobacco smoke on the now charged and sealed talisman and

h ur, give them smoke and

chant 21 times:

lftbe law and lead them astray.

Confuse, blind, mislead, obstruct, disgrace, conquer and banish all

lilt contents of the walnut shell, the lackeys of the law and make me invisible in their eyes and minds!
.-nts you aid in escaping the
11. Place the talisman close to the dressed and burning black candle

upon the altar, praise the Master and close the work in a traditional

the Celandine, give manner, but let the black candle burn down as an offering to the spirit
!Seeds upon
of the talisman.
tconfuse and blind all lackeys
"
r
The talisman can then be placed in a small black pouch and carried
II'
in the left pocket.
diJe both the Blinding the Law
.. upon it, with the help of the
In order to keep this talisman strong and its magical charge alive you
l scentless mineral oil and then
must, with the help of a mineral oil base and the same kinds of
.. seven different elements with
-walnut shell. elements that were used to fill the walnut shells, create an ensorcelled
oil, with which you have to anoint and feed the talisman every Monday
Ill
night.
-.I pray to the Master to charge
llead, obstruct, disgrace, conquer

359
Every time the talisman is anointed with this oil, you have to chant
7 times:
4
Sancte Qayin, Obscurentur Oculi Eorum ne Videant! CIU

When not carrying this talisman on your person you must keep it atnnqutr tltt IJ
upon the altar, so that it retains its enlinkments and power to and
through the Master.

The following oil formula is a 1l

and the overcoming of, the ..
the haltering forces of the law.j
In Green of eleven plants,

combating and conquering of Jil

bind, limit and combat the JJI
Spirit.

The Following elements are

Eleven, for the Conquering of 1

>Il a suitable glass jar wil
>Il sooml Almond Oil ,1
>Il 1 part Fennel seed pci
>Il 1 part Oregano pow
>Il 1 part Black Mustard
>Il 1 part Poppy seeds
>Il 1 part Rowan leaves. Il
>Il 1 part Galangal root Pil
>Il 1 part Jalap root powdlg
>Il 11 Devil's shoestring llil
>Il 1 part Fern leaves
>Il 1 part Black Pepper CQ1
>Il 1 part Celandine herb
>Il copper talisman \\ith
around the inner sicklq
>Il copper talisman marlriDi
>Il copper talisman

360
 this oil, you have to chant

t'

a ne Videant! CHAPTER 35

_. person you must keep it <trnnqu.er t4.e &w Ql)fllfl'nrmuln

llinkments and power to and

The following oil formula is a very potent means for protection against,
and the overcoming of, the many obstructions set upon one's path by
the haltering forces of the law. This oil unifies within itself the Black
In Green of eleven plants, all possessing the powers to aid in the
combating and conquering of those who in the name of the law would
bind, limit and combat the progress of the blessed ones of Awakened
Spirit.

The Following elements are needed for the creation of this Oil of
Eleven, for the Conquering of the Laws of Ten:

'1< a suitable glass jar with lid

il< sooml Almond Oil
'1< 1 part Fennel seed powder
'1< 1 part Oregano powder

'1< 1 part Black Mustard seeds powder

'1< 1 part Poppy seeds powder
'1< 1 part Rowan leaves, berries and wood powder
'1< 1 part Galangal root powder
'1< 1 part Jalap root powder
'1< 11 Devil's shoestring bits
'1< 1 part Fern leaves powder
'1< 1 part Black Pepper corns
'1< 1 part Celandine herb powder
'1< copper talisman with a Hendecagram traced
around the inner sickle part of the Falx Bellicum sigil
'1< copper talisman marked with the Blinding the Law sigil
'1< copper talisman marked with the Blinding the Enemy sigil

361
 >I< copper talisman marked with Qayin's Key Sigil of Protection grant to the user of the oil t
>I< copper talisman marked with Qalmana's Key Sigil oflnvisibility Qayin and Sancta Qalmana, il
>I< copper talisman marked with the Nigromancy sigil of Qayin and that of the Eleven Bladr
>I< copper talisman marked with the Sorcery Sigil of Lebuda
>I< a piece of black cat, wolf, coyote, fox, raven or crow bone The carrier oil is poured owr1
>I< a small black onyx stone then are stirred in widde rslil
>I< a cigar and once again prayed o
>I< a small Rowan wand for stirring
>I< a black seven day candle When ready, the lid of the .P!R
>I< Jalap root, Celandine and Oregano oil, before the central fetishes. .,
for the anointing of the candle '
>I< a piece of black cloth The black seven day candle il
>I< black string kind of conjuration as the dl
giving of the cigar smoke -
All herbal elements must be fully enspirited and conjured to serve the the Jalap, Celandine and O!l
work against the law, either by the sacred rites of harvest or via the
empowerments granted to them individually through the Green Point The candle is placed secuni!J
of the Skull. Holy Names of Qayin and Ql
.
-

All plant elements so made ready are to become mixed and made as When the candle has been til
One, while prayers are spoken over them in order to fully align them wrapped with the black clodl
to the cause of the lawless. They are then to once again be placed upon to protect its contents from d
the Green Point of the Skull, this time first upon the point of Qayin after this sealing of the jar
and then upon that of Qalmana, so that they receive the full prayed over and further coaJ
empowerments of both the Master and the Lady. Qayin and Qalmana and ti
Green. , "'J

When ready, the herbal elements are to be placed inside the glass jar
and there become united with the seven copper talismans, which all After the 49 nights of sh.W.
must become consecrated in beforehand and rolled into tight scrolls. for use within all rites of al
To the contents of the jar also the bone of the totemic animal chosen
for these workings is to be added, together with the onyx stone, The oil can at this point be fil
being a stone connected to all the mysteries of Enshrouding With immense powers when it c.
Black and Invisibility. and has in such contexts pn1
who would imprison and
The contents of the jar become at this point collectively conjured
through the smoke of a cigar, in order to aid in the overcoming of
the law by confusing, blinding, misleading, obstructing, disgracing,
conquering and banishing all its enforcers and champions and thus

362
s Key Sigil of Protection grant to the user of the oil the protection and blessings of Sancte

lllmana's Key Sigil of Invisibility Qayin and Sancta Qalmana, in their aspects as the Saints of Outlaws,

!lie Nigromancy sigil of Qayin and that of the Eleven Black In Green.

lie Sorcery Sigil of Lebuda

lie, fox, raven or crow bone The carrier oil is poured over the elements within the glass jar, which

then are stirred in widdershins direction with the small Rowan wand
and once again prayed over.

When ready, the lid of the jar is closed and it is placed upon the altar,

pno oil, before the central fetishes.

The black seven day candle is cleansed and inscribed with the same
kind of conjuration as the one employed earlier in connection to the
giving of the cigar smoke and then anointed from top to bottom with

kited and conjured to serve the the Jalap, Celandine and Oregano Oil.

hi rites of harvest or via the

through the Green Point The candle is placed securely upon the lid of the jar and lit in the
Holy Names of Qayin and Qalmana.

liD become mixed and made as When the candle has been fully consumed the whole oil jar is to be

- in order to fully align them wrapped with the black cloth and tied with the black string, in order

ato once again be placed upon to protect its contents from the light. During the following 49 nights

first upon the point of Qayin after this sealing of the jar it is to be shaken each night while being

It that they receive the full prayed over and further conjured to serve its cause, in the name of

lthe Lady. Qayin and Qalmana and through the spirits of the eleven Black In
Green.

tlae placed inside the glass jar

Ia copper talismans, which all After the 49 nights of shaking and praying over the jar it will be ready

8 and rolled into tight scrolls. for use within all rites of anointment.
of the totemic animal chosen
llaether with the onyx stone, The oil can at this point be filtered or be kept as is and it will possess

lfsteries of Enshrouding With immense powers when it comes to all sorceries aimed against the law,
Co and has in such contexts proven to be a mighty conqueror of those
who would imprison and otherwise punish the antinomian.

lis point collectively conjured

if to aid in the overcoming of
li/iing, obstructing, disgracing,
l6!rs and champions and thus

363
 a black pillarcancllil:
a small ceramic IJIIII
a vial of Conquer Ill

CHAPTER 36 4 normal sized bladl

4 candle holders
Witt rtattr fnrijantmtnt anb 4 long spines of ...

tal fnr tltt i'linbing nf tl}t &w 4 long spines of wii

4 small braziers ;
an incense blend
Pepper, Poppy
Celandine herb and t
The following ritual is another means through which the lawless may
gain invisibility in the eyes and minds of the enforcers of the law and 1. Open the working in til
escape their tyranny. In a world governed by Archonic decrees meant Master and the Lady and .. Ji
to crush the Spirit and bind the strong, it is sometimes necessary to
employ sorcery in order to retain one's freedom and accomplish that Ask for their protection api
which needs to be done. In contrast to the Walnut Talisman Against blind the eyes and cover wil

the Law already presented, this ritual serves more directly and the law that you seek their1
aggressively to obscure the sight and mind of any and all servants of the eyes of those who, in a.
the Demiurge who in the name of the laws of man would suppress and prosecute you and to ..
the free will of the blessed ones of Awakened Spirit. shall lead them away from J

The following elements are needed for this work: Pray to the Master and dil
shades and spirits opposed !
general offerings for the Master and the Lady and protection and thus Ie.l
a piece of black cloth, in beforehand cleansed and consecrated and their enemies are y
by being washed in an infusion of Aconite, Male Fern '.jl

and Black Pepper 2. Place the black cloth upa

a piece of white chalk empowered by the spiritual essences white chalk mark 'The Ga.
of Hemlock, Black Pepper and Rowan J

a bottle of liquor
a cigar
matches
5 pieces of paper

a bottle of Concealment and Invisibility Ink .,

a quill pen
4 eyeballs of pig, obtained through ritual slaughter
. ,
or purchased from a butcher ,

364
 a black pillar candle
a small ceramic plate
a vial of Conquer the Law Oil
4 normal sized black candles
:36
4 candle holders

latrtmtnt anb 4 long spines of Blackthorn, harvested in Qayin's name

illg nf t4t &tu

4 long spines of Whitethorn, harvested in Qalmana's name
4 small braziers
an incense blend consisting in equal parts of enspirited Black
Pepper, Poppy Seeds, Mustard Seeds, Oregano, Fennel Seed,
Celandine herb and Galangal root

llrough which the lawless may

llfthe enforcers of the law and 1. Open the working in the traditional manner and call upon the

IIIII by Archonic decrees meant
ttil is sometimes necessary to
ffRedom and accomplish that
Walnut Talisman Against
.. serves more directly and
.-.1 of any and all servants of
Jaws of man would suppress
Master and the Lady and present to them their offerings.
Ask for their protection against the law and entreat them to forcefully
blind the eyes and cover with darkness the minds of the enforcers of
the law that you seek their protection against. Pray to them to stab
the eyes of those who, in the name of their profane laws, would pursue
and prosecute you and to afflict them with a blinding confusion that

...ed Spirit. shall lead them away from you and usher them to their own demise .

r
t81is work: Pray to the Master and the Lady to direct the powers of all their

1,' shades and spirits opposed to the law to grant you their aid, power
J and the Lady and protection and thus lead you to victory, as your enemies are theirs
iiiDd cleansed and consecrated and their enemies are yours.
a of Aconite, Male Fern
2. Place the black cloth upon the floor before the altar and with the
,,
IJIIIl by the spiritual essences white chalk mark 'The Greater Seal for Blinding the Law' upon it.

llllisibility Ink

lll'l&h ritual slaughter

365
 Around this second circle 41
praying to Him to let His bla
blind your accusers and pn1
-1
Draw a third circle around:tl
to Him to fully enfold yoa i
in the eyes of the profa-.,
darkness. ):;

Place this piece of paper lll.l

Blinding the Law. >4

4 On each of the four olil

specific lackey of the law
The Greater Seal for Blinding the Law to blind and attain invisibilil
against, in similar fashioa 11
Take a sip from the bottle of liquor and spray it out from your mouth in seven succeeding rows. '1
three times over the seal in order to quicken it. Light then the cigar
in the traditional manner and with its smoke retrace all lines of the Over the name or title, wril
seal, while through the breath of Amiahzatan silently conjuring it with the Law, so that the cenbl
the following words: the seven horizontal liBel
representing those that -
Let their eyes be stabbed, darkened and blinded, so that they may not 1
see me! Lay down each of the pieasJ
upon one of the four
Place the remaining part of the cigar in the altar ashtray, when the
whole seal has been properly retraced with the tobacco smoke. Upon each of these papea
blind your foes, place t:bell ,
3. On one of the pieces of paper write with the sanctified ink your l
own name seven times, on seven succeeding rows, and then draw a 5 Around the black pillar
widdershins circle around the written names. seven times the Key Sigil a
Concealment, so that QaJil
Around the circle surrounding your name draw the Qalmana's Key Qalmana.
Sigil of Concealment, while praying to Her to grant you invisibility
in the eyes of those who you seek Her protection against. Underneath the base of the
a widdershins drawn circle
Draw another circle, this time around Qalmana's Key sigil, and pray
to Her to fully cloak you with Her shroud of concealment. Anoint the candle with theCI

366

the Law
"'
l-arctY it out from your mouth
llllijcken it. Light then the cigar
_,ke retrace all lines of the
llilan silently conjuring it with
J'
r Winded, so that they may not
r.
ia the altar ashtray, when the
1with the tobacco smoke.
I blind your foes, place then one of the four pig's eyes.
..arith the sanctified ink your
Wing rows, and then draw a
-.nes.
draw the Qalmana's Key
t Her to grant you invisibility
r protection against.
4Qalmana's Key sigil, and pray
IUild of concealment.
Around this second circle draw Qayin's Key Sigil of Protection, while
praying to Him to let His bloody scythe become your shield by making
blind your accusers and prosecutors.
Draw a third circle around the Key Sigil of the Master, while praying
to Him to fully enfold you in His light and so grant you invisibility
in the eyes of the profane, who mistake such brilliant lumina for
darkness.
Place this piece of paper at the centre of the traced Greater Seal for
Blinding the Law.
4. On each of the four other pieces of paper, write the name of the
specific lackey of the law or the governmental agency that you seek
to blind and attain invisibility in eyes and minds of and need protection
against, in similar fashion as to how you earlier wrote your own name
in seven succeeding rows.
Over the name or title, written seven times, draw the sigil for Blinding
the Law, so that the central vertical line of that sigil crosses over all
the seven horizontal lines created by the written name or title
representing those that must be blinded.
Lay down each of the pieces of paper, written and marked accordingly,
upon one of the four symbols of the arrow-pierced eyes of the seal.
Upon each of these papers spelling out the sorcerous intention to
s. Around the black pillar candle, from its top to bottom, inscribe
seven times the Key Sigil of Protection followed by the Key Sigil of
Concealment, so that Qayin's blessing becomes followed by that of
Qalmana.
Underneath the base of the pillar candle inscribe your own name and
a widdershins drawn circle around it.
Anoint the candle with the Conquer the Law Oil, while imbuing it with
367
the power of your sorcerous will, amplified by the spiritual charge of Place the candle back in ilsJ
the oil. darkening of each eye.

Place the small ceramic plate on the paper bearing your name, at the 8. Position each of the
centre of the seal, and position upon it the inscribed, anointed and shaped parts of the seal, .._
'
charged pillar candle. them burn a plentiful aJDIIIII

Light the candle in the names of Sancte Qayin and Sancta Qalmana With the Greater Seal for J
and give to them salutations and praise. again for the Master's andilfl
and ask them to forcefully,J
6. Take each of the normal sized black candles and anoint them with whom this working is coodl
the Conquer the Law Oil, from the bottom to the top, while more
aggressively focusing your sorcerous will to defeat and blind the 9 Close the work when a.

servants of the corrupt laws of man. remain until all candles ba

'

Place each candle in its candle holder and place a candle holder over At that point, take the
the tip of each arrow piercing the four blinded eyes depicted in the and the Key Sigils of Qa i.\
seal. times and keep it as a pollllll

Light each candle and say over its flame, seven times, the following: Take the four stabbed eyes
to those who you seek to hli.
Saint Qayin and Holy Qalmana, make blind their eyes and with the and blinded eyes and bmy 11
darkness of Death engulf their minds, so that they may not see nor the other two under a Wldl
persecute me! disposal of the eyes is to Ill
them in a T or Y-shaped cl
7 Wrap carefully each of the pig's eyes in the piece of paper that it in an X-shaped crossroads 111
"'
was placed upon and pierce each of the small packages so created with
one spine of Blackthorn and one spine of Whitethorn, so that the two Thus the work becomes SIMI
long thorns create a cross pattern, holding in place the paper wrapped and engulfed by a con
around each eye.

Place each pierced eye back on its place upon the seal and pour drops
of black wax from the candle placed in front of each, while saying
seven times over each eye stabbed and now darkened by the black wax
the following:

May the eyes of the law blinded be, so that by the powers of Qayin _,j

and Qalmana, I remain unaccused, unseen and free!

368
i.J by the spiritual charge of
'
pel' bearing your name, at the
the inscribed, anointed and
,_
lie Qayin and Sancta Qalmana
it.
r!l&dles and anoint them with
IJilom to the top, while more
Win to defeat and blind the
il!
... place a candle holder over
r Winded eyes depicted in the
lit, seven times, the following:
t Wind their eyes and with the
: that they may not see nor
in the piece of paper that it
....-H packages so created with
Whitethorn, so that the two
ill in place the paper wrapped
h:
11-apon the seal and pour drops
t. front of each, while saying
.. darkened by the black wax
,,
by the powers of Qayin
that
andfree!
Place the candle back in its place, upon the tip of the arrow, after the
darkening of each eye.
8. Position each of the small braziers upon one of the triangular
shaped parts of the seal, marking its four cardinal points, and within
them burn a plentiful amount of the incense blend.
With the Greater Seal for Blinding the Law now fully activated, pray
again for the Master's and the Lady's protection and boon of invisibility
and ask them to forcefully stab and blind the eyes of those against
whom this working is conducted.
9. Close the work when ready, but let the seal and everything on it
remain until all candles have been fully consumed.
At that point, take the piece of paper marked with your own name
and the Key Sigils of Qayin and Qalmana, fold it towards yourself four
times and keep it as a powerful talisman.
Take the four stabbed eyes and hide them close to some place connected
to those who you seek to blind. If this is not possible, take the stabbed
and blinded eyes and bury two of them under a Blackthorn tree and
the other two under a Whitethorn tree. A third alternative for the
disposal of the eyes is to bury them in cemetery crossroads, two of
them in a T or Y-shaped crossroads of Qalmana and the other two
in an X-shaped crossroads of Qayin.
Thus the work becomes sealed and the enemy becomes duly blinded
and engulfed by a confusing and misleading darkness.
369
 Ipra
3
Stab and
.
Stab the eyes

J
CHAPTER 37 Seven times seven blin

Jltll anb igil nf 1Jnuisihilitu May all your b

-1J1nr TGlinbing t4t teuts As you cover me wil

nf t4t ientmu
.:

::.;
By the spear.
The eyes and minds

And robed with the Sh

..
:

!
'

.l
Saint of Killers, 0 wielder of the Reddened Scythe,
Cloak me now with your living shadows l

And bless me with the powers of the endless night! :l

Stab the eyes of my foes and remove their sight,

May invisibility and protection now be granted by your Might,
As you shield and illuminate me with your Holy Black Light!

May all your blessings now be upon me

And all your curses cover the eyes of the enemy,
So that your protection and the boon of invisibility
Becomes awarded to me!

-
Let the sight of my accusers now blinded be,
Twist their minds; lead them astray and by your boundless power
Keep me free!

370
 I pray to you 0 Mighty Qayin,
Stab and blind the eyes ofmy enemy!
Stab the eyes and remove the sight ofmy enemy!
37 Seven times seven blinding blows deliver now to the eyes ofmy enemy!

tf 1Jnutsibilitu May all your blessings and curses now granted be,

p tl}t fues As you cover me with your dark shroud ofinvisibility!

rmu By the spear, sickle andfire ofQayin,

The eyes and minds ofall my pursuers will now blinded be,
And robed with the Shadows ofDeath, I remain ever victorious,
blessed andfree!

rtr Reddened Scythe,

w living shadows
rsojthe endless night!

rlremove their sight,

If be granted by your Might,
il*h your Holy Black Light!

r.ow be upon me
lie eyes ofthe enemy,
itllr boon ofinvisibility
Wtome!

as now blinded be,

rand by your boundless power
free!

371
 t
CHAPTER 38

Jrnurr fnr Jrnttrtinn

Holy Saint of all Assassins, I pray to you!

0 blessed Qayin, you who are the Left-handed Saint of Death, protect
me, your faithful servant, against the wretchedness of all my enemies!

Let your Reddened Scythe become my impenetrable shield and

with its blade reflect back a Sevenfold Retaliation against all those
who direct the poisoned darts of their feeble hatred towards me!

Holy Saint of All Those Who Walk In Exile, I who adore you call
upon you to defend me against the evil of those who would oppose
me!

Let your thorny vines become the chains that bind all my foes and
with your seven keys lock all their paths in life, save for those dark
roads which shall lead them to their demise!

In the same way that the blood of the clay-born Abel was spilled,
INN , your faithful devotee, now pray to you to spill the blood of all
my known and unknown enemies, so that I shall become liberated
from them and saved from all that they conspire against me!

Mighty Saint of Death, 0 Holy Master Qayin, I beg you now to

intervene on my behalf; protect me against all those who stand in
my way and, for the sake of your own greater glory, conquer them
all and thus grant me both safety and victory!

Amen!

372
-_-_-__-.::.__ c-
---

f38

brttrtinn

protect
t-llanded Saint of Death,
enemies!
hedness of all my

i
'>,
shield and
r.Y impenetrable
those
.,. Retaliation against all
me!
rfeeble hatred towards

I who adore you cal

l
Ill Exile,
ose
euil of those who would opp

s and
that bind all my foe
llllfhs in life, save for those dark
rdrmise!

lled,
clay-born Abel was spi
of all
P11f1 to you to spill the blood
ed
so that I shall become liberat
'*Y conspire against me!

-.ster Qayin, I beg you now to

stand in
lie against all those who
quer them
GIL'll greater glory, con

llllld trictory!

i12
 are the Lord of the Shad018i
shadows and obscurities 4
splendours of your Kingrla
CHAPTER 39 wisdom and insight that 4
Ascension!
Jrnutr fnr 1Jlluminatinn t
Amen!
:4

Holy Father of the Igneous Bloodline, I pray to you! 4

-
Fire-Crowned Master Qayin, I who serve your Divine Will implore
you to bless me with your Black Light and to illuminate me and guide
my steps upon the thorny path that I walk in your name! .

Let the illuminating halo of shining darkness that cloaks your exalted
Spirit dispel the obscurity of my mortal -ignorance and reveal to me
the acosmic truths that the Archons offinite existence aspire to keep "
concealed!

Master of Sinistral Death, 0 Mighty Qayin ben Taninsamael, let your

coronating fires of apotheosis cast their shadowless light upon my 1
body, soul and spirit and bless me with inspiration, wisdom and the
revelations of your still concealed mysteries!

Holy Lord of the Triple Flames of Necrosophic Gnosis, I who belong

to your exiled kindred call upon you to lend me your Undying Light
of Divinity and to aid me in the full awakening of my Fire-Born Self
by enflaming your Luciferic Mark that is branded upon my Spirit!

Let the Black Flames of your Third Coronation and Final Elevation
arouse the Fiery Serpent-Blood which courses through my veins and
enlighten me in the same manner that the Bearer of Light, the Great
Adversary, enlightened you during the course of your own Lawless
Becoming!

0 beloved Qayin, begetter of my own True Self and Spirit, you who

374
 are the Lord of the Shadow of Death, I pray now to you to dispel the
shadows and obscurities of this illusory life and to show me the
splendours of your Kingdom Within Myself, by granting me the
wisdom and insight that shall usher me towards Liberation and
Ascension!

Amen!

Jyou!

ill" Divine Will implore

llaninate me and guide

,._,-name!
v

Ww cloaks your exalted

and reveal to me
raence aspire to keep
r
Jll'aninsamael, let your
less light upon my
n, wisdom and the

osis, I who belong

your Undying Light
of my Fire-Born Self
upon my Spirit!

p. and Final Elevation

ugh my veins and
l!tw of Light, the Great
of your own Lawless
r

.
ltv and Spirit, you who

375
 CHAPTER 40 a

Jrautr Against fntmits Jrautr t1

Lord of Death, Master Qayin Falxifer, 0 you who are my keeper Gold Crowned Majesty of a.
and protector, I pray to you to act harshly against my enemies! owner of all the riches of
I never go wanting for aRJfli
Let your reddened scythe fall down upon all those who wish me harm
and who openly or in secret conspire against me! Act on my behalf, bring to
and grant me the riches
Blind their eyes so that they may not see me! both the dead and the livinflll

Deafen their ears so that they may not hear me! Make so that concealed
and so that my enemies
Remove their tongues so that they may not bear witness against me! poverty or misery!

