Ixaxaar Book of Sitra Achra

:qijc ~ooft of ~ftto ~cbtn
~ ~J ®cimoirr of the Drnoono of the ®thee ..zlibc >I<

qotifeof (ontenta
lntrod11tlion 11
l. The Sitra lfthra and the Strptnts oftht Tlioigbtlm Light 14
.2. El11.ehw- Tht Othlr Gad 23
J. The Qliphotboftb1TheofD1ath JO
1. Tbaumitl JO
2. lfogieVGhagitl J2
3. Stt1ari1/ 34
4. Gash KIJtl/ah J6
5. Go/acha/J J8
6. Tbagirion 40
7. Orrh ZartltJ 42
8. Sanwtl "4
9. Gamaliel 46
10. Nabtmoth 48
4. The Elwen H111d1 ofAztWllt 52
Satan 58
Molal 60
Bu/uhuh 62
Lueifag• Ref-It 64
Astaroth 66
Asmorlay 68
Bt!fexar 70
BaaltztlmotlJ 72
Adramdek 74
Lilith 76
Nahlmah/Naamah 78
5
I '/'lwtJOEmissaritsoftheBlml:.Ligbt 80
'J'ha11mitl's Set!m Emiutlrin ofthe Name 84
.1. Thanintl 84
2. Ahart/ BS
.1. Uazartl 86
4. MihJalahel 87
S. lanohtl 88
6.AlmlM 89
7. i...,/Jlmbel 'JO
Aogltfs Si>< EmisstZTiu rfthe N1Z111t 91
. 1. .Abttlahtl 91
2. murotl 92
J.Gtbtl 9J
4, f.,shamtl 94
S.Athare/ 95
6. Laabtl 96
Satllriel~ Eight Emissarin ofthe Nt11111 97
J, Sathamel 97
2.A~nstl 98
J. 'Illa/rimnur&I 99
4. Aphdahel 100
5.RfltltiJJt/ 101
6. lrahtu/ 102
7. Asbmant/ 103
8; Laatt/ 104
Gosh KIM/ah~ Six Emissaries oft& Nt1mt 105
1..Gt1tlae/ 105
2.Ahllel 106
3. Shararel 107
4. Kaphahtl 108
5. Lllchamtl 109
6. Haragtl 110
Golacha/J's FiwEmissarin ofthe Name 111
1. Gophriythe/ 111
2. Ophisuhel 112
3. Labtlte/ 113
4. Charchllrtl 114
5.Balt11/ 115
~iri~'s &<um EmissarieJ ofllH Name 116
6
1. TtNM""1d 116
2. Gm»n1/ 117
J.Ramt1mtl 118
4. lqttlatl 119
S.Rahdkl 120
6. Oritnstl 121
1. Natasbtl 122
Ortj Zar.I/) Six Etnissarits ojlbt Name 123
1. Ongirttul 123
2. Ratsacbtf 124
J. Baz.artf 125
4. Za/Jacllel 12'&
S.&lnf 121
6. Q6herd 128
Sa#tillft F..,r Emitsariet oftht NRmt 129
1. Salapl;el 129
2. Maratltl 130
J . .Aya/Jd 131
4.Lm/Jlitul 132
Gamaliefs Six Emissarits o/tl.!e Namt 133
1. <;atiapbtl 133
2.M~tl 134
3. Lm/Jlisllt/ 1JS
4. latsatlJel 136
5.Afiuahtl 137
6. Layiltl 138
NabemtJtht Fifle Emissarits ofthe Nawu 139
1.NUJamabel 139
2. Hamabel 140
3. Mirshaat/Jel 141
4.Att1tle/ 142
5. '11niw.t/ 143
6. The 22 Si11ndng Ltttus ofthe Other Side i49
1.Altph 151
2.Btt/J 152
3. Gime/ 153
4.D,.leth 154
5.&h 155
6. P'Oil 156
7. Zayin 157
R. ClNth 158
9, Ttth 159
10. YaJ 160
11.Kaph 161
12. Ltlmed 162
13.Mtm 163
14. Mt11 164
IS. Samah 165
16.Ayin 166
17. Pt/J 168
18. 'lzaddi 169
19. fbph 170
20.Rnh 171
21. Shin 172
22. Ta'll 173
'!. Tilt 12 Princes ofthe Qliphotbk Zodim 176
I. Ba.'airiron 178
2.Adimiron 180
3. 11µillflimi""' 182
4. Shkbirinn 184
5, Shal1hbinm 186
6. Tzaphiriron 188
7. A'abiriro11 190
8. N«btshthiro11 192
9. Ntr:htsbirrm 194
10. Dagdagirrm 196
1I. Bahiminm 198
12. Nashimiron 200
8. Tht Sft1'11 Ht/ls and Stwn Earths 202
1. Slitol.ha-Tmom 208
2; A6tlidon 210
3. Tit lxl-Yon 212
4. Bar Shatlxltb 214
5. Tut/moth 216
6. Shaarimoth 218
7. Gt/Ji11nom 220
9. T6t OpmingR/1114/oftlM&wn GataofHell 228
10. Tht Star ofthe Elewit- The Qlip/Jothi< Masi< ofthe
Htuifttagrmn 239
The Eltwn Primal Points 2tlO
The First and Atziluthk Hendltligrom 24.1
The Stcond arid Bria/Jit Hendttagrt1m 245
Tht Third and Yel'drabit Hendttagrom U'l
The Fourt/J .1JndAtsiahit Hend«"Zfllm 249
T/Je Pan-Q/iphotbic and UnifirdHe..dtcfWllm 251
Praclic1Jl Applitt1tions o/the Star: o/the Ekwn 2SJ
T/Je ln'lloltins/EvoMng Hendttal"'ms 257
Tht Egressiwllngrtssi'lltl HendtcRgrams / 266
11. Building Bloch of1J Qhphothk T;mple - Thi Tools ofPraxis 271
The.Altar-Thront 27J
Cantf/1 Holdm 276
The &lim-YmtlofManifutation 277
The Mirror Gaus and Saying Brwls 280
The Satrifoial KAife 282
The 'Fwuting and the Straight Wand 284
The CINI/kt 287
TbtBtU 289
Tht Brazier, the Tburibluntlthd~nse.ofthe.Art 291
Tbt~m ~
Blood &zaifice J<J1
10
~e following Grimoire is the result ofan almost two
\b decades long work with the different Points of
1'.Ianifcstation belonging to the forces that within this book,
now after all the years of arduous cultivation, haw become
re-presented, re-called and liminally embodied. Even if the
fundament of some of the outer forms employed within this
work <-an be uaced to older sources. such as the writings of
some of the adepts of the Hermetic Order of the Golden
Dawn, to whom we owe much when it comes to, fur example,
the most known names employed to describe the 10 Primary
Q!iphoth and the 12 Princes of the Zodiac, the actual essence
channelled through those names will differ radically from
wliat the members of the aforementioned Hermetic Order
would associate with that which ther consider to be
Q!iphothic.
The source we owe m_ost to and with whom our own insight
concerning the Q!iphoth is the closest and most in harmony
with is Rabbi Nathan of Gaza, being the most elevated
prophet of Sabbatai Zcvi, who first concretised the concept
of the Dual Light of Creation and Anti-Creation, which is a
central part of the actual foundation upon which the structures
of our own system are based. While we pay homage to the
legafyofboth Sabbatai ZC\i and his Prophet because ofwhat
their wisdom has inspired us to find, ii is again important, for
the sake of clarity, ro underline that our path is not that of the
so called Sabbatian Heresy, as those brethren oflight, unlike
us, ne\-er followed that Other Light of Thoughtlessness,
whose illumination we C\'er striw for, whose path we follow
at all cost and whose implllses we ha\-e realised as our own
11
True Will.
While the prophet Nathan of Gaza never sided with the

Dragons of the Other Side and instead strlviid for a union
between the two sides of divinity by the assimilation of the
Q!iphoth into the Thoughtful Light, our own approach is
dedicated to an opposite cause, with the goal of Returning
All back to Ain via the route of the Thoughtless Black Light
of the Sitra Achra, as even though being bound within this
world our Azothic Essence is not of it, nor its creator, and
can not and must not be limited by it, as it is instead a Black
Flame rooted to that OrherT~. being the Tree of Death to
Limitation, granting the Forbidden Fruits of Deathlessness.
The students partaking ofthis our Book of Sitra Achn, being

the Finl Grimoire of the Dragons ofthe Other Side, should
therefore take care to not confuse familiar furms also employed
by outsiden with the more 'alien essences' that they within
this context serve to bridge over to and channel Spirit from,
as even if the terminology here utilised seems familiar and
derived from older known sources they arc urged to seek the
Tradition-Specific Essences they serve to embody in
accordall('.e with our Chaosophic and Anti-Cosmic Context,
Eth06 and the Spiritual Current of 218 that all the names,
forms and symbols employed hcnfo arc posscSSC'd by and serve
as Points.oflngress and Congress to.
Let it be further known that the Spirits of this Book of the

Other God demand proper veneiation and cultiwrion, leading
to the actual insights and empowmnerits.making possible the
employment of their Fires of Thoughtlessness for the saicl: of
lllwnination, Ascension and Libention, instead of just the
merciless destruction that they have brought and will continue
to bring upon those approaching their mysteries without a Pure
Heart Enflamed with Love fur the Unbound Divinity and a
Spirit fully aligned 1:0 their own Good CaU&e; being that of the
Return of All Back Into the Fullness ofEmptiness.
With these few words we wekomc and bless those that are of
12
the Holy Serpent's Bloodline and who share with the
Nachashel both Spirit and Will and hope that they through
the mysteries revealed and concealed within this Grimoire
can traverse the Path of Fire illuminated by the Black Light
and reach the Points ofTranscendence, which shall unite us
all in Spirit within the Great Eleven-Headed Dragon, before
the final step leading to the Nullification (11·1-l•O) and
Reabsorption of All Back Into Aln.
Buus every Blessing comes with a Curse, let ,the Maledictions

carried in the Envenomed Fangs ofthe Serpent Guardian of
this Book of Sitra Achra perniciously befall all those that
approach this Work devoid of proper respect and without .an
Awakened Spirit that welcomes the Holy Light ofthe Other
Side, as their wretched approach will not add anything of
worth to our Jabour and serves nought but to profane that
which we know to be Holy and Good.
l\fay both the Cursed and the Blessed, by grasping this book
with hand, eye and mind, partake of the Poison of the Serpent,
so that Disgraceful Death or a Glorious· Rebirth becomes
rewarded to each, all according to their own true nature and
worth in the eyes of the Thoughtless Divinity who this Work
is meant to honour and serve.
Vedar-Gal Tiekals Somdus Azerate!
1l
00
~e 'ftco ~c@co
on6 tlje 4eipenta of ttie
'llljoug@Ueaa .lfgfit
Sf'n the Beginning was Ain, the Nothingness of Divinity
:U in its Fullness of Emptiness, its Unbound Non-Being
and the Eternal Nihility of Holiness. This Ain was and
remains the Void of the Supreme Bliss of Unlimited and
Unrestricted Potential, realised by Not Coming Into Being
and by Remaining Unknown and Indistinctive.
From this primal state of Zeroth Chaos with no beginning

or end fell a fraction of Divine Possibility down towards Limit,
establishing itself as the Ain Sof, meaning Non-Limited, but
carrying within itself the very essence of !hat addition of Limit
caused by separation, for by the adding to Nothingness less
was attained and not more.
Within this state of Ain Sof, divinity was restricted by

Knowing that it was Unlimited and thus wanted to know
limits, but as this Will started to manifest so did its opposite,
within that state of All That Could Be, and thus two halves
was becoming; one side seeking to further the Sot; while the
other side strived to uphold its Ain.
One aspect of the Ain Sof wus Thoughtful ofits own limiting
impulse and its separation from Nothingness, while its other
side was Thoughtless and unwilling ro·know an)· limit for the
sake of avoiding further restriction caused h)• separation from
its primal state of Unlimited Non-Being.
In this state outside of the Nothingness the Ain Sof was all-
embracing and absolute, leaving no space between the
conflicting Thoughtfulness and Thoughtlessness within it,
14
causing a foundation for inner struggle and rurmoll.
As two conflicting sides ofthe one existing totality they limited

each other as one sought expansion and knowing by self-
imposed restriction and separation from Its own Absolure
Source, while the other was thoughtless of all but its own will
for absorption back into the Divine Mystery of the FUllness
ofNothingness.
As the right and left sides of the Ain Sof they thus became
and as the right and Thoughtful aspect could not in their
present state of No-Limit know its own thoughts by
manil'e$ting them outside ofthe condition that it and its Other
Side filled up fully, it knew that the way to achieve its goals
was the further limiting ofitself and the separation from that
conflicting side.
Thug the thoughtful side of Ain Sof for the sake of the
ordering and manifesting of its thoughts caused itself to
contract and pushed away that Other Side, that did not take
part in its contraction, further down into the vacuous Tchiru
(Vold Space) that was creared between them.
The void and empty primordial space that so was produced

between the two sides came thus into being by the retraction
of the Thoughtful Side into Its own thoughts of mation,
while the Thoughtless Side became further removed from
where it sought to return in fullness and thus became filled
with Thoughts of Opposition towards the side causing the
expansion ofits fallen separation.
In order to erect the manifestation ofits thoughts the retracted

side became as a light, the Ain Sof Aur, called the Limitless
Light but being in ac111ality Aln's Limited Light, and projected
itself as a ray ofTI1oughtful Light into that Tehiru Void it
had caused between its now fully opposing side, this in order
to realise the forms and struc!Ures of its cosmos, by uttering
the earlier before only thought letters and names wherever
inside ofthe void that its light would reach in order to establish
15
and fill its vessel-forms of creation.
The Thoughtle66 Side now fully awakened from its state of

self-contemplation established its own Shining For.th,
counteracting the light of c.reation and limiting the void place
into which the Thoughtful Light could shine in. Thus the
light of creation could only affiict the upper half of the void
space created by its conrraction and the Thoughtless Light
remained in its lower half that bad become as the Dtpths ol
a Great Aby66.
In a point in .the Tehiru, where the Thoughtful and

Thoughtless Light collided at the place ofliminal limit that
had been established between the two sides, fragmented traces
of the nvo lights, that had heen separated, engul(ed each other
Ii.kc sparks from !WO opposing fires, and a gate in-between
the two sides took form, creating .an unwanted bondage
between them, one side imprisoning the sparks of Black Light
and the Other Side binding and absorbing aspects of the
white.
The Thoughtful Light set out to establish, via its emanations,

its Ten Scphiroth upon the Tree of Life that it thought and
envisioned to erect and crown with its own singular essence
remaining at the most elevated point after its planned diluting
condensation, As YHVH he would limit, know and make
known himself, without recognising the Divine Nothing
before his fall of separation.
But his creating would not be met without the opposition of

the Thoughtless Light agiiinst the sin of resrriction via the
limiting forming and ordering of ihe Unmanifesr Essence.
This e>ppnsition was not only instigated from without the
barric111 of the Tehiru,bur also from within the very structures
of the Sephirothic tree itself, foJ: those sparks of the Black
Light that were imprisoned within the realm ofYHVH did
not succumb to the restrictive causality ofhis rule and oidering
thoughts, but did instead rebel over and over again.
16
Thrice did they primarily rebel in such way that a wound-
llke hole was caused upon the tree of creation during its
process of lll'rmination.
The first revolt became initiated by an uprising of the Light