Shatter their minds so that they may not think of, or remember, me! Powerful Saint of Death, 91'1
and I shall always invoke Jil
Cut off their hands so that they may not hold me, steal from me or spread your glory and do Jil
take up weapons against me!
Let a most fruitful harvest ..
Paralyse their feet so that they may not pursue me! so that I shall be able to
without being too distractefli
Let your scythe become my sword of conquest and with a sevenfold J
stab through their hearts return to them all the evil that they would Make a ruling on my behalf
had directed against me! becomes overwritten and gn1
profit and copious earning$
Amen!
Let gold and riches shower
and detachment that can '-

Amen!

376
140
It 1.Entmits
ro you who are my keeper
rsllly against my enemies!
all those who wish me harm
lgainst me!
.-me!
lllear me!
,_,bear witness against me!
lhink of, or remember, me!
hold me, steal from me or
.,pursue me!
I'"
est and with a sevenfold
- all the evil that they would
CHAPTER 41
Jraurr fnr Jrnsptritu
Gold Crowned Majesty of Death,
owner of all the riches of the underworld, make so that
I never go wanting for anything that I would desire or need!
Act on my behalf, bring to me wealth and fortune,
and grant me the riches reaped from the fields of
both the dead and the living!
Make so that concealed treasures become attainable to me,
and so that my enemies never get to see me fall into
poverty or misery!
Powerful Saint of Death, grant me abundance and prosperity,
and I shall always invoke your name, praise you with offerings,
spread your glory and do your Work ever so gratefully!
Let a most fruitful harvest befall me,
so that I shall be able to endure this life of plight,
without being too distracted by all base material needs!
Make a ruling on my behalf so that cruel destiny by luck
becomes overwritten and grant to me fortune, winnings,
profit and copious earnings!
Let gold and riches shower me and bless me with the freedom
and detachment that can be attained through prosperity!
Amen!
377
 CHAPTER 42 4

Jrnu.er fnr Jnt4-p.ening Jrnu.er fnr tltt 4

===1
Holder of the Seven Keys, I pray to you, 0 my Holy Saint of Death! Qayin, Holy Saint of Sinislri
You who are the remover of obstructions and opener of all the mighty and the cause II/
closed paths and doors, hear now my supplications! rival and buried him in tllej
triumphant and thus
Mighty Qayin, guide me towards the realisation It is to you that I pray!
J
0

of my Self-defined Destiny and let your scythe '

sweep the road ahead, cutting down all that would hinder me! I pray to you, 0 Great M
the thorns of punishment ..1
Traverser of the Paths of Thorns, Bones and Fire, it is to you I pray so brought death, died and,_
that all tracks leading to my chosen destination become by your powers thus a vanquisher of life if.SI
and blessings firmly paved and my footsteps become led towards the
attainment of all goals set in accordance with You who victoriously walllllli
my Sorcerous Will! one opposed to and by aH
name and ask you now to til
Holy Qayin, opener of the Seven Paths and the Seven Gates, conquest!
let now your keys be turned in my favour and grant me
safe passage towards success, liberation and glory! Grant me total victory over

under my full subjugation

Lord of the Crossroads of Death, let the liminal points upon which
I walk in your Holy Name take me beyond the limitations In resemblance to how Abel
that by cosmic fate have been decreed and forcejully remove become tamed, humbled Cllllli
all that which is meant to block my Path of Lawless Becoming!
Mighty Master, I pray to JG
0 Lord of Nod, open now all roads and unlock all doors so that I through within me overpower the ell
my wanderings shall reach that which I seek to accomplish and let my become another proof ofJill
success upon the paths add to your own Crowning Glory, as I am of your granting me complete tr'iJali!
Blood, a bearer of your Mark and faithful to your cause eternally!

Amen!

378
 12
rt-ptntng
IJO my Holy Saint of Death!
and opener of all
11f1Plications!
rnolisation
rscythe
lllwt would hinder me!
and Fire, it is to you I pray so
llo lilati n become by your powers
illlsteps become led towards the
11:1r with
lttmd the Seven Gates,
..,- and grant me
1M and glory!
""'
llllfliminal points upon which
i,ond the limitations
fand forcefully remove
_. of Lawless Becoming!
ltmlock all doors so that I through
1 seek to accomplish and let my
MO"owning Glory, as I am of your
11J!1it1 to your cause eternally!
CHAPTER 43
Jraurr fnr tltt <trnnqueting nf a lltual
Qayin, Holy Saint of Sinistral Death, you who are the conqueror of
the mighty and the cause of dark miracles; you who conquered your
rival and buried him in the first grave, over which you stood
triumphant and thus became the ruler and subduer of enemies;
It is to you that I pray!
I pray to you, 0 Great Master, who proudly and defiantly bore
the thorns of punishment as the royal Crown of the Exiled and who
brought death, died and rose to become deathless, immortal and
thus a vanquisher of life itself!
You who victoriously walked the widdershins and left path of the
one opposed to and by all of creation, I praise your blessed and holy
name and ask you now to aid me in my cause and to grant me
conquest!
Grant me total victory over my opponent NN and place him/her
under my full subjugation and dominance!
In resemblance to how Abel was subdued by Qayin, let now NN
become tamed, humbled and conquered by me!
Mighty Master, I pray to you, let your spiritual fire that I bear
within me overpower the clay of my adversary, and let my victory
become another proof of your Unbound Power and Glory, by
granting me complete triumph over my opponent, NN!
379
Forceful Sovereign, grant now to me the total and crushing victory I
'
seek and make my rival and foe suffer defeat and become forced to I
succumb before me, as it would be abominable to let one who is of
your Flame of Black Light be bested by creature born solely of
mortal clay!

Amen!

WlJ.e
nf tft.e

tft.e

380
!Ill and crushing victory I
It and become forced to

l6le to let one who is of

lihue born solely of

PART
III

Witt lenif!t atW tftt Nabir

nf tltt i!Uatk <tTrnss
an.b
tltt @>tcrtt!i nf <&ulgaltlta

381


Cll

1Jnunratinn otl
IV l

J
By the three, seven and three'-
Gate of the Mighty Dead be
spirits be banished, leaving 11
Spirit's Flame!
l
By Sataninsamaelilith, by Ali
Qayinaamah; I call upon the.

May the Draconic, the Qagil

hear my beckoning call and .,

Let me now become sancti.fietl.

Hear me, 0 Mighty Ones, andt

bestow upon me the illuminali
of life, in which you all now-

Come to me, NN, who am ofdl

child of Qayin and Qalmana, Cl
wisdom you have to impart!

0 Ascended Ones, to you I

Transcendent Spirits I now

Come forth now from the

between the worlds become OJI
Nameless and Unknown Diuilil
 CHAPTER 44

11nunratinn nf t}Je tlig}Jtu meab

By the three, seven and three knocks of the Rowan wand, let now the
Gate of the Mighty Dead be opened wide and all profane shades and
spirits be banished, leaving way for the Blessed Ancestors of my
Spirit's Flame!

By Sataninsamaelilith, by Anamlaqayiniyaqalmana and by Tubal

Qayinaamah; I call upon the Shades and Spirits of the Holy Bloodline!

May the Draconic, the Qayinitic and the Nefilimic ancestors now
hear my beckoning call and return!

Let me now become sanctified by the presence of the Blessed Dead!

Hear me, 0 Mighty Ones, and make your presences known to me and
bestow upon me the illumination of the lightfrom beyond the darkness
of life, in which you all now bask!

Come to me, NN, who am of the lineage of the Cunning Serpent and a
child of Qayin and Qalmana, and inspire and bless me with the holy
wisdom you have to impart!

0 Ascended Ones, to you I call and it is your Enduring Souls and

Transcendent Spirits I now invoke!

Come forth now from the Gates of Death, and let the crossroads
between the worlds become opened wide, for it is in the name of the
Nameless and Unknown Divinity in Ain that I call upon you!

383
Come forth and accept the simple offerings I present to you as tokens
of my love and longing and commune with me, as I am one who in I
life walks with Death, seeking the liberation of the Blessed Dead,
while still afflicted by the limitations of this accursed life! G

I lovingly entreat you all to come and grant me the Light of the Dead, IDt 1311
in order to dispel the darkness of this finite and illusory life!

I call upon you, 0 Holy Ones of the Serpent's Blood, by the powerful
tlJtil

names of Sataninsamaelilith, Anamlaqayiniyaqalmana and Tubal
Qayinaamah, come and grant me your wisdom, power and guidance
and lead me to the Hidden Points, where I while still bound by life Within the Qayinite Cult of II
may drinkfrom the nectar of the Liberating Death! of the Mighty Ones belongilfl
communed with in order to
I invoke and invite you all, 0 You who are of Qayin and Qalmana's from those Blessed Ones tl
Fiery Blood, let your spirits now fill me with the Light of the Other in this category are all thoel
Side and guide my footsteps upon the Thorny Path of the Exiled! and who through death bal
of the Demiurge and travel
Come, 0 Fire-Crowned Dead, and let your Coronating Flames of or in other ways managed
Sanctity dispel the falsities of clay-barn life and show me the truth

hidden behind and beyond this fallen existence, caused by the foolish There are those amongst ..
and blind Demiurge! points in-between the wodil
Black Light, and as such
Come now to me, 0 Mighty Dead belonging to the side of the Black as gods, demons or saints. ..
Light, and grant me the insights needed in order to walk in your in and through which the,p
footsteps and attain the elevation and liberation that you through the However they are perceivelll
Spirit's Deathly Ascent have obtained! us still as respected ancesl
Sparks by the bonds of the l

Within the context of

names of the Line of Cain ..
Narne of Qalmana obtained fl

all in all, have become a fal

and all those known and uaW
the Seven Generations of Qa]
Qayin, Qalmana, Enoch, bi
Zillah, Jabal, Jubal, Tubal-4i

384
s I present to you as tokens
t IITith me, as I am one who in
lleration of the Blessed Dead,
fthis accursed life!
funt me the Light of the Dead,
fiaite and illusory life!
rpent's Blood, by the powerful
"niyaqalmana and Tubal
. om, power and guidance
I while still bound by life
of Qayin and Qalmana's
th the Light of the Other
y Path of the Exiled!
"'
r !rOUr Coronating Flames of
n life and show me the truth
atence, caused by the foolish
g to the side of the Black
IIJirl in order to walk in your
tion that you through the
CHAPTER 45
Witt 13 Namtb Jltabs nf
tltt :!liglttu mrab
Within the Qayinite Cult of the Dead, innumerable shades and spirits
of the Mighty Ones belonging to our Holy Bloodline are venerated and
communed with in order to create connections to and receive guidance
from those Blessed Ones that have walked the path before us. Included
in this category are all those that have possessed an Awakened Spirit
and who through death have reached liberation from the dungeons
of the Demiurge and traversed the pathways leading to the Other Side,
or in other ways managed to escape the cyclical hell of hylic rebirth.
There are those amongst these dead that have taken seat within the
points in-between the world of the Archons and the realms of the
Black Light, and as such they have become liminal entities venerated
as gods, demons or saints, depending on the context and the traditions
in and through which they have been contacted and experienced.
However they are perceived and understood by others they remain to
us still as respected ancestors, connected to our own Inner Divine
Sparks by the bonds of the Serpent Seeded Spirit-Flame.
Within the context of esoteric work with the Mighty Dead, the 12
names of the Line of Cain mentioned in Scripture, plus the secret Holy
Name of Qalmana obtained from apocryphal sources, making 13 names
all in all, have become a formulaic point of enlinkment between us
and all those known and unknown Mighty Dead. These names represent
the Seven Generations of Qayin before the flood and are the following:
Qayin, Qalmana, Enoch, Irad, Mehujael, Methusael, Lamech, Addah,
Zillah, Jabal, Jubal, Tubal-Qayin and Naamah.
385
Out of these thirteen there are two who are believed to not have The Thirteen Soul
"
directly belonged to the bloodline of Sataninsam, and are instead
ill!
thought to have been wedded into it, these two being Addah and 1- QaJil
Zillah, the mothers of Jabal and Jubal and Tubal Qayin and Naamah.

Who these two mysterious women were, where they came from and
;J
why they were receptive for the Spirit-Blood is a mystery left for 2-
contemplation, but it is sufficient to say that they did serve the impulses
of the Spirit Awakened and the Black Light of the Other Side, as they
gave birth to some of the most important, powerful and enspirited 3- Enacll
amongst our Holy Ancestors.

These Thirteen Mighty Dead represent all those named and unnamed 4-.lrall
,.
belonging to the Awakened Ones of the Spirit, from both before and
after the flood, and occupy, within the context of Necrosophic Sorcery,
:I
the Thrones of Skulls and Bones holding dominion over all the Faithful s- Mei
Dead and commanding power over all the spiritless dead of the
"
bloodlines of the profane. These thirteen, eleven of which being placed
beneath the two exalted thrones of Qayin and Qalmana, before whom 6- MedJ
they all kneel, become the points of egress for the Spirit's Deathly
Ascent and the overshadowing forces ruling all the dead. 'I

7-
'1
The Thirteen-Star of the Gate of the Dead, placed upon the altar of
their veneration, and the thirteen parts of Qayin's Seventh Key Sigil J
of Death are all connected to these mysteries, with the souls of these 8- Ada
t

Mighty Ones being enlinked to their thirteen points and thirteen parts,
establishing through them the outer connections to their Spirits,
residing on the Other Side. 9- zm.l1"
''

Each of the thirteen parts of the Seventh Key Sigil of Death is in truth
an individual Soul Signature of one of those named heads of the
10-.J
.11
Mighty Dead, manifested in sigilic form.

The Following is the esoteric connection between the thirteen parts

11-.Jll
.,
of the Seventh Key Sigil and the souls of the thirteen named Mighty .,
Dead of our ancestry, each part being a separate key unto itself,
possessing the power to call upon the Shades of the Mighty within
12- Tul
the communal rites of Necrosophic Veneration and the sorceries in
which the aid of any and all of them is sought.
13-NMI

386
 are believed to not have The Thirteen Soul Signatures of the Mighty Dead:

! Sataninsam, and are instead

these two being Addah and
lllld Tubal Qayin and Naamah.
nt. l'llilere they came from and
1- Qayin

lood is a mystery left for
iiiM they did serve the impulses
of the Other Side, as they
2- Qalmana

t, powerful and enspirited 3- Enoch

c

those named and unnamed

Spirit, from both before and
4- Irad
Z'
.-text of Necrosophic Sorcery,
dominion over all the Faithful
.. the spiritless dead of the
5- Mehujael

._eleven of which being placed
... and Qalmana, before whom
111Bft!SS for the Spirit's Deathly
,nfing all the dead.
6- Methusael
'f
Dead. placed upon the altar of
7- Lamech
+fo'

.. of Qayin's Seventh Key Sigil
-"es, with the souls of these 8-Addah
e points and thirteen parts,
illen
ranmections to their Spirits,
9- Zillah

Ill Key Sigil of Death is in truth

--
-' those named heads of the 10- Jabal

"
.. between the thirteen parts
11- Jubal
1V

1tll the thirteen named Mighty
ill a separate key unto itself,
12- Tubal-Qayin
Shades of the Mighty within
r-eration and the sorceries in

X
is sought.
13- Naamah

387
Amongst these Thirteen there was a division between the First Seven opened her womb. And she ai
named and the following Six, but by the addition of the Spiritual Fire name Tubal Cain, saying, aJN
brought by the Falling Angels that division was mended and Thirteen him from the Almighty God_
became as One, turning now the Seventh key and opening the Gate l
of Death, leading to the Eleven. Here is a mystery for contemplation, And she conceived again CJ111i
as many secrets have been concealed within the visible forms of myth. name Naamah,for she said, ,.U
pleasure and delight."
'
I.HI. The relevant aspects lie as
profane, as for every word ...
of it, even if it be very silent, 4
Exoteric sources can shed little light on the mysteries connected to who by the Spirit can hear. i
these Mighty Dead of Qayin and Qalmana's bloodline, but apocryphal
and esoteric traditions, both old and new, will be able to provide a In this case there are mystedi
few seeds of gnosis which, if sown and watered properly, may through lunar mysteries of Lilith and I
the Grace of the Mighty Ones germinate and bring about Revelation. a child from "the almighty &I
statement when she had acqwl
It is up to each of the faithful to seek the mysteries, from both spiritual mysteries worthy of contell
and material sources, in order to open up the paths enabling the
shining forth of the Light of the Dead, but we will here provide two As for the second example, il
examples of some small, but visible, pieces of the puzzle. lesser known, lore attrib
freemasonry, we can find oDefi
In connection to Zillah we offer the following quotation from The the Temple" as published by a!
Book of Jasher: Secret Societies. The followiaJI

"For in those days the sons of men began to trespass against God, "Enoch, a son of Cain, tauglrt
and to transgress the commandments which he had commanded to and form civil societies.
Adam, to be fruitful and multiply in the earth.
Irad and Mehujael,his son anti
And some of the sons of men caused their wives to drink a draught and fashioned cedars into"-
that would render them barren, in order that they might retain their
figures and whereby their beautiful appearance might not fade. And Methusael,another of his desce
when the sons of men caused some of their wives to drink, Zillah the books of Tau and the symlJ!j
drank with them and the child-bearing women appeared abominable from the genii of fire recogmz.
in the sight of their husbands, as widows,for to the barren ones only
they were attached. Lamech, whose prophesies ani
father of Jabal, who first ta
And in the end of days and years, when Zillah became old, the Lord Jubal, who discovered the hCIJ]

388
lidon between the First Seven
=addition of the Spiritual Fire
iaD was mended and Thirteen
Ida key and opening the Gate
1a mystery for contemplation,
iiBn the visible forms of myth.
the mysteries connected to
-.s bloodline, but apocryphal
.. will be able to provide a
.
liatered properly, may through
ie and bring about Revelation.
l1ayst eries, from both spiritual
a up the paths enabling the
but we will here provide two
pieces of the puzzle.
''fallowing quotation from The
to trespass against God,
!IIDhich he had commanded to
earth.
dlrir wives to drink a draught
.. that they might retain their
IIJ'earance might not fade. And
'wJ their wives to drink, Zillah
liJ women appeared abominable
,for to the barren ones only
Zillah became old, the Lord
opened her womb. And she conceived and bare a son and called his
name Tubal Cain, saying, after I had withered away have I obtained
him .from the Almighty God.
And she conceived again and bare a daughter, and she called her
name Naamah,Jor she said, After I had withered away have I obtained
pleasure and delight."
The relevant aspects lie as usual hidden within the scriptures of the
profane, as for every word written in order to hide the truth an echo
of it, even if it be very silent, will ring out its concealed verity to those
who by the Spirit can hear.
In this case there are mysteries here connecting Zillah to the darker
lunar mysteries of Lilith and in her proclamation of having obtained
a child from "the almighty god" we can see a clear reflection of Eve's
statement when she had acquired Qayin. Here lies the beginning of
mysteries worthy of contemplation.
As for the second example, in connection to the more modern, but
lesser known, lore attributed to that which has been labelled as
freemasonry, we can find one interesting text named "The Legend of
the Temple" as published by Charles W. Heckethorn, in his book about
Secret Societies. The following is a short quotation from that text:
"Enoch, a son of Cain, taught men to hew stones, construct edifices
and form civil societies.
Irad and Mehujael, his son and grandson, set boundaries to the waters
and fashioned cedars into beams.
Methusael, another of his descendants, invented the sacred characters,
the books of Tau and the symbolic T, by which the workers descended
from the genii of fire recognized each other.
Lamech, whose prophesies are inexplicable to the profane, was the
father of Jabal, who first taught men how to dress camels' skins; of
Jubal, who discovered the harp; of Naamah, who discovered the arts
389
of spinning and weaving; of Tubal-Cain, who first constructed a
furnace, worked in metals, and dug subterranean caves in the
mountains to save his race during the deluge; but it perished . !

nevertheless, and only Tubal-Cain and his son, the sole survivors of 4
the glorious and gigantic family, came out alive."

The quoted text is remarkable in more ways than one and should be
Jrnu.er fort
, ,
studied in its entirety, not for the sake of it being an ancient or
historically authentic document, but because it is a clear example of
'inspired writing' and in essence harmonious, in many ways, with our ,

own Traditional Gnosis, especially because of its unusually strong

In remembrance of the
anti-Demiurgic and pro-Luciferian stance.
Spirits of the Faithful bolla.
grant to them your Erul
The statement about the survival of Tubal-Qayin and his unnamed
from beyond the cosmic ,_
son should be considered in the light of our own gnosis, as presented
to you, Eternal Bliss, and d
in the 'Apocryphal Revelations of the Qayinite Genesis' chapter of this
book.
0 Eternal Divinity, you mil
creation, I pray to you to. 4
It must here be made clear that value given to the writings of those
children, the shadowless rl
not standing within the Circle of the Faithful must never be
that we all, who are fol
overestimated, even if they sometimes may provide forms and
who have already achieva
structures through which Spirit can communicate its Alogos, and that
steps of the Cross and asc8l
true insight in the end only can be attained through practice and
Skull, and thus one day atl
actual communion with the unseen, as our work is not that of
Ones now free from the si
l

archaeology or mundane history, and is instead mystical and spiritual .1

in both approach and intention.
I praise you, Alien Div04
blessings already bestowaf1
;
It is therefore more rewarding to seek the spiritual reality of myths
deeds I continually give laJ
via spiritual routes, instead of solely look to the writings of others for
become, like them, fit to e
the disclosing of that which only can be revealed by the interaction
Spirit attain union with al
between the living and the dead.
I pray to you, 0 Mighty

Let the Altar of the Mighty Dead therefore become the desk in front
those who in life and throtiJ
of which their mysteries are studied and contemplated, and in time
ever keep them on Your Pal
let experience be your primary teacher in these matters.
even beyond that glorious
they now reside, so that
and Endless Power and Gla

390
IQiin, who first constructed a
subterranean caves in the
' the deluge; but it perished
If llis son, the sole survivors of CHAPTER 46
It Gilt alive."

t"
ways than one and should be

IKe of it being an ancient or

lla:ause it is a clear example of
.-ious, in many ways, with our
Cause of its unusually strong In remembrance of the Blessed Dead I pray, 0 Mighty God, for the

-=e. Spirits of the Faithful both known and unknown I now pray to you;
grant to them your Endless Power; let the Black Illuminating Light

!JW,al-Qayin and his unnamed from beyond the cosmic barriers shine upon them; grant them, I pray

rl our own gnosis, as presented to you, Eternal Bliss, and the Holy Splendour of your Gnosis!

III!Jinit e Genesis' chapter of this

0 Eternal Divinity, you who rule outside of the prison-house of finite

creation, I pray to you to cast upon me, and all your other faithful

liven to the writings of those children, the shadowless rays of your Thoughtless Light, and grant

iDe Faithful must never be that we all, who are following the examples of those Mighty Dead

;.a may provide forms and who have already achieved your Gnosis, become able to climb the

-.unicate its Alogos, and that steps of the Cross and ascend through the Point of the Flame Crowned

t.uned through practice and Skull, and thus one day attain the same transcendence as those Mighty

!1J as our work is not that of Ones now free from the shackles of finite life!

ill instead mystical and spiritual

I praise you, Alien Divinity Before and Beyond All Aeons, for the
blessings already bestowed upon those for whose memory and mighty

the spiritual reality of myths deeds I continually give to you thanks, and pray that I may one day

pill to the writings of others for become, like them, fit to enter the Kingdom of Black Light and in

rile revealed by the interaction Spirit attain union with all those with whom I share True Kinship!

I pray to you, 0 Mighty and Unknown God, to eternally empower

p::
llfore become the desk in front those who in life and through death sought your Truth and ask you to

..-.1 contemplated, and in time ever keep them on Your Path, leading back to the Source of Divinity,

in these matters. even beyond that glorious Other Side to where I strive and in where
they now reside, so that we all may join you in Formless, Limitless
and Endless Power and Glory!