Alien To Creation within that which was meant to become
the fourth emanated Sephira, belonging to Masukhiel (the
Dividing Screen of God). Within this fourth emanated
Sephira, which would later not be, the sparks of rhe Black
Light remaining within the Tehiru space that the Thoughtful
Light now sought to fill up fully, took forms and images most
hostile against the will of the creator. The name of the ruler
of this revolting emanation and the prince of all its warriors,
all possessed by That Other Light, was ~metieL These
emanations were the cruel ones that rebuked and confused
with their Chaos the other emissions and caused them to
suffer imbalance.
Responding to this unlawful manifestation of the emanation

allied to the Thoughtless Cause it was decreed by the
mouthpiece of the YHVH within the third Sephira that
l\'lasukhiel should rebuke and draw back that emission and
dcstror it as it was not the wish of the creator that they should
remain within his structures of being. Masukhiel was to
reabsorb ~cticl and his kin, in a similar manner as to how
the flame of a lamp is extinguished by the wick being
submerged in the oil that fuels its fl.re. ~metiel and his kin
were removed in form and destroyed; but did in essence. not
perish, as their Spirit was not of the oil that they would be
drowned in but from That Other Source and Side, thus their
Fire persisted in concealed form and remained coiled and
ready to strike at the very Godhead.
A second attempt at the establishment of the fourth sphere

was emanated and once·again opposition arose comprised of
strange forms and more Alien E5*Cnces. The name oft.heir
ruler and the prince of all their warriors was Belie!. These
emanations were even mom hostile in their conspiring against
and the disruption they caused amongst the Thoughtful
17
Emanations chat had come before.them. Thus another decree
ofre-absorption came from The One On High and once again
Masukhiel had to take back the forms, but their essence of
Black Fue again remained, adding imbillance to his own sphen:,
lurking and waiting to stab at rhe heart of their separator.
A third wmld was created to replace the two previous ones,

but it comprised of even more adversarial forms and
devastating essence than the two before, as the Thoughtless
Essence fuelling them became more hostile with each step
that its opposite side took against its own ca1He. The name of
the ruler of and the prince of the Wlll'rlors of this third
rebellious world against the creator was Athid. These
emanations were the fiercest of all and as darkeners of the
light of creation they stood defiant. Their sole ambition and
wUI was to usurp the highest throne, extinguish its light, kUl
all thoughts of creation forever, cut down rhe tree oflife and
with rheir own black fires burn all its branches and reduce it
back to its primal unbound formlessness. In rhc face of this
most violent uprismg the creator again decreed rhc destruction
of this third world and once again the same process of
retraction took place and Masukhiel consumed their forms,
but could not consume their enduring essences which were
nor of him or of the light that had caused him to come into
being.
After these three failures the creator condemned the rebellious

and imbalanced sphere of Masukhiel and because he now
could feel the cold heat of the Thoughtless Fire emit from it
he aborted iu whole existence, and as be could not reintegrate
the conflicting essence dwelling within that sphere he could
not absorb it back into his own light and as there were no
space within blssidc of the Tehiru for its rejection be beCame
forced to push it and let it fall in upon itself to the Other Sick.
Thus the Abps of Masak Mavdil, meaning The Place For

Rejected Failures, inhabited by a fallen and now liminal
Masukhiel amc into being, and as a pit or tunnd leading to
the Orher Side of the Tehiru it became.
18
In or<kr to redeem this failure and rover the open wound in
the structure of his creation a whole new Sephira was
emanated to be placed upon and close that gaping pit. This
fourth Sephita would be that ofVir:ginal Daath that this time
remained stable and could give way to all the other emanations
fol!m.fog its own, making them ten all in all.
In Sitra Achta the exiled and liberated essences of~metiel,

h•ving been banished to the side of Black Light through the
Masak Mavdil, gravitated to the Fonnlessness, the essences
of Belie! to the Emptiness and the essences of Athiel to the
Darkneo of their Thoughtless Source that they now had
returned back into, but stiU they retained facets of their
manifested adversarial aspects in order to continue, and at
some point end, the opposition tnat they had become
instigated into.
The Thoughtless Light that in its Abyssal Side ofTohu had

kept its inner-core essence ofAin beyond all restrictive forms
and connected to its source, that in Bohu had kept its Spirit
empty of all impulses but those that moved it to strive to
return All back towards Ain now through Chasek, mimicking
and counteracting the Ain Soph Aur with its own Aur
Shachor ha"Ain, emanated forth its will to eclipst the rays of
its opposed side, in order to undo the abominable making of
the creating light and thus made the self-sacrifice to assume
forms that further separated it from the purity of and
connection to its own primal state, whlch it constantly longed
for and reached back rowards, forms which were necessary to
assume in order to counteract and undue its Thoughtful Side's
structures that now weighed down heavily upon it and which
pressed it further into the chasm of separation it had been
made to inhabit.
As a Dragon of the Abyss with Eleven Heads the Thoughtless

Light took form establishing its Points, in order to oppose
the ten spheres and manifestations of the Thoughtful Light
and for each utterance of the qeating impulse this Dragon
uttered its own silencing letters and words, letting them take
19
forms as the Blad~ Serpent• of the Other Side, thus
establishing the Tree of D~ath and its Q!iphoth, a term
indicating that their outer forms are merely shells reflecting
distortedly that which they are meant to antagonise and
annihilate, but that they witbin their husks hold their true
Spirit and Divine Light protected and kept hidden from and
opposed to tho9C of the ones they seek to subvert on the Side
ofThoughtfulness.
As a crown upon this Tree of Sitra Achra the antithesis of

the Sephirothic creator stationed itself in a Dual Aspect, as
the Adversary and the King, in order to overcome the singular
aspect ofthe YHVH and became thus forced out of necessity
to act as the mirroring HVHY in order to revcne the process
of creation and the full from the Fullness of Emptiness.
Instead of the 10 of the Thoughtful Light, being the 1 facing

the 0 without surrendering to it, the Black Light of Divinity
took as its own manifestation the 11, being the standing pillars
of the dual 1 and 1 acting as an archway leading back to the
zeroth holiness reached by entering in-between, through and
beyond them and by them Nullifying All and finally
themselves (1-1 =0), this in order to overcome the limitations
of the side it now sought to destroy for the sake of the re-
establishing of the Fullness of its own Non-Being and the
returning of totality, including its own offending side, back
into Unmanifested Divinity. Because as its cause was
Thoughtlessness it could not let Thoughtfulness that caused
it• own fall remain.
On the side of the Sephiroth the creator continued his acts of

dilution and mtriction and within the sphere of Virginal
Daath, being the one just below his own sphere of Kether he
created forms in his own image in order to further know and
establish the limits of his own cause and being. Within this
sphere he made the Spirit become imprisoned within clay-
born flesh of binding forms and so Adam and Eve came to be.
Within the Edenic Garden ofDaath, a sphere resting upon
20
the gap opened up to the Other Side a Tree of Knowledge of
Good and EYil grew; rooted in the World ofQJiphoth where
its •ccd ofcorning into hcing had been sowed by Outer Force•
within the Abyss that it wu meant to cover.
Bv this Tree and its fundamental connection to the Other

Side that Outer Tree of Death could in secret spread il8
branches not just below but also behind the Tree of Life
because of its own wilful enllnkment to the Ain which
surrounded all sides of their Tehiru.
This Edenic Tree bore the fraits of the Knowledge of the

CauseoftheThoughtless Light.and had flourished outside
of the grace of the creator and as such it was as a branch of
the Tree of Death stretching forth from behind, which had
broken through and intraded into the cn:ation ofYHVH,
offering its forbidden fruits.
Adsm and Eve who knew not about the Other Side and
understood nothing but what their creat<ir willcd them to
understand were prohibi!ed to partake from the fruits of that
Strange Tue and had been duly warned against its powers to
poison them against their god.
The D~gons of Sitra Ai:hra seeing the crack opening up wider

between the worlds through the unstable Daath balanced
upon the Abyss emanated a duahspectofthcmselves through
th" roots of the Tru of Knowledge and manifested their
Spirlt"Light within the form of the Holy Nachash, in order
to·act as the awakener of Man and Woman.
& the Cunning Serpent with Two Faces they enticed the
woman to both eat their frait·and bear their Seed, and while
the man did not eceive the blessing ofthe SeO>d he slill partook
of their Fi:uit of Knowledge from .the hand of the woman, as
they entered into a covenant with the Serpent promising theai
that their eyes would be opened and that they would learn to
know good and evil and become as gods.
21
Seeing the offences of Adam .and Eve, Incited by the Black
Serpent of Sitra Achra, the creator cursed them and the whole
sphere of the Unstable Daath,having brought forth Forbidden
Knowledge 11llowing Man and Woman to tum away from
his rule a.nd so he banished them and the whole ofDaath and
made them fall furthest down on his tree oflifc and farthest
away from his own enraged o:ountenance. Thus the Fallen
Knowledge became the Kingdom in which the race ofAdam
and Eve were condemned to toil and suffer.
In the place of the Fallen Daath a gapjng Abyss stood once

again open, dividing the thJ\'e supernal sphem from .the sevm
lower ones, and once again it acted as the Masak Mavdil of
the creator and remains srill as another potential point of
ingress and egress for the Forces of Sitra Achra.
Malkuth being the Sephira furthest down within the Tchiru

space occupied by the Tree of Life became the other main
point of contact with the Other Side, as in its harsh fall its.
sphere partially sank into and intcrscctcd with the Other Side
and llminal points connecting the two became so established,
thus allowing Death to Thoughtful Forms to enter into the
Kingdom from the Side ofThoughtlemiess.
The Sitra Achn lawless and fluent in its emanations usumed

forms reflccting the new comiguration of the Tree of Crearion
and locked its root and branches in the places best suited for
the furthering of its cause.
Yet even a third gare became opened to and from Sitra Achra,
allowing the Black Fires of Qliphoth to spread within
Mllikuth in order to blll'tt the tree from within, this by the
blessed advcnt of the birth of Eve's fll'St son and daughter,
sired not by the seed of Adam but by the Nachash of
Thoughtless Light, as through that Bloodline ofQfyln and
Q,lmana the cause of the Advcrsary, the Other God, would
be and still is championed within the creation and upon the
earth.
22
00
<et ~c@ec -
~Oe "-Dt@ei 'foti
~e Aur She-Ain Bo Machsh.avah in its fully separated

\b fonn as manifested on the Other Side of the Tehiru
where it actively opposes the Aur She-Yesh Bo Machshavah
assumed the Ad\>ersarial Cause and the role of!he Antithetical
Twin of!he God of Cosmic Creation and became the essential
opposite of that Thoughtful Brother who by his restrictive
instincts necessitated the assumption of constraining forms
in order to counteract his afflicting Impulses of separation
and limitation.
This indirect coercing of the Thoughtless Light, through its

deepened separation from the Ain by the propagation of the
Limit and its confmement to the lowerTehiru Void, pl'OVQked
it to consciously combat the Thoughtfully Spawned Creation
and thus the work of the Crtator God resulted In the
condensation of the Fomiless Black Light into the Spirit of
the Other God.
The Other God is the Thoughtless Antithesis that has

assumed all tho.ughu of Anti-Cosmic Opposition and is
therefore connected to the name HVHY, which is the
mirroring m-ersal ofthe YHVH, but more importantly than
being just mere names the YHVH and HVHY are
descriptions of the directed will behind each impulse, for as
the YHVH through his emanations of the four letters of his
name spawned his creation from the Ar£Uuth down to Assiah,
making the Spirit dilute and descent into Matter, the Other
God through the formula ofthe HVHY seeks ro undo cn:adon
by elevating the Spirit from the Clay of Matter through the
revenal of the emanations ofeach of the four letters and lead
23
the Fallen Essence back into the Fires of AtzUuth arid from
there cause the cosmic Yod to assume its Primal Unmanlfest
Aspect and step back towards and beyond its starion of the
First Thoughrful Impulse by being consumed by the
Thoughtlessness of his Twin and forced to return into the
undifferenriated Ain.
The Other God has therefore within some of the Q,bbalistic

traditions been named ·as the HVHY, which is assumed
by those opposing That God to be the true name of the
Devil, but as already explained these two forms of the
Tetragrammaton are more descriptipna of modes of the
emanating and unfolding of the divine Impulses than actual
names, this is specially true when it comes to the Other God
who was forced out ofnecessity to 8S$Ume his cause of reversal.
This Other God is also represented by the title of El, again

mirroring his opposed Thoughtful Twin who is the one most
commonly associated with that title within the Q,bbalistic
traditions, signifying within this Oliphothic conb!Xt the Primal
Might of the Thoughtkss Light manifested within and
emanating from the Sitra Achra and when employed as an
ending to the names of the Dragons and Serpents of That
Side it does not .signify them being under the contrvl of, or
attached to, YHVH, but does instead emphasise either their
opposition towards the cosmic creator or their direct links to
the H VHY, all depending on the context and the exact
meaning of their names, th-is because the side of
Thooghtlessness is sovereign and governed by its own divine
hierarchy and Is in no way controlled by the side of El to
which they only bring Wrathful Chaos and Dissolution.
The El ofQliphoth is more specifically called the EJ Acher,

meaning plainly Another or the Other God, and ls often
~d to as the Alien, Strange or J.'oreign El, in order to
stress the distinction beliWeen this El and the cosmic creator,
and this is the e1oteric meaning behind the Dcmiurge
YHVH's commandment in Exodus 34:14 stating Thou s/Ja/t
worship no Otlitr God:for the Lord, wliost Mille u]ialiJus, is a
jtalow God, this because the Other God referred to is the
Thoughtless God of the Other Side, being the EI or the
Elevenfold Elohim Acherim opposing his own cosmic rule
and power.
While being of practical use and in themselves revealing to a

certain degree, If approached and applied from the correct
perspective, all the mentioned attempts at naming the Devil
opposed to the creator remain as nothing more than exotedc
titles of Divinity, without being in depth linked to the veiled
mysteries of the Other God.
Within the esoteric tradition whose forms ·and essences are

presented within and linked to throughout the pages of this
Grimoire of the Dragons of the Other Side, another name is
ascribed to this Other God of ours, a name not obtained
through a conscious attempt at codification but through the
Ceremonies ofSacrilke and Invocation conducted during the
initial stages of the manifestation of the Current embodied
within this Book of Sitra .A.:hra, leading to full possession
and the worded repetition of one single name aa the answer
to a petition concerning the revelation of a true name of the
Other God, with whom contact was sought, and the name
given as answer was Azerate.
Azcrate is the name by which the Anti-Cosmic Impulse is

penonified as the Eleven-Headed Dragoo ofQliphoth having
all the other Serpents of the Other Side as its scales and is In
itself a formula by which the 11 are reached and the barriers
of the 10 breached and broken.
This Eleven-Headed Dragon of.Am She-Aln Bo Machshnah

is the unified aspect of the Ruling Heads of the Tree of Death,
which through this name are called upon as One, aeatlng
the point offocus through which the Divided Essence of the
Other God is fucused upon as a whole, while still retaining
the antithetical form of the 2•11 opposing the 1·10, this
made clear through the gematric value of AZRAT. which is
218-11.
25
The spelling of this name of the Other God is a further
validation of what it emanates from and connects to, as it is
both exoterically descriptive and esoterically revealing.
This name vocalised as Aurate is spelled: i:ottilM , with the

letten Aleph. Zayin, Resh, Aleph and Teth of Sitra Achra, as
it is not a word obtained by listening to the utterances of the
god of this 1ide of the Tehiru but instead an echo of the
Silencing Songs of the Other Side, thus being the
Pentagrammaron seeking to undo and transcend the
limitations of the Tetragrammaton, in a fashion similar to
how the Thoughtless Light manifested through 11 instead
oflO in order to go beyond the Fall of Separation and return
to and obtain restoration within the Ain (1-laO).
A casual study of the Jette~ of this name reveals how it is

connected to the Dual/Elevenfold Manifestation ofthe Head
of the Serpents.
Aleph TheOxiBull
Zayln The Dividing SWJ>rd
Resh The Governing Head
Aleph The (second) Ox/Bull
Teth The Serpent/&
Aleph -The Ox or Bull exemplifying strength and power is

11 letter depicted in its primal form as the Head of a Homed
llull, representing a chieftain or other hard working leader
and driving force. Within the clan, tribe or family the chief
or father is represented by this Ox/Bull as the cider who the
others are linked to and follow .and is as such within this
context the letter of the Prime Mover of the Current which
the other utterances .arc yoked to. The Q!iphothic Aleph is
the primary One that within itself holds the essence of the
Two, which it seeks to actualise.
Zayin - The Sword and plough blade cutting in two and

dividing the flesh or the ground, in this case acting as the
spliuing fori:e responsible for the Black Light manifesting
26
1hc Realm of Multitude, contrasting the static Realm of
Singularity manifested by the Thoughtful Light. The
Q!iphothic Zayin is the causer ofsegmentation and division,
not for the sake oflimitation but for that of dynamic growth,
multiplicity and expansion leading back to the Soun:e. The
Sword here is the force needed for the actualisation of the
I )ual Potential that by its dividing edge makes Two the One.
Resh - The-Head as the governing force and principal, or as

the ruler invested with authority, representing the Decisive
Point ofFoeused Will, coroneted and coronatingwith Regal
Power and Total Dominion.
Aleph -The second Ox/Bull, showing that the first singular

Aleph was by the Sword cut In rwo, or divided up in its
manifestation into the Dual Governing Horned Heads,
coroneted with One Crown, Will, Cause or Ruling Impulse,
in such manner that the second Aleph/Primal Ox/Bull was
caused to become manifest so that instead of the one single
Aleph two (2•11) became the Crowned Heads of the Driving
Force.
Tedi - The Serpent, so that the One Aleph .became split into
Two and was crowned, enthroned and ruling, side by side, u
a Serpent or Over the Serpents, giving us the Two/Elcven-
Headed Serpent of Sina Achra, showing the dual aspect of
the Other God manif<!sling and culminating in its becoming
as the Eleven, being also the number ofletten in the Hebrew
speUing· of Without Thought (Sh-AIN BO MCh.ShVli).
Azeratc/AZRAT is thus the Other God with ira dynamic

dual essence, ever seeking the nullification of all, expanded to
the Eleven Heads of the Serpent, caused initially to come
into being by the cutting division/split berween
Thoughtfulness and Thoughtlessness of the Primal
Manifestation of Divinity within Ain Sot; which because of
the further division caused through the T.zimtzum berween
the two sides of the Tchiru took form as the Eleven Headed
Ruler of the Dragons.of the Other Side, having the number
218=11 at its heart.
27
Together with the received name of Azerate also ·a Sign was
given through the Grace of the God of the Tribe of the
Serpents dwelling on this acomed side of the Tehiru, which
later revealed il8elf to be the Gate to the Realm of the Dragons
of the QJ,iphoth and could be found hidden within the
Hendecagram in its aspect as the Yetzirahic Gate to the Sitra
Achra, but also in connection to the original place ofthe Fallen
Daath, acting as a Supernal Gate to the Abyss.
The following is that Eleven-Angled Sign and Seal, through

which the limits of the ten are overcome by the turning of the
Eleven Keys, opening Azerate's Gate towards Sitra Achra:
The modea of the activation and opening of this Eleven-

Anglcd Seal :are many and all secrets needing to be directly
received from and transmitted by the QJ,iphothic Forces it is
connected to, but as an initial hint to the unlocking of its
mysteries it can be divulged rhat in ii:$ supernal positioning
an elevenfold vibratory intonation of the formula by which
Adam was said to have opened the Gate• of Hell is one parr
of the process, while on the Assiahic level an elevenfold
sacrifice and a fourfold elemental work through the ladder of
HVHY is required for the turning of its Eleven Keys and
Opening of its central Gate, caused by the breaking of the
ten angles ofthe pentagram, bringing about the disruption of
cosmic order and the intruSion of the powers of the Dragons
of the Other Side.
28
29
00
"(ije ~Ifp@ot6
Of flje
tqcee of lleatO
t ~ttaumfel:
The Twins of God or rhe Two-Headed Ones, also called
Thamiel the Duality of God, Cathariel the Broken Off or
Fearful Light of God and Kerthiel meaning Separated from
God, as they cut themselves away from the God ofThoughtful
Light and unired themselws within the emanation of the
Thoughtless Light rhar became the Dual Crown of Sitra
Achra and the fim manifestation of the HVHY to oppose
the YHVH. This first Q!ipha is ruled by Satan and Molok,
with Satan ruling the left and Molok ruling the right,
manifesting the will of the One impulse of the Aur She-Ain
Bo Machshavah in a dual manner opposing the singularity
of the crowning manifestation of the Aur She-Yesh Bo
Machshavah in Kcther.
The demonic forms of this sphere perceived by those that arc

within the realm of Thoughtful Light haw been those of
Two-Headed Dragons, Two-Headed Black Giants or Janus-
Faced Heads with bat or dragon wings and other such forms
signifying rhe dual-forced antithesis of the demiurgic impulse
of Ain-Sof. Thi~Qlipha crowning the.Dragons of the Other
Side is also connected to the ~metiel, the Crowd of Gods
representing the Multiplicity of Thoughtless Divinity,
championing the dynamic cause of their Chaos in order to
subVl:rt rhe static order of their opposed Crown of Singular
Thoughtfulness. The following is the Seal and the Formula
ofC1lling ofThaumiel,.bywhlch the powers and Spirits of
that .Qlipha can be connected to and calkd upon:
30
'tijnumfcl'o Sotmuln of (nlflno:
'/'h.tminel <II Akwre/ !ff Uazarel <II Mibdala~l !ff Ianahel <It Abadel
<II Labbahel !ff Liftoa<h shaari ha-Thaumiel
B'Shem ha-Satan va-Molok! (.dl}
The Hinderers, being the hinderers of the expans.ion of the
Thoughtful Light conaacting back to the source the divine
essence and obstructing its dilution by the CO$mic emanations
ofthe Word, also called Chaigidel meaning the Confusion of
the Power of the Cosmic God. Herc·arc the forces of Chaos
opposing the law-imposing and limiting stiucture of the
Sephirorh and below the Throne of its ruler Beelzebub arc
the Eleven Dukes of Edom stationed as the elevenfold
manifestation of the power the Baal of this Q!ipha acting as
One In order to sile.nce the utterailcesofYl-IVH. The title of
this Q!ipha as AogieVOghiel is derived from the name of
the mighty Raphaimk King ofBashan whose rule upon the
earth was amanifesation of the invading forces ofSiua Achra,
remaining and gaining power even .Ctu the deluge meant to
wash away all such disruptive torccs hindering the will of the
Thoughtful God.
The demonic forms ofthis Q!ipha have been thoseofWln~

Black Giants carrying serpcnb in their hands, Giant Demons
entwined by Dragon Serpents and Winged Annihilating
Spirits swarming forth to eradicate organised structures of
the Thoughtful Light like hungry locusts set upon the ripe
fields of harvest, establishing the realm of Those \'Vim Go
Forth Into the Place Empty ofthe Cosmic God. This Qli.pha
is therefore also connecr..d to the Bcli'EI, being the ones
granting the freedom from the restrictions of the El of
Thoughtful Light.
The following is the Seal and the Formula of Calling of

Aogiel, by which the powers apd Spirits of that Q!ipha can
be connected to and called upon:
32
~oofel'o SormuJo of ~ontno:
Abednhel If< Okuroel If< Gebel If< !ashame/ If< Acharel If<
L"nbel If< Lift1>ach Shnari ha-Aogiel
B'Shem ha-Beelzebub! (x11)
a. "8otncftl:
The C1>ncealers and Keepers of the Hidden and the Harasicl
who are the Destroyers of the illusions of the Thoughtful El
and estabUshers of the illuminating darkness of the Black
Light of the Aur She-Ain Bo Machshavah. Lucifuge Rofocsle
is the ruler of this Qlipha of Saturnian power and governs
the darkly cloaked holders of all the secrets and treasures of
the Other Side and its hidden see.Ii ofillumination,guarding
the mysteries that transcend all that can be known and held
within the confines of the prison house of Adamic mind,
revealing all forbidden mysteries unseen within the realm of
the finite light.
The demonic forms of this Q!ipha have been those

enshrouded in black smoke, mist and darkness, mantled and
hooded horned giants with eyes that emit a dark light and as
the legions of living darkness that eclipse the causes of the
restrictions of cosmic fate through the overturning of causal
destiny by the power of their own acausaUty, drawing power
directly from the Athiel ofChasek,which emanate their own
essence into this Q!ipha of the Illuminating Absence of
Cosmic Light. To this Q!ipha arc also attributed the Sheiricl
spirits, being similar in form to the Scirim but gigantic in
stature and guarding here instead ofrhe Mountain of Azattl
in Malkuth/Nahcmoth the treasures ofthe Black Mountains
of Darkness in Satariel.

Sataricl, by which the powers and Spirits of that Q!ipha can
34
.Bntnrfel'e Sormuln of «nmno:
St1th1m1tl >I< Ayomel >I< Taalzm1mahel >I< Aphtlahtl >I< Radahtl >I<
ll'llht-zel >I< Ashmantl • LaaM >I< Liftoarh Shaari ha-Satariel
B'Shem ha-l.ucifoge Rofacalt! (xl 1)
The Shakers to Total Annihilation bearing the title of The
Smiters also called Gamchicoth, meaning the Devouren, are
the antagonists of the demiurgic seven day work of creation,
manifesting an antithetical ScVenfold Divine Impulse of
Eradication that embodies the Anti-Cosmic Decree of the
triad ruling above and before ita own station on the Tree of
Death. This Q!ipha is ruled by Astaroth, a mighty king
possessing the power to open the Eye of Abaddon and ro
turn rhe forbidden keys and unlock the Gates of the Abyss,
and under his command are the fearsome legions of the
A2ariel, meaning the Binding Ones of the Cosmic God, that
battle to restrict the creationalimpulse at its root of becoming.
The demonic forms of this Q!ipha have been those of

cyclopean spirits, black cat-headed giants and as torch-bearing
figures riding upon seven-headed dragons and these arc
sometimes named as the Aziel, Chazariel and Agniel.
The following is the Seal and the Fotmula of Calling· of

Sawiel, by which the powers and Spirits of that Q!ipha can
<!5oolj ~ljnlnlj'o Sormuln of fnutno:
Gadael IB Akald IB Sharartl of/ Kaphahd IB Lachamel IB
Harag<I ill I.iftoach Shaari ha-Gash Kha/ah
B'Shem ha-Astaroth! (x11)
s. 4JolocOa8:
The Burners with Fire, or Golab the Flaming Ones arc the
wrathful ones of Sitra Achra acting as the Avenging Sword
of Satan opposing the tyranny ofGeburah, flghting Din's llrc
with their own Black Fires of the Other Side and .are thus
also known as the Usie~ meaning the Ruin of the Cosmic
God, ruining the means for the enforcing of the judgment of
YHVH and thus undermining his foundation ofpower with
their own mctciless force. The ruler of thi.t Qlipha is Asmoday,
the God of Wrath and Vengeance who has as his !Ust-in-
commend his own son Alefpene'uh, the one whose face is a
raging fire, also called the Cbarba dc·Ashmcdai Malka.,
meaning the S"1ord of King Asmoday, governing 800000
demons of destruction.
The demonic forms of this Qlipha have been those of giants

engulfed in the raging flames of their own splrits, whirlwinds
.of black fare setting ablau the landscape and as demons with
their heads like volcanoes lo eruption, coronating them with
the igneous light of their own side of the Ain-Sof.
The following is the Seal and the Formula .of Calling of

Golachab, by which the powers and Spirits of that Qlipha
can be connected to and called upon:
~olnrttn~'e Socmuln of «nllfna:
Gaphriytkl '1< Ophimhtl '1< Lnhattl '1< Chanhurtl >J
Balael '1< Lifloa'h Shaari ha-G~lacha/J
B'Shem ha-A,moda_y! (xll)
6. 110aglrfon:
The Disputers, Tagaririm, Those Who Roar in Discontent,
or Zomiel the Revolt of God being the Q!ipha of the Black
Sun of the Aur She-Ain Bo Machshavah eclipsing the sun of
Tiphareth and bringing chaos and unfated progress where
the stifling order and stagnating hannony otherwise would
rule. Here a Messiah of the Serpents, being the Anointed
Son ofThagirion, rises up as Sotath 666 in order to proclaim
and spread the Lawlessness of this sphere. The ruler of this
Q!ipha is Baalpeor/Belphegor who is the Q!iphothic aspect
of the Moabite divinity connected to the bacchanalian cult of
the dead and who is known and worshipped is the Lord of
the Opening and as the Phallic Force of the rusing of the
Resurrecting Sun of the Dead.
The demonic forms of this Q!ipha have been those of black

horned lion-demons brandishing flaming swords, phallic
pillars of black lire with gigantic serpents twined around them
and as black giants engaged in perpetual combat.

Thagirion, by which the powers and Spirits of that Qlipha
~@n11frfon'e 8ormulo of (nllfn11:
T°Q•webahtl oft Gaowntl • Ramamtl oft lqtdatl oft Rahabtl fl
Orienstl lfi N.1t1uhel <II Lijioaeh Shaari ha-Thagirio11
B'Shtm ha-Be(ftgor! (xl 1}
1. c!)ret Jacaq:
The Ravens of Oispenion, Harab Scrape! the Ravens of the
Burning of God, also cal1cd Oreb Maver the Ravens ofDeath,
are the force of Black Venus championing the Love for War
and rhe Vktory over the limitations of Life, bringing the
Hidden Wisdom of Death and its empowerments to those
who embrace it while still alive. Noah's dove of Netuch is
here tom apart by the Rav.:ns of <4yin, who is the secret
Baal of this Q!ipha, and instead of the carnal love for finite
life the Jove for the Empty Source of Spirit motivating rhe
Thoughdess Light to return All back to ill own s0urcc in Ain
is upheld. The ruler of Ibis Qlipha is Baal(baalath)!T.Clmorh,
Qiyin (made as One with His Sister-Bride) the Lord ofDeath
and the Opposer of the Thoughtful Elohim, being the essence
of the Aur She-Ain Bo Machshavah's power shadO\VCd forth
by the light ofThagirion when illuminating the branch of
the Qliphothic Nun into the Q!ipha of Venus, establishing
the Throne of the Lord of the Shadow of Death for its
monarch, the holder of rhe keys of Destruction and
Resurrection.
The demonic forms of !his Q!ipha, sometimes known as the

Gctzphicl, ha\•c been those of raven-headed winged giants,
demon-headed ra\'CR& issuing forth from a volcano spewing
black fire and as robed fire-crowned skelerom armed with
scythes, tridents or spears.
The following i1 the Seal and the Formula of Calling.of Oreb

Zaraq, by which the powers and Spirits of that Qlipha can be
connected to and called upon:
42
®re6 3nrnq'o Sormulo of <llolUng:
Ongirtael if< Ratsaehd if< Bazaref fl Zal>ad:itl fl Rabel fl
Qebml 4' Lifloach Shaari ha-Oreb Zaraq
B'Shm1 ha-Baal1ulmo1h! {x11)
s. '6amael:
The Poison of God, named after one of rhe titles of the Other
God Satan himself, who within this context is .a Poisoner of
the Cosmic El and the whole of his creation manifesting his
adversarial power here in opposition to the Eye-closing and
limiting intellect of Hod, .combating it by envenoming minds
and thoughts with his elixits of death, sowing and watering
the illuminating seeds of Wisdom-Bringing and Spirit-
Llberating "Madness", m~ng them flourish into 1110ughtless
Gnosis. The ruler of this Qlipha is Adramelek,.thc Glorious
King, represented by the peacock having his eyes in his tail,
overrurning all reason, ingesting and thriving on the poison
of the Serpent that he transmutes into the beautiful regal
robe of his majestic feathers.
The demonic forms of this Qlipha, some ofwhich have been

called by the name ofThcuniel, have been those of serpent-
headed clogs, donkey-headed giants with blinded eyes and
tail$ of peacocks and those of dtagon-winged angels carrying
skull-cups filled with venom in their right hands and large
lreys in their left.