391
May the Light of the Un-Manifest shine upon the Faithful Dead and
may they all see and know that they are not forgotten by those still
shackled to the dungeons of finite life and rejoice in the knowledge
that their cause is still championed upon Earth, as it is on the Other
Side!
ID4t IDl}irb
I pray for the Mighty Dead, who have paved the Path of Thorns upon
which I now walk and I ask you, 0 Divinity Most High, to bless them aut
eternally and ever draw them closer to your own Holy Spirit, so that
they, as drops of rain falling back into the eternal sea of their origin, ]'
'
may achieve fullness in your Non-Being!
The following is the 'I
All praise to those of the Spirit, to the Awakeners of the Spirit and to Bloodline, being the seai
the Divine Source of the Spirit! a beckoning call to the

blessed Unnamed Ones

Amen! ..,
'

l
..

j
X

n/'

4J-
1" "

392
 .,.an the Faithful Dead and
't forgotten by those still
-' rejoice in the knowledge
f;Bm-th, as it is on the Other CHAPTER 47

ID4t ID4irtttn llninttb tar nf

-the Path of Thorns upon
Iii Most High, to bless them <@auin' s illnnblint
..,-own Holy Spirit, so that
eternal sea of their origin,

The following is the Thirteen Pointed Star sign of the Qayinite

illlteners of the Spirit and to Bloodline, being the secret essence behind the Gate of the Dead and
a beckoning call to the Thirteen Named Ancestors and to all those
blessed Unnamed Ones joined with them:

' .

393
This alternative version of the Thirteen Pointed Star is to be marked
with the Ensouled Ink of Qayin, or if the Ensouling Tincture has yet

not been produced with a sanctified ink containing the essences of
Myrrh, Wormwood, Tobacco and Rowan, upon a piece of cleansed and d
' 1
dedicated parchment.
Eosarium at Alii
With each point and line drawn and each key marked, its corresponding
name must be intoned and projected into the lines and angles of the
!!I
talisman so created and all the lines and Soul Signatures must be
:1
drawn and written in the correct succession.
The Rosarium of the Migblft
to the Shades and Spirits til
The Mark of Qayin in the middle of the star is to be drawn lastly, while
Bloodline. It possesses the pill
the thirteen names of the Heads of the Mighty Dead are chanted in
with them and calls upon tDiil
their proper sequence, starting with Qayin and finishing with Naamah.
This rosary talisman is
Qayin and Qalmana and ill
By the smoke of a cigar the thirteen so named and marked are to be
thrones belonging to each
petitioned to become enlinked to their respective point and Soul
I
Signature. Finally thirteen small black candles, marked with each of
The Rosarium of the Mil
the Soul Signatures, are placed upon small plates and positioned upon
talisman and an amulet a..l
each of their matching points and lit in the Holy Names of those
Workings of Gulgaltha, as ill
Mighty Dead.
of those Elevated Dead 1111
commanding and controm..
A mixture of Myrrh, Wormwood, Tobacco and Rowan is burnt as incense
to the day-born bloodline .-
and the dead are prayed to and asked to bestow their light, power,
inspiration and protection.
The rosary in question colllill

When all candles have burnt down the Thirteen Pointed Star of the
13x7 black onyx (or Gabon II
Qayinite Bloodline is ready and consecrated and becomes placed
13x2 quartz crystal beads
underneath the visible Gate of the Dead altar disk of their altar.
13 bone or scrolled/rolled
one of the thirteen Soul
This talisman will aid in the further strengthening of the manifestations
of the Blessed Dead called upon and will grant additional protection
If the thirteen marked beada
against all profane and intruding shades and spirits.
human bones, but if con.sec
of the soils of Gulgaltha, e111111
cases hollow ceramic skull ..
loaded with the powdered ...
of seven cemetery crossl"OIIIII

394
 !iated Star is to be marked
lllsouling Tincture has yet
IIDOtaining the essences of
IJDil a piece of cleansed and CHAPTER 48

i'
(l; rked, its corresponding
lines and angles of the
-Soul Signatures must be
-
The Rosarium of the Mighty Dead is a powerful talisman connected
to the Shades and Spirits of the Blessed Ancestors of the Qayinite
rilto be drawn lastly, while
Bloodline. It possesses the power to strengthen all forms of interaction
lilhtY Dead are chanted in
with them and calls upon their blessings, guidance and empowerments.
lliiilld finishing with Naamah.
This rosary talisman is connected to the Named Ones of the Line of
Qayin and Qalmana and is a link to the thirteen keys, gates and
and marked are to be
thrones belonging to each of them.
J"eSpeCtive point and Soul
... .
, marked with each of
The Rosarium of the Mighty Dead can also be employed as a powerful
I plates and positioned upon
talisman and an amulet to be placed around the neck during the
1 1he Holy Names of those
Workings of Gulgaltha, as it lends both the protection and authority
of those Elevated Dead that it is linked to and assists in the
..-

commanding and controlling of the lesser ghosts of those belonging

Rowan is burnt as incense
to the day-born bloodline of Adam.
[llestow their light, power,
'\ The rosary in question consists of 130 beads all in all;
t,,
1

Jlflrteen Pointed Star of the

Ptect and becomes placed
alllar disk of their altar.
...
llening of the manifestations
t additional protection
ad spirits.
13x7 black onyx (or Gabon Ebony) beads
13x2 quartz crystal beads
13 bone or scrolled/rolled up copper beads, each bearing the mark of
one of the thirteen Soul Signatures of the Seventh Key Sigil of Qayin
If the thirteen marked beads are to be made of bone it is ideal to use
human bones, but if consecrated properly via the ensouling powers
of the soils of Gulgaltha, even animal bones may be used. In certain
cases hollow ceramic skull beads marked with the thirteen signs and
loaded with the powdered bones of a Faithful Dead, or the mixed soils
of seven cemetery crossroads, can also be employed.

395
If these beads are to be made of copper, very thin sheets of pure copper Cypress, Blackthorn, a.
must first be cut into rectangular shapes, circa 3cm in length and 2cm Whitethorn and Apple
in width, which then are inscribed with one of the thirteen signs of is made must contain 1 ..
the Seventh Key Sigil of Death and rolled up tightly into a small scroll of strong vodka and be 1B
shaped copper bead. at least 31 nights, d
and pray to the Black
Each of these marked beads are to be blessed in the name and upon
the sign of each of the named ancestors of the Qayinite bloodline, by Each Black In Green of
being placed on their corresponding part of the Thirteen Pointed Star must during these 31 Dial
of the Gate of the Dead. There they must remain and gain the Blessings their relevant blessing,s 1!1
of the Mighty Dead for at least seven weeks, before they can be paths and the gates fOI' d
incorporated into the rosary, and it is during this period that they will the rosary to their J.i.IJP'
gain their primary enlinkments to the powers of the ones represented
by and accessed through the thirteen signatures marking the points When the tinctured es
of that star. the consecration ritual il!
night, in connection to Il
The sequence in which the beads are to be strung, before their
consecration via ablution and fumigation, is the following: a quartz 1. Remove the piece of ..
bead is followed by seven onyx beads, an additional quartz bead and water glass of the M
then a marked bone or copper bead. This sequence is repeated until dedicated terracotta, 01'.
all beads are strung. the Dead altar disk, so

The correct order in which the marked beads are strung is of importance Fill 3/5 of the bowl wil
here and they must be threaded in the following reversed order: created via the traditia.l
Naamah, Tubal-Qayin, Jubal, Jabal, Zillah, Addah, Lamech, Methusael, bone talisman. Mix inta.tl
Mehujael, Irad, Enoch, Qalmana and Qayin. the thirteen Black In Grel
bowl consists of it.
By stringing the marked beads in this reversed order of the line of
descent the end resulting rosary will become correctly shaped and the 2. Call upon the dead ia 1
marked beads will correspond with the visible Gate of the Dead sigil candles and serve th:
encircled by the thirteen Soul Signatures of the Mighty Dead. their astral links to thiaJ

The loose ends of the rosary are to be tied by thirteen knots, each Via the smoke of their f!
sealed in the name of one of the Holy Antecessors, here starting with of them individually aa4
Qayin and ending with Naamah. empowerments throuP.4
placed upon their Gate tl
As for the consecration ritual itself a strong tincture made of the In Green, that have leutiJI
enspirited wood powder, or other plant parts, of Ebony, Elder, Rowan, their spiritual light and.

396
IJ thin sheets of pure copper
*'=a 3cm in length and 2cm
of the thirteen signs of
,.. tightly into a small scroll
n.
!IIRd in the name and upon
l:the Qayinite bloodline, by
rf the Thirteen Pointed Star
and gain the Blessings
Mleeks, before they can be
Mthis period that they will
!ISS of the ones represented
lllores marking the points
lo be strung, before their
is the following: a quartz
lldditional quartz bead and
llequence is repeated until
are strung is of importance
! fDDowing reversed order:
Addah , Lamech, Methusael,
IlL
illlned order of the line of
'
c:orrectly shaped and the
.a.le Gate of the Dead sigil
!If the Mighty Dead.
ii.l by thirteen knots, each
lassors, here starting with
*-g tincture made of the
Ill, of Ebony, Elder, Rowan,
Cypress, Blackthorn, Rose, Yew, Holly, Juniper, Palo Santo, Oak,
Whitethorn and Apple are needed. The bottle in which the tincture
is made must contain 1 part of the thirteen trees mixture and 5 parts
of strong vodka and be left in a dark and cool place to macerate for
at least 31 nights, during which you each night must shake the bottle
and pray to the Black In Green for their assistance.
Each Black In Green of the thirteen trees contained in the tincture
must during these 31 nights be entreated properly and asked to grant
their relevant blessings and empowerments, in order to open up the
paths and the gates for the Mighty Dead and aid in the enlinking of
the rosary to their lingering souls and Blessed Spirits.
When the tinctured essence of the thirteen trees has so been obtained
the consecration ritual itself can commence on a following Monday
night, in connection to the traditional workings with the Mighty Dead.
1. Remove the piece of quartz crystal normally kept inside the central
water glass of the Mighty Dead and place it inside a cleansed and
dedicated terracotta, or glass, bowl. Place the bowl upon the Gate of
the Dead altar disk, so that it replaces the usual cup of water.
Fill 3/5 of the bowl with Holy Water, that in beforehand has been
created via the traditional ritual employing the power of the Master's
bone talisman. Mix into the sanctified water the prepared tincture of
the thirteen Black In Green, so that 2/5 of the liquid contained in the
bowl consists of it.
2. Call upon the dead in the traditional manner, light the three altar
candles and serve them the traditional offerings meant to nourish
their astral links to this world, constituting of their enduring souls.
Via the smoke of their tobacco offering direct your prayers to each
of them individually and ask them each to confer their blessings and
empowerments through their crystal, into the contents of the bowl
placed upon their Gate Sigil and by the powers of the thirteen Black
In Green, that have lent their fortifications to the Holy Water, manifest
their spiritual light and fully consecrate the rosary that you intend to
397
wash and soak in it.
Take out the charged 8111)
it upon the altar. ReiDCJIII
3. Wash the rosary carefully inside of the bowl while praying to each the cognac glass and fi1
of the Thirteen Named Ones to come and charge the marked bead central point of the Gale
bearing their own Soul Signature with their powers and cause through
it a permanent enlinkment to their selves, thus granting the talismanic Pour over the charged ill
and amuletic empowerments and blessings required. that you later can take iJJ
place of power that you.
When feeling the spiritual charge within the contents of the bowl and for by the libation th
the rosary washed and consecrated therein reach its peak, place the spirits of the place wiD l
rosary spiralled around the quartz crystal and let it there remain,
soaking in the evoked essences of the thirteen Black In Green and the 7 Light charcoal inside til
thirteen Mighty Dead. Dead and as a final step.
and enlinkments ca
4. Inscribe upon thirteen, in beforehand cleansed, black candles each fumigate it in the smoke41
of the thirteen Soul Signatures from the Seventh Key Sigil, and place in beforehand consecnl
them around the corresponding points of the Gate of the Dead sigil
disk, encircling the bowl at the centre. 3 parts Patc oo.1
1
3 parts Wo
Light the black candles in the correct order of the Holy Line of Descent 3 parts Mulleia :

and with the lighting of each candle pray to the corresponding Mighty 2 parts TobaCXD
Dead and ask him or her to grant light, blessings, protection, power 1 part Myrrh
and guidance and to enlink the rosary to him/her soul and spirit. 1 part Mandralal

1 part Bloodro
When the thirteen candles have been lit sit for a while in front of the
altar and with your Spirit Eye behold their Black Flames blazing up Hold the rosary taliSJDI!
inside the bowl and fully imbuing the rosary placed therein with their each of the Thirteen
own Holiness and Might. inside the rosary, so tl1
you and them.
s. When ready close the ritual by giving thanks and praise to the

Beloved and Familiar Dead and let the rosary remain inside of the 8. When ready place tile
bowl until all candles have been fully consumed and remove it first Dead sigil disk, so that t1
during the following night. with its thirteen encin:B

6. After the stroke of midnight of Tuesday night you must again call Close the ritual in tradilil
upon the Mighty Dead in the traditional manner and light three new and consecrated Rosadl
offertory candles for them, to cast their shadows upon the altar. to the communion with
power from those Blesi

398

f'J
ebowl while praying to each
111111 charge the marked bead
lirpowers and cause through
"'ltus granting the talismanic
lip required.
Idle contents of the bowl and
Ilia reach its peak, place the
IIIII and let it there remain,
ldeen Black In Green and the
f.
ldeansed, black candles each
J.Seventh Key Sigil, and place
""-the Gate of the Dead sigil
' 'F
.. of the Holy Line of Descent
,.., the corresponding Mighty
blessings, protection, power
M him/her soul and spirit.
for a while in front of the
!IIBr Black Flames blazing up
- placed therein with their
liB thanks and praise to the
1 ftliS3I'Y remain inside of the
IIIDSUIe
Il d and remove it first
lit
l
lily night you must again call
manner and light three new
k shadows upon the altar.
Take out the charged and consecrated rosary from the bowl and place
it upon the altar. Remove the crystal from the bowl and return it to
the cognac glass and fill it with cool water and serve it upon the
central point of the Gate of the Dead sigil.
Pour over the charged contents of the bowl into a suitable bottle, so
that you later can take it to the cemetery and there with it bless some
place of power that you wish to further fortify and link to your workings,
for by the libation thus given the faithful and worthy shades and
spirits of the place will become exalted and empowered.
7 Light charcoal inside the brazier placed upon the altar of the Mighty
Dead and as a final step in the sealing of the powers contained within
and enlinkments caused through the Rosarium of the Mighty Dead
fumigate it in the smoke of an incense blend consisting of the following,
in beforehand consecrated and enspirited, plant elements:
'F 3 parts Patchouli
3 parts Wormwood
'F 3 parts Mullein
'F 2 parts Tobacco
'F 1 part Myrrh
'F 1 part Mandrake
'F 1 part Bloodroot
Hold the rosary talisman over the smoke of the incense and pray to
each of the Thirteen Named Ones to let their essence become sealed
inside the rosary, so that it may remain a permanent connexion between
you and them.
8. When ready place the talisman in a circle around the Gate of the
Dead sigil disk, so that the marked beads align, as much as possible,
with its thirteen encircling Soul Signatures.
Close the ritual in traditional manner and employ the fully empowered
and consecrated Rosarium of the Mighty Dead in all rites connected
to the communion with them or the channelling of light, wisdom and
power from those Blessed Ones that it is charged by and enlinked to.
399
 CHAPTER 49 ;
,.J!

l\ ptll fnr t4t Jlanb nf <&lnrtt ID4t flusttriel

- ID4t ilia
:.:.l

il

One of the central mystedll

Tradition concerns Abel
killed and buried, by the Il
sacred and faithful to tlllrl
to those of the bloodline

As Abel was cut down

the Field of Blood the til
chthonic realm of the del
Black Hand of Glory, Left Hand of Power and by this deed of QaJi
I conjure your magic during this Witching Hour liminal point within allSI
Let your Chthonic Shade be cast by the Fivefold Light do so until the end of ._
And through the shadows cause my enemies blight
Within the esoteric tradidl
Hand of Abel, in service of Cain graves and the keeper afll
Summon now forth the Vengeful Slain Black Hound and the Henl
Turn Hell's key and open its lock to how he in life had
Awaken the daemons with the dead man's knock became in death tamed 11!1
from his grave to serve
Hand of Darkness that serves the Lord of Death other shades and spirits II
Your Fivefold Curse shall smother my enemy's breath Fields of Harvest now t.1
As the Corpse Flames now burn high and bright ,j

Bring them grave darkness and steal their Light
Black Hand of Glory, I evoke your Might
Conceal now my presence from all mortal sight
Empower my Sorcery with Death's Darksome Fire
Harken to my spell and fulfil my desire
The zoomorphism of Abert
mysteries and beside the II
with often glowing eyes, ..
Three-Headed Dog, shad:l
a leash of gold and a leasl

400
 CHAPTER 50

Witt flusttrits nf i\htl <&rant <&rim

- Witt TBlark ]l{nunb nf <&ulgaltqa

One of the central mysteries of the graveyards within our Necrosophic

Tradition concerns Abel the Slain. Abel who was the first man to be
killed and buried, by the hands of our Master Qayin, is in death made
sacred and faithful to the cause of his own murderer and a servant
to those of the bloodline of his own subduer.

As Abel was cut down by Qayin and buried within the crossroads of

the Field of Blood the first cemetery and intersection between the
chthonic realm of the dead and the world of the living became created
irad of Power and by this deed of Qayin the Soul of Abel became bound to the
lis Witching Hour liminal point within all such intersections and there remained and will
I!J the Fivefold Light do so until the end of time.
-.y enemies blight

Within the esoteric tradition Abel is identified as the guardian of the

,of Cain graves and the keeper of all cemetery gates and he is known as the
(llltiful Slain Black Hound and the Herder of the Restless Souls, for in ways similar
pa its lock to how he in life had tamed the white dog to herd his sheep, he himself
lead man's knock became in death tamed by the Lord of the Cemetery, made to rise
from his grave to serve as the drover of all the restless dead and those
Jlle Lord of Death other shades and spirits that would haunt the places of burial; the
111!1 enemy's breath Fields of Harvest now turned into the Fields of Skulls and Bones.
.IJigh and bright
lsteal their Light The zoomorphism of Abel's earthbound soul holds many fundamental
mysteries and beside the more common shape of a large Black Hound
l!Jgour Might with often glowing eyes, he is also known to take form as a monstrous
pAJll mortal sight Three-Headed Dog, shackled around the necks with a leash of thorn,
Darksome Fire a leash of gold and a leash of fire, this reflecting the three clay-horn
rtil my desire

401
Adamite aspects conquered by Qayin and Qalmana, resulting in their The animal so employali

own transcendence and apotheosis. dog or any other kind Il

the selected spot and ei

In this post-mortem form the first murdered and buried, the first dead chosen and led to the ..

human sowed into the land, became Abel the Black, who in his tamed for the dreaded Church 1

and bound state actually received an elevation from Qayin, as he was l

made to serve a cause more noble than what he ever had been destined Even though any animl

to by the decrees of his own Creator. watchdog seems to hal

are therefore many U.

It is this Abel the Black that we pay homage to and ask permission choice.

from when entering the cemetery gates, in the name of his Master,
Qayin Lord of the Mound, and it is him that we pay with the three coins In one known case, in S.

when exiting the cemetery, in order for him to close the gates behind released and allowed 11n1

us and hinder all unwanted shades and spirits from following us out be built and where the

through the gate or in some other manner attaching themselves to us. the horse itself becamet
a very fierce guardian ..

The Qayinite mysteries of Abel the Black can be found reflected in

many different traditions of the world, in which the first dead or the Whatever the inhumed a

first buried becomes the guardian of the cemetery. For example there Grim form become &:.1

is an old Scandinavian tradition concerning a spirit called the Church especially in the eyes of 1

Grim, which was a fearsome ghost guarding a church and its churchyard
against thieves and grave robbers, but who also protected the living These kinds of sacrificil

against the dark and restless dead, by keeping such phantoms inside be traced back to the c6

the boundaries of the sacred grounds of the graveyard. deities in order to obtain
against all hostile fon:es.;:

Within these traditions such Church Grim was created through the the deities to whom the !I

ritual burial of a living victim, most often an animal, but according

to some sources also humans were at times sacrificed in this manner An interesting addition ..

and entombed under the foundation of a new church, in order to communities it was also Il

create a guardian who would become the appointed Genius Loci, bound who died after New Y

to serve as its protector. Church Grim and aid it il

and the graves of the deli

According to existing sources it was often the first living creature that trespass the established

happened to pass by the place chosen for the building of the new were bound to guard.

church that the builders had to trap and bury alive under one of the
would-be cornerstones, thus binding its soul to the building and its In other relevant traditial

surroundings and through incantations and prayers conjuring it to buried in a graveyard ,.

remain as its guardian. in order to prevent the 81

402

i Qalmana, resulting in their
ih!d and buried, the first dead
I the Black, who in his tamed
filition from Qayin, as he was
r he ever had been destined
The animal so employed could be a hen, rooster, ram, lamb, bull, pig,
dog or any other kind of ill-fated creature that happened to pass by
the selected spot and could be captured, or in beforehand become
chosen and led to the place of its entombment and sacrifice, in order
for the dreaded Church Grim to become created.
Even though any animal could be used as the sacrifice the idea of a
watchdog seems to have made most sense in many cases and there
are therefore many instances where the dog has been the preferred

e to and ask permission choice.

in the name of his Master,

In one known case, in Sweden, a white horse is reported to have been
pt we pay with the three coins
released and allowed to choose the spot where the new church would
jim to close the gates behind
us out be built and where the horse stopped the place became marked and
illpirits from following
the horse itself became buried alive in that spot in order to become
attaching themselves to us.
a very fierce guardian of the place.

p can be found reflected in

Whatever the inhumed creature had been in life it would in its Church
Ma which the first dead or the
Grim form become fearsome, awe-inspiring and often monstrous,
r.metery. For example there
especially in the eyes of those who in some way would offend it.
Iiiii a spirit called the Church
- church and its churchyard
These kinds of sacrificial rites are of course of pagan roots and can
liiiMJ also protected the living
be traced back to the offerings given to the chthonic spirits and earth
.ping such phantoms inside
deities in order to obtain a firm foundation to build upon and protection
f the graveyard.
against all hostile forces, gained through the blessings expected from
the deities to whom the sacrifices were made.
11m was created through the

... an animal, but according

An interesting addition to the Church Grim lore is that within certain
sacrificed in this manner
communities it was also believed that the first person within the parish
ff a ne church, in order to
w
who died after New Year's Eve would become an assistant of the
tlppointed Genius Loci, bound
I, Church Grim and aid it in its protection of the treasures of the church
and the graves of the dead and punish those who would wrongfully
F .

trespass the established boundaries of the hallowed grounds that they

the first living creature that
were bound to guard.
! far the building of the new
bury alive under one of the
In other relevant traditions it was also believed that the first person
aoul to the building and its
buried in a graveyard would become the guardian of that place and
.ad prayers conjuring it to
in order to prevent the soul of a human to become thus bound to such

403
a sombre task an animal was instead buried alive where a new cemetery realities in many aspects
would be established, this in order to create the guardian and save and is therefore undel
the soul of the first human that later would be buried there from mysteries of Qayin and Al
becoming the earthbound guardian ghost of that cemetery.
As for the zoomorphic
There were, and still are, other traditions in which the first man orI links connecting diffenl
and woman buried within a cemetery become venerated as the rulers Necrosophy. The black.
and guardians of the dead buried within that place and the attainment connected to the forces al
of that post is viewed more as an elevation and a blessing upon those In order to just point til
chosen dead rather than a curse. contexts in which the
a guardian of the ch
Another related and very interesting lore connected to our own Qayinite connected to the dead
mysteries, which we consider to be the esoteric foundation for all Hekate, the Kerberus (diet
these other mentioned traditions, is the one derived from the folklore the four-eyed dogs of llle;1
of French Brittany, concerning the Ankou, who is depicted as a Grim dogs employed within
Reaper of souls and a personification of Death. This scythe-bearing guarding the kingdom of
messenger of death is according to certain folklore identified with Siaw (the Black), them.
Qayin - the Harvester and Murderer, who through the first act of gate of Hel), the Welsh
murder is thought to have become bound to the task of harvesting ghostly Black Shuck aarl.
souls and to the eternal service of death. accompanying Saint

While Ankou in his origin is a pagan deity it is for us of great interest

to contemplate the folkloric interpretations concerning his true identity
according to rural folk-Catholicism. According to these beliefs Ankou rl
himself was the primary representative and bringer of death, but he had
also a multitude of lesser Ankous, who served him in his grim harvest. Within the Qayinite T11
Guardian of Gulgaltha' 81
These secondary and subservient Ankous are the ones relevant to this as the Grave Grim, as he
discourse as they are also thought to be the first person buried within of the grave and the g a
a cemetery and the last person to die and become buried by the end and worked with as an iDIJ
of each year. These lesser servants of death have to work for Ankou serving directly under the
for at least one full year from the time of their burial, until their
responsibilities can be shouldered by another dead. Abel the Black manifests.,
in each cemetery, but his
According to more esoteric aspects of the tradition in question this himself through are only
passing of the torch does never affect the First Killer and the First his earthbound and 11
Dead and they and only they remain the main representatives of Death Gulgaltha, while fundamq
and the Dead. This is obviously a form of codification of the hidden first grave dug by Our

404
led alive where a new cemetery
aeate the guardian and save
i would be buried there from
of that cemetery.
!liS in which the first man or/
Il venerated as the rulers
III!:OIe
ltllat place and the attainment
tiaD and a blessing upon those
tcJ11111ected to our own Qayinite
lie esoteric foundation for all
tme derived from the folklore
..._ who is depicted as a Grim
rJJf Death. This scythe-bearing
!lain folklore identified with
J'who through the first act of
_. to the task of harvesting
..._
lily it is for us of great interest
.._ concerning his true identity
...-rung to these beliefs Ankou
..t bringer of death, but he had
!ned him in his grim harvest.
IIIB are the ones relevant to this
the first person buried within
!iiiiDd become buried by the end
r.ath have to work for Ankou
.._ of their burial, until their
ther dead.
I the tradition in question this
lithe First Killer and the First
main representatives of Death
of codification of the hidden
realities in many aspects harmonious with our own Qayinite Tradition
and is therefore understood as another re-manifestation of the
mysteries of Qayin and Abel, the First Death and the First Dead.
As for the zoomorphic manifestation of the first dead there are also
links connecting different relevant traditions to our own Qayinite
Necrosophy. The black dog has in many different contexts been
connected to the forces of the underworld, the dead and death itself.
In order to just point out a few of the many relevant traditional
contexts in which the dog has been understood as a servant of death,
a guardian of the chthonic gates or in some other way become
connected to the dead we could here mention the black hounds of
Hekate, the Kerberus (the three-headed guardian of the underworld),
the four-eyed dogs of the death god Yama, the "four-eyed" guardian
dogs employed within ancient Persian funerary rites, the hound
guarding the kingdom of Erlik Khan, the Armenian dog of death called
Siaw (the Black), the monstrous hell hound Garm (the guardian of the
gate of Hel), the Welsh death hounds of Annwn, the East Anglian
ghostly Black Shuck and from certain perspectives even the dogs
accompanying Saint Lazarus.
Within the Qayinite Tradition 'the Ghost of Akeldama' and 'the
Guardian of Gulgaltha' are titles given to Abel the Black, in his aspect
as the Grave Grim, as he here serves as the guardian of the boundaries
of the grave and the gatekeeper of all cemeteries. Abel is thus viewed
and worked with as an important mystery and force of the cemetery,
serving directly under the King and Queen of all the places of the skull.
Abel the Black manifests through the bones of the first man buried
in each cemetery, but his soul is his own and the bones he manifests
himself through are only the physical points of egress through which
his earthbound and undead shade gains access to All Fields of
Gulgaltha, while fundamentally being shackled to and through that
first grave dug by Our Master Qayin.
405
His manifestations are therefore never influenced by the dead through
tip of a suitable wand .,.
which he has gained access to each cemetery that he guards, as the watered with libation ofl
soul belonging to that dead becomes always fully overshadowed by his through three black
own unnaturally empowered shade.
points of power.