Samael, by which the powers and Spirits of that Qlipha can
~nmnel'o 8ormuln of C!lnutna:
Samatl !f< Salaplul !f< 11!/aradel !f< 11.yabtl !f<
Lachatsel ill L!ftaach Shaari ha-Samael
B'Slmn h11-Adrameldd (xl 1)
9. 48amaUel:
The Obscene Ones arc the forces of the Black Moon of the
Other Side and the governors ofilll dark waters of sorcerous
might and nightmarish lusts, siphoning into their own realm
and m•crsing the fiux of the sexual currents of the sphere
that they oppose, so that the sparks of divine light which
otherwise would be diluted into the forms ofMalkuth Instead
become seeds impregnating their own essences causing their
increase while at the same time e111a~ting the generative
point of the tm of Ufe by weakening its foundation. The
ruler of this Q!ipha is the Qy.een of Sitra Achra, Ama Lilith
or Lilith Savta, the Dragon Mother and Faceless Bride of
Satan, donning masks uncountable reflecting all the fears and
desires of those facing her throne.
The demonic forms ofthis Qlipha have most often been those
ofdiabolical women, irresistible and fearsome at one and the
same time, often with serpentine or draconfo aspetlll or as
hybrids between lustful women and nocturnal birds of prey,
but also the shape of spiders are often assumed by these angels
of Lilith sometimes refcrted to as the Shakhabhel, Zachalllim,
Lilin, Lilim and the Lilioth.

Gamaliel, by which the powers and Spirits of that Qlipha
~nmnUel'a Sormurn of ~nntno:
Gadaphel <I< Maarabel <I< Larhashel lfl lalsalhel lfl Awahel
IB Layilel IB Liftoarh Shaari ha-Gamaliel
B'Shem /xi-Lilith! (:1111)
10. !a~emotO:
The Lachrymose Ones are the anti-cosmic reflection ;md
antithesis of Malkuth, rejoicing not as brides 11t a Wedding
but bmentlng like widows at a funeral because of their
connection to the worldly realm oftbe Tree of Life that their
own tree has become interlinked to in order to sap its divine
Cfience bxk into the Q!iphoth and thus cau8e Its destruction
and nstum back to that source of the Fullness of Emptiness,
into which the Thoughtlest Light strivw tO force back All
That Is But Should Not Be. Tue Nahemoth ate the densest
and most earthed concretintion of the essentially formless
Black Light and consist of many of those tribes of Spirits
that possess liminal points of intersection to the World of
Aiiaiah, holding ajar the bidden gates and cracks into the fabric
of existence through which the forces of Sitra Achra can cast
in its Spirit"Empowering FU.:s in order to increase the flames
kept captivate within the formed vessels of this world, so that
they may, by At-Azothic increment of Spirit, crack their
containers and set aflame the Tree of Life and burn it to
formbs ash. The Qpccn ofthis Q!ipha is Nahema also called
Lilith Ulemta, not to be confused with the Elder Lilith of
Gamaliel and she is a fon:e united in Spirit with Naamah, the
Sister of Tubal-<l!'yin and Mistress of Azazel who was
elevated to Nahcma'a own stature and thus broughr
Ple11W1mcss to her lamenting oondilion,establishing the current
Throne ofNaamah Nahema Na-Ama-Hema ha-Nahemoth.
The primary demonic aspects connected to this Q!ipha arc

fivefold in the furms of their nations, being closely related to
the Fallen Watchers, their descent into and empc>Werment of
the Bloodline of the Serpent of Sitra Achra via the Line of
Qiyin and the resulting revolt instigated by their Titanic
offspring who ravished the earth for the glmy and victory of
the Other Side.
The following are the Five Accursed and Bles1ed nations of

Nahemoth, being the Spirits of both ante· and postdiluvlan
tribes allied to the cause ofTho.ughtless Light:
48
Tbt Nephilim, the Fallen Ones who caused the order of the
world itself to be overthrown and fall.
1"ht Ge/Jurim, the Mighty Ones of Oki, the Men of Renown

championing the cause of the Other Side.
"/"ht RtJphaim, the Giants, the sight ofwhich made 1nere men
r..., out of tear, melt as wax anywhere. their shadows would be
<a~t.
'/"huln~im, the Tall People of Anak, posldiluvian giants of

1hc enduring Ne&limic bloodline.
"/"ht ilmalel:im, the Warriors ofAmalek, a mighty posldiluvian

people allied· to the Bloodline of the Serpent,who caused the
world to anew revolt against the tyranny of its creator and
ri1sc in violence against his chosen people.

Nahemoth, by which the powers and Spirits of that Qlipha
can be connected lo and called upon:
llnbemoflj'o Sormuro of qfollfna:
Neqnmahel <l< llamahe/ If< A1inh1111thel If< Atadel If<
TlJ,1zau! If< Liftoach Shaari ha-Nahemoth
B'Shem ba-Na-Ama-Htmah.' (.~11)
51
~@e
00
<!letJen ~entio
Of
~secnte
/'I!:': !even arc the Supreme Governing Heads of Sitra
\?; Achra and each ofthese heads has within the different
(Qbbalistic traditions.become concretiscd by the masks of
pagan divinities offensive to the Israelites. These masks have
in form shifted throughout time and it is only recenrl}l during
the last couple of centuries, that they have 6rmly become
formed as and associated with the names and symbolic guises
we now most often have come to associate with them, it must
therefore be understood and remembered that this Elevenfold
Manifestation ~f the Thoughtless Divinity in essence always
remains beyond causal understanding and is in truth too alien
to be fully grasped by those that arc caught within the
Scphirothic.side of theTehiru, that remains at least the case
until a True Spiritual Enlinkment to the Heads of Azerate is
established and through such direct contact Gnosis is attained
from their Formless Spirits hidden beyond the forms that
seek to causally deflnc and thus always limit them.
Before the Formless Essence can be understood we must

correctly approach their masks in .order to be able to, at some
point, grasp thlit which is enlinkcd to them, and as such the
established forms are still of great value because it is through
them thatwc can approach that which is on their Other Side.
The simple rcalizat1011 concerning the fact that while the
masks are worn by the formless they (the masks) themselves
arc not of the greatest importance makes also the popular
modem notion that the Q!iphothic Forces arc nothing but
vili6ed pagan deities that should be returned to their proper
cosmic stations void and irrelevant; at least within the context
of our Work.
52
Ir I• not the mere names or mythological forms given to these
ltir.:es that define their true narure and essences, it is instead
lhe ~np«ti\-e, conteXt and &piritual ethos through which
·~h masks ire created and emplOyed that will give cluea to.
1hr 110urcc, cause and direction of die actual Spiritual Cumnt
tnllnked to and imbuing them.
Ir I• therefore for example ridicul0u1 ro adamantly insist !hat

1h• Astaroth ofthe Qtbbalistdemonology within all contexlll
mu•t be identical, or at least always remafo· connected, to the
..._.,. t r.ame original easence as that c;f the Phoenician goddess
Aatarte. The fact thata nameis derived from a certain source
1l1.1n not automatically translate to the nowadays often
111·u11111ed fact that also the essence connected to and
manifosted through it within all contexts must be at all related
lo Ill original one.
1nc Astaroth of the Gr!moires and that of the Qfbbalist

dfmonology, in both his lesser goetic form and the more
l(olc!vated Q!iphothic ruler aspects, docs not within the conteoct
of the Spiritual Reality of those two mentioned settings
n°'e~sarily, in essence, pertain at all ro the original aspects of
/11tartc, but modern magicians manage still to contact what
1:hey associate with the goddess in question, even when
t111ploying the 'forms' (such as seals and formulae) presented
within such contexts untelated to her. This points to the simple
1m1h concerning the diffi:rences between Magical Currents
and their corresponding realities and to how one can enter or
tldt· them because of and through one's focus, intention,
e1pectation, stance, attitude, spiritual ethos and the actual rites,
forms and elements employed. within the ceremonial or
otherwise magical context in order to align one's work and
holing with the Currenh of Spirit and Divinity.
Thi• truth is lllost often tar beyond what all the dry academic
and archaeological approaches towards the essentially fluid
'"d /\causal Reality of the Spirit CYCr can hope to disclose or
a111in.
53
With all this in mind one can even approach simplistic
dcmonologies ofothers that may after centuries ofunfocused
application only hold diffilse eolinkments to a multitude of
different currents and with certain insights and correct
empowerments devate them to further far more lofty causes
than what they originally were meant to serve, that is at least
the case ifone possesses the ability, insight, Spiritual Authority
and practical passibillty to channel a more elevated, specific,
potent and Active Current into and through them, as it is
only the forms employed that can become relative while the
actual Essence of the Spirit, whether attac:hed or detached to
such finite forms,temain more objectively real than any linire
causal construct ever could be.
Not only are the names of the Qliphoth and that of their
rulers attached to myriad ofdifferent Currenls, all giving them
totally different c:haracteristics, essences.and Spirit1, but also
the very concept of the Q!iphoth is in itself also relative in its
essential charge and depenc!ing on context and traditional
perspective it can represent everything from the lowest
excremental aspect of the universe to the Highest and MoSI
Glorious Thoughtless Side of Divinity, so even there it is the
specific Current c:hannelled through the symbolic 'forms'
which will give them their comcxt-specific nature, ,...iue,exact
attribution and Spiritual Eseencc.
If we return back to the Rulers of the Sitra Achra within our

own Tradition we can again see how the daemonic 'forms'
also employed within other contexts gain totally new powers
and roles just because ofhow they have become aligned with
and connected to the essences channelled from the specific
Current worked for and wrthin. This cunncction can be
understood as •omething caused by the conscious a<:t of man
or that of a Spirit/Current seeking new channels for its own
manifestation thus inspiring man to correctly n:wlue and
reconnect such deific $ymbols.
The eleven rulers of the Q!iphoth are within this our, and
most other Qabbalistic systems ofdemonology, identified with
Satan, Molok, Beelzebub, Lucifuge Rofotale, Astaroth,
A1moday, Bclfegor, Baal (whose exact idcntlty wries from
rradirion to tradition), Adtamelck, Lilith and Nahemah/
Naamah.
Many ofthese Heads of Azeratc have seals attribnred to them

In older grimoires and even if those seals most likely once
wl're meant to channel a very specific current and aspecnhi:y
h~ve h)' the: passing of dme111Cgl«t and misuse become 10
1ol~ri\"e ill their enlinkments to deity or Spirit that uncountable
1lilforent and conffictlng aspec~ seem to be accessed and
manife~ted through them. As a concrete .example we can
111c111ion the popular and well-known. seals of the Highest
ftiumvirate ofthe Infernal Legions given In the Grimoirium
Vemm, which through the last decades have been employed
l'I)' •o many and in so many different, and often conJlicting.
Wily> that they now do not channel concrete aspects from a
•pecit'ic .current but have Instead become connected to
tvel}"thing from pagan revivalist currents where they channel
1>ld European deities to our own Current where for example
rhc Seal of Emperor Lucifer is connected to the ha-Satan in
hi1 aspect as the Bearer of Black Light, being the First of the
~:leven Heads of the Thoughtless El Acher.
Rerausc of the lack of gi:neral focus in these once much more

concrete enlinking 'forms' such, now,cxotcric seals can, when
not empl~d by one that stands steadfastly within aTradition
Ormly connecting them to its Current, L-ause random
manifestation from any one of the multitude of sources that
on different levels have become connected to them, all
depending of cou~ on the person empli>ying them, the cicact
m<Kle of application and context within which they are
worked.
In order to avoid all such (•ccmingly) nndom enlinkmenta

and potentially unsought manifestations we present now the
11 Current- and Tradition-Specilic Throne Seals ofthe Rulers
of Qllphoth, being the fruit ofalmost two decades ofSpiritual
work and multitude of binding treaties allowing now their
55
manifestation and public presentation within this Grimoire
of the Dragons of the Other Side, for the sake of providing a
set of focused, living, warded and most powaful enllnkmenQ
to the aspects of the primary Qliphothlc God-fonns, in the
way that they arc manifested as and through the Current of
AZRAT/218.
These seala arc ciUed Throne Seals because they arc enllnked
tO the very Seat of Power and Foundation of the aspect• they
Rlpresentand arc when employed correctly meant ro coruiritute
as Gatewaya through which a fraction of the Unbound
Em:nces they channel can become Enthroned within this.
side of the Tehiru,.while at the same time acting as a point of
ingn:ss from this side towards theit Thrones in Sitra Achra.
Each seal constitutes of two parts, one being the actual main
Throne Seal and the other that of the Angle Key Seal which
functions as its simpler enlinking form to be used within the
contexts wheftl the main seal piactically can not, such as when
it comes to the consecration, dedication and inscribing of
candles employed within the rites aimed at the activation and
opening ofdifferent related Points of Power upon which such
candles arc placed and lit, like for example within the esoteric
workings of the Eleven Angles of the Seal of Aurate and
those others related to the magic of the Hendecagram. Within
still other context the Angle Key Seal of each main Throne
Seal can be used iis the astral key that opens up the Gate
of each Throne without .even being traced on the material
level and instead solely via its employment within the
comsponding keyholes on the astral formative world, where
such keys ate turned by the power of Will and Spirit
channelled and focused via the corresponding formula that
we also in this chapter will provide.
The Q!iphothic Formulae, being as the sonic aspect of the

Activating Point of each corresponding seal, will be gh-en in
order to not only establish the gates and their keys but also
the means to tum them by those rhat would know to cmplo)'
them com:ctly within the context of Spiritual Work for the
56
uke of the Magical Alteration and Disruption of Cosmic
Fat<· •nd Liberation of Spirit.
lly the following seals and formulae, received as result of the

hanl Work of the Brethren of the Temple visibly representing
tho Current of Azeratc, made unwaveringly enlinked to the
11nr specific Anti-Cosmic Current, the seeker of the Black
I.il(h I of the Other Side can most effecti,'Cly connect himself/
hrndf to the Eleven Thrones ancfenter into the pacts and
Iii II rommunions which ensures success and fulfilment of all
rrlcv;int goals upon the Path ofthe Thoughtless Black Fire.
·l'hcsc are the Throne Seals, Keysand Formulae of the Heads