As the sentinel of the places of the dead Abel the Black is most effective
Abel the Grave-Hound inl
and in accordance with his Master's decree all desecraters of graves had afflicted the victim ..
become hounded down by him and punished with soul afflicting misery,
return the attack back to I
weakness, sickness, pain, madness and death, often through fire, as now empowered by the
he who became subdued by a Son of Fire knows very well of the Qayin and by the force tltl
destructive effect that scorching heat can have upon fallible clay. or otherwise just reman. II
of the Grave Grim.
As the Herder of the Dead he holds power over all day-born dead,

specially the Restless, Dark and Obsessive ones and it is he, Abel the
'
Grave Grim, who by the will of Qayin and His Bride keeps such dead
within the confines of the graveyards or lets them loose to afflict the

living who in some ways have incurred the wrath of the Monarchs of
the Gulgaltha.

During our workings with the Dark Dead, we must therefore always
first gain the permission of Qayin and then ask of Abel to aid in the
tracking down of the suitable dead and to open the cemetery gates
and release the dead in question so that he/she can accomplish his/

<'I
her required task. In similar ways to how Abel can aid in the lunching Conjuring
]
of such 'sending of the dead' he can also, in the name of Qayin, be
petitioned and conjured to force back such restless dead and drag
them back to their graves whenever one wishes to thwart the 'sending' An alternative approach ..
of another, in order to for example save a victim of such rites of employ Abel himself for 1M!
'expediting death' through the ferocious dead. when the existence of suclu
are in such cases used to ti
A common method often employed within such settings is the cleansing Dead and then buried am.
of the victim with the aid of a live animal, like for example a black order to feed him and
chicken, hen or rooster, by passing the animal over the victims whole through which he can tear-t
body, while in the name of Qayin, Qalmana and Abel the Black keep it down in the grave
conjuring the dead obsessing and afflicting the person being cleansed so that he can become ali
to enter the animal instead. The animal is then buried alive in a
suitable point of power within the cemetery and over the place of its In ways resembling the
burial the Conjuring Seal of Abel the Grave Hound is traced with the potency and complexity.

406
llllluenced by the dead through
tip of a suitable wand possessing the ability to command the dead,
lll!tery that he guards, as the
watered with libation offerings, given smoke and finally given flames
I8J'5 fully overshadowed by his
through three black candles placed and lit upon its three black
points of power.

lie) the Black is most effective

Abel the Grave-Hound is thus conjured to take back the dead which
all desecraters of graves
had afflicted the victim of the sending of the Dark Dead, but also to
lid with soul afflicting misery,
return the attack back to its sender, if there be any, so that the dead,
th, often through fire, as
now empowered by the animal it has fully received, in the Name of
llire knows very well of the
Qayin and by the force of Abel, takes vengeance upon the assailant,
have upon fallible clay.
or otherwise just remains bound to its confines within the jurisdiction
l
of the Grave Grim.
Mler over all clay-horn dead,

ones and it is he, Abel the

-.I His Bride keeps such dead

them loose to afflict the
lie wrath of the Monarchs of
t
'

1111. we must therefore always

lien ask of Abel to aid in the

liD open the cemetery gates
t /she can accomplish his/
r Abel can aid in the lunching Conjuring Seal of Abel the Grave Hound
11a. in the name of Qayin, be
IIIIIch restless dead and drag
llllbes to thwart the 'sending'
An alternative approach to situations such as the one described is to
lilt a victim of such rites of
employ Abel himself for the wreaking of vengeance upon the assailant,
.
when the existence of such aggressor is known for sure. Three animals
r.<
are in such cases used to cleanse the victim of the curse of the Dark
settings is the cleansing
Dead and then buried alive as offerings to Abel the Three-Headed, in
.... like for example a black
order to feed him and contract him to lend his aid, give him the means
llillaal over the victims whole
through which he can tear off the obsessing shade from the victim and
a and Abel the Black
keep it down in the grave and also give him the scent of the assailant,
.. the person being cleansed so that he can become able to hound him/her down.
Ill is then buried alive in a
lry and over the place of its
In ways resembling the ones already described, but with much less
wre Hound is traced with the
potency and complexity, one can also use three or nine fresh eggs

407
instead of the live animals in order to cleanse oneself or someone else A potent ritual for Gaining tMI
and then bury the eggs in ways similar to the methods already suitable cemetery during the
described. according to traditional proto!
the Master and asking for
Similar methods can be employed within baneful rites in which Abel shade of Abel in order to fe
himself is sought to be sent against an enemy, in order to consume in connection to all future wodlil
his/her vitality and finally drag his/her soul back into the darkness is given one is to walk widderd!W
of the grave. Within such workings a black cat becomes baptized as towards its northern cardinalll
the target of the curse and if possible further enlinked to the target spot, place a black candle U.
via the correct use of sympathetic elements, which for example can Dead and anointed with san
be fed to it. The animal is then buried alive in order to create a of the essences of Henbane. Acl
haunting shade that then in the name of Qayin and through the power
of Abel the Black is sent out to attack the target of the curse, to which
it carries links and because of whom it has died. Upon the grave of
the black cat the Seal of Abel the Grave Hound is marked with a
:4
Blackthorn wand and the seal is given nine coins, libation offering of
white, black and red, tobacco smoke and the flames of nine black
candles, while Abel himself is conjured, in the name of Qayin, to

empower, oversee and direct the shade of the sacrificed animal to
harshly afflict the victim. Soil from the four corners of the animal's
grave is to be harvested during such sending of the animal's enraged
ghost and sprinkled over the path of the target, or in some other way
be made to come in close contact with him/her. Such curses are well
known for their potency when it comes to the causing of madness,
sickness and suicide.

Beside these rites of 'taking off or 'the sending the dead' there are
many other contexts in which Abel receives buried offerings, as that Signature41
which is buried within the cemetery always falls directly within his ,'1

realm of influence, since he was the First Buried. Whenever his services, In front of each candle a raw piel
beyond his primary duties as the guardian of the cemetery gates, are of quartz crystal and three CJI
sought he must therefore be given some form of buried offering, plus around the candle and the ..
certain other more common gifts of coin, libation, smoke and flame. widdershins, first thrice with 1
Rose wand and finally enc
Rowan wand. Abel the Black is a
foot three times upon the groGI
each stamp, while all other dead.i
barriers set in place barred fro.

408
r-ose oneself or someone else A potent ritual for Gaining the Sight of Abel the Black is to enter a
k to the methods already suitable cemetery during the night hours of the Good Friday, all
according to traditional protocol, lighting the 'permission candle' for
the Master and asking for His license to seek out the Ever Wakeful
iD baneful rites in which Abel shade of Abel in order to feed him and gain his Sight and Guidance
hmemy, in order to consume in connection to all future workings within the cemeteries. If permission
lraHII back into the darkness is given one is to walk widdershins around the cemetery's circumference
iJ.:k cat becomes baptized as towards its northern cardinal point and there, upon a well chosen
llrtber enlinked to the target spot, place a black candle inscribed with the Signature of the First
-.ts, which for example can Dead and anointed with sanctified oil empowered with an equal amount
1111 alive in order to create a of the essences of Henbane, Aconite and Wormwood.
Qain and through the power
lie target of the curse, to which
t has died. Upon the grave of
!he Hound is marked with a
illae coins, libation offering of
1-ci the flames of nine black
in the name of Qayin, to
I! of the sacrificed animal to
; four corners of the animal's
il!llfing of the animal's enraged
lie target, or in some other way
IJDmfher. Such curses are well
ll!s to the causing of madness,

sending the dead' there are

il!ifts buried offerings, as that
lways falls directly within his
Nauned. Whenever his services,
llan of the cemetery gates, are
form of buried offering, plus
.. libation, smoke and flame.
Signature of the First Dead
In front of each candle a raw piece of pork, seven copper coins, a piece
of quartz crystal and three onyx stones are to be buried. The space
around the candle and the buried offerings are then encircled,
widdershins, first thrice with a Blackthorn wand, then thrice with a
Rose wand and finally encircled, in an equal amount of time, with a
Rowan wand. Abel the Black is called upon to attend, by stamping left
foot three times upon the ground and exclaiming his name, once for
each stamp, while all other dead are because of the powers of the nine
barriers set in place barred from entering and accessing the offerings

409
served, all in the name of Qayin Dominor Tumulus. Even without having obtainei;.
upon Abel in order to obtain Wl
Abel's candle is given flame to, in the name of the one who killed and often done by the inside of tM
buried him and he is conjured to accept the offerings given to him the cemetery, as it is there that
and in return grant the Sight, of himself and of those that he guards. one, for example, is searching '!,!
else lying hidden and buried I
A small bowl is at that time placed upon the place of the buried
,.
.,
offerings and filled with clear well water. Libation offering is poured After having obtained the JM!I
out in nine circles around the bowl and its contents is then given 13 to the left side of the
exhalations of the smoke of a cigar, which then is placed to the left

first entered the boneyard

side of the small bowl of water.

The whole process is repeated until candles have been placed and lit to come in order to lend his
also upon the western, southern and eastern points of the graveyard footsteps to the specified

and the circumambulation is completed by again returning to the to the different workings or
Northern point and candle. with his help.

If the candle still burns one can proceed and at that point wash the
eyes with some of the water contained inside the bowl placed upon
that northern point. The process is again repeated in the same obsessive, dark and cursed or
succession as before by going to each candle illuminating one of the remains are kept within the
four cardinal points of the cemetery and by washing the eyes with the
water placed before each such candle of Abel the Black. If this whole Such guidance is gained
process is repeated for three full circumambulations, during which the visions or other forms of
eyes are washed three times with the water contained in the bowls towards the requested place.
placed upon each of the points of Abel, with the flames of the candles
still burning, the Power of Sight will be obtained.

At that point, when having returned once again to the northern starting J.

point, one is to head in a straight line towards the centre and the fifth i
c 'f'
,

point of the cross created by the positioned candles and there one will Our Mighty Saint Qayin is
be able to see the visions sought and the assembling shades of the
dead and the one who herds them will at that point become witnessed.

the profane dead of all cem

Abel has in other words no _

hold power over all other dead
within all the places of burial WI
Fire-Born Dead, he can still 1m

410
Tumulus.
-.e of the one who killed and
I the offerings given to him
-.1 of those that he guards.
- the place of the buried
li: libation offering is poured
Ia contents is then given 13
Ida then is placed to the left
._ have been placed and lit
lll!m points of the graveyard
J by again returning to the
""'
J and at that point wash the
.We the bowl placed upon
pin repeated in the same
lldle illuminating one of the
.., washing the eyes with the
lal.e1 the Black. If this whole
tions, during which the
,..,
.tel' contained in the bowls
lilh the flames of the candles
!abtained.
If>
!Pin to the northern starting
JMn1s the centre and the fifth
1111 candles and there one will
assembling shades of the
-.at point become witnessed.
Even without having obtained the Sight of the Dead one can still call
upon Abel in order to obtain his guidance and protection. This is most
often done by the inside of the gate through which one had entered
the cemetery, as it is there that he is conjured to grant his aid whenever
one, for example, is searching for a specific kind of dead or for something
else lying hidden and buried within the boundaries of the boneyard.
After having obtained the permission of the Master one returns back
to the left side of the threshold of the gate through which one had
first entered the boneyard and by the discreet tracing of the conjuring
seal upon the soil and the giving of three coins, a lit cigar and the
thrice pouring out of strong libation, Abel the Black will become enticed
to come in order to lend his aid and in the name of Qayin guide one's
footsteps to the specified kind of dead that one needs in connection
to the different workings or whatever else it is that one needs to find
with his help.
Through the aid of Abel the Black it becomes, for example, much easier
to find the grave or shade of any specific kind of dead, be it the
obsessive, dark and cursed or the Blessed and Mighty, as long as their
remains are kept within the burial grounds that he guards.
Such guidance is gained concretely by the way of intuition, omens,
visions or other forms of more or less subtle revelations pointing
towards the requested place, shade or spirit.
Our Mighty Saint Qayin is the Sinistral Lord of Death, while Abel is
the first of the dead. Qayin is the King of the Mighty Dead and Master
of the Dark Dead, while Abel is like an enforcer of only the dark and
the profane dead of all cemeteries, under the direct dominion of Qayin.
Abel has in other words no power over the Mighty Dead, but he does
hold power over all other dead outside of the Holy Bloodline of Qayin,
within all the places of burial. While holding no power over the Mighty
Fire-Born Dead, he can still lead one to their earthly point of power
411
within the Fields of Bones and because of this both the lowest and
highest amongst the dead can, in different ways, be found through
his guidance.

It is therefore common to invoke Abel the Black's names when, by

the power of Qayin, the dead are summoned inside cemeteries, for like "
J.
a faithful herding dog he in a most efficient manner gathers the shades
required and makes them do that which is correctly requested of him
and them, all by the binding power of the Blackthorn Sceptred
Monarch.

412
li of this both the lowest and
Bent ways, be found through

ltlle Black's names when, by

-.d inside cemeteries, for like
liiB manner gathers the shades
II is correctly requested of him
ef the Blackthorn Sceptred

.
 Abel, 0 Three-Headed and J1
Tumuli, let all the evil and,_,.
me become revoked and in

CHAPTER 51 back to their source and 5eJ1

Jrautr tn l\btl nf tl}t <trtmtttru Force my enemies to come eli

c'i'

'l

'! subdued and repenting, or 1ft

1 ajjZicted by all the horrible fl
'I
)
'
into their own open graL'es! )

I
Abel, First Dead and First Buried, three times I, NN, call out your By the Lord of All Boneyarefs.j
name and evoke you: power Our Master Qayin, ld1

li
Abel! Abel! Abel!

It
In the name of and by the Power of Qayin, who thrice tamed and
conquered you, I conjure you now to give me your Selected Shadows
from amongst the Legion of the Dark Dead!

1 Grant me now the protection of the terrible shades of the Vengeful '"'

l
Dead and send them out to hunt and haunt my known and unknown l
foes who work against me, so that no living man or woman shall
unpunished have betrayed me and so that their feeble fear, envy and
l hatred shall not reach nor ajjZict me!
:l
'"l

1 Abel, Guardian of the Gates of All Cemeteries, set now your chosen
l!
amongst the Restless Dead as my impenetrable shields and poisoned
swords, and in the name of Qayin be conjured now to serve my
i
Ij cause, as I am a direct spiritual descendent of your Master and one
of His most faithful servants upon the face of the earth!
!
!

Let your subordinates amongst those shades and spirits who roam
the graveyards gather as a bloodthirsty pack of the Hounds of Hell,
and command them to seek out and devour the vital force of all those
who have aimed their impotent magic, or hatred, against me, and in
the name of Qayin let them be Thrice Stricken by the Darkness of the
Dead!

414
 Abel, 0 Three-Headed and Thrice Shackled Black Guardian of the
Tumuli, let all the evil and perversities that have been aimed towards
me become revoked and in the jaws of the bestial dead be brought
back to their source and sender!

Force my enemies to come crawling before me, humiliated, humbled,

subdued and repenting, or let them all become devoid of sanity and,
afflicted by all the horrible sicknesses of body and soul, be dragged
into their own open graves!

I, NN, call out your By the Lord of All Boneyards, by the Black Cross of Gulgaltha, by the
power Our Master Qayin, let now my will be done!

who thrice tamed and

your Selected Shadows

shades of the Vengeful

my known and unknown
man or woman shall
feeble fear, envy and

, set now your chosen

e shields and poisoned

. red now to serve my

of your Master and one
the earth!

and spirits who roam

of the Hounds of Hell,

vital force of all those

d, against me, and in
by the Darkness of the

415
 Let this soil beneath my.J
through His powers, ._
presence of the Soul of ..
CHAPTER 52 which shall here be givea
potent part of the Seve..
Jrnutr fnr tltt i'uying nf nil me to the Owner of AH fl
of Death!
frnm tutu <tttmtttrits "'l
Holy Father of the
bless your faithful child
of your essence upon

Abel! Abel! Abel!

Veni Qayin Fossor,IJefalj
Come now in the name of your Master Qayin, and grant protection Veni,veniCrucife
and assistance, as I have come to do the work of one who in life Veni,veni Qayin Beatusl l
walks with the dead! Veni,veni Qayin Rex a.i
Veni Baal-Gulgoleth et on
I have come to buy the soil of Death and call therefore upon you,Abel Veni Qayin ben Samuel! :
the Black,Guardian of All Graves, to ensure the safe and correct
transmission of the power I seek through the Sacred Soil ofGulgaltha, By the Crowned Skull
which I have come here to water, plough and harvest from! soil now and let it becol
Soul governing all Fields'
I conjure you, 0 Black Ghost of the First Skull sowed into the land,
and entreat you to banish all lowly shades of the profane and gather Salve QayinCrucifer, .lJal
;
here for me, in the powerful name of Qayin Dominor Tumulus, the
lingering essence of the one who buried you, through the holy soil of
this place marked by the footsteps of the Bringer of Deathly Liminality!

I stamp my left foot seven times,to echo His coming and going forth
and arouse the forces of Sinistral Death and their Left-Handed Master!

In this place of the dead I seek not the essence of the buried but the
Soul of the one who dug the First Grave!

In the name and by the authority granted by Master Qayin,may the

offerings I bring be well received by the exalted spirits of this place
and may their blessings ensure my bountiful harvest,ensouled by the
Shadow of the one omnipresent within all theGardens of Corpses!

416

lfing nf nil
ttrits
Qayin, and grant protection
die work of one who in life
Icall therefore upon you, Abel
1 ensure the safe and correct
1M Sacred Soil ofGulgaltha,
1ft and harvest from!
1st Skull sowed into the land,
Illes of the profane and gather
Qayin Dominor Tumulus, the
il.,u, through the holy soil of
rllringer of Deathly Liminality!
Ill' His coming and going forth
!il.d their Left-Handed Master!
, essence of the buried but the
r.l
lll!d by Master Qayin, may the
lie exalted spirits of this place
-'iful harvest, ensouled by the
tall theGardens of Corpses!
Let this soil beneath my feet, encircled by His wand and ensorcelled
through His powers, now become fully empowered by the holy
presence of the Soul of my Saint Qayin and because of my offerings,
which shall here be given to the Unseen Hosts ofGulgaltha, become a
potent part of the SevenfoldGolden Chain of Enlinkment, connecting
me to the Owner of All Places of Skulls, the Master of the Crossroads
of Death!
Holy Father of the Serpent's Bloodline upon the Earth, come now and
bless your faithful child and empower the soil I need for the seating
of your essence upon new earthly thrones!
Veni Qayin Fossor, Defensor et Eversor!
Veni, veni Crucifer, Dominor Tumulus et Umbrifer!
Veni, veni Qayin Beatus!
Veni, veni Qayin Rex Ossis!
Veni Baal-Gulgoleth et Orebel!
Veni Qayin ben Samuel!
By the Crowned Skull Upon the Black Cross, Holy Qayin, bless this
soil now and let it become connected to the aspect of your Enduring
Soul governing all Fields ofGulgaltha!
Salve Qayin Crucifer, Dominor Tumulus et Umbrifer!
417
 innumerable and literally -

It is therefore of great impodll

CHAPTER 53 against and the obtainment Ill
dead, which both can be -1!
!laster nf l\11 1Biabn1ir @Jltab.es from the Master within
"<I

The mysteries of Qayia t

encompassing when it co1
cursed or elevated and 1*
The aspect of the Master concerned most with the workings of the
such nadir and zenith of tW
Dark Dead and all other destructive forms of sorcery employing the
powers of the dead is the one connecting His Occisor and Dominor
The following is the FoiDI
Tumulus attributes, often given the titles 'Lord of the Dark Dead'
pertaining specifically to dlel
(Senor de los Muertos Oscuros) or 'Master of the Dark Shadows' (Senor
Kingdom of the Dead,
de las Sombras Oscuras). In this aspect the Master governs all the
most concerned with the -.
forces of hostility within the Kingdom of the Graves and acts as the
Points of Gulgaltha, such
Tamer, Commander and Owner of the Bestial Dead.
Destroyer, the Cross-
Shadows, the Blessed and si
It is this aspect that Abel serves as the Herder and it is from this
of the Skull and the Ravea: *
manifestation of the lingering and deathless soul of the Master Qayin
i
one must seek permission, blessings and empowerments before
Veni Qayin Fossor, Def
embarking upon the tortuous paths of the Distorted Shadows of
Veni, Veni Crucifer, Dom
Gulgaltha, being the dominion of those Dark and Ravenous Dead.
Veni, veni Qayin Beatus! Val
Through this aspect of the Master is all gnosis concerning such
Veni Baal-Gulgoleth et On6l
mysteries sought and gained, as it represents the facets of the Dominor
Veni Qayin ben Samuel! (X7J
Tumulus focused upon not only the digging of the graves for the dead,
but also for the living.
This Formula of Calling is. i
Green Point of the Skull, a
This path of the First Gravedigger is on one hand fiercely protective
leading specifically to His dila
and on the other equally destructive and vengeful, as His pernicious
which also connects to
work through the damned hordes of the Dark Dead is only reactions
more aggressive and enveJI
upon that which would, or could, hinder the grand spiritual cause
can open up the paths to Oil
which He champions in, through and beyond Death. The protective
Gulgaltha, being the Monan:l
aspect within this path, or manifestation, of His Holy Soul is extremely
aspect as the Master, Co
powerful when it comes to the removal of the stains of the obsessive
depending on the manner of
dead, which in truth is a further taint upon this whole cursed world,
for example in connection toll
as such shades are, because of the very turbid nature of life,
signatures, workings, the giwil!

418

with the workings of the
1 of sorcery employing the
Occisor and Dominor
t.ord of the Dark Dead'
Jtbe Dark Shadows' (Sefior
.. Master governs all the
jlle Graves and acts as the
ll:ial Dead.
er and it is from this
,a soul of the Master Qayin
,. empowerments before
ite Distorted Shadows of
pruk and Ravenous Dead.
1 znosis concerning such
; .
IIthe facets of the Dommor
of the graves for the dead,
111e band fiercely protective
eful, as His pernicious
)Ut Dead is only reactions
the grand spiritual cause
plllld Death. The protective
,His Holy Soul is extremely
[the stains of the obsessive
this whole cursed world,
ay turbid nature of life,
innumerable and literally swarming the living.
It is therefore of great importance to realise the necessity for protection
against and the obtainment of control over these obsessive and obsessed
dead, which both can be obtained through the initiations received
from the Master within these contexts.
The mysteries of Qayin Dominor Tumulus are vast and all
encompassing when it comes to the secrets of the dead, both low and
cursed or elevated and blessed, as He governs the axis connecting
such nadir and zenith of the Black Cross.
The following is the Formula of Calling of the First Gravedigger,
pertaining specifically to the Holy aspects of Qayin connected to the
Kingdom of the Dead, calling upon the manifestations of the Master
most concerned with the workings of the Hidden and the Infernal
Points of Gulgaltha, such as the Gravedigger, the Protector, the
Destroyer, the Cross-bearer, the Lord of the Mound, the Bringer of
Shadows, the Blessed and Saintly One, the King of Bones and the Lord
of the Skull and the Raven:
Veni Qayin Fossor, Defensor et Eversor!
Veni, Veni Crucifer, Dominor Tumulus et Umbrifer!
Veni, veni Qayin Beatus! Veni, veni Qayin Rex Ossis!
Veni Baal-Gulgoleth et Orebel!
Veni Qayin ben Samael! (x7)
This Formula of Calling is, in ways similar to the sonic key to the
Green Point of the Skull, a means created for the opening of the paths
leading specifically to His diverse aspects within the Kingdom of Bones,
which also connects to those contexts where the darker powers and
more aggressive and envenomed currents of the dead are sought. It
can open up the paths to His aspects as the Most Elevated King of
Gulgaltha, being the Monarch of the Mighty Dead, but also to His
aspect as the Master, Commander and Subduer of the Dark Dead, all
depending on the manner of employment of the sonic key in question,
for example in connection to the marking of the different insignia and
signatures, workings, the giving of offerings and the displaying of the
419
spiritual insights and qualities needed in order to approach these an oil empowered by the ,_
mysteries of the Shadows of the Cross. for all candles (such as Sdl
and an ashtray, three giM1
The following is the insignia of Qayin as the Lord of the Dark Dead, unsweetened coffee, red
focusing specifically on His aspect as the Sovereign of the Distorted spiced with white and bid: J
. Shadows cast by the Calvary Cross, showing His domination over the white and black beans, tbnl
Dark Dead, represented in the insignia by their descriptive symbol of charcoal and an incense 11
the horned and fanged skull emphasising their bestial nature, placed powder), 3 parts Cypress (W
underneath Him: 3 parts Rowan (leaves and 11
and a pinch of sulphur. 1\C

The insignia is to be t:raceli

upon a large piece of bJadtfi
beforehand in an infusion ..
plant directly related to tl
smoke of Myrrh.

The fetish or talisman of tl

skull, at the centre of the c:nl
the purple candles are to -
insignia the half-white a..t1
and upon the three X-c
skull of the insignia the thM
the black candles are to be ..
and red libations later are
intersecting lines of the padl
The Insignia of Qayin - Lord of the Dark Dead
skull of the Master within ..

The ritual procedure, through which the specified Formula of Calling The plate containing the ..
will unlock the powers of the linear gate that the insignia of the Lord between the second step ofd
of the Dark Dead constitutes, demands more offerings than most of of the jaw of the Master's II
the other insignias, in addition to a fully ensouled fetish or talisman upon the two crossed ar
of the Master. be placed and upon the sbl
positioned.
The offerings demanded are the following: seven half-white and half
black candles anointed with an oil empowered by the Necromancy Key During the activation p
herbal formula, three black candles anointed with an oil empowered are to be lit first and befal
by the Bane Key herbal formula, three purple candles anointed with Formula of Calling is to be dl

420
ria order to approach these an oil empowered by the Power Key herbal formula, suitable holders
for all candles (such as small plates), two cigars, a box of matches

< and an ashtray, three glasses for His libations, vodka, black and

Ill the Lord of the Dark Dead, unsweetened coffee, red wine, a white plate with three raw pork chops,

Sovereign of the Distorted spiced with white and black pepper and served upon a bed of cooked

- His domination over the white and black beans, three coins, a brazier containing self igniting

lly their descriptive symbol of charcoal and an incense blend consisting of 3 parts Ebony (wood

ilt their bestial nature, placed powder), 3 parts Cypress (leaves), 3 parts Blackthorn (wood powder),
3 parts Rowan (leaves and wood), 3 parts Wormwood, 2 parts Myrrh

and a pinch of sulphur.

The insignia is to be traced with consecrated white or black chalk

upon a large piece of black cloth or white cloth/shroud, washed in
beforehand in an infusion of Yew (or that of some other poisonous
plant directly related to these mysteries) and then fumigated with the
smoke of Myrrh.

The fetish or talisman of the Master is to be placed upon the upper

skull, at the centre of the cross, and on the three points of His crown
the purple candles are to be set. Upon the seven black points of the
insignia the half-white and half-black candles are to be positioned,
and upon the three X-crosses to the sides and under the Dark Dead
skull of the insignia the three coins are to be placed, and upon them
the black candles are to be set. The glasses into which the white, black
and red libations later are to be poured are placed upon the three
intersecting lines of the parts of the cross to the sides and above the
11 the Dark Dead
skull of the Master within the insignia.

lie specified Formula of Calling The plate containing the food offering is to be placed upon the area

I. that the insignia of the Lord between the second step of the Cross of Gulgaltha and the lower part

Ia more offerings than most of of the jaw of the Master's skull within the insignia. Below the plate,

ilr ensouled fetish or talisman

r
upon the two crossed arrows, the ashtray and the two cigars are to
be placed and upon the skull of the Dark Dead the brazier is to be
positioned.

seven half-white and half

.-ered by the Necromancy Key During the activation process, the half-white and half-black candles

ilainted with an oil empowered are to be lit first and before each of them is given flame to the

It purple candles anointed with Formula of Calling is to be chanted once. When the formula has been

421
chanted for the seventh time and the seventh candle has been lit, the When the work is done II
libations are to be poured into the three glasses forming a triangle salutation chant employed 11
around where the fetish of the Master has been placed upon the elevated in the traditional manner.
skull of the insignia. The lower left side glass is to be filled with vodka, Jl
the glass placed above the skull is to be filled with black coffee, and All candles are left bu rniJI&I
the glass to the lower right hand is to be filled with red wine. the offerings are, during tM
power within a cemetery. '-'!
The three purple candles upon the crown are to be given flame to at the Master as the Lord oftl

this point and the Master is to be greeted and praised through three one black and one white
,
I
complete 'Salve Qayin Fossor' chants, once for each candle lit.
The cloth upon which the
The cigars are at this point to be lit one by one, in the traditional is put in a bowl and then 11
manner, and through thirteen exhalations of smoke from each of them, vodka or rum. The contellltl
directed at the Master's fetish and the plate of food offerings, the Lord the power of the enspi.rit:ellil

of the Dark Dead is to be petitioned to lend His aid, empowerments, into a bottle and then also Il

permission or whatever else the purpose of His calling happen to be. to its King, the First

The two cigars are then to be placed in a crossed position in the

ashtray. Salve Qayin Fossor, De/

Salve, salve Crucifer,
The charcoal within the brazier is then ignited and the incense blend Salve, salve Qayin Beatus! Slj
burnt in the name of Qayin, the Thrice Crowned Monarch of Gulgaltha, Salve Baal-Gulgoleth et Orwl
and the 'Salve Qayin Fossor' chant is recited once. Salve Qayin ben Samuel!

(Within certain settings petitions concerning the Dark Dead can be '

written on a piece of cleansed paper, folded four times away from r:i

one's self and placed under the brazier, before the charcoal is
enkindled.)
"'1

The three black candles connected to the Dark Dead within the insignia
are now to be lit, the 'Salve Qayin Fossor' chant recited once over each
of their flames, and the Master is petitioned to act for, against or
through the Dark Dead, in accordance with one's needs. . ..

The Master of the Dark Dead is at this point communed with in

different forms and via different visionary and divinatory means and
techniques, while additional incense is burnt, and that which was
sought is in one way or another obtained, as the correct rite will have
called upon His holy presence.

422
 -.De has been lit, the When the work is done the Master is to be given praise with the
forming a triangle salutation chant employed within these contexts and the ritual is closed
lled upon the elevated in the traditional manner.
ID be filled with vodka,
1rith black coffee, and All candles are left burning until fully consumed and the remains of
with red wine. the offerings are, during the next night, taken to a suitable place of
power within a cemetery, or to a tree connected to the mysteries of
ID be given flame to at the Master as the Lord of the Cemetery, and there left together with
l paised through three one black and one white candle, a cigar and seven coins.
II' each candle lit.

-.e, in the traditional
IIDke from each of them,
(Dod offerings, the Lord
Iii aid, empowerments,
il calling happen to be.
:rossed position in the
lud the incense blend
IMonarch of Gulgaltha,
:.ace.
The cloth upon which the insignia was traced and the work was placed
is put in a bowl and then washed with a suitable libation offering, like
vodka or rum. The content of the bowl, holding both the libation and
the power of the enspirited insignia now dissolved within it, is poured
into a bottle and then also taken to the cemetery as a libation offering
to its King, the First Gravedigger.
Salve Qayin Fossor, Defensor et Eversor!
Salve, salve Crucifer, Dominor Tumulus et Umbrifer!
Salve, salve Qayin Beatus! Salve, salve Qayin Rex Ossis!
Salve Baal-Gulgoleth et Orebel!
Salve Qayin ben Samuel!

lhe Dark Dead can be

bfour times away from
lltefore the charcoal is
"; ..

within the insignia

llrecited once over each
.. to act for, against or
s needs.

lliat communed with in

.. divinatory means and
II. and that which was
6e correct rite will have
f<

423
 a piece of white
beforehand with tile
a terracotta bowl il
CHAPTER 54 a ceramic plate
upon which the c:el
Witt Bntu111ttislt 7 white Carnati
a small bottle of
nf inminnr Wumulus

3 black candles 1
a brazier, containilil
incense blend CODi
Myrrh, Patchouli. 11
The fetish of Qayin Dominor Tumulus is an aspect-specific point of 7 cigars
manifestation for the portion of His essence governing the Kingdom a box of matches
of Graves. Such aspect-specific fetish serves to channel, focus and a bottle of stron& -
amplify the links to the King of Gulgaltha already established via the a suitably sized .-.
seating of the Master's essence within the general central altar fetish. inside of the teiTMI
By creating a fetish specifically representing His aspects as the First loading elements ..
Gravedigger/Lord of the Black Cross, the parts of His Soul and Spirit a container with the til
connected to the sphere of influence under the dominion of those bought from each
aspects become further enlinked to and made stronger in presence, central cross or tn.l
'

which in turn leads to the fortifying of all the workings ofNecrosophic connected to the
Sorcery conducted through it. a new tablespoon il
a piece of clear q-.
By making such aspect-specific fetish the selected fraction of the bone powder from.at
..
Master's boundless powers in its enlinked form is homed in on and 4 small pieces of Gil
amplified, which means that the general central altar fetish must sulphur ;

constitute that primary connection to His Soul and Spirit before the a new teaspoon
creation of this and other similar, secondary, fetishes becomes possible, Blackthorn wood pil
I
as one cannot multiply or enhance that which one does not possess Yew wood powder
or even have access to. Cypress wood powdi
Palo Santo wood ..
The following is needed for the creation and consecration of the Holy Gabon Ebony w
Fetish of Dominor Tumulus: Rowan tree wood :1.1
Oak wood powder 1
the Ensouling Tincture of Qayin Myrrh powder .l

a large piece of black cloth upon which the King of Gulgaltha Patchouli powder

sigil is to be marked Wormwood powder
Mandrake root bits i

424
 >I< a piece of white chalk, empowered and consecrated in

I beforehand with the Ensouling Tincture of Qayin

>I< a terracotta bowl for the mixing of the elements
>I< a ceramic plate fitting as the lid of the terracotta bowl
upon which the central fetish can be positioned
>I< 7 white Carnations
>I< a small bottle of Wormwood tincture
>I< 3 black candles
>I< a brazier, containing charcoal
>I< incense blend consisting of elements from Cypress, Yew,
Myrrh, Patchouli, Wormwood, Mandrake and Tobacco

!k an aspect-specific point of >I< 7 cigars

governing the Kingdom >I< a box of matches

laVeS to channel, focus and >I< a bottle of strong liquor for the spraying of libation

.. already established via the

>I< a suitably sized piece of black cloth, with which to line the

1111t general central altar fetish. inside of the terracotta bowl, inside which the soil and other

llling His aspects as the First loading elements are to be packed and tied into a bundle

lie parts of His Soul and Spirit >I< a container with the mixed soil from seven different cemeteries,

r the dominion of those bought from each cemetery's crossroads, from the foot of its

made stronger in presence, central cross or from any other esoteric point of power directly

.dle workings of Necrosophic connected to the Lord of All Graves

>I< a new tablespoon
>I< a piece of clear quartz crystal point

l lhe selected fraction of the >I< bone powder from a dead man bound to the Master's service

W form is homed in on and >I< 4 small pieces of onyx

!IDI central altar fetish must >I< sulphur

>I< a new teaspoon
His Soul and Spirit before the
-.ry, fetishes becomes possible, >I< Blackthorn wood powder

lit which one does not possess >I< Yew wood powder
>I< Cypress wood powder
>I< Palo Santo wood powder
>I< Gabon Ebony wood powder
a and consecration of the Holy
>I< Rowan tree wood powder
>I< Oak wood powder
>I< Myrrh powder
..
.. which the King of Gulgaltha >I< Patchouli powder
>I< Wormwood powder
>I< Mandrake root bits

425
 Tobacco powder of Calling, lighting the an.
offering for the Master.
7 black beans
7 white beans :"i

3 thin rectangular sheets of copper, circa 7x7cm in size, Pray to Him, through the ali

upon which the Dominor Tumulus, King of Gulgaltha and the work and let the portion ..

Nigromancy sigil of Qayin have been inscribed and activated Tumulus aspect of His beil
7 half-white and half-black candles in order to take seat witl
7 small plates or candleholders the fetish that you intend 11

vodka
4
black coffee 2. Place the black cloth n!l
red wine floor, in front of the atat

3 new glasses for the serving of the libation offering of Gulgaltha upon it witla tl

pieces of white and black yarn for the tying of the fetish bundle chanting the Formula of e.l
.til
a circa 35cm high statue depicting Qayin Dominor Tumulus,
holding a wand or a cross in His left hand. The statue is to
be made of wood or clay and be hollowed underneath in order
to hold all the empowering elements "'!
wax, plaster or cement for the sealing of the elements inside ..
the fetish ..
a Rosarium talisman with 7x13 black and 7x13 white beads,
fully consecrated in beforehand
a black, thin, piece of cloth, suitable to act as the covering
(
shroud of the Dominor Tumulus, which in beforehand has
been fumigated with the smoke of Myrrh

The main ritual itself is to be commenced during the late Saturn hour filti

of Friday night and become concluded during the late Venus hour of
the following Saturday night.
3. Take a sip from the J.iql
three times over the sigiL I
and exhale smoke from it
Let all elements be acquired and consecrated according to tradition,
calling upon the First Grawl
so that the soils bought from the seven cemeteries are linked to Qayin
'l
Dominor Tumulus, the bone of the dead empowered by a soul obedient
Strew the petals of the
to the Master and all plant elements fully enspirited by their Black
In Green, either through the rites of harvest or through the workings of the sigil in a widdersbiMJI
Restless Souls. '1
of the Green Point of the Skull, in which case they must have been
consecrated individually.
Sprinkle Wormwood

1. Open the ritual in the traditional manner by employing the Formula fumigate it with some of

426
 of Calling, lighting the altar candles and burning some general incense
offering for the Master.

Pray to Him, through the central fetish upon the altar, to bless your
lifer, circa 7X7cm in size,
King of Gulgaltha and the work and let the portion of His essence connected to the Dominor

11-u inscribed and activated Tumulus aspect of His being heed your calling and manifest strongly
in order to take seat within and cause spiritual connection through

the fetish that you intend to consecrate and ensoul with His aid.

2. Place the black cloth reserved for the marking of the sigil upon the

floor, in front of the altar and mark the following sigil of the King
of Gulgaltha upon it with the consecrated chalk, while seven times
If the libation offering
chanting the Formula of Calling of the First Gravedigger:
r1he tying of the fetish bundle
lllc Qayin Dominor Tumulus,
II left hand. The statue is to
llallowed underneath in order
ts
-.ling of the elements inside

tllack and 7X13 white beads,

lilable to act as the covering

-. y;bich in beforehand has
.ot Myrrh

.. during the late Saturn hour King of Gulgaltha Sigil

lllring the late Venus hour of
3 Take a sip from the liquor bottle and spray it out of your mouth

three times over the sigil. Light a cigar in the name of Amiahzatan
and exhale smoke from it seven times over the sigil, while mentally
llated according to tradition,
calling upon the First Gravedigger.
-.eteries are linked to Qayin
.-powered by a soul obedient
Strew the petals of the seven white carnations around the outer circle
--,. enspirited by their Black
of the sigil in a widdershins direction and welcome the Master of the
nat or through the workings
Restless Souls.
i:la case they must have been

Sprinkle Wormwood tincture over the sigil seven times and then
fumigate it with some of the incense blend burnt in the brazier.
..-by employing the Formula

427
Place the three black candles upon the triangular points of the trident Deathless Soul and
above His Crowned Skull within the sigil and light them in the name through the soil and the
of Qayin Fossor, Qayin Crucifer and Qayin Baal-Gulgoleth.
Mighty King of Bones fJII
4 Place the terracotta bowl upon the centre of the now activated King Blessed and the Cursed,fl
of Gulgaltha sigil and place the smaller piece of cloth over the bowl the One Soil of the FirstJIII
and push it down so that it covers both the bottom and the sides the fertile Akeldama
of the bowl. This is done so that all the elements placed inside the "!
bowl later can easily be tied into a bundle. Make One the Seven mlllit
of the First and the
Spray liquor from your mouth three times into the bowl and then blow which yQu are seated 11
the smoke of the cigar seven times into it, so that it becomes blessed "!
and dedicated to its cause, by the power of your Will and Spirit Master Qayin Fossor, 6!r
emanated and transferred via the traces of saliva mixed with the come forth and lend
quickening alcohol and the breath carried forth and made fiery by the
smoke of Amiahzatan. Flatten with your left bail
bowl and imagine it to ..
.[Cj
s. Bring forth the container of the mixed soils bought from seven

cemeteries and open it. Direct seven exhalations of cigar smoke into 6. Get the small quartz CIJ
it and with each let your prayers be directed to the Master of the Seven cross upon the soil i.nsi1J1
and All Cemeteries and ask Him to lend His full empowerments and centre.

enlinkments through the soil of His Fields of Skulls and Bones.

Bring the container of
Pour seven full tablespoons of the soil into the bowl lined with the exhalations of cigar s
black cloth and recite the following prayer: shade of the dead to
to be seated and as a poil

Master of All cemeteries I pray to you; by the sorcerous soil of seven to Him. With your left kl

graveyards, gathered from beneath your feet, I ask that you come of the bone powder a.od 1

forth in order to cause a potent connection to your own Holy Soul cemetery soil and say: .1

and Spirit! -
By the bone sown into tl
Master of the Grave Mounds, Lord of the Black Cross Upon the Place opened so that its M
of the Skull, I entreat you most humbly to come forth and establish .
your enduring enlinkments, through this Holy Soil and all other seeds By the Cross of Bone die!
of enspirited manifestation which shall be sown into it! are all bound to His serai

Mighty Qayin Dominor Tumulus, 0 Crowned King of Gulgaltha, lend Salve, salve Baal-G
now power to this rite of Ensoulment and let a fraction of your ;.j

428
lllu' points of the trident
I )idtt them in the name
r.al-Gulgoleth.
Uhe now activated King
I of cloth over the bowl
It bottom and the sides
ents placed inside the
the bowl and then blow which you are seated upon another Earthly Throne!
t it becomes blessed
., your Will and Spirit
r saliva mixed with the
IJa and made fiery by the
lllils bought from seven
r,_
iaus of cigar smoke into
tthe Master of the Seven
:
filii empowerments and
I Skulls and Bones.
6e bowl lined with the
!'sorcerous soil of seven
-. I ask that you come
ilfO your own Holy Soul
f}-
Cross Upon the Place opened so that its Master can come forth and take seat!
forth and establish
fSoil and all other seeds
!DR into it! are all bound to His service!
l.fitg of Gulgaltha, lend
J 1ft a fraction of your
Deathless Soul and Bornless Spirit become Enthroned and Seated
through the soil and the elements that shall become buried within it!
Mighty King of Bones and Commander of the Shades of both the
Blessed and the Cursed, let now the soil of Seven Cemeteries become
the One Soil of the First Place of the Skull, where Abel's bones seeded
the fertile Akeldama and established the liminal Fields of Gulgaltha!
Make One the Seven and cause enlinkments to yourself as the Digger
of the First and the Last Grave, and let it become a means through
Master Qayin Fossor, by the Soil of the Seven and All Cemeteries,
come forth and lend your just blessings and curses to my Work!
Flatten with your left hand Seven Cemeteries Soil now kept within the
bowl and imagine it to be a field ready to be ploughed and seeded.
6. Get the small quartz crystal point and with it mark an equal-armed
cross upon the soil inside the bowl and then place the crystal at its
centre.
Bring the container of the bone powder and open it. Direct seven
exhalations of cigar smoke into it and through the smoke conjure the
shade of the dead to both act as a servant of the aspect of the Master
to be seated and as a point of connection to all the other dead faithful
to Him. With your left hand's thumb and index finger take a pinch
of the bone powder and sprinkle it over the traced cross upon the
cemetery soil and say:
By the bone sown into the land the Crossroads of Death becomes
By the Cross of Bone the King of Gulgaltha is evoked and the dead
Salve, salve Baal-Gulgoleth!
429
Set aside the container of the bone powder when a clear and distinct
and powers pertaining to ..
Osseous Cross has been established, with the quartz nailed down at
of the Master and entraW
its centre. through which His aspect;
become seated and en
Place one of the small pieces of black onyx upon each of the four
cardinal points of the Cross of Bone. Bring the container of the Pour one full teaspoon
Ensouling Tincture of Qayin, open it and pour a few drops over each seven white beans, into dlel
onyx stone and finally also over the quartz crystal point at the centre them all with the precia.J
and say: by sparingly pouring out a1
in order to fully enlink al
By the Ensouling Tincture of Master Qayin His presence is evoked,
of the Master. Envision til
His Black Light of Death accessed and His enlinkments established!
Flames of His Light and cl

By the Ploughed Cross of the Field of Bones the Sower of the First
Salve Qayin Fossor,
Grave Mound is now connected to!
Salve, salve Crucifer,
Salve, salve Qayin Beat.al4
Holy Master of the Liminal Points of the Dead, with yourfiery spiritual Salve Baal-Gulgoleth et OR
essence now blacken the Crossroads of Bones and come forth to be
Salve Qayin ben Samael!
enthroned! ,j