111' the Qliphoth in its Essence as the Elevenfold Force of
I)lvi ne Thoughtlessness, moving All back towards the Source
from which everything has emanated and within which All
•holl become restored to Divine Nought/Ain.
.aoton
The Opposer and Accuser ofthe Thoughtful El, the Highest
of the Fisst Two Heads,looking back up towards and through
the Three Veils of Anti-Existence and seeking himself and
directing aU that is elewted to His Throne towards the Holy
Ain that lies beyond even the station of Qemetiel. Satan is
th.e Bringer of the Black Light of Thoughtlessness in his
aspect as the illuminator and dispeUer of the White Darkness
of Thoughtfulness and is the Venom of the Other God,
personified as siich under the tide ofSamael. He is the Wielder
of the Trident-Torch of the Triple Fire ofTohu, Bohu and
Chasek and by being part of the Dual Emblishing Point
giving way to the manifestation of the Eleven also correctly
called the Ancient Serpent, first amongst the Dragons of the
Other Side, the King of the Kings of the Thoughtless Light,
being the most Transcendent Head ofAzcrateand the Shining
One, or the BearerofLight and the Lord of Darkness, as the
Light he brings is illuminating only to those belonging to his
own Side of Thoughtlessness, while being perceived as a
Devouring Darkness by all others belonging to the side of
the impulse opposed to his own.
'tlfirone aeaf nn6 ::tnale .!eu of
4atan:
(!)llpbot~lr Sormula an6 Jnoorallon of .aarnn:

lB T/Jeli-Elyon if Sama-El-Acher ii< Nachash Hakadm~ni
11,,1 /':.ob Sbachor
"' Mell<h ha·Melachim ha-Aur Sht-Ain Bo Machsha'IJah ii<
Gibor Ht/el Sat.in ii< Lijioach Qliphoth!
llloloi
The King of the Black Light in its aspect as the Cleansing
Fires of Chaos and an eradicator of the finite forms that can
not stand its restoration of the returning cnlinkments to Afn,
looking down upon all that must through the Sevenfold Flame
of his Furnace Throne become passed in order to be worthy
and ready for their last baptism in the Waters oITehom, before
finally reaching the Elevating Tiuone of Satan. Molok is
the One Horned with the Arched Fiery Light, ascending
with a dual penetrative force of his Horns of Destroying
Transcendence, elevating all that he impales upon them
towards the highest point of non-existence, via the ttiplc
flames ofTohu, Bohu and Chasek which act as his Kingly
Crown of Thoughtlessness. Molok is the receiver of the
Sevenfold Sacrifice which is conducred by burning within
the seven openings of his Fiery Furnace Throne to formless
ash any remaining aspect of the Sevenfold Cosmic Garment
that weighs down and holds back the Spirit from the
attainment of the Highest Coronation and Liberation and
by facilitating and accepting such cleansing immolation via
the passing of Spirit through hi.s Black Fires he powerfully
destroys the Thoughrful Limillltions binding the Acausal
Essence to causal forms.
"(~tone 'enl on6 :angle ~eu of
~orott:_
C!>lfpQotOfc 8ormulo of ~olok:

(J1mm • Eshib-Athaim • Thasta !Ii Ishshahel-Acher
.,. A teshel !fl Molok !Ii Liftoach Qliphoth!
61
The Lord of Pwifying Emptiness and the Screaming Silence,
the Bringer of the Nihilifying Storm· Winds of Bohu
dissolving the very primal impulses causing the fall of Spirit,
lifting instead up in flight upon the Wings of Death all that
embrace and enter into his dissolving Void of Chaos.
Beelzebub as the Lord of the Flies represents the governing
head ruling all those Q!iphothic emanations of his relllm that
brings desolation to the structures oppo•ed to their King's
Lawless Ruic, hindering the utterance of the Words of the
Crearional Impulse and devouring its echoes before they can
cause further restriction and entanglement of Thoughtlea
Spirit within the webs of causal forms. Beelzebub is breather-
forth of the silent winds of Anti-Cosmic Revolution and
Evolution, fanning the glowing embers ofThoughtlessncss
wherever they may be kept hidden in order to make the Black
Fires blaze up and consume the causes of restriction and in
revolt attain liberation by ~ng to and burning as one with
their Source.
·~firone 4eol nn6 ~Ingle •eu of
21Jeel3e6u6: _
~Upijol@lt Sormulo of 3etladu~:

f:barashiyth !fl .11/Nl-Rahas !fl Charazuhoh "'Balakol !fl
Beekthub lfl Liftoach Qliphoth!
63
.tudfuge ~ofocole
The One Who Shuns the Thoughtful Light, the Lord of the
Illuminating Darkness and the Keeper of the Concealed
Flame and Brilliant Light of the T riple-Raycd Halo of the
Crown of the Dragons, enshrouding the Glory of the El Acher
with the saturnine cloak of Death so that it is attainable only
to those that can enter the deepest ofOuter Darkness because
of the inner llluming Power of their own Blazing Spirits.
Lucifuge Rofocale is the Shatterer of the illusions and forms
of the White Darkness of Thoughtful Impulse and an
establisher of the absence of all such blinding lights offensi\lll
to the Anti-Cosmic Spirit and is as such the initiator oftheir
eclipse, th11s bringing about the full uprising of the Flame
Within, which when temm'Cd from the confines of the false
light ofcreation becomes fully awakened to its own Acausality,
making it gravitate even more forcefully towards its Source,
breaking all Sephirothk Kelims and transcending their
limiiations.
~6rone .Senf nn6 ~Ingle ~eu of
.tuctfuge ~ofocnle:
<!)lfpQolQlr 8ormula of !urlfuge ~ofocaft:

hM Ii' Orshach-Arel Ii' Satarnogah ift Kesochmb "'dlag "'
Lueifi1gt Rofacal "' L!ftoach Qliphoth!
65
:tletncot~
The Master of the Liminal Points of Crossing and the Lord
of the Dark Gate, the one leading to and through the Abyss,
being the lVlighty King in>-.:sted with the full authority of the
four heads governing the Supernal Qliphothic Triad abQvc
him, Astaroth is as such the one who ushers towards
manifestation their Atziluthic Impulses in order to counteract
the sevenfold unfolding of the demiurgic work of the
Thoughtful Creation. Astaroth is the Serpent Bearer and the
elevator of those of the Serpent Seed, opening their Eyes of
Abaddon which by seeing through and destwying the finite
cosmic illusions enables them to cross the. Hidden Paths
leading towards the final trials, purification and
empowerments of the Sheol ofTehom, in order to finally rise
as Snakes Turned Into Dragons and become as One with the
Eleven. Astaroth ls the Dragon Rider as he is the first one
and above those other draconic forces of the Seven Q!iphoth
below the Three Supernal Ones and is therefore also not only
a manifesting point of the emanation of the powers of the
Highest Thrones, but is also himself a Point of Retraction
for all such emanations in their Path of Return back towards
their source and is thus both a creator and destroyer, who in
every aspect of his work aims for the annihilation of all
restrictive constructs and the return of Spirit back to the
Fullness of Emptiness.
'Clbtone JJeol on6 2tngle J\eu of
:Hetocotb:
~llpOotblc Bormuln or ~otorotO:

Saraphyehal • Nagid !Ii Shadadtl >I< Ninat-Bnkar !Ii
Astaroth I/I l.iftoach Qliphoth!
~smotiau
The Wrathful God of Vengeance and the lgnitor of the
FlamesoftheThoughdcss Spirit's Rci;olt,cutringand burning
all that stands in the way of the Q!iphotltic Cause of Ainic
Restoration, entlaming the passions and empowering the will
of those that could add further fuel to his own Martial Fires.
Asmoday is the Fire-Crowned King of Anti-Cosmic
retaliation and an avenger of those affiicred by the Archonic
tyrannical judgment of the cosmic impulse from the
Thoughtful Side and is as such a force of Unlawful Revolt,
Usurpation and Destruction, burning to ash and melting away
all that would restrict the Lawless Becoming of the Spirit on
its path back towards its original elevated station beyond all
causal restrictions ofYHVH. Asmoday empowers the flames
ignited by the Black Sun with his own Martial Fires and makes
such flames blaze up and consume .all that is not ofits own
essence, he is therefore the Dragon King in charge of the
awakening of the sparks of the Thoughtless Fire and the
provoker of its rising holocaust, combusting and ascending
on rhe hot winds oflnfemal Ascension.
~ijrone 4enf nn6 llnaf e ~eu of
~iomo6ou:
~llpfiotOlc Sormur11 of ~emo611g:

/\'shp11ra lft Murgalahat et Regazarach lft Chashmoltk. '1t
Lahab1shel '1t Asmoda_y '1t Liftoath Qliphoth!
2!lelfegor
The Lord of rhe Opening and the Ithyphallic Force of the
Qliphoth 's Sun resurrecting the Blessed Dead and acting as
an Illuminating Force, that with his Light of rhe Black Sun
shines through the illusory coverings so rhat they may be seen
through and hy the granting of such insights and realizations
discloses the essenrial worrh of each thing. He is as such a
goioernor of rhe alchemical workings of transmutation and
the rectification of the Solar Gold of Spirit trapped within
the excremental hylic elements making up the forms of the
Thoughtful Side. Belfegor is the King of rhe Anti·CO$mic
Point of Solar Generation and Ferundity, rhe granter ofwealrh
and influence and an elevator to seats of power, all for the
sake of leading his chosen ones above and beyond their
predestined stations wirhin the wheel of cruel causal destiny,
in order to further his own acausal and chaotic influences
with which he di•putea the fal•ity offhoughtful Law and it5
restrictions upon the Spirit. Belfegor is the Solar Head of
Aurate,crowned and crowning with the fires of all Q!iphoth
united within his central Point of Dominion upon the Tree
of Death, fledging with ascending flames the wings of those
that can srand strong and rise before him.
'ilbrone .Senf nn6 .:21ngfc 1'cu of
~clfcuor:
l!}lfpholbfr 8ormuln of 3tlfroor:

( .'h1m1 <f< Zomitha11 "' Ophd <f< Omhaz ift Som1haroJ ift
Bdf•gor ift Lifloarh Qliphoth.'
~aauaermotO
The Sm-ereign of the Shadow of Death and the Baal of the
Ravens of Dispersion, elevating the Mighty Dead upon the
Black Wings and guiding them u a Qliphothic P1yl:hopomp
through the Point ofthe SOul's Libention toWVds the Spirit's
Coronation, Entbroncmcnt and Asamion, opening their path
leading from the paradisal gardens of Black Venus to aod
through the Sea ofDeath towards the Black Dawn that rums
Ravens into Dragons rising with Flaming Wings.
Baaltzchnoth, more correctly titled as Baalbaalatzclmoth, is
wuniliedSpiritsof~yinandQalmana,restoredinEsscnce
by their return and rise 10 the Throne of Oreb Zaraq aod is Ii
liminal Monan:h ofUnfated Death and Resumction,sowing
and huvestio_g in accordance with the Acausal Will of the El
Acher, while perniciously scattering the seeds of both
damnation and their own victory upon the Scphirothic fields
of spiritless clay in order to usher the cuned Adamite line
rowards a titting end. Baall'ZClmoth is the Master of all
Necrosophic Mysteries opening up the path towards the
attainment of Chaosophic Gnosis and is a Fire-Crowned
Head of the Elohim Acherim ha-Sitra Achra foreshadowing
the Mawethel, spelling Death to the thoughts and the very
being of the Thoughtful El.
~brone aeal on6 llnafe .Seu of
~aalt3efmotlj:
~llpQotbfr 8ormala of %1aaU3tlmolQ:

lt1mmnw .,. Emotb .,. ,wa.,,,vtbtl • Ore/Jc/• Znraqnni •
B1111//Jaalntb-T:r:e/motb • l.iftoacb Qliphoth!
216rnmelel\
TI1e Poisoner, Venom-Drinker and the Lord of Death's Gate,
holder of the Keys to the Liberation of Soul and Mind and
the Master of the Baneful Glance, pOS$W1lng All-Seeing and
Unblinking Eyes Uncountable, all stabbing penetratively at
the heart ofthe Spirit-binding illusions of the limiting intellect
of the Thoughtful Side, showing instead the correct route
through the lab)Tinthine Paths of Liberating Madness'
Adramdek is the Chalice Bearer of tl1c Fiety Sam of El Achcr,
killing that which must die befurc Spirit can be freed from
the pale shade of finite life and rise clothed as a Shadow of
Death towards the end o( all limitation. Adramdek causes
unfatcd transmutations turning the waters of life into the
poison of death and the Venom of God into the Elixir of
Immortality beyond the finite constructs ofcosmic exitterice
and by closing the C)'l:S of the corpse he opens the Eye of Fire
of the ones properly entering his gate, burning through all
that would see Spirit bound to incarnation and incarceration
within the Thoughtful Side.
·"(fijrone <Ital on6 ~ngle ~eu of
~6romelek:
~IfPbOl.lt Bormulo or :l16romtltli:

.t11r111r1l1uht111 lfl Sammatfm lfl Jothan !Ii Atltlir !Ii Diwtar !Ii
.Atlram•l•k <lt Lif1ot1ch Qliphoth!
The Qpeen of Sim Achra and the Female Half of Satan, the
:Mistress of the Throne of the Blad< Moon and Goddess of
the Sea ofBlood, manifesting in feminine and lunar form the
essence of the whole Q!iphoth, giving birth to the Sc:rpcnn
of the Other Side while at the same time like a Wind of
Death snatching away the souls of the Children of Adam,
e•-cn before they have cxittd the womb, in order to consume
their life-foo:e or to free from them the Sparks of Spirit
aligned to her own Black Fire. Lilith is the Godde.. of the
Fields of Dream and Nightmare and the inciter of all
forbidden and obscene lusts and desires serving to redirect
any AcausalSparks diluted into the Stream of Life away from
their predestined prisons in order to instead channel them to
empower her own Serpent Brood. Lilith is the Mother of
Dragons and the Womb of Thoughtless Anti-Creation,
issuing forth the Poisoned Vine of Tarunsam and granting
the Awakening and Deadly Serpent's lli.tc to chose that would
know ro wekome her DMne Venom and worship at her feet
properly and, for the sake of the furthering of the Cause of
the Other Side through her, be ready lo eradicate all aspects
and impnlses, both within and without, that would oppose
her emanations or in any other way siand in the way of her
Shi.Ung Forth by Night and Illuminaiing through the Black
Thoughtless Light.
·'qfirone ~ear nn6 ~note Seu of
.!Ultij:
f)lfp@ot@lr 8ormula of !1111•:

11/.rth 'hmmim lfo Zrmahith lfo 1i111i1ts11m lfo NnchashelOtJh lfo Lnyili/f.<
ZadH1lnyln lfo Ama Lilith '1' Lifloath Qliphoth!
77
The Mistn:ss ofthe Black Earth and the Qpftn ofthe Q!ipha
of the Lachrymose, the Mother of Tears •nd Wmthful
Retaliation, but also in union with Nu.mah the Pleas.nt and
Beauteous One, the Goddess ofWitchcraft and the We11Ver
ofall Enchantmenl:S, bringing down and spinning the J'll)'S of
the Black Moon imo the amls tied into the Ladden ofAscent
for the belowd ones of her own Serpent Bloodline and the
strangling nooses for the profane approaching her mysteiies
unwelcome and uninvitedly. Nahemah/Naamah, in this
conrext more properly called Na-Ama-Hemah is the Qiaeen
of the Five Nations of Nahcmoth and the Bride Of Azazel,
the Hidden King of the ~m caught within a liminal point
in-between the rwo sides of the Tehiru, and is the owner of
the Fint Gate leoading towards Sitra AA:hra and is as such
both the Wanton Womb and the Hungry Tomb receiving
an those that wish and dare to penetrate her mysteries, being
ready to pay the price and sacrifice all upon her bloodstained
altar. Nahemah was the one that fint recciwd our Good
Q,yin's sacrifice; 6nt that of the burnt seeds and fruits ofthe
earth and seeondly that of the blood of Abel spilt through
Q,yin's establishment ofAkeldama and by the power ofthose
primal offi:rings it was she who widened the openings between
the Two Sides in order 10 by lhe addition of the Thoughtless
Flames cast into this world undermine the tyrannical rule of
the Thoughtful One and aid in the Liberation of the Divine
Essence, by the further Shattering ofthe cosmic Kelims caused
by the: At-A20tbic intrusions of Black Light.
78
~firone aear an6 ~nofe !\eu of
~afiemafi:
l!llfPhtblr 8ormaln of llnbrmnO:

N,1,m1,1'1 Ii Nahmra • Ha-NalNmoth oJo Na-llma-Hema oJo
L!floach Shaari h11-Sitm llrhm!
00
~e6o
Emfooadeo of tOe
~Jlatfi tfOtif
~e world of the QJ.iphoth is the Reshut ha-Rabbiin,
\b ;;.eaning the Realm of Multiplicity or Plenty, in
contrast to the Sc:phirothic Rcshut ha-Yahim, which is the
Realm of Sutic Singularity and unity for and in YHVH. Thi.
unlawful plenitude of the Q!iphoth is a chaotk trait whicl1
again sets the 2111 of Sitra Achra against th<' J/10 of tht
cosmic realm of the Thoughtful Light.
This multiplicity is present within all aspects ofthe Q!iphoth

and manifested within each name and word uttered by the
Thoughtless Dragon in order to silence the words of the
creator echoing and resonating within all empty vnsels of
limiting thought, as in order to serve their purpose of silence
d1ey need to grow in multitude to overwhelm and suppress
unto destruction the emanations they an: meant to oppose.
This chaotic expansion also mllnifcsis itself through the vcr)'

names ascribed to each aspect of the Qliphoth, as all such
constructs when cruly connected to the Black Light of
Thoughtlessness become enspirited by· its essence and
possessed by the Letters of the Sitra Achra, causing each name
to multiply into legion upon legion of Qliphothic names,
forms and powers,all enforcing the cause ofthe original name
from which they emanllte.
An example of this kind of becoming or issuing forth from

names connecrw to the actual Current of the Other Side· arc
the 60 Emissaries o( the names of the 10 Primary Q!iphoth.
These 60 Emissaries or Archdaemons of the Qliphothic
Names are the individual parts making up the whole of each
•l,llt•hl •nd arc pc:nooificariolll of the C§ential foundiations
"' oi:l1 or the to ap1- of And-C~tion gowmed by the
11 I lffd• of the Nachash Hakadmoni ha-Aur She-Ain Bo
M11dw1awh (the Allcicnt SerpcntoftheThoughtleQ Light).
111• 60 l~missaries have each hubingm of their own nama

•ii1l 1h1l..- in Nm haw their own heralds oftheir 1WUeS. with
lhl• .-l1di11 of emanation and manifestation continuing
1111•n<li11Kl,;gMng birth tel the hieruclrieund legions of the
lt.11..,ms spawning thoughtlcssly and lawlessly in order to
1•1<t whdm their opposing side.
\\'llhin both the high inii:iaric: and the lower practicll Work
wllh 1hc Q!iphoth, the main focus will remain on the 60
l'11mary Emissaries as it is them that act as forerunners and
llll'ltengcrs 11> the Qliphoth when contact and intttadion with
tht Ocher Side is &Ought by those of the Serpent's Bloodline,
•nd while the fuU power of a whole Q!ipha is imposaible to
in1nlfos1 and truly oome..ehend the Spirit of ndi Emissary
I• much 1n01eapproachable and c:omprchensiblc,cach being
l"lle111iaUy ofp t aid withiri theoonteoi.tof the High Magic
tllflllll 1<1 connect and elevate a Spirit caught on this side of
tho Tehiru towuds and into the Other Side, f'or the sake of
the Spirit"• libcnlion and thefunhering ofthe Anti~Cosmic
l '1u"~ of the Other God, by adding -another Oame to His
Ill.ck 1:-;ies.
'rhe following arc the 60 Arcltdaemons of lhe Names of the

IJltphoth, the description oftheir attributes and powers and
the Seals by which they arc contacted and made to manifest
1lkn1ptM:lyinordertocn:ateunEatedinnerandouterc:hanga,
111 ~ccording to the impulses of the Black Light of God.
81
1•.qoaumlel'o .amn ltmtmrleo of IOe 1nmt
c.qo2111113:lft)
Thaninel • Akzarel • Uazarel • Mibdalahcl • lanahel •
Abadcl • Labbahel
£. ~atel'o .Six Emlooarleo of IOe llnme

(:lf~Cl33t)
Abcdahel • Olwrocl • Gebel • Jashamcl •

Achard • Laabcl
a• .an1nrltl'• <itaOt EmloonrlH of ltit llome

(.82J.qfi2J~~L)
Sathamcl • A)-omel • Taalummahel • Aphelahcl •

Radahel • lrah17.Cl • Ashmanel • Laatel
4. CIOaob 1'finlnO'o .tlx ~mtooarteo of Ifie llome

(~21.tOSt~)
Gadacl • Akalel • Sharan:! • Kaphahel •

Lachamel • Haragcl
s. CIOIDtbd'• 81Dt Emlooarleo Of IOt llnme

(6'~.tf0%l)
Gophri)"thel II Ophiseshcl • Lahati:I •

Charchurel • Balael
82
6. 1'boglrlon'• .amn lfmloeorlee of Ifie !ome
('110<1~3~®8)
Towebahcl oJo Gaownel • Ramamel • Iqedad •

Rahabel • Oricnsel • Natashel
7. ®rti Joroq'e .tfx lfmfoeorleo of tOe llome

(®~3·3~fl)
Ongirtael • Ratsachcl • Bazarel •

Zabachel • Rabel • Qgberel
s. .Somoel'e Sm lfmleeorlte of IOt Some

(..ml!)
Salaphcl • M11t2dcl •
Ayabel • Lachatsel
9. <Jomollel'e .8fx lfmfeeorlee of tije llome

(Cl'lU'1ll.t)
Gadaphel • Maarabel • Lachashcl •
Iatsathcl I! Awahcl • Layilel
1~. llobtmotO'• Sloe lfmlemfee of ttit llome