8. Get the copper sheets il

Salve Qayin Crucifer, Dominor Tumulus et Umbrifer!
of Gulgaltha and the N
up, towards yourself, iDID1
Direct seven exhalations of smoke towards the contents of the bowl, contents of the bowl, as II
while strongly envisioning the essence of the Master, transferred aspect-specific manifesblil
through the drops of the Ensouling Tincture, emanate from the stones
Triangle of ManifestatiOI
and into the cross of bones and unfold as a fire inside the bowl and
set aflame the cross, making it burn black. Take a sip from the li
contents of the bowl. Lighl1
Get the container of sulphur and sprinkle a widdershins circle with seven times direct its S1DI
it around the cross, give it three exhalations of smoke from the cigar out by the three sigil sa.
and envision it become a red flaming circle around the black cross, Calling of the First Gra_.
to bind all the dead connected to via the cemetery soil and the bone,
with the fiery force of the Master established here as a Hot Point, g. Cover the terracotta 11
compelling them all to serve effectively the cause of Qayin. fetish of the Master frolatl
improvised lid of the bol
7 Bring now forth the containers of the fourteen consecrated and
.,

enspirited plant elements. Hold them one by one close to your mouth Spray three times liquor il
and conjure the Black In Green, according to the individual attributes through the smoke of tt.4

430
k when a clear and distinct
the quartz nailed down at
upon each of the four
; Jlring the container of the
J.pour a few drops over each
liz crystal point at the centre
F His presence is evoked,
lis enlinkments established!
lines the Sower of the First
Iliad, with yourfiery spiritual
..,_es and come forth to be
L
'ef Umbrifer!
the contents of the bowl,
-the Master, transferred
-.. emanate from the stones
a fire inside the bowl and
..
t..
le a widdershins circle with
lias of smoke from the cigar
II:Je around the black cross,
ery soil and the bone,
Med here as a Hot Point,
lie cause of Qayin.
improvised lid of the bowl.
1e fourteen consecrated and
one close to your mouth
liDthe individual attributes
and powers pertaining to the sphere of influence intersecting with that
of the Master and entreat them to become a part of the foundation
through which His aspect-specific essence of Dominor Tumulus can
become seated and enthroned inside a new fetish.
Pour one full teaspoon of each element, plus the seven black and
seven white beans, into the bowl after their individual prayers. Water
them all with the precious drops of the Ensouling Tincture of Qayin,
by sparingly pouring out a cross over the elements inside of the bowl
in order to fully enlink and ensoul its contents to and with the essence
of the Master. Envision the cross poured burn black with the Holy
Flames of His Light and chant:
Salve Qayin Fossor, Defensor et Eversor!
Salve, salve Crucifer, Dominor Tumulus et Umbrifer!
Salve, salve Qayin Beatus! Salve, salve Qayin Rex Ossis!
Salve Baal-Gulgoleth et Orebel!
Salve Qayin ben Samael!
8. Get the copper sheets inscribed with the Dominor Tumulus, King
of Gulgaltha and the Nigromancy sigils of Qayin and roll each of them
up, towards yourself, into a tight scroll. Push these scrolls into the
contents of the bowl, as additional seeds sown to further cause His
aspect-specific manifestation, so that they mark the points of a small
Triangle of Manifestation, with the King of Gulgaltha sigil at its apex.
Take a sip from the liquor bottle and spray it three times over the
contents of the bowl. Light then a new cigar in traditional manner and
seven times direct its smoke towards the centre of the triangle marked
out by the three sigil scrolls, while mentally chanting the Formula of
Calling of the First Gravedigger.
g. Cover the terracotta bowl with the ceramic plate. Bring the central
fetish of the Master from the altar and carefully position it upon the
Spray three times liquor from your mouth towards the fetish and then
through the smoke of the cigar entreat and direct the seated essence
431
of Qayin to specifically manifest His aspect as the First Gravedigger, sigil and beneath your Ji1111
the Lord of the Dead and the King of Gulgaltha within and through load your new fetish and/ill
the contents of the bowl set beneath His feet. as the King of Gulgaltha ...rj
and the Dead! J
Through the smoke of the cigar focus your will and petition and direct i

the smoke from the head to the toe of His fetish and thus conduct Mighty Father, opener ofIll
the flow of His descending emanations into the loading elements inside Crossroads of Skulls
of the bowl. emanate and focus the U5JI8
let it become enthroned lllii
When more than half of the cigar has been smoked place its remaining conjured in your name tlllll
part in the altar ashtray. Tincture!

10. Place the three empty glasses on the three black points of the sigil. Qayin Baal-Gulgoleth, t,_
Fill the glass upon the point within the lower part of the sigil, inside connecting the chthonic I'WIIIi
of the small triangle, with red wine. Fill the glass upon the right-hand graves, I entreat you lnalll
side with vodka and the one upon the left-hand point with the black and focus the aspect I seS41
coffee. sacred elements with wh.idt1
loaded and serve as a Jllllll
Light the three cigars, one by one, and exhale the smoke of each seven presence!
times towards the bowl upon which the Master's fetish stands, and "-+'

then place them, one for each, across of the three glasses of the libation Hear my supplications, 8
offerings just poured. Bloodline, and grant the
and Spirit ruling over alii
11. Place the brazier in front of the terracotta bowl upon the sigil and strength and light to my
if need be light more charcoals within it and burn a copious amount steps of your Black Crossw
of the incense blend. power and glory!

Position the seven half-white and half-black candles around the inner Amen!
parameter of the circle of the King of Gulgaltha sigil and light them
one by one and over each flame recite once the Formula of Calling Close the ritual in traditioM
of the First Gravedigger. but let the working plac:el
until all candles have beea
Recite the following prayer when the seven candles have been lit and 1'1
the formula has been chanted for the seventh time: 12. On the following night, IIIII

manner and then return

Holy Master, Saint of Gravediggers and Ploughman of the Fields of place upon the altar.
Bones, I, NN, who am of your blood and connected to your Spirit call !

now to you to fully empower the sacred elements placed upon your Light a cigar in the name

432
tas the First Gravedigger, sigil and beneath your feet, so that they may possess the power to

iJ,.hha within and through load your new fetish and fully ensoul and enspirit it with your essence

lea. as the King of Gulgaltha - the Sovereign of the Shadows of Death

and the Dead!

dl and petition and direct

ia fetish and thus conduct Mighty Father, opener of the paths of Liberating Death, 0 Lord of the

t.eloading elements inside Crossroads of Skulls and Bones, let your already seated powers
emanate and focus the aspect of your boundless might that I seek and
let it become enthroned within the sacred elements assembled and

_,ked place its remaining conjured in your name and by the power of your Holy Ensouling
Tincture!

ree black points of the sigil. Qayin Baal-Gulgoleth, bearer of the Black Cross of the liminal points

i.r part of the sigil, inside connecting the chthonic realms to the Other Side, via the gates of the

ilpss upon the right-hand graves, I entreat you humbly to propagate your manifested essence

tolland point with the black and focus the aspect I seek and make it become manifested within the
sacred elements with which your Dominor Tumulus fetish can become
loaded and serve as a new Earthly Throne occupied by your Holy

.Je the smoke of each seven presence!

illaster's fetish stands, and

1t1aree glasses of the libation Hear my supplications, 0 Beloved Father of the Holy Serpent's
Bloodline, and grant the empowerments of the portion of your Soul
and Spirit ruling over all the Places of the Dead and grant further

IIIIa bowl upon the sigil and strength and light to my Necrosophic Work, so that I may climb the

bum a copious amount steps of your Black Cross and at its centre become crowned by your
power and glory!

llik candles around the inner Amen!

llalplth sigil and light them

11-e the Formula of Calling Close the ritual in traditional manner and extinguish the altar candles,
I
but let the working placed upon the King of Gulgaltha sigil remain

I' until all candles have been consumed.

II. candles have been lit and

l-oth time: 12. On the following night, after midnight, open the ritual in traditional

manner and then return the central fetish of the Master back to its

I Ploughman of the Fields of place upon the altar.

lam nected to your Spirit call

f elements placed upon your Light a cigar in the name of Amiahzatan, direct seven exhalations of

433
its smoke towards the central fetish and give it praise and thanks for When more than half of tile

having granted the required blessings. part in the altar ashtray, ...
upon the strengthened -

Take off the lid of the terracotta bowl, now containing the fully Dominor Tumulus, the Killl
ensouling contents with which the fetish of Dominor Tumulus is to
be loaded and charged and direct seven exhalations of cigar smoke When ready, give praise J
towards it, mentally giving praise to Qayin Fossor. empowerments granted alii

manner.

Fold carefully up the corners of the cloth inside the bowl, containing it
all elements, and tie it into a bundle, shaping it in a suitable fashion, Cover the newly seated feiftll

fitting into the hollowed fetish it is to fill. veil it and be removed ou$'1
to spiritual work or d
Lift the bundle up from the terracotta bowl and with the white and
black pieces of yarn wrap it tightly and tie up each piece of yarn with
seven knots. Do this so that half of the bundle becomes wrapped in :t
white and the other half in black. .-J
"'

13. Bring forth the prepared and in beforehand purified and dedicated Even though many dif
empty fetish of Dominor Tumulus. Spray liquor three times into its as the insight concernin& ._

hollow interior and then seven times exhale the smoke of the cigar remember that it is Dei!JI

into it, conjuring its material corpus to become ready for the receiving represented upon the altu 1

of its ensouling load. general offerings given eacl

the seated essence is nOUi

Insert the wrapped fetish bundle of Qayin Dominor Tumulus into the amount, as the receiver isJI
empty statue and thus grant it the Holy presence and powers of the one specific aspect is

First Gravedigger. '-J

The exception to this rule

Seal the load placed within the fetish by the use of hot wax. one of the aspect-specific fdl
cases it is customary to llil
When the wax has hardened, place the loaded Dominor Tumulus fetish in order to replenish a19 t

upon its reserved place upon the altar, hang the black and white assistance granted.

rosary created and consecrated for Him upon the neck of the fetish
and recite seven times the Formula of Calling of the First Gravedigger. As for the Formulae of 04
employed in the opelin..tl

Spray liquor, three times, from your mouth over the fetish and then aspect-specific formulae, Ii
light a new cigar and through its smoke pray to the Master's newly Master Qatsiyr. The same

seated aspect and ask of Him the initiations, guidance, power and workings, where also the ..

light you need in order to more completely comprehend His mysteries, specific ones.

practice His sorcery and reach His Gnosis.

434
 When more than half of the cigar has been smoked place its remaining
11-e it praise and thanks for
part in the altar ashtray, take a seat in front of the altar and meditate
upon the strengthened and strengthening presence of the Master
Dominor Tumulus, the King of Gulgaltha.
aow containing the fully

'4. Dominor Tumulus is to

When ready, give praise to the Master Qayin and thank Him for the
lilldaalations of cigar smoke
empowerments granted and close the working in the traditional
Fossor.
manner.

e the bowl, containing

Cover the newly seated fetish with its black shroud, which must always
- it in a suitable fashion,
veil it and be removed only when He is to be called upon in connection
L
to spiritual work or during the weekly giving of offerings.

... and with the white and

t'llp each piece of yarn with
'-die becomes wrapped in
,

Even though many different aspect-specific fetishes may be created,

!l.d purified and dedicated
as the insight concerning their seating is attained, one must always
r 'lquor three times into its
remember that it is never a question of having different spirits
llle the smoke of the cigar
represented upon the altar and that His Soul and Spirit are One. The
lillloe ready for the receiving
general offerings given each Monday or during any other day when
the seated essence is nourished and praised will remain in the same
amount, as the receiver is still one and the same, even if more than
nor Tumulus into the
one specific aspect is connected to.
llft!Sence and powers of the

The exception to this rule is when specific work has been done through
one of the aspect-specific fetishes and powers of the Master, as in such
1he use of hot wax.
cases it is customary to give that seated aspect additional offerings
in order to replenish any spent power and to give thanks for the
W Dominor Tumulus fetish
assistance granted.
t.ng the black and white
111100 the neck of the fetish
As for the Formulae of Calling it is most often the general formula
... of the First Gravedigger.
employed in the opening of almost all the workings, following the
f:l..
aspect-specific formulae, like that of the First Gravedigger or that of
lit over the fetish and then
Master Qatsiyr. The same goes for the salutations at the end of the
'Jny to the Master's newly
workings, where also the general salutation is followed by the aspect
-.us, guidance, power and
specific ones.
I:IDmprehend His mysteries,
iL

435
 they are the souls of the ..
most often been insane
sexual predators, extremely:
CHAPTER 55 al
sick individuals in life, but

ID4t mark itab

because of starvation, d
some sorcerous means are

(UJ4t 14tginns nf tht 11ntrnnquil,

l

the Dark Dead.

'
iJ
bstssiut, 11.I'nntl11 nub According to some syste

i 1-Euil nuts) especially those purposely II

vengeful dead and even

I
in life they gain a sort of II
them potentially very da..
:f

Within the context of Necrosophic Sorcery there exists a zenith and

a nadir when it comes to the nature of the dead employed and the All these ferocious an d
workings conducted with their aid. The zenith and exalted crown of state of being assumed an ..
our work in connection to the dead are the aspects pertaining to the the living and the dead and Il
Mighty Dead, which most often concern spiritual elevation, illumination and death.
and becoming, through the initiatory path outlined by those who have ..-;:'
paved the way before us, headed of course by the holy souls of the It is these shades that our"..
:c

Master Qayin and the Lady Qalmana. of the Dark Dead, owns.
that Abel the Black herds, ..
The nadir of the work and the polar opposite of that Exalted Crown to the decrees of the one ..
of the Mighty Dead is on the other hand connected to the Dark Dead Abel not only the First
and is most often concerned with the pernicious rites of malediction, elevated amongst the Dark 11
madness, misery and death. These Dark Dead are the restless, of the Master.
tormented and tormenting souls of the earthbound dead, who because
of their lack of spirit and their material obsessions, consciously or Within the practical work ..

unconsciously cling to their earthly existence, or because of some approaches when it comes ID

other reason have so become bound to suffer as one of the intranquil them and to protect one's
and lonely shades haunting this world. is to direct their venomous ll
which the Dark Dead
Rage, fear, pain, lust, confusion, madness and hate can be counted their envenoming presence..4

amongst the more common reasons for why some of the dead become li

earthbound, dangerous and often in more ways than one parasitic in There are certain things tbattl
their interactions with the living. with these kinds of the
empowerments granted by
The Dark Dead are sometimes also referred to as the Red Dead, as Dead, one must know how.;

436
 they are the souls of the bloody and/or bloodthirsty dead and have
most often been insane murderers, murder victims, suicides, lunatics,
c sexual predators, extremely fearful, depressed or otherwise painfully
sick individuals in life, but also those who have died in violent accidents,
because of starvation, during childbirth or have become killed through
some sorcerous means are understood to fall under the category of
the Dark Dead.

According to some systems of thought also the souls of the unborn,

especially those purposely aborted, can join this legion of the dark and
vengeful dead and even though their consciousness had not developed
in life they gain a sort of bestial awareness in death, which makes
them potentially very dangerous.

ry there exists a zenith and

dead employed and the All these ferocious and harmful dead have because of their unnatural

..nth and exalted crown of state of being assumed an antagonistic role within the realms of both

lie aspects pertaining to the the living and the dead and cause usually nothing but suffering, sorrow

llluai elevation, illumination and death.

ft.tlined by those who have

lillie by the holy souls of the It is these shades that our Master Qayin, in His aspect as the Lord
of the Dark Dead, owns, commands and controls and it is these dead
:.. that Abel the Black herds, keeps in check or lets loose, all according

Illite of that Exalted Crown to the decrees of the one who holds his own leashes, for in truth is

iaunected to the Dark Dead Abel not only the First Dead but he is also the first and the most

lkious rites of malediction, elevated amongst the Dark Dead, because of his taming by the hands

a Dead are the restless, of the Master.

illtbound dead, who because

r obsessions, consciously or Within the practical work there are more or less only two different

...ce, or because of some approaches when it comes to these kinds of the dead; one is to banish

as one of the in tranquil them and to protect one's self or others against them and the other
is to direct their venomous souls against those who deserve the suffering
which the Dark Dead always tend to bring upon those afflicted by

hate can be counted their envenoming presence.

Ia and
., some of the dead become
There are certain things that one must possess and know before working
llfways than one parasitic in
with these kinds of the dead; one must possess the knowledge and
J" empowerments granted by Qayin in His aspect as Master of the Dark

lind to as the Red Dead, as Dead, one must know how to raise them and how to put them down,

437
one must know how to direct them, one must know how to bind them When it comes to the fill
(both to a victim and to their own graves or other places of confinement), categorisation and identillll
one must know how to feed them and how to heat them up, one must there are a few groups a.
know how to protect against their contagious darkness and how to us, when it comes to bodMI
wash away their black stains and one must know when to use them, a short list of some of
which of them to use and how to find the specific kind needed for conditions and the cau.sest8
the work at hand. it comes to how they cad
controlled, but such k:nollll
The Sceptre of the Shadows of Death, the Bellicum Wand of Qayin decisions when it comes II
Dominor Tumulus, is for example one of the most important tools specific situation so that tl
when it comes to the workings connected to these kinds of the dead, best suited for the work
for when such sceptre has been obtained correctly it will be, amongst
other things, an outer sign of the inner fortifications and insights into The Murderous De..t....a
the relevant mysteries gained from the Master, but a wrongfully violent and of those wida
obtained sceptre will aid in nothing but one's own sinking into the in life who in death colllill
darkness of the restless dead as it in such case will hold no power of others. These Dark DMi
over them and will grant no protection against their rage and hunger. they with ease can be diawl
The black and white rosary talisman of the Master are also of great ease turn upon the one will
value and power within these kinds of workings and if consecrated like bloodthirsty beasts alii
properly they will aid greatly in both the summoning and controlling lest they cut off the hand d
the Dark Dead, but also in keeping a safe distance between one's self obsessed murderers can ill
and these bestial revenants. violence, bloodshed, suicill
1
Besides the empowerments and protection granted by the Master, there The Murdered Dead - '11
are also those of the First Earthbound Dead, Abel, which one needs have remained in a shodllll)
to acquire before embarking upon the infernal road of the Dark Dead, of the violence that has IIIIi
as it is he who in the name of Qayin controls such wicked and foul and haunt their places of.
shades and by the grace of the Master and through Abel one can also and directed vengeance., ..
gain such control. enraged state, caught in a I
of their own murder.
When the necessary knowledge, power and spiritual licenses needed bringers of confusion, aJI
for a correct approach towards the workings connected to these kinds can also provoke violence
of the dead have been obtained one can, in accordance with sound of the living in a very Cli
judgment and for the sake of justified causes, seek out these kinds of 1
miserable souls and put them to work, set them upon the guilty and The Burnt and the -
remove them from the truly innocent. been burnt alive and in dl
mind and soul afflicting ..
oE
the flames of hell are ofteal

438
ill know how to bind them
k places of confinement),
IIIII heat them up, one must
laD darkness and how to
t lmow when to use them,
'specific kind needed for
haerncum Wand of Qayin
rille most important tools
these kinds of the dead,
liii'Rctly it will be, amongst
.-rations and insights into
llaster, but a wrongfully
ws own sinking into the
!w'DSe will hold no power
11111t their rage and hunger.
e Master are also of great
Dings and if consecrated
-.noning and controlling
lltance between one's self
I
IIIBted by the Master, there
IIi, Abel, which one needs
.U road of the Dark Dead,
INis such wicked and foul
!6rongh Abel one can also
f<t
I spiritual licenses needed
t.connected to these kinds
It accordance with sound
a. seek out these kinds of
Mllem upon the guilty and
When it comes to the practical approach in connection to the
categorisation and identification of these tortured and obsessed souls
there are a few groups amongst them which are of special interest to
us, when it comes to both curing and causing harm. The following is
a short list of some of those Dark Dead and the understanding of their
conditions and the causes of their suffering are actual key points when
it comes to how they can be accessed, fed, agitated, quickened and
controlled, but such knowledge will also help in making the correct
decisions when it comes to choosing the right kind of dead for any
specific situation so that the dead conjured possesses the qualities
best suited for the work at hand.
The Murderous Dead- These are the shades of the hateful, the
violent and of those with an immense bloodlust and murderous rage
in life who in death continue to strive for bloodshed and the demise
of others. These Dark Dead are as double-edged swords, for even if
they with ease can be directed to destroy others they can with equal
ease turn upon the one who seeks their baneful services, as they are
like bloodthirsty beasts and need to be bound firmly to their tasks,
lest they cut off the hand that tries to wield them. The souls of these
obsessed murderers can in a very efficient manner provoke acts of
violence, bloodshed, suicide and murder.
The Murdered Dead- These are those amongst the Dark Dead that
have remained in a shocked state of both mind and soul and because
of the violence that has led to their demise often become bound to
and haunt their places of death. They may not always seek conscious
and directed vengeance, but they are most often in a confused and
enraged state, caught in a limbo where they relive the terror and pain
of their own murder. These dead can cause much harm and are often
bringers of confusion, anger, mental anguish and madness, but they
can also provoke violence and murder, as they can influence the minds
of the living in a very concrete manner.
The Burnt and the Burning Dead - These are the ones that have
been burnt alive and in death still remain within the flames of their
mind and soul afflicting pain and horror. The visions of purgatory and
the flames of hell are often connected to the sights conveyed by these
439
tormented dead and have in truth very little to do with any kind of The Suicides - These ..
purgatorial cleansing. The other sub-category falling under this heading have not found any PSCaJIIII
is those amongst the perverse dead that have been obsessed which they had sought to til
pyromaniacs and arsonists in life that have caused the suffering and because of their attachmliil
deaths of others through fire and taken delight in the agony and destructive impulses.
destruction that they have induced and still seek to cause. In either cause sorrow, madness, tiiJiil
case these kinds of Dark Dead remain in death obsessed with burning and self-destructive tendll!!ll
and fire, in different ways, and they often cause pain, terror, madness .
and horrible accidents, disfigurements and death by the way of fire. The Vengeful Dead -

in life have been and in ..

The Drowned Dead - These are those restless souls of the drowned or unjust strive for
which often stay attached to and trapped within the bodies of water retaliation and are best Willi
where they have died and there they often cause drowning accidents. their own obsessive se
It is these Dark Dead that often have been mistaken for undines and such as these are effectiwet
other aquatic spirits and besides causing tragedies in connection to and they are especially IIIII
water they are also known to be effective bringers of nightmare, someone in similar mall
madness and in some cases serious breathing problems and suffocation. themselves to have beea

dangerous as they easily

The Insane Dead - These are the lunatics afflicted with mind them and one must tt.l
shattering forms of insanity in life which becomes carried over with fortification before souls
them even in death and there binds them to a nightmarish, earthbound,
existence. Because of their mental confusion these Dark Dead can The Unrepentant :0..
often not grasp their own deaths and continue to haunt their familiar impenitent and merciles 1

surroundings, people or the things that they have felt some form of and material attachments. 1
strong attachment to in life, in a state of perpetual madness. These in order to combat and
insane souls cause nightmares, confusion and madness and are known in return for offerings pil
to be effective destroyers of the minds of the living, as their lunacy or addictions, which I
is most contagious in the cases where they attach themselves to them. These are another unit af I
knowledge and great prep
The Plague Bearing Dead - These are some of those that have died and without peril.
because of painful and contagious diseases that in life had destroyed
both their bodies and minds. They remain obsessed with their sickness The Lonely Dead - n.
and suffering even in death and become thus bound to a state of regretful and lonely dea4J
nightmarish anguish. These Dark Dead are called the plague bearers suffering, without anyoae
as they can afflict the living with the symptoms of their own diseases and it is this perceived a&,
and so also manifest such sickness physically, as the seed of any to be the cause of their til
sickness is first planted in the subtle planes before it can manifest in realm of the living. Some 'I
flesh. because of some presuDI

440
riiltle to do with any kind of
iiarY falling under this heading
that have been obsessed
- caused the suffering and
ilt delight in the agony and
&llill seek to cause. In either
--th obsessed with burning
lllcause pain, terror, madness
.... death by the way of fire.
Fhstless souls of the drowned
ba within the bodies of water
ll!a cause drowning accidents.
.. mistaken for undines and
iK tragedies in connection to
l:tive bringers of nightmare,
problems and suffocation.
ltilaatics afflicted with mind
becomes carried over with
liD a nightmarish, earthbound,
lllsion these Dark Dead can
moue to haunt their familiar
b6ey have felt some form of
'"
l!af perpetual madness. These
l'-auacl madness and are known
llf the living, as their lunacy
11.r attach themselves to them.
E knowledge and great preparation if they are to be worked properly
home of those that have died
... that in life had destroyed
la.bsessed with their sickness
ile thus bound to a state of
- called the plague bearers
llptoms of their own diseases
y, as the seed of any
before it can manifest in
The Suicides - These are the souls of certain suicides who in death
have not found any escape nor rest and continue to obsess about that
which they had sought to escape through the death of their bodies and
because of their attachments they remain bound by their futile self
destructive impulses. These tormented shades possess the power to
cause sorrow, madness, fear and depression and can provoke suicidal
and self-destructive tendencies within the target they are sent against.
The Vengeful Dead -These are those amongst the Dark Dead who
in life have been and in death continue to be obsessed with their just
or unjust strive for vengeance. These shades serve all forms of
retaliation and are best worked by those sharing, on a very deep level,
their own obsessive sentiments concerning vengeance. Intranquil souls
such as these are effective when merciless and harsh justice is sought
and they are especially good to employ when the target has wronged
someone in similar manners that one of these dead considers
themselves to have been wronged. Shades such as these are very
dangerous as they easily can possess the minds of those who call upon
them and one must therefore possess sufficient knowledge and
fortification before souls such as these are worked with.
The Unrepentant Dead - These are the souls of hardened,
impenitent and merciless criminals obsessed because of their vices
and material attachments. They are called upon within certain contexts
in order to combat and escape the law and successfully commit crimes,
in return for offerings pertaining to and satisfying their base desires,
or addictions, which they had in life and continue to have in death.
These are another unit of the Dark Dead which require very specific
and without peril.
The Lonely Dead - These are the tormented souls of the cheerless,
regretful and lonely dead, often thought to be in a state of purging
suffering, without anyone ever having cared for them or loved them
and it is this perceived lack of love and kindness which often is thought
to be the cause of their obsession and unnatural attachment to the
realm of the living. Some of these souls are believed to suffer in death
because of some presumed sin or wrongdoing, which they obsessed
441
about in life and continue to do so in death, where they place themselves The Vampiric Delli
in the parts of the lower astral that best corresponds with the most undead rising from Ill
common ideas concerning purgatory. These mournful Dark Dead are lifeblood of the liW..
most often called upon in order to cause regret and sorrow, or in order blood, even though hll
to afflict a person's five senses with all of their own sufferings until thirst for, but what
he/she does as demanded of him/her, but these tormented souls can ai(J
very life-force of
also cause depression, self destructive behaviour and even provoke unconscious pa
suicide. continue to act as ailj
Life they themseMs'!
::illj
The Cursed Dead - These are the Dark Dead who have died because natural means. The Ill
of some form of sorcery that had been directed towards them in life that of bats or nodllll
and they are often in death bound by that same curse and made to possess the attri
remain a captive of the elements or spirits which had caused their dreams of the li
unnatural deaths. These damned shades are only accessible and useful empty a target of hislfl
if one knows how and why they became cursed and by which powers and madness and slali
they in death are kept subjugated, for with such knowledge they can of the target's \;tal fa
become efficient slaves and serve many forms of highly effective .1
malefica. Most often such privileged knowledge is only accessible to 1
the one who has caused the death of the soul in question, but there 1
are of course other esoteric means through which one can learn about
the fate befallen the dead, all according to the different rites of
necromancy and through the aid of the Faithful Famuli received from '"'

the side of Qayin and His Bride. 1

The Stinging, Crawling and Snaring Dead - These are those :

amongst the restless dead who have been killed by poisonous insects,
spiders or other crawling and venomous animals. They are caught
within a perpetual nightmare of their own death and that which has '
killed them and their shades often assume bizarre forms because of
the unnatural synthesis between their own human souls and that of -
the shadow of the creature that had killed them. Another reason for
the manifestation of these insectoid or otherwise crawling and stinging
forms of the Dark Dead can also be an extreme phobia, obsession or !
attraction towards these kinds of creatures in life. These dead can " '

leave actual bite marks upon the body of their victim, swarm them
in their nightmares and cause sickness of both body, mind and soul. 4

.J

442
 fwllere they place themselves
The Vampiric Dead - These are the Dark Dead of legends, the
rarresponds with the most
undead rising from the graves in order to hunt, haunt and drink the
lie mournful Dark Dead are
lifeblood of the living. In truth these are not the drinkers of physical
181ft and sorrow, or in order
blood, even though blood and other bodily fluids carry that which they
If their own sufferings until
thirst for, but what vampiric shades such as these hunger for is the
l.these tormented souls can
very life-force of all living beings and because of their conscious or
illl:aviour and even provoke
unconscious parasitic impulses and traits developed in life they
continue to act as souls obsessed by and craving for the Breaths of
r.
Life they themselves are unable to produce, or maintain, through
Dead who have died because
natural means. The atavistic form assumed by these Night Flyers is
linded towards them in life
that of bats or nocturnal birds of prey and they are also known to
Ill same curse and made to
possess the attributes of the Succubi and Incubi when stalking the
lils which had caused their
dreams of the living. Dark Dead such as these possess the power to
a only accessible and useful
empty a target of his/her vitality, bring weakness, sickness, nightmares
and by which powers
and madness and slowly cause death through the siphoning and theft
such knowledge they can
of the target's vital force.
iJr forms of highly effective
.-ledge is only accessible to
lt..W in question, but there
--which one can learn about
II& to the different rites of
llilbful Famuli received from

.. Dead - These are those

iktilled by poisonous insects,
animals. They are caught

death and that which has

.-e bizarre forms because of

_. human souls and that of

W them. Another reason for

llerwise crawling and stinging
lldreme phobia, obsession or
IIIRs in life. These dead can
fef their victim, swarm them
llf both body, mind and soul.
1:.

443
 Such preparation should IIIII
the magical donning of tile !
anointments and the t:aliail
CHAPTER 56 self, all in the name and tlllll
specific sorceries.
mtstnrt.eb l}abnws nf

Of even greater importa.nce411

tl}.e C!Taluaru QTrnss after these interactions ....
remaining link to the till
their malefic and rave
the one who had called 4
We will here present the signatures of the Dark Dead obtained through conducted through the .-1
a multitude of different treaties and covenants with Qayin, in His act upon their animal m.l
aspect as the Lord of the Dark Dead and the legions of famuli serving properly forced and dirediJI
that specific path of Our Holy Monarch of Skulls. be trusted and must thereil
sternly.
Each signature is connected to a specific grouping of these malefic
shades cast by the Black Cross of Gulgaltha and through the linear There are a few different
conjurations that these signatures constitute they are all bound by the damned can be activatechJ
Master to serve His cause. This does not mean that their use is without and most often it is in.sidet
hazard, on the contrary it must be made clear that the workings of haunted by these shades 11
these bestial souls of the obsessed is actually amongst the most not advisable to ever invite1
dangerous practices pertaining to the necrosophic sorceries of our these evocations in front ..
Qayinite Tradition, but as the goal of our Work is to offer insight into -!l
the diverse aspects and manifestations of His Art, it is important to Most often the signatures IIi
also shed light upon this most dark topic, and make available the keys red cloth that in before._
through which the closed paths to the core of certain fundamental made with one, three or
mysteries can be opened, and lead the wise to new darksome facilitate the interactions,.
illuminations and at the same time usher the foolish and the profane of cloth is usually left to
further down into the graves that they insist on digging for themselves. hung on His black altar cral
upon or in front of His ali
These thirteen signatures that we present are employed both as the altar until use.
beckoning signals and fetters, evoking the shades connected to them
and at the same time placing them under the power of the Black Cross Instead of the black or ..1
Upon the First Mound. In order to work these signatures one must colour, can be used and real
therefore first obtain the permission of the relevant aspect of the via the sprinkling of the mil
Master and then proceed with great care, making sure to cleanse, cases the signature may hl=4
fortify and protect body, mind and soul before these foul ghosts are on the backside of a gn
approached.

444
 Such preparation should always include ritual baths, fumigations and
the magical donning of the Spiritual Armours, by the ways of sacred
anointments and the talismanic and amuletic fortifications of one's
self, all in the name and through the grace of the First Master of these
specific sorceries.

lms nf Of even greater importance are the cleansings which must be performed
bss after these interactions with the Dark Dead in order to remove any
remaining link to them, through which they otherwise, because of
their malefic and ravenous nature, could inflict their suffering upon
the one who had called upon them, even if such calling had been

Ill Dead obtained through conducted through the authority of their Master. As these dead only

illants with Qayin, in His act upon their animal instincts and obsessive drives they may be

If legions of famuli serving properly forced and directed, but they can never be made loyal or ever

FStnlls. be trusted and must therefore always be treated both cautiously and
sternly.

IPouping of these malefic

ia and through the linear There are a few different ways through which these signatures of the

lethey are all bound by the damned can be activated during their conjurations and summoning

.. that their use is without and most often it is inside the cemeteries or the places known to be

!tear that the workings of haunted by these shades that such workings are conducted, as it is

- amongst the most not advisable to ever invite these dead to one's own house by conducting

:msophic sorceries of our these evocations in front of the home altar.

rc.t is to offer insight into

His Art, it is important to Most often the signatures are traced upon suitable pieces of black or

i.J make available the keys red cloth that in beforehand has been ritually washed in an infusion

le of certain fundamental made with one, three or seven plants possessing powers that can

wise to new darksome facilitate the interactions with these kinds of restless dead. Such piece

lie foolish and the profane of cloth is usually left to air dry in front of the Master's fetishes, or

ttm digging for themselves. hung on His black altar cross, if such a symbol of Gulgaltha is present
upon or in front of His altar, and when dried folded and kept upon

lit are employed both as the altar until use.

lilaades connected to them

lit power of the Black Cross Instead of the black or red cloth also paper, of suitable size and

lt.ese signatures one must colour, can be used and receive the empowerments of the plant spirits

lie relevant aspect of the via the sprinkling of the infusion and/or through fumigation. In other

t, making sure to cleanse, cases the signature may be directly marked upon the ground or even

ll!fore these foul ghosts are on the backside of a gravestone, in such cases where the Dark Dead

445
sought is identified as the person buried in that specific grave. crushed bones or bodies
focus and magical c

The tracing itself is most often done with some kind of consecrated order to further connect illi
chalk, paint or powder, but in certain contexts the signatures can also of Dark Dead that it is ..

be marked with the tips of suitable wands, such as those of Blackthorn,

Ebony, Yew, Elder, Alder, Cypress and the Black Ironwood, with knives When all the elements ...

or in other ways become imprinted upon any suitable surface in their task and become ea1

connection to the place haunted by these shades. mixed together, prayed ti!JI
one-tenth of the whole 1

When it comes to the making and consecration of the chalk used to foundation of the sorcen

call upon the Dark Dead there are many different elements from the employed, and the elelllllll

mineral, the plant and the animal kingdom that can be mixed with instead of water, must Ill tl

the white plaster or black charcoal powder, which are the two main for the plaster base to heal
carriers most often employed. of the chalk mixture is sulil!
and moisture needed.

Some of the most useful minerals to mix, in moderate amounts, into

such chalk are Cinnabar, sulphur and Red Iron Oxide. Cinnabar If charcoal is used in.sttwl

possesses all the virtues of the swift mercury with the addition of the egg whites are used in adlll
what would be used in pilll(l
heating qualities granted by its colour, sulphur possesses the burning,
banishing and commending powers and is an element much in harmony of elements a smooth

with the infernal chthonic realms and Red Iron Oxide, being the very formed into suitable s

blood of iron, possesses fierce martial qualities empowering all ::d

For the forming and

workings of aggression. Also, small amounts of gunpowder can be
dryiiJ
can be used and made iDiail
added to the mix in order to grant further explosive and expediting
into which the chalk rna..
qualities to the mixture.
a plate and positioned ..
nights, in order to slowWI
When it comes to the plant elements employed they can vary from
Each night they aregivea
case to case, but within the workings of the Dark Dead the following
in the name of Qayin coailll
plants are some of the ones most often used: Angel's Trumpet, Cypress,
Yew, Blackthorn, Poplar, Black Ironwood, Aconite, Black Hellebore, needed for the tasks that tl

Hemlock, Henbane, Mandrake, Mullein, Thorn Apple, Valerian, J

In whichever way the

Wormwood, Alder, Rosary Peas and Castor Beans. By understanding
chalks or through some odiJ
the powers of the spirit of each plant one will be able decide which
worked before they
one to employ within each specific working.
elements are placed u..- fl
link to the target of the
From the animal kingdom black cats, pigs, dogs, bats, ravens, crows,
against. Libation, raw '-!
owls, maggots, scorpions, centipedes, frogs, toads, spiders and other
offerings most often 1
venomous crawling creatures are most often employed and their blood,

446
 crushed bones or bodies and their ashes serve often to grant additional
Ia that specific grave.
focus and magical charge to the chalk that they are mixed into in
order to further connect it with and give it power over the category
i.ame kind of consecrated
of Dark Dead that it is meant to conjure.
ms the signatures can also
.tl as those of Blackthorn,
When all the elements have been selected, consecrated, dedicated to
111m Ironwood, with knives
their task and become empowered by their respective spirits they are
jill. any suitable surface in
mixed together, prayed over and finally blended in the amount of
llmdes.
one-tenth of the whole mixture that is meant to constitute the
l'
foundation of the sorcerous chalk. Depending on the kind of plaster
lllion of the chalk used to
employed, and the elements mixed into it, sufficient amount of liquor,
rent elements from the
instead of water, must at this time be added to the mixture in order
Ill that can be mixed with
for the plaster base to become thick. Usually 1 part liquor to 2 parts
w, which are the two main
of the chalk mixture is sufficient in order to get the correct consistency
and moisture needed.
i
ia moderate amounts, into
If charcoal is used instead of plaster, in order to create black chalk,
led Iron Oxide. Cinnabar
egg whites are used in addition to a smaller amount of alcohol than
lilly with the addition of the
what would be used in plaster mixture, just enough to give the mixture
l'ur possesses the burning,
of elements a smooth and thick consistency, allowing them to be
element much in harmony
formed into suitable shapes.
lfmn Oxide, being the very
tqoalities empowering all
For the forming and drying of the moist chalk mixture waxed paper
illlds of gunpowder can be
can be used and made into simple moulds, of suitable sizes and shapes,
a explosive and expediting
into which the chalk mixture is poured. These are then placed upon
a plate and positioned upon the altar of the Master for at least seven
t
nights, in order to slowly dry and receive the full empowerments.
lfloyed they can vary from
Each night they are given smoke of tobacco, the flame of a candle and
lie Dark Dead the following
in the name of Qayin conjured and charged to possess all the qualities
II: Angel's Trumpet, Cypress,
needed for the tasks that they have been created for.
1,. Aconite, Black Hellebore,
ill. Thorn Apple, Valerian,
In whichever way the signatures are traced, be it with the consecrated
Beans. By understanding
chalks or through some other suitable means, they must still be further
1e will be able decide which
worked before they become fully opened. Usually certain offerings and
...
elements are placed upon the power points of the signature, plus any
link to the target of the spell that one wishes to send the Dark Dead
f1; dogs, bats, ravens, crows,
against. Libation, raw meat, incense and candles are amongst the
lip. toads, spiders and other
offerings most often given within such settings and within the most
employed and their blood,

447
extreme cases even live animals are sacrificed and fed to these malicious It should be observed that, Cll!
shades in order to empower them fully before they are sent out to conducted within other COIIIII!II
their work. sprayed directly from the -
in connection to the work will
The libation offerings given are strong liquors, wines or black to give them any more pal
unsweetened coffee. The food offerings consist often of hearts, livers necessary, and as saliva aJMlil
and brains, different kinds of raw meat, especially pork, served of the personal essence, 4111111
sometimes with black beans, chilli and black pepper. and quickening these sb.adalil

<4

As for the incense used when these dead are called upon through their Besides the somewhat ge
signatures, there are a few formulas that have proven most effective, certain specific elements wl
one of them being the following: signatures, depending on wli
one seeks to summon, in Obi
7 parts Cypress further strengthen the maJi
7 parts Yew are the elements pertain
7 parts Wormwood the shades represented by 6j
3 parts Mullein
3 parts Aconite For the Murderous Dead Sl
3 parts Henbane symbolic link to the deeds ll
1 part Sulphur be presented upon the sil
murderer's grave can be
Each plant element must be consecrated according to tradition, through the soil bought from a place..
the powers of Master Qatsiyr, and become thus empowered by its own should be used. For the s.
Black In Green, which in turn must be petitioned to lend specific aid glowing embers or some odl
to these workings, before they are mixed together, with the sulphur the Drowned Dead a bowti
being added last. where drowning has oc
soil from a mental hospibll
The smoke of this Dark Dead Incense acts, according to the governing employed. For the Pia ..
pacts through which these mysteries have been revealed, as a key to the graves of those that bawl
the parts of the signature which at this point would still have remained diseases are to be used. Fort
closed and gives further substance and power to the manifestations or the grave of one who has
of the wraiths summoned. For the Vengeful Dead wdl
going to be avenged, peilllelll
As for the candles used, they are always black, marked with the signature curse, or some other con
of the Dark Dead and anointed with suitable magical oil, most often retaliation sought should ..
consisting of a mineral oil base into which the same elements like the elements linked directly to
ones in the Dark Dead Incense, or other herbal and mineral elements presented upon the signabl
specifically relevant to the work at hand, are steeped. mysteries one must haYe ..

448
.... and fed to these malicious
rWore they are sent out to
!"'
r...
liquors, wines or black
often of hearts, livers
11!11- especially pork, served
pepper.
IIIR c:alle d upon through their
t lave proven most effective,
pcmrding to tradition, through
l'*ns empowered by its own
ned to lend specific aid
U10gether, with the sulphur
Jiacrording to the governing
!J"IM!en revealed, as a key to
would still have remained
power to the manifestations
F'
marked with the signature
l1le magical oil, most often
"* same elements like the
and mineral elements
; 1ft steeped.
It should be observed that, contrary to how work otherwise is usually
conducted within other contexts, we here refrain from giving libation
sprayed directly from the mouth and exhaled smoke offerings, as we
in connection to the work with these kinds of malign souls do not wish
to give them any more personal links to ourselves than what is
necessary, and as saliva and breath are amongst the strongest carriers
of the personal essence, we employ alternative methods of giving unto
and quickening these shades.
Besides the somewhat general offerings mentioned, there are also
certain specific elements which could be placed upon or around the
signatures, depending on which category of the Dark Dead it is that
one seeks to summon, in order to focus the powers of the work and
further strengthen the manifestation of the dead called forth. These
are the elements pertaining specifically to the binding obsessions of
the shades represented by the signature.
For the Murderous Dead some weapon, tool, element or other potent
symbolic link to the deeds and forces of homicidal aggression should
be presented upon the signature, unless the soil from a known
murderer's grave can be employed instead. For the Murdered Dead
the soil bought from a place of murder or the grave of a murder victim
should be used. For the Burnt and the Burning Dead a container of
glowing embers or some other fiery elements should be presented. For
the Drowned Dead a bowl of water, ideally collected from a lake
where drowning has occurred, is to be placed. For the Insane Dead
soil from a mental hospital or the graves of the mentally ill is to be
employed. For the Plague Bearing Dead the soil from a hospital or
the graves of those that have died because of contagious and deadly
diseases are to be used. For the Suicides soil from a place of suicide
or the grave of one who has died by his/her own hands is to be placed.
For the Vengeful Dead written accounts about the deeds which are
going to be avenged, penned by the one wronged by the target of the
curse, or some other concrete links to that which is the cause of the
retaliation sought should be present. For the Unrepentant Dead
elements linked directly to their vices and causes of obsession can be
presented upon the signature. For the Lonely Dead there are a few
mysteries one must have insight into before they can be called upon
449
in the most potent manner, but a glass of cool water, one single flame the powers of Rue, Ya
and a container of soil from a place of the abandoned and forgotten blend consisting of lila
dead can be placed. For the Cursed Dead elements connected to that any lingering influ
which has cursed, destroyed and bound them should be presented. For
the Stinging, Crawling and Snaring Dead live or dead scorpions, By knowing the
centipedes, spiders and/or any other such creatures or elements these Dark Dead caa I
pertaining to this category of the obsessed dead should be placed upon able to also figure 01111
the signature, and for the Vampiric Dead elements pertaining to their presence is
vampirism, such as certain animals and certain plants, but also fresh attracting elements wi
spilled blood should be placed. and changing the pelili
restless shades, one a
The links to the target of any malefic work conducted through these their haunting. iS!
signatures are on the other hand most often placed upon the fanged
mouth of the skull, or in some other position where the dark currents Here follows the 13 Ii
of the signature are focused or directed towards, via the points, crosses, the keys to the roads af
arrows, elements and offerings. the sufficient undersa.
of damnation, for tla
When working with these signatures, it is also customary to employ respect, spiritual lia.
two smaller Rowan wands, branded with Qayin's Key sigil of Protection,
and place them crossed, in the form of an X, upon the ground
somewhere under the skull depicted in the signature. This is done in
order to block any of their emanations from coming down upon one's
self, as it is most often in that spot, underneath the skull, one stands
after the full activation of the signature employed, in order to conjure
..
the shades evoked. In the case of those signatures that have a
downward pointing vertical line, passing all the way through the skulls,
the crossed Rowan wands are to be placed in front of the endpoint
of such vertical lines, in order to protect against the emanations flowing
through them.

If suitable Rowan wands are not accessible, those of any other tree
possessing the powers to protect against the Dark Dead can be used The.sl
instead.

The whole working, including the crossed wands, is usually left to

remain upon and around the signature, as everything becomes soiled
by the envenoming presence of these shades, but in those cases where
the signature needs to be erased and removed, a strong infusion bearing

450
111aJ water, one single flame
J'llbandoned and forgotten
llllments connected to that
a should be presented. For
, live or dead scorpions,
lila creatures or elements
111Mi should be placed upon
Ill elements pertaining to
llain plants, but also fresh
k eonducted through these
placed upon the fanged
the powers of Rue, Yerba Mate and Sage must be used and an incense
blend consisting of those three herbs must be burnt in order to banish
any lingering influences.
By knowing the signatures, elements and offerings through which
these Dark Dead can be summoned the wise and the cunning will be
able to also figure out how to banish them, whenever and wherever
their presence is unwanted and unwarranted, as by replacing certain
attracting elements with repelling ones, reversing certain procedures
and changing the petitions to both the Owner and the herder of these
restless shades, one can efficiently remove them and put an end to
their haunting.

a where the dark currents

Here follows the 13 signatures of the Dark and Malefic Dead, being
lllls. via the points, crosses, the keys to the roads of victory, power and insight for the few possessing
the sufficient understanding and empowerments, but also to the gates
of damnation, for those who will approach these mysteries without
..tao customary to employ respect, spiritual license or a worthy cause.
s Key sigil of Protection,
t an X, upon the ground
lliKnature. This is done in
lllcoming down upon one's
iliiamh the skull, one stands
tJuyed, in order to conjure
llt'Signatures that have a
illle 1o\-ay through the skulls,
I in front of the endpoint
1111l the emanations flowing
I
'

t'

II; those of any other tree

lie Dark Dead can be used The Signature of the Murderous Dead

fj.

wands, is usually left to

ng becomes soiled
-.but in those cases where
II. a strong infusion bearing

451


1
The Signature of the Murdered Dead The

..
<i

..

>

""""
The Signature of the Burnt and the Burning Dead The Signarr.e'

"'

The Signature of the Drowned Dead The

452
I'

llftd Dead The Signature of the Insane Dead

, llr Burning Dead The Signature of the Plague Bearing Dead

7
'

-a Dead The Signature of the Suicides

453
 t

"'

"1

'*

The Sit
'"'
The Signature of the Vengeful Dead

.!

tst

The Signature of the Unrepentant Dead The Signature of tlw II

..

lc.

'.i
The Signature of the Lonely Dead The Sigl

454
 The Signature of the Cursed Dead

'fl/tll Dead

.-mtt Dead The Signature of the Stinging, Crawling and Snaring Dead

lilly Dead The Signature of the Vampiric Dead

455
 circa lf2 litre of boiling ..
'1l

2. Place a white plate as ..

CHAPTER 57 or purple candle with QaJi1
Sigil of Domination.

l\ 1J1nrtifuing iiatft Pray to the Master or to ..
the fortification, strength, ..
you with a dominating a1l
the shades and the spirits, II
The fortifying bath is to be taken as a preparation before the more obey. "

demanding and dangerous workings, especially before any form of

aggressive sorcery or before all rituals connected to the commanding Contemplate the power oftl
of the Dark Dead and other such unruly shades or spirits. The Fortifying and power bestowing i.nfusi
Bath grants a protective spiritual armour placed upon the outer layers ask them to lend their abhl
of the soul and endows besides a potent martial empowerment also candle to burn until fully
a dominating and commanding aura, all according to the attributes
of the Black In Green of the plant elements employed. When the candle has buml:
for use.
The following elements are needed for the Fortifying Bath: !

3. Filter and remove all tt.i

>F 3 large Bay Laurel leaves (or the petals of 3 red Roses) the strained extract back il
>F 2 teaspoons Rowan wood powder white plate as its lid.
>F 2 teaspoons Blackthorn wood powder
>F 1 teaspoon Jalap Root powder Take the bowl to the batlml
>F 1 teaspoon Liquorice root powder
>F 1 teaspoon Calamus root powder 4. Shower first your body .I
>F 3 drops Bergamot oil After the mundane ci eaJI
'

moderately hot water.