(l't~~~'llb)
Neqamahcl I! Hamahcl • Minhaathd •

Atadcl • Thazazel
83
1l8aumltl'• 8fut l!mluaru of 18e llame
i. <llfionfnel
The first Emissary ofThaumicl is Thaninel, the Dragon of
the Q!ipha of the Twins of God, who is a representative 11(
the Serpents of the Other Side and a force acting as the
Beginning ofthe End ofthe resrriclions placed upon the Spirit
by the Thoughtful Impulse, and as such Thaninel is aliberamr
of the Di\ine Spark rising up as a Winged Fiery Serpent
from the Depths and acts thus as the Dragon Steed of the
Highest Name, from whom the Power and Wisdom il
reccmd and upon whom those Marked Ones ofthe Serpent's
Bloodline may traverse the Tortuous Path of Q!iphothic
Ascent. Thaninel is an Archdacmon of Thoughtless
Transcendence, in Outer Asp«t stooping down from and in
Inner Aspect swiftly rising up toward! Satan's Throne.
++
•baumltl'• .aeron6 Emlmru of IOe ~ame
2. ~H3aret
l'llf oe.·ond Emissary ofThaumiel is Abare!, rhe Deadly
l>'l.,t• One of the Q!iphaoftheTwinsofGod,who is a moo;t
l"""~rful snhdut:r of rhat which must be destroyed in order
4.,, 1h1· Dnaliiy ofGod robe n:voked by rhe Returning of All
II••~ 1111hc: NihilityofAin,dissolvingthus the dividing aspect
.. f 1111' lir.1 manifestation outside ofthe FuUnessofEmptinesa
ht u·•loring the fractioned Unrnanifest Yod to its Zeroth
••I'"' hr wiping out the cause of division spawned b)' the
11.. "'Jlhl of~reation. Akzarel is an An:hdaemon of the Winds
••I I lt.•11rucdon sweeping away unto death aU that which can
""' 1i.r1el fll'mly and in harmony befurc Satan's Throne and
I• 1hc hrcarl1 blowing life into the sparks of the Dual Flame
"' 1hr AJ,"Crsary, making them ablaze to cause illumination
"11l 1ltr•1r11.1ion.
/
+ +
85
'1'0aumfel'• 110lr6 l!mlemu er toe llnme
s.11a;aref
The third Emissary onDaumiel is Uuarcl, the Suangc Ona
of the Q!ipha of the Twins of God, who is a lawless liberating
foru unloosening that which resrrains the Unbound Power
of Di>inity by the limits of rite cosmic structures of tbe
Thoughtful Light and is a shalcer and breaker of the Rnite
foundations upon which the order and law of the creator is
balanced and thus a bringer of unfated change and chaos,
freeing the Divine Essence from the illusorychainsofFallen
Thought that binds it to causal form. Uazarel is the
An:hdaemon of Severance From Limit and a transgressor of
all laws of cosmic restriction, who as an emanation from the
Throne ofSatan by his Thoughtless Fires sets free thecaplives
and breaks down the prison waUs of those that by their Power
onDoughtlcss Will and their Impulses of the Spirit of Black
Light strive for Q!iphothic Asccn5ion.
+ +
86
·11nnumltl'1 SouttO ~mfoearu or tOt 3ome
4. lltW6ofa~el
u~ fo11nh Emissary offhaumicl is Mibdalahel, the Separate
1111~ of Ihe Q!ipha of the Twins of God, who is a force of the
~'""""'K Depths upholding the drnamic tension of the
,li.i,1011 •t the centre of the Twofold Manifestation of the
Ill••~ Light inThaumid,makingtheHeadofthefitstQ!ipha
ow•, lmt•·aJ of one and setting the Thtone of Satan side by
... 1,. wuh that of his twin Moloch. Mibdalahd is as a violent
•l•••m of tile \Vaters of Wrathful Chaos opposing all static
111011ll<'•l•Uions and is a dissol\'er of singularity outside of the
l'•llrd Nihility of Ain, towards which he strh'CS to bring
IHI• ~ rwryrhing that he O\'Crpowers with his drowning wa•'el
ih<l 1• •n unlawful increaser of the power of Spirit to the le\-el
lh•I mokcs itovcrflowanddduge thnessclsintendcd to keep
II 1°11nlincd and is thus a bi;caker of the Sephirothic Kelims.
MlbJolahcl is the Archdaemon of the Raging Waters of
l'ol111m that issues forth from in between the tires of Satan
""I l\loloch and is a destrover of all that would limit the
011101rk1cdAzoth in its flow back towards the Dil'inc Zeroth
qotn<c and is champion of the dynamic expansion of Spirit
;11< I 11• purification and liberation by the war ofsacrifice before
•1111111· hcrwcen the Two Thrones ofThaumiel.
++
"IOaumltl'e SfftO Clmleearu of tOe ~ame
s. aanntiel
The fifth Emissary ofThaumicl is lanahel, the Raging One
of the Qlipha of the Twins of God, who is a furioua fon:e of
the Flame of the Left Side of Ain Sof kept burning as an
illuminating candle casting a shadowless Black Light upon
that which he is meant ro enlighten or utter!)· dmroy by the
act of banishing the blinding White Darkness of the
thoughtful light through the restoring of the EJeless Sight
looking towards his own side of Ain. lanahel is a raging
discharge of the fires ofholocaust bringing annihilation to aU
illusions and forms that aim to restrict the expansion of the
power of Divine Spirit and hinder its return back to· the
Unmanifest Source and is the Archdaemon of the Hom of
Fire marking and coronating those that can accept his
enlightenment, while stabbing mercilessly with his
incinerating force all that can not stand the elevating
conflagration blazing befon: the Throne of Moloch.
++
'Cthoumftl'o .Sixt~ ~mfmru ef t~e ~omt
6. ll6o6el
l'lir oi.1h EmiS$3ry ofThaumicl is Abadel, the Destroying
I hH' of 1he Qlipha of the Twins of God, who is a force of
1!-•llll<"lion affiicring the powcn and conditions resisting the
iml'ul<e• of the Highest Thrones ofQ!iphothic Opposition
•t11l I•• Spirit of Devastation reducing to formless ash all the
•l111<1ures that would serve to block the flow of Spirit back
h1wml• its Zeroth Source of Divinity, into which he strives
tu rc111rn all that Clln \vithstand his destroying of the tinitc
Im rm hinding the Spirit. Abadel is also the bringer of the
~1111d1ing and Cleansing Winds that leaves in its wake the
I""' lllack Desert of Formlessness, where only the fiery
llowrrs of Spirit nourished by the essences bled from the
llmillng co\'crings that he has destroyed, Oourish. Abadel is
•n Ard1da.,mon of the de•~aring wrath of Moloch ushering
1he Sl'irit upon the Path of Emben and Ash leading to and
1l11011gh the J.urnacc Throne of Moloch.
++
.rioumtel'e amntO l!mfemu •f tOe same
1. .ta66aOtf
The leVCJlth Emissary of'Thawnicl is Labbahel, the Flaming
One of the Q!ipha of the Twins of God, who is the Bringer
of the Fire of Libcntion burning away all subduing and
oppressing influences of cosmic order forced upon the
Acosmic Spirit and is a restorer of the primal freedom from
restriction obtained by the burning away of the limiting causal
constructs of Thoughtful Light, acting as the Lawless
Rampant Fire of Anti-Cosmic Chaos establishing the
dawning of the Supernal Black Sun within the spirits of those
that he blesses with his Wwninating Dames while raining down
igneous damnation upon those that are blind to the Hidden
Path Through Fire that he reveals with the Black Light of
his coronating halo. Labbahel is the Archdaemon ofthe Black
Flame of the Crown of the Dragons, a purifier of spirits and
a guardian of the Sevenfold Fire burning within the Furnace
Throne ofl\.foloch.
+ +
~loafel'e 8fref lfmf88atu •f 18e 11ame
i. ~~e6aOef
1llf llu1 Emissuy of Aogid is Abedahel, the Lost One of
Con:e causing
lft' lJlipha of the Hinden:rsofGod, who is a
ti., rmanalion oflo"irstThought to fall in disarray, hindering
1l1• orca1ion process by ~aling the folly ofthe false wisdom
..1 1ho1 which would limit 1hc unlimited in order ro know
ilh10111 )' qualities imposed upon It and is a cyclopean
,.,.1111l·s1;1rion of the Q!iphothic Wisdom seeing through all
•nohrou1ling forms, words and maskings, lhus locating 1ha1
wh1d1 n1hcnYise would be lost ro 1he eyerl" blinded by the
I ho 1ugh1ful Light. Ahcdahel is the AR:hdaemon of All Thai
Wh1d1 Is Los1 To YHVH and Recovered 1hrough the
11 VI IYand is as such a gnnterofthe Dragon's Sight, showing
lht Spirits of those altaining his Clear Vision lhe correct
fl"h nf ascent through tho labyrin1hine branches of the Tn:e
111 l>c••h on the Omer Side towards the Tiirone ofBeelzcbub,
while on this side of the Tehiru acting as a power that
r1um1lates and dissipates the creati\'C cosmic force befon: it
, •n rause further limiting manifestalions and deeper
•fparalion from Unbound Divinity.
+ +
2te1fef'e aeron6 l!mfeoaro •f roe ~ome
2. ~l\uroel
The second Emissary of Aogiel is Okuroel, the
Countermining One of the Q!ipha of the Hinderers of God,
being an emanation of the Black Light counteracting the vety
first utterance ofthe Word and manifustation of the thought
ofYHVH, championing the lawlessness and wordlcssnCH of
his own Q!ipha in order to silence the emanations of the
Thoughtful God before they can lead to further limitation of
the Once Unmanifust fallen into the realm of manifestation
and restriction. Okuroel is the Archdaemon of Q!iphothic
Resistance and Mirroring Counrermcasures opposing the
Sepbitotbic limiting impulses aftlicting the Spirit and is a
chaotic emanation spreading the Lawlessness of the Throne
of Bcclzchub in order to grant the means through which
liberation can be achieved.
+ +
lleafrl'e 1Ufr6 Emfeoaru uf IOt ~amt
a. ~e~el
'l'hr third Emissary of Aogicl is Gebel, the Locust of rhe
I Jllt•hA of 1he Hinderers of God, being a furce of Bohu
m•nlfcs1cd within 1he supernal Q!ipha of Aogiel and is as
""' Ii an establisher of Emptiness as he U-IS as a wst swann of
I·" 11••• setting upon and consuming all fonns that otl'end the
f'11n111thtlcss Impulse of Return to Ain and is therefure not
""'" an annibilaror of outer limiting construCIS but also of
Inner ones and can aid greatly in the tr.111scendental work of
thruc that can 1rulyembrace his spiritually actuated nihilism.
1 lrl>el is an Arehdaemon ofthe Wings ofDea1h of!he11uonc
uf llcdzcbub wilh and through whom !he liberated Spirit
1 an traverse the abyss by attaining the purifications and
Nllf'""'"rmenh of Acosmic Silence and Emptiness.
+ +
93
~ogfel'e sourto G!mfdODfll or IOt ~ome
4. anoonmel
The fuurth Emissary ofAogiel is lashamel, the Wasting and
Desolating One of the Qlipha of the Hindcn:n of God, whu
is an ardent fo~ of the Winged Black Fire of Undoin1
reversing the worlc. of the YHVH, extinguishing his flamaa
wherever he can talce hold, in otdec to ignite his own cleansln11
blaze of Thoughtless Light to cause At-Azothir
empowerment of Spirit, allowing It to escape cosmic fate an.I
gravitate to the Other Side and is thus a fire that burns and
se•-en the hand of the Thoughtful El, wasting all that is In
opposition to his own strive for the Return Back Into Ain vi•
his driving impulses rooted in Bohu. lashamel is the
Archdacmon of the Llberaiing Flames of the Alogo. of
HVHY and the Fiery Wings of the Throne of Beelzebub
burning to ash that which he can not elevate.
+ +
IJ4
~ooltl' o StftO 4lmtet111ru of Ifie llame
s. ~tijocel
I itJ llflh Emissary of Aogiel is Acharel, the Thwarting One
ul th• Qlipl1a of the Hinderers of God, who is a fon:c of
'"""I dnd acti..: opposition impeding and holding back the
"
I'"""''
"il"'nions of the emanations ofThoughtful Light,
'"K diem from causing further restriction to Spirit in
,,, 1,., 111.., <upport the Cause of Freedom by the Anti-Cosmic
•rplh '" lun of restriction upon cosmic expansion. Acharel is
'" i\ 1d1<l•cmon offhe Storm Winds of the Screaming Silence
··I 1hr Throne of Beelzebub, thwarting the echoing of the
•tlf•••mr• of the words of the Thoughtful Creator and
011t•l•1tni11ing his laws and tyrannical dominion in order to
'l"..•l •nd glorify the liberation ofthe WordJCM Lawlessness
.. 11hr Divine Emptiness.
++
95
~oolel'• a1x10 Emleoaru of IOe llame
6• .too6el
'The sixth Emissary of Aogicl is Laabel, the Mocker of the
Q!ipha of the Hinderers of God, who is an anrinomian fon:e
ofAnri-COJmic mnsgression m0rivating the breaking of all
restrictive laws and is an anarchic subverter seeking to
overthrow the cosmic lawgiver Archons of YHVH, ever
striving to, by his fares of Thoughtless Chaos, rip asunder
their enslaving chains of dcsriny with which rhey goad into
submission the Spirit fallen into the imprisoning structurn
of their limiting creation. Laabel is an Archdaemon of
Liberation via Defiance and Transgression and a Fiery Ray
of Black Light ever illuminating and empowering those
Spiritual Outlaws that manage to attain glances of, or succeed
to ascend to face, the Throne of Beelzebub.
+ +
96
.Oatarfel'o Steel \!mtooaru of fije ~ame
l. 'atbamef
Thf Ii rot Emissary of Sawiel is Satharnel, the Secn:t One of
rh~ Q!ipha of the Concealers of God, who is a force
... foguarding the reflection of the Illuminating Solar Flame
I""" rhc lint Secret Black Sun at the Crown of the Dragons
wir l1in the pregnant Darkness of his Satumian Qlipha, holding
lnoi<lr ofits secn:ting shell a Brilliant Light ofthe Thoughtless
I ;.,,1 1•ossessing the power to undo all chains of the seven
lnwrr spheres of the Scphiroth and grant empowerment to
rhu•r that have managed to reach his mysteries concealed
lorhind the obscuring veils. Sathamel is the Archdaemon of
rhr Secrets of Qliphoth and can act both as their keeper and
1·r,..,.Jcr and lead the wonhy to the treasures ofthe Throne of
( .urifuge Rofocale and aid in the elevation of Spirit above
~ml bC}'Olld the fallen s~te of cosmic rebirth, but he is also
•Jlli•·k to cut down those' he deems unfit to bask in the rays of
hi• occulted fire:.
+ +
.t11111£1tl's aecon6 ltmlsoaru of toe llame
2. .21uome1
The second Emissllr)' ofSataricl it Ayomd, the Frightful One
of the Q!ipha of the Concealen of God, who is a mos!
powerful force of the Winds of Darkness sweeping away unto
destruction all causes of restricted manifestation by tearing
asunder stagnant cosmic forms and impulses in order to
wrathfully cause the dynamic tension between the Black
Flame Above and the Black Flame Below, thus opening up
the path ofunfatcd evolution and revolution of Spirit, leading
it past and beyond the snares of the sevenfold unfolding of
YHVH's creation. Ayomel is the Archdaemon of the Horrors
of the Awakening of Spirit leading forever away from the
treacherous illusions of the White Darkness by granting the
Enlightenment of the Black Light of the Throne of Lucifuge
Rofocale.
+ +
.Satarfel' o'll~IE6 lfmfsoacu of t@e llame
a. ~nnlummnOel
The third Emissary ofSatariel is Taalummahel, the Hidden
( )ne of the Q!ipha of the Concealers of God, who is a
paradoxical force of the Lord of the Crossroads ofQ!iphothlc
Saturn, standing as the Hidden Black Man at the Centre of
1hc Liminal Point leading to mysteries and liberating treasures
tli•covered only by those that can enter into the occult seat of
pnwer hidden both in this and in the Other Side by the
rnnnecting points of transcendence found through the Black
l'ross, the Mark of QI.yin and the Fiery Bloodline of the
I loly Nachash of Thoughtless Light. Taalummahel is the
Archdaemon of the hidden transitional points ofingrcss into
I he Q!iphoth as governed by the Throne ofLucifuge Rofocalc
:md is an initiator into the saturnine mysteries of the Left
Arm of the Cross, as related to his own sphere of influence
:mdpower.
+ +
.tatatfel'o SourtO Emreearu of tOe 11amt
4. ~POtla~tl
The founh Emissary of Sarariel is Aphelahcl, the Dark and
Gloomy One ofthe Qlipha ofthe Concealers ofGod, who is
a force ofQliphothic Darkness safeguarding the Light ofthe
Thoughtless God within the shell of an enduring obscurity
spreading the gloom of the Dark Night ofthe Soul prowiking
the dawning of the Hidden Light through the Death and
Rebirth which awakens the Spirit to its own nature and source
beyond the trappings of the slumbering conscious mind,
leading ro a new state ofwisdom ttanscending all causal logic
and sanity. Aphelahel is the Atchdaemon of the Pregnant
Darkness through which she givei birth to the Dual Flame
of Thoughtless Light Crowning and Elevating those that
manage to penetrate her mysteries by the guiding light of
their own inner Black Flames connected at the core to the
Concealed Cold Fire of the Throne ofLucifuge Rofocale.
+ +
~atotftl'e 81f10 ~mrmru of fOt ~amt
s. ll\o6o~tl
'I 'lie lifth Emissary of Salllriel is Radahcl, the Conquering
1md Dominating One of the Q!ipha ofthe Concealers of God,
whn is an awesome force of the triumphant Light Within
I >.irkness, dawning as the Conquering Fire consuming and
!urning into fonnless ash all that he can not illuminate with
hi• lfoly Light ofThoughdess Divinity and is a prevailing
lnu:c of unfattd victory elevating and crowning or utter!)•
.:rushing all thatstandsin his way in order to add to the essence
ot' Azoth by decimating that which would keep it from
<lllcring into the cleansing absence of the blinding cosmic
light. Radahcl is the Archdaemon of the Light of the Black
Sun as reflected within Saturn and a Crowning Halo of Glory
•nd Ascension upon the Throne ofLucifuge Rofocale.
+ +
101
.totarltl'e JlfxlO Emfeearg of IOe llamt
6. 3eoijt3ef
The sixth Emissary of Sataricl is lrahtzel, The Dread
Shadowed One ofthe Q!ipha ofthe Concealers ofGod, who
is a fon-:c of the Wrathful Jolamc ofQ!iphoth serving in this
manifestation not the cause of illumination but solely that of
destruction,casting its light as a Shadcnv ofAnnihilation upon
all that does not bear his Divine Essence within their own
Spirit and is as such an aspect of the Satariel that actively
destroys in order to further the culti\'lltion of the powers it
conceals and protects. lrahtul is the Arcltdacmon of the
cleansing and destroying Satumian Fin:s of Anti-Cosmic
Holocaust breathed forth by the Dragon Head of the Throne
of Lucifuge Rofocalc.
+ +
.Sotorfrl'o .tmntb lfmfomu of th ~amt
1. ~o~mnnd
The se•-enth Emissary of Satarid is Ashmanel, the One of
t hr Desolate Place of the Q!ipha ofthe Concealers of God,
who is a force issued forth upon the Breath of the Thought!.,..
I ;.,,1 taking aspect within Sataricl as the Lord of rhe Wind of
rhe Desolate Fields of Darlcness sowed with the Hidden Seeds
of I .ight illuminaring and nourishing only those that know
ro Reap with the Left Hand and to do so in due time and
"'•son in order to attain the bountiful haivcst of the treasures
of the Place Empty of all Cosmic Thought, granting the
emrmvermcnts of the Puri6cation of Desolation upon rhose
tlmt can leave behind rhe binding and limiting construC!s in
omlcr ro embrace the Essence-filled Void of Unbound Mind
•ml Spirit. Ashmanel is the Archdaemon of the Gate to the
Hidden Acres below and around the Saturnian Throne of
I .ucifuge Rofocalc seeded by the vestiges of the Fullness of
l·'.mptincss connected to and attained '~a the rcllection of
Charek shining dm_vn its Black Light upon the receptive
I )csolate Fields orHarvest.
+ +
103
4Dlnrlel'o lflOOIO lfmlDOOtU Of IOe ~ame
s• .taatel
The eigh1h Emissary ofSawiel is Laatel, the Cloaked One
of 1he Qlipha of 1he Concealers of God, who is a m0$t awe-
inspiring force of Lawless Liberation and Altainment and a
Flame of !he Lefr Side of Ain Sof championing Ain, here
manifesting enshrouded in rhc guise of a Reaper of Death
wielding the Sickle of Q!iphorhic Sarum in order to bring
about rhc harvest from rhc Concealed Fields of Spirit, adding
Envenomed Seed of Cmmic Dearh and Qliphotic Rebirth
10 the Blood Acres he descends upon, setting free !he goaded
oxen ploughing rhc Gelds in order to cause rhe Unfa1ed
Gcrminarions of rhe Seeds of Amrh to grow fonh as new
branches of the Tree of Wisdom and Death. Laarel is the
Archdacmon of rhe Sowing and Reaping of rhe crops of rhe
Resurrttted Branches of Spirit upon the Outer Tree reaching
up around and hiding with their offshoots burning wirh Black
Light rhc Throne of Lucifuge Rofocale.
+ +
~aeO SOalaO'• 81rot <tmlooaru of fOt Same
1. <106oel
ll1r rust Emissary of Cash Khalah is Gadael, the Cutting
111d Swulcring One ofthe Q!ipha ofthe Shakers to Complere
i\nnihilation, who is a fierce force of Anti-Creation that
rnmbats the funning impulse at its manifested core attacking
rhr Scphirothic: Tree where it branches forth below the
111pcmal triad of its creator.striving to cut off the emanations
I hor hpheseVl:nfold process created the world ofThoughtful
I .l11ht in order to shake the foundation of cosmic existence
~nil make it fall upon itself. Oadael is the Ardidaemon of the
!k•·cring Force ofQ!iphoth and a cutter of the links bcl\Vl:Cn
lhr Will and Thought ofthe cosmic side, hindering the forces
oppnt:ed to the Throne of Astaroth from taldng hold to the
1l..1ined manifestations, thus causing them annihilation.
+ +
•aee ••olaO'• .ttton6 4fml1mu •f Ifie llame
2. ~ltofel
The seooncl Emissuy ofGash Khalah is Akalel, the Acrusin:g
and l>ewiluing One ofthe Q!ipha of the Shaken to Complete
Annihilation, who is a Satanic force of relentless opposition
combating the very manifestation of the conccplions of the
ideas of acation as spawned within the Briahic branchea of
the cosmic tree and acts as the exposer of the mistaken
thoughts given form to within the Sephiroth opposed by his
own Q!ipha and acts as the dnourcr of the cosmic mind that
limits itself by the n:srrictions of the Atziluthic instincts that
seek to become manifested through it. Akalcl is the
Archdaemon of Revealing Accusation serving the separation
of the limiting thought from the LiberatingThoughtlessness
and is a Devouring Whirlwind establishing mindless bliss of
the Black Light befon: and through the Throne of Astaroth.
+ +
106
tl\ooti lltiolofi'• ~filr6 ~mleooru of tfit 11amt
a. .IQararel
·n1e 1hinl Emissary of Gash Kbalab is Shararel, the Hosrile
One of lbe Q!ipha of the Shaken IO Complete Annihilation,
who is a mosr wra1hful force antagonising irs opposed
rrna11ations, burning 1hcm with his Tridenr of the Fins of
l 'h•,,., Empriness and Darkness, which both arms and crowns
hi 111 Js he strikes al lhe very Neshamah of both man and god
111 order to esiablish the Dominion of Thoughdess
·l'r.11scendenc:e ins1ead of rhc limiied cosmic awareness which
nnlr se"~s the manitts1a1ion of 1he reslrieli\'1: will of the
Y11 VH. Sharirel is rhc Archdaemon of lbe Fires of Anti-
l' osmic Ra-olt against the \'er)' lhough1 of lbe unfolding of
the idea of creation culminating in die fall of Spirit within
the realm of physical manifestation and is a Standard-Bearer
of 1he Tripi. Flame ofAur She·Ain BoMaehshavah crowning
1he Throne of Astaroth with which he enlighiens the Chosen
Ones of the Seed of the Serpents of the Other Side and bums
'" dcsiruction all othen~ ____.
+ +
107
t'aofi •fiolaO'e 8ourlfi Eml1111oru of Ifie ~ome
4 . .Sopfiafiel
The fourth Emissary of Gash Khalah is Kaphahel, the
Subduing One of the Q!ipha of die Shaken to Complete
Annihilation, who is an unstoppable fon:e of Q!iphotic
Triumph sunnountingand crushing the causal oppositiun with
die chaos ofThoughdesmess widi which he conquen and
dominates his foes, forcing them down die unlawful paths of
becoming, which lends strength and Spirit to his own Q!ipha
and thus furthers the cause of liberation from the binding
confines of ettation and oo hastens the return of all that was
within Ain Sofback to Ain. Kaphahel is the An:hdaemon of
Anti-Cosmic Victory and Domination, overcoming and
subduing all that would oppose the decrees of the Throne of
Astaroth by establishing unfated manifestations and misrule
for the sake of liberation.
+ +
•ae• ••ara•'• 81fl0 4!m1Haru of 1oe ~amt
s. tacfiomel
The fifth Emissary ofGash Kha1ah is Lachamcl, the Belliro5e
and Triumphing One of the Q!ipha of the Shakers to
l'omplcte Annihilation, who is a furious and aggressive force
uf Lawless Rebellion subverring the limiting rule of
Srphirothic nature over Spirit by instigating l'C1rolts and
lr.1<ling to victory the Serpents in their war against the fottes
••f l•w striving to subjugate the transgressors of the cosmic
onler of creation, and is a granter of the power to escape the
hinding constructs of mind meant to chain the Spirit.
I .•1chamcl is an Archdaemon of War Against Tyrants and is
• vanquisher of the resisters of the anarchic SO\-ereignty of
I he Throne ofAstaroth and is a patron ofall those that would
tidy the laws of the YHVH for the sake of furthering the
Q!iphothic influences.
+ +
entO .fiiafafi'• .Gfxlfi <emfHaru of Ifie ~ame
6. .t}arageJ
The sixth Emissary of Gash Khalah is Haragel, the
Assassinating One of the Qlipha of the Shakers to Complete
Annihilation, who is a ruthless fora: of precise destruction
striking as a dead!)• viper with cnwnorned fangs at the jugular
ofall !hose that would stand in the way of the accomplishment
ofthe work ofhis Q!ipha and is a most accomplished desuoycr
of the minds and eater of the souls of his foes, as he kills in
order lO furlher the cause of Sitra Achra's Bohu on the Briahic
le\•el on both sides of the Tehiru void. Haragcl is an
Archdaemon of Murder and Elimination directing the
destructiw impulses of the Black Light towards those aspects
of the opposing side which uphold that which ofttnds the
Throne of Astaroth and acts as the Destroying Sword of the
ruler of that Qliphothic Seat of Power.
+ +
t
Cl\olarOd'• Slrel Emlmru of Ifie 1ame
i. fJop@tfutOeJ
I'ho lil'$t Emissary ofGolachab is Gophriythcl, the Sulphurous
l lnr. of1he Q!ipha ofthe Burners with Fire, who is an explosive
•1111 very dynamic fun:e fuelling the ignition of the Fires of
I JJ11•hnth both within and without the Serpents and their
llro<"I trapped in the Scphirorhic side of cite Tehiru and is
1h11• the Spirit of the awakening of the Black Flame of the
I Ir •1111ns of the Other Side within the more Martial context
•ml • destroyer of that which would srand in cite way of the
hl•zing forth of the Fire of Spirit. Gophriythel is the
/\rdnlaemon of the Combusting Brimstone of Spiritual
Aw•kening and Uprising and a provoker of the kindling ofaD
"ll<~ts oftire that serve the Anti-Cosmic cause of cite Throne
nf /\smoday and is an emanarion aiding in the realization of
the dormant potential o( those that bear the sparks of the
Kl tr• Achra as their own Spirits.
,.,...--·
+ +
ltt
eolacoao•e aeton6 (fmfeearu Df tOt llame
2. ~pOfoesOel
The second Emissary of Golachab is Ophiseshel, The
Serpent-Flamed One ofthe Qlipha of the Burners with Fire,
who is the acti•-e ron:e ofDesrruction and Ascension roused
by the Emissary that came before him and is an emanation of
the Qliphothic Fire of the Holy Nachash that moves all
aspects ofSpirit longing for the Fullness o(Emptiness within
Ain to break free from all confines and destroy all that is not
of their own fire in order to open the pathwa)""S within and
without for the rising towards and beyond the Crown of the
Dragons and is the nail turned into the tip ofa ftaming spear,
impaling and going through all that would a1tempt to hinder
its elevation. Ophiseshd is the An:hdaemon of rhe Ascending
Flame of Revolt and Liberation of Spirit and one of the
Serpents of Thoughtless Light elevating the power of the
Throne of Asmoday as a destroying Pillar of Black Fire
wherever the emanations of his Q!ipha are made manifest.
+ +
U2
•olnrOd'e 1!0fr6 tmfHaru of IOt ~ame
a. taOatel
'l11c third Eminuy ofGolachab is Lahatel, thc Fire Swting
I Inc of 1he Q!ipha of the Burners wilh Fire, who is a foltt of
w1 ;uhful rebellion against the stark order of the Thoughtful
I Oll'nlse and an igniior of the fires of chaos with which
Q!iphothic uprisins- against the YHVH are instigarcd and
"'l'l"<>rted. with 1he aim of turning the I)Tanny ofstem justice
4K·•in•t il1elf and instead further the cause oflawlessness and
l~ausal freedom gravitating all that he enflames with the
Fires of Spirit to the side ofThoughtlessness. Labate! is the
Ar.·hdaemon of the lnsrigarion of the Martial Rebellion of
Sririt and is an arsonist of Q!iphothic Fire serving the
Throne ofAsmoday by spreading its igneous Black Light for
I he sake of the burning down of the opposing 1ree and all
1hat it entangles.
-----
+ +
tu
cloloriati'e Smtti ~mltootu or 1•e 1tame
4. Qnrcturel
The founh Emissary of Golachab is Chan:h""I, !he Hotly
Burning One of the Q!ipha of !he Burners with Fire, who is
a furce of rhe enc:in:ling and binding fbmcs ofhis Q!ipha and
a destructive impulse of n:srric1ion alllicting Iha! which must
be hindered from expanding in order to avert rhe victory of
the cosmic impulse, while on the other hand being a path-
opener of the servants of the cause of Black Light burning
down 1he limits and barriers that otherwise could resu.in
and hinder their becoming upon the Path of the Dragons of
the Other Side, aeting as 1he flaming key to the closed gates
and the remm..,,. of those that would stand in the way of the
expansion of the Black Flames. Chan:hurel is lhe Atthdaemon
of rhe Chain of Fire emirting and expanding from and
surrounding rhe Throne of Asmoday, letting in and keeping
within all that which would strengthen irs Oames, while
scourging, scorching, constricting and resrricring all that
opposes his own cause.
+ +
114
~olaroa•'e 81flti Emfemu •f Ifie 11ome
s. ~tdael
'l'h• llli:h Emissary of Golachab is Balael, the Destructively
l'on.uming One ofthe Q!ipha ofthe Bunten with rm:, who
I•~ tempestuous manifi:station of the furces ofMartial Fires
..1 his Q!ipha and an unquenchable remnant of the Anti-
C1mn ic Fires of the Athiel brought down from the
Illmninating Dark Ra)'ll ofChasek in onlcr to avenge all those
I111111 rhe Side of the Dragons of the Sitra Adua condemned
•nd destto)"ed by the oppressive judgement of the creator of
lh• limiting cosmos. Balacl is the An:hdaemon of the Ffres
1.•f \\'rath and Vengeance emitring from the Throne of
A•mnday and is a memkss force of destl"ll\:tion afllicting all
1ba1 would seek to hamper the spreading ofthe wildfire ignited
by the Head of the Dragon to which he belongs.
+ +
115
~•••lrfon'• 81rtt '1!mlemu or roe tamt
i. 'toioetiotiel
'The 6nt Emissaryoffhagirion is Towebahel, the Abominable
One of the Qlipha of the Disputers, who is a force of the
Black Sun eclipsing the n:srricti~ light of the Tiphmth
within all that which he illwninatcs and is the inspiring muse
behind all so called abominable he~sles that emasculates the
phallic force: of the &phiroth he opposes by being the guiding
genius behind the antinomian fonns of spiritual cultivations
such as the truth veiled behind those imagined and •ilifled
Abominarions of Moab and He~ies of Peor, aiming at the
channelling of the Q!iphothic Solar Foro: into that which
the Thoughtful Impulse would sec dead in order to cause
unfatcd elevation and n:sumction within the place opposed
to the cosmic sun offinite life. T owebahel is the Archdaemon
of all liberating and clcvaring foKeS and deeds abominable in
the &-cc of the Thoughtful C~t and is a moti\•:uor of the
expansion of the light and cultivator of the powers of the
Throne ofBelfcgor spreading the impulses through the souls
and Spiril open and receprivc for the inclinations of the
Dragons of the Other Side.
+ +
116
'ltbaalrlon'e .-eron6 C!mlmru of t8t llame
2. eooumel
'l11e •econd Emissary offhagirion is Gaawnel, the Excellent
( )11• of the Qlipha of the Dispurers, who Is a furce of the
lllock Solar addition of Amth to the Spirit, aligning the
rrwal«I aspect ofHis own Qlipha "'ith the concealed Suns
,.f rhe Sitra Achra prompting Kelim-shattering
''"l""'~rments, usurpations and lawless elevations causing
Imbalance and chaos within the structures of the ThQUghtful
tilde, giving way to the intru•ions or escape of the Scrpenis
111 •nd from the creation standing as an offence to his own
1. dn•e of being and becoming. Gaownel is the Archdacmon
nl'rhe Black Rays ofthe Spirit Light ofthe Throne ofBelfegor,