With some slight changes, the following bath can be consecrated either
through the grace of Qayin or Qalmana. This is done by simply Take down the bowl, rell
replacing the Bay Laurel leaves with red Rose petals and using and envision its spiritual
Qalmana's Key Sigil of Domination instead of Qayin's Key Sigil of depending on if a red ar i
Power upon the candle lit upon the bowl. empowering of the infusioL
;

1. Consecrate all elements according to tradition and conjure all their When ready, slowly pour IIi
Black In Green to grant their full empowerments. When all plant then over your right shoal
elements are fully enspirited and ready, place them in a bowl and pour over your head.

456

t fiatlt
tion before the more
t<
before any form of
ed to the commanding
h or spirits. The Fortifying
laced upon the outer layers
.artial empowerment also
rding to the attributes
liS employed.
J for use.
.,
,Mmiing Bath:
c.
pMals of 3 red Roses)
can be consecrated either
This is done by simply
IIi Rose petals and using
Ill of Qayin's Key Sigil of
""
f.!-
llilion and conjure all their
lll!nD ents. When all plant
11e them in a bowl and pour
circa 112 litre of boiling water over them.
2. Place a white plate as the lid of the bowl and upon it light a red
or purple candle with Qayin's Key Sigil of Power or Qalmana's Key
Sigil of Domination.
Pray to the Master or to the Lady and ask Him or Her to grant you
the fortification, strength, power and protection you need and to endow
you with a dominating and commanding presence, before which both
the shades and the spirits, the living and the dead, shall tremble and
obey.
Contemplate the power of each plant element used within the powerful
and power bestowing infusion, and pray again to each plant spirit and
ask them to lend their ablutionary blessings to you and leave then the
candle to burn until fully consumed.
When the candle has burnt all the way down, the infusion is ready
3 Filter and remove all the coarse elements from the infusion, pour
the strained extract back into the bowl and once again put on the
white plate as its lid.
Take the bowl to the bathroom and place it in an elevated position.
4 Shower first your body and cleanse it of all physical impurities.
After the mundane cleansing of the body, fill the bathtub with
moderately hot water.
Take down the bowl, remove its lid, pray over its contents once again
and envision its spiritual essence ablaze with red or purple flames,
depending on if a red or a purple candle was used during the
empowering of the infusion.
When ready, slowly pour the infusion first over your left shoulder,
then over your right shoulder, and finally pour the remaining part
over your head.
457
 ::;;,1!1
s. Lie down in the bathtub with closed eyes for circa 15 minutes.

Immerse your whole body seven times completely under the water and
l

'-1

feel all the strengthening power imbue your astral shield, endowing ""'

it a fierce, commanding and dominating glow of fiery red or royal 4i

'
purple.

Feel and envision how the magical infusion grants to you the protective
llurd
fortification and empowerments you need, take in the power you are
....
immersed in fully and give praise to the Master or to the Mistress of
All Black In Green.
These baths are used in
and banish all insalub
6. Step out of the bathtub and let your body air-dry. Let the water
may have attached the m.fil
in the bathtub go down the drain and know that all the powers it
cleanse the outer barriers til
contained now are vested upon you.
and banishing the vicious II

Light a red or purple candle upon the altar as a votive offering to

These baths should be i
Master Qayin or Lady Qalmana and give thanks for the fortifications
and victory bringing blessings you have received.
and death-bringing
..!:l
within the Necrosophic
yourself with the poison ..
7 Empowered go forth and initiate your follow-up workings, or do

whatever else it was that you needed to be fortified for and you shall
succeed, command and conquer. !a c)

3
tel
2

2 teaspl

3t
3-.
1 Greeaa

3ti

3 b!l
3\fti
3Whille4

458
t for circa 15 minutes.
llpletely under the water and
...- astral shield, endowing
J Blow of fiery red or royal CHAPTER 58

lts to you the protective

Jurtfutng 9lat1Js
take in the power you are
Master or to the Mistress of

These baths are used in order to remove the stains of the Dark Dead

ledy air-dry. Let the water and banish all insalubrious, misery-bringing and parasitic shades that

_,.. that all the powers it may have attached themselves to your subtle bodies. These ritual baths
cleanse the outer barriers of the soul, removing the stains of murder
and banishing the vicious ghosts of the restless dead.

111m' as a votive offering to

lllanks for the fortifications These baths should be taken after every working in which the poisonous
and death-bringing currents of the Dark Dead have been employed
.mved.
within the Necrosophic Work or whenever else you have stained

r follow-up workings, or do yourself with the poison meant for someone else.

II! fortified for and you shall

' (!Jleanstng f1Jat4. fnrmula 1:

3 teaspoons Rue powder

2 teaspoons Nettle powder

2 teaspoons Salvia/Sage powder

3 teaspoons Yerba Mate powder

3 large Bay Laurel leaves
1 Green Lime, the dried rind only

3 teaspoons sea salt

(!JI.eanstng f1Jat4. fnrmula 2:

3 teaspoons Hyssop herb

3 White Roses, petals only
3 White Carnations, petals only

459
 (!Ueansingilaflt, formula 3: 4. Take first a normal sball
impurities. After the mtmdll
13 Juniper berries
with moderately hot waa...
2 teaspoons Wormwood
fA
2 teaspoons Birch leaves
Take down the bowl, reDMM
1 teaspoon Saltpetre
and envision its sp

When ready, slowly poiiiFtl
Qtleansing baflt, formula 4: then over your right shall
over your head.
3 teaspoons Eucalyptus leaves
"
i
i'
3 teaspoons fresh Pine needles
batlllll
I 7 drops of pure Camphor oil
5 Lie down in the

Immerse your whole body)

!
Itij feel all the astral im.,.
dissolved by the clea

III, 1. Consecrate all of the plant elements according to tradition and place

,II
!! Feel and envision how the
.
them in a bowl when they are ready and fully enspirited. Pour circa
.
the spiritual blemishes Ul
:I 112 litre of boiling hot water over them into the bowl and pray over -,
q soul, and give praise to 01
II
I[
the infusing mixture and ask the Black In Green to grant you the :l
purifications you need.
6. Step out of the bathtult 1
the bathwater in a lidde4
2. Place a white plate as lid on the bowl and upon that makeshift lid
bathtub go down the dnli
light a small white candle, marked with the Key Sigil of Protection.
fluids that otherwise 'WOI
Pray to Sancte Qayin to imbue the infusion with the cleansing power
I
--"'
you wish to employ and ask Him to grant you the purifications you
I Light a green candle upoa t

II
need.
Qayin and thank Him for I

Contemplate the power of each element used in order to create the

II
7. Take the jar filled "ida I

II
powerful cleansing infusion and pray again to each plant spirit or
at its centre and pray to d
elemental shade to bestow their ablutionary blessing upon you. When
earlier attached to you. I.e
,,
li

II
II
the candle has burnt all the way down, the infusion is ready for use.
cigarillo for the genius ..
taken with the left foot. bl
3. Filter and remove all the coarse elements from the infusion and

pour the strained extract back into the bowl and once again put on
the white plate as its lid.

j
Take the bowl to the bathroom and place it in an elevated position,
like for instance upon a shelf.

460
 4. Take first a normal shower and cleanse your body of all physical

impurities. After the mundane cleansing of the body, fill the bathtub
with moderately hot water.

Take down the bowl, remove its lid, pray over its contents once again
and envision its spiritual essence ablaze with green flames.

When ready, slowly pour the infusion first over your left shoulder,
then over your right shoulder, and finally pour the remaining part
over your head.
leaves
eedles
s. Lie down in the bathtub with closed eyes for circa 15 minutes.
iron
Immerse your whole body seven times completely under the water and
feel all the astral impurities attached to your auric body become
dissolved by the cleansing power of the holy infusion.

to tradition and place

Feel and envision how the magical infusion washes away and banishes
illy enspirited. Pour circa
rc the spiritual blemishes and unwholesome shades from your body and
the bowl and pray over
soul, and give praise to Our Master of All Black In Green.
1 Green to grant you the
i

6. Step out of the bathtub and let your body air-dry. Collect some of

the bathwater in a lidded jar and let the rest of the water in the
Fupon that makeshift lid
bathtub go down the drain and take with it all of the turbid astral
f Key Sigil of Protection.
fluids that otherwise would have poisoned you.
L'lllith the cleansing power
,.... the purifications you
Light a green candle upon the altar as a votive offering to Our Master
Qayin and thank Him for His blessings and protection.
it
in order to create the
7 Take the jar filled with bathwater to a crossroads and pour it out
p to each plant spirit or
at its centre and pray to the spirits to disperse all negative currents
l.tes.sing upon you. When
earlier attached to you. Leave a small offering of seven coins and a
iufnsion is ready for use.
cigarillo for the genius loci, take three steps backwards, first step
taken with the left foot, turn around and leave without looking back.
li from the infusion and
!'I and once again put on

in an elevated position,

461
 to the solar plexus, heut.,l
neck, forehead, cr0\\'11 ef
while praying to the Malllll

CHAPTER 59 shades and spirits and tDf!l

them.

Jrnttrtinn il This exact same formolaa

n

incense blend, serving 1111

the most severe cases, .....
such oil and incense a.. l
The following oil formula offers protection against the shades and bath and would in such c:lll
spirits of depression, fear and obsession and against all forms of astral and other astral taints.
assault. It is a powerful oil for the anointment of one's own body after 'jil

cleansing baths following any working with the Dark Dead and '

possesses the power to utterly remove any lingering stain caused by

the interaction with shades so foul.
.. 1

This blend falls under Saint Qayin of Gulgaltha, being the Master of
the Wandering Dead and the owner of All Graves and should receive "'!
its empowerments both through the Green Point of the Skull and the
sigil of the King of Gulgaltha. ..,

The following are the elements which are to be blended into a carrier '.1

oil base, such as Almond or Olive oil, and therein be left for at least
49 nights, during which the bottle is to be shaken each night, while
the spirits of the plants within it are prayed to grant their protection .:l

against all offensive shades and spirits:

3 parts Blackthorn leaves

3 parts Palo Santo wood powder

2 parts Salvia

2 parts Rue "'

2 parts Yerba Mate

1 parts Benzoin

1 parts Myrrh d

The Protection Oil is to be applied upon the body from the nadir to
the zenith, starting with the sole of the feet and then moving upwards

462
 to the solar plexus, heart, left and right shoulder, throat, back of the
neck, forehead, crown of the head and finally both hands, all this
while praying to the Master, asking Him to remove all unwholesome
shades and spirits and to cut all lingering links between one's self and
them.

lacainst the shades and
jpinst all forms of astral
af one's own body after
pa the Dark Dead and
illlering stain caused by
This exact same formula can also be used for the creation of a potent
incense blend, serving the same cause as the Protection Oil, and in
the most severe cases, when the strongest of cleansings are necessary,
such oil and incense can be used as follow-up to a cleansing ritual
bath and would in such case ensure the removal of all spiritual parasites
and other astral taints.

i
11-. being the Master of
!IRS and should receive
il.t of the Skull and the

pWended into a carrier

be left for at least
len each night, while
p pant their protection

IlDdy from the nadir to

hhen moving upwards

463
 2 parts Allspice pa1
2 parts Bay Leaw: J
2 parts Clove pollli

CHAPTER 60 2 parts Patchouli PI

3 parts Cinnamoa 1

tlf-iatntbictinn il

3 parts Jalap Roal:]
parts Yerba S...
3

The Self-Benediction Oil il

Pmtection Oil and can
The following formula is for an oil to be employed within the rites procedure to the anoin
of self-anointment, as a follow-up to having removed negativity and to both ensure protect:ia. 1
baneful influences from one's own self through the purifying rites, as Oil. Whether it is used ia al
such cleansings tend to leave a vacuum which needs to be filled in it is still to be applied ia
order to establish a foundation for desired forces to take root. the nadir to the zenith
exorcism. '

This is something attained through the conscious alteration of the

field of attraction and repulsion around one's person, in order to not Once again the same f
allow the undesired influences that have been annulled to be replaced and in such case the
by a new set of equally unsought ones. This replacing of the negative anointment with the SeH-1
'

that has been banished with the desirable, sympathetic and drawing and the manifestations ofils:
elements, which will fill the vacuum left, is based on the fact that so indicates, the smoke al
causal nature, in its rejection of the Purity of Emptiness, abhors a void replace the oil, like in -
and because of this horror vacui always seeks to fill it, which is the not ready for use, as the ..
case if one does not consciously fill such void/vacuum left after the carrier oil and have been II
peeling away of the unwanted forces that had been attached and will be infused enough a 1
penetrated into the soul's outer layers.

It is therefore important to dress and anoint one's self in accordance

with that which one wants to take root around one's own spiritual frame,
in order to compel the manifestation of the influences and forces
attracting and granting fortification, blessing, luck, success, happiness,
strength and victory upon one's chosen path.

The following is the formula of the Self-Benediction Oil and each

plant element is, as usual, to be fully consecrated and its Spirit
petitioned properly to lend its blessings to the work, before it is mixed
into the carrier oil, which in this case should be extra virgin Olive oil:

464

" 'I<
ta il
-=
floyed within the rites
.-oved negativity and
the purifying rites, as
needs to be filled in
lla!s to take root.
ll:ious alteration of the
'fason, in order to not
llmulled to be replaced
acing of the negative
..,athetic and drawing
llased on the fact that
lliptiness, abhors a void
Ito fill it, which is the
1/Yacuum left after the
.. been attached and
s self in accordance
le"s own spiritual frame,
illfluences and forces
11:1, success, happiness,
ediction Oil and each
Kl'ated and its Spirit
-.k, before it is mixed
!atra virgin Olive oil:
'I< 2 parts Allspice powder
'I< 2 parts Bay Leave powder
2 parts Clove powder
'I< 2 parts Patchouli powder
'I< 3 parts Cinnamon powder
'I< 3 parts Jalap Root powder
'I< 3 parts Yerba Buena powder
The Self-Benediction Oil is to be utilised in similar fashion as the
Protection Oil and can in certain cases be used within a follow-up
procedure to the anointment of the body with that oil, this in order
to both ensure protection and the blessings of this Self-Benediction
Oil. Whether it is used in connection with any other oil or on its own
it is still to be applied in the same fashion, anointing the body from
the nadir to the zenith after any and all rites of self-purification and
exorcism.
Once again the same formula can serve well the making of incense,
and in such case the fumigation of the body, in connection with the
anointment with the Self-Benediction Oil, will complement its powers
and the manifestations of its blessings. In other settings, when necessity
so indicates, the smoke of the Self-Benediction Incense may fully
replace the oil, like in contexts where such oil is not available or still
not ready for use, as the plant elements must have steeped within the
carrier oil and have been shaken for at least 31 nights before the oil
will be infused enough for use.
465
467
 j
....,
:"<'

rll

Wransctn.bq
Bnifitb t
"
..
4
Zammazo li
Zammazo E1

Zammazo EnarJI!

There are great mysterieS il

aspect of Baaltzelmoth. bei
of Qayin as the Monarda Gl
also a secret pertaining tD t
it compares to that wbidl1i
individual aspect of the
'li!
I

The revelation of these ..,tl

fact that Qayin and Qali
limitations of the cosmic ta1
thus achieving the wb
strived for. What this mM1I
Qliphothic aspect, are as dil

as the Nightside Regentfs I

Baaltzelmoth and Baala

in their Nightside mani' ;pi
of theirs that is reflectedli
Ascent Sigil, which sholiiS ll
unified through the Point il
. d

All this may seem paradadl

about the Holy Souls and
have retained their indiri
 CHAPTER 61

wransr.enb.ental Asp.erts nf tlt.e

lflnifi.eb wwtn-Itilam.es nf
ataninsam

Zammazo Emoth Zaraqaen Baaltzelmoth!

Zammazo Emoth Zaraqaen Baalatzelmoth!
Zammazo Emoth Zaraqaen Baalbaalatzelmoth!

There are great mysteries of immense importance connected to the

aspect of Baaltzelmoth, being the Qliphothic manifestation of the Spirit
of Qayin as the Monarch of the sphere of Oreb Zaraq, but here lies
also a secret pertaining to the exact identity of this aspect and how
it compares to that which once was manifested upon the earth as the
individual aspect of the spirit of our Master.

The revelation of these mysteries is achieved by the realisation of the

fact that Qayin and Qalmana, through their transcending of the
limitations of the cosmic tree of life, unified their once divided spirits,
thus achieving the wholeness and union of the Spirit that they had
strived for. What this means is that Qayin and Qalmana, in their
Qliphothic aspect, are as One and forever united in bliss and power
as the Nightside Regent/s of the Black Light's Venus.

Baaltzelmoth and Baalatzelmoth are in other words one and the same,
in their Nightside manifestation, and it is actually this achievement
of theirs that is reflected in the traced lines of the Spirit's Deathly
Ascent Sigil, which shows the Divided Shards/Seeds of Spirit become
unified through the Point of the Fire-Crowned Death.

All this may seem paradoxical as we have throughout this book talked
about the Holy Souls and Spirits of Qayin and Qalmana, as if they
have retained their individual spiritual aspects, but this is because

469
their Spirit's modes of manifestation and influence on this accursed and understand the nec:elllliiJ
side of cosmic existence still become facilitated and affected through the offerings given, both asat
the traces of their being and becoming left here behind, both within and for the more practicaiJrt
the Bearers of the Mark and in the world throughout the unnaturally established through sym
enspirited aspects of nature. '
To make a complicated ....
This means that when their Spirit is accessed from, or manifested Qayin and Qalmana in
within, this world it will be through the forms of their earlier individual manifestations upon the llllill
manifestations remaining still accessible to us and to Them. For forms of their distinct a.IMI1
example, when it comes to the inner and spiritual links through which experience Their Unity, 1111!11
They are reached, it is because their Bloodline bears the traces of their Them, through the Death .I
past individual manifestations, as the Mother and the Father of the Spirit-Self. It is because ofa
Spirit-Awakened Lineage, that they still become perceived as two within the normal ritual -
individual essences, and when it comes to the outer links through which connected to the imfuiduala
they are contacted, it is primarily through their Enduring Souls, which and when we call upon tlltll ,,

are sympathetically still connected to the masculine and feminine Spirit that was once solelyQ
aspects of their One Spirit. we know that in essence dill

When it comes to their manifestation through other links, such as all

the elements within this world that became enspirited by their graceful
touch and their glorious deeds, all such things are still also links
connected to their once divided aspects, which means that when they
now become accessed or manifested through such elements bearing
their imprints, their One Spirit still manifests as Qayin and/or Qalmana,
instead of the Baaltzelmoth/Baalatzelmoth/Baalbaaltzelmoth, being
the more transcendent aspect of Anamlaqayin (i.e. Qalmana and Qayin
conjoined in Spirit), which represents their Liminal Point of Union
upon Earth, signifying the earlier stage of their transcendence
and complete spiritual conjunction.

What this also reveals is the fact that each of their spiritual
manifestations and intrusions into this world is an act of salvific and
heroic sacrifice, as they for the sake of the furthering of the cause of
the Black Light allow a fraction of their own Spirit to become crucified
and divided upon the Cross of Matter, each time when a shard of their Esoteric Sigil of BaaltzelmDfll,. 1
crystallised essence is seated upon a new earthly throne within the but also Qalmanas .1)11
rites of fetishistic ensoulment and evocation. With this in mind one
can approach these solemn rites with a more correct frame of mind

470
lftnence on this accursed and understand the necessity for the devotional rites, sacrifices and
lied and affected through the offerings given, both as a token for one's thankfulness and devotion
behind, both within and for the more practically inclined reason of maintaining the links
out the unnaturally established through sympathetic elements and the intermediary spirits.

5:
from, or manifested
their earlier individual
ID us and to Them. For
li!!Pallinks through which
bears the traces of their
k and the Father of the
e perceived as two
::-er links through which
Enduring Souls, which
ine and feminine
r:
. other links, such as all
ted by their graceful
are still also links
To make a complicated matter simple, one can say that even though
Qayin and Qalmana in essence are One in Sitra Ahra, their
manifestations upon the earth will continue to take the individual
forms of their distinct and divided aspects. We will therefore not
experience Their Unity, until we ourselves have become united with
Them, through the Death of the day-born ego and the Daath of the
Spirit-Self. It is because of this that when we call upon Baaltzelmoth
within the normal ritual settings, it is still the share of Their Spirit
connected to the individual aspect of Qayin which often is addressed,
and when we call upon the Baalatzelmoth it is the portion of Their
Spirit that was once solely Qalmana's that we approach; even though
we know that in essence their spirits are now One.

of their spiritual

ering of the cause of

t to become crucified
ille when a shard of their
Esoteric Sigil of Baaltzelmoth, being the point connected not only to Qayin's,
throne within
,...

the but also Qalmana's Spirit, in its complete and perfected form
I. With this in mind one
"

,. correct frame of mind

471
This is because what we can truly comprehend and experience of their Anamlac:pJi

transcendental unity, until such union is self-attained, will be a mere
pale reflection of the truth and nothing more, as the mind and the Veni
soul can never fully comprehend that which is fully of the Spirit. The Veni
closest Point of Gnosis connected to the unified aspect of the Twin \-'eni
Seed of Sataninsam is the mentioned Anamlaqayin aspect, which is Veni \' -
an eidolonic representation of the comprehensible aspect of the earthly
stage of Qayin and Qalmana's Spiritual Marriage.

This aspect of their spiritual union, as mentioned before, creates a

Liminal Point through which the Baaltzelmoth/Baalatzelmoth/
Baalbaaltzelmoth can be glimpsed, as a Black Light shining at the end
of what seemed to be an infinitely long tunnel of white darkness.

The symbolism codifying the essence of the Anamlaqayin aspect is in

itself revealing, as it shows a two-headed manifestation signifying the
presence of a still dual-aspected spiritual essence, having initiated the
process of At-Azothic Integration, but still maintaining their individual
traits based on division. The &I

The Seating of the Anamlaqayin aspect is thus possible through the

approach that the symbolic codification discloses, by simply bringing
together, in an equal amount and power, the ensouling elements of
Qayin and those of the Holy Qalmana and by their ritual intermingling
attains the liminal union and marriage that can connect a fetish to
the lingering aspect of the final phase of their Thrice Coronated and
Unifying manifestation upon the Earth.

The most potent way to accomplish this is to create both the Ensouling
Tincture of Qayin and that of Qalmana and join them together in
order to create the Ensouling Tincture of Anamlaqayin. Such fetish
aids greatly in the attainment of further Gnosis concerning the Mystical
Union of the Master and the Lady and acts as a crossroads opening
the transcendental point towards the Other Side.

Further insights are hidden within and can be accessed through the
following Formula of Calling and Esoteric Sigil of Anamlaqayin.

472
II and experience of their
ned, will be a mere
R, as the mind and the
.. fully of the Spirit. The
i6ed aspect of the Twin
l8qayin aspect, which is
llible aspect of the earthly
liage.
Anamlaqayin's Formula of Calling:
Veni Anamlaqayiniyaqalmana!
Veni Anamlaqayiniyaqalmana!
Veni Anamlaqayiniyaqalmana!
Veni Veni Baalbaalatzelmoth! (x7)

llioned before, creates a

llmoth/Baalatzelmoth/
:f.ight shining at the end
lei of white darkness.

aqayin aspect is in
llilestation signifying the
-=e, having initiated the
idaining their individual
The Esoteric Sigil of Anamlaqayin

._ possible through the

l-es, by simply bringing
e ensouling elements of
ritual intermingling
connect a fetish to
ir Thrice Corona ted and

lleate both the Ensouling

r join them together in
-aqayin. Such fetish
. .
pioncerning the Mystical
1111 a crossroads opening
Ide.
'

r
lie accessed through the
PI of Anamlaqayin.

473
 ILLUSTRATIONS

THE OPHITIC ASCENSION OF SPIRIT

16

THE HOLY QUEEN OF THE ROSARIUM

74

THE VEILED MISTRESS OF AKELDAMA

112

QAYIN QATSIYR BAAL-MAGGAL

116

THE SHRINE OF THE HOMUNCULUS

323

MARDAZDAHAK-DEVA

345

DEFENSOR ET ANTECESSOR

373

THE SAINTLY KING OF GULGALTHA- QAYIN BAAL-GULGOLETH

382

ABEL GRAVE GRIM -HERDER OF RESTLESS SOULS

413

ANAMLAQAYIN - NIYAQALMANA

468

474