C•n•ing the Coronating Halo ofthe Serpents and that of those
n( rheir Tribes on both sides of the Tehiru, elcvaling them to
Majcsrywhile on the other hand spreading strife, twmoil and
1~tmcrion within the nnks ofthose that would seek to hinder
•uch glorious ascdi'i:
+ +
117
110118frfon'• 'tlljfr6 l!mfeoaru or ••e ~amt
a. ~amamtl
The third Emissary of Thaglrion is Ramamel, the Self
Exalting One of 1he Qlipha of the Disputers, who is a forte
of the Q!iphothic Solar Power standing in ils zenith as tlK'
Crowried, Glori6cd and Conquering Serpent-Head, erecdna
i1selfup towards the heights while burning to ash thar whir.Ii
he lea•'CS behind below his Vertical Palh of Ascension,
elevating all thlt harmonises with his own transcenden1
casence, causing a rising to unimagined pinnacles ofglory by
granting to the ambitious that dare to fl)• into the Black Sun
of Destruction and Resurrection, for lhe sake of deification,
consciously sacrificing and burning away the finite and
limiting constructs ofwax and feather, his own Wings of Fire
with which the Spirit of 1hose deemed worthy can become
exalted as the Noon Sun of the Ocher Side. Ramamel is the
Archdacmon ofUofarcd Self-Exaltation of the Spirit rising
as a Pillar of Fire before 1he Throne of Belfegor towards the
Dragon's Point of Coronation, exerting and granting
dominion, autonomy, sovereignty and freedom from the
confines of the cosmic limitations of mind and soul placed
upon 1he Spirit.
+ +
118
thagfdon'• 3•arl0 <f11fteor1 of tOe 1amt
4. ~qe6nef
Tho fourth Emissary of Thagirion u Iqedacl, the
tonll~grating One of the Q!ipha ofthe Disputers, who is an
._...,..;vc furoe ofthe Burning Hand of the Qliphoth bringing
''" J.'ires of Destroying Chaos wherever it can combat the
upliui.lcrs ofSephirothic law in ordtt to dissolve to ash their
M1h1n·ing structures of Llmiring Thought and is as a Flame
ul 1lw Qsmetiel ofTohu on high descended into the sphere
111 1hc Solar Force of the Sitra Achra in order to ignite its
l\n1i·Cosmic Fires, with which to set aflame the worlds and
11111111 1he shackles binding Spirit to the Thoughrful Limiu
loy rc\'crsing the process of the fall that unfolded through the
~"""ic Tetragrammaton. lqcdael is the Ardidacmon of the
llhamc of Chaos illuminating the Throne ofBelfegor,casling
Ii. enlightening sparks whcrev!er it can cause At-Azothic
dlm1ption, empowerment and liberation, for the sake of the
~ausing of the sha1terilig of all finite forms through the
mnllagratlng heat of the Divine Fire ofThoughdess Light.
+ +
119
1lOoe1r1oa'e 8fft0 EmlHoru of tOt tome
s. 3o@o~el
The 6fth Emissary ofThagirion is Rahabcl, the Proud One
of the Qlipha of the DispuletS, who is a force of Q!iphorhlc
Inspiration and Illumination leading away from the Bmirilljl
confines of the morality. law and order of the Sephiroth he
opposes, laking form as uwin of the R2hab of the Waiery
Abyss, acting here as the Dragon of the Sun governing the
Seas of Black Solar Flames, coronaring with transcending
enlightenment those who are not annihilaied by the Light cif
Thoughdm Wisdom, opening up the tonuous parhsofutent
which turns the backs of !hose traversing it towards YHVH,
leading them away from death in life iowards immortality in
death by the resurrection caused via Gnosis leading the Spirit
to the side of the Serpents of the Q!iphoth. Rahabel is the
Archdaemon of die Coronating Halo of the Dragon's Head
which surro1mds and casts ils light from the Throne of
Belfegor in order to cause the revealing of the paths and
granting of the insights into 1he mysteries that liberate the
Spirits from die darkness ofillusory and 6nitc life, ushering
them into the side seeking i!ielf back towards the deathless
Ain.
+ +
120
·tbaglrlH'e alxlb 4linlmru of tOe ~amt
6. ~rfensef
lhr •ixth Emissaiy ofThagirion is Oriensel, the Dawning
(Inc of theQ!.iphaofthe Dispurc:rs,whoisaforceofGlorious
I l11h1 rising with the Q!.iphoth's Sun in its unstoppable path
111 ...:cnt, empowering and lifling up oil that keep within
1ll'm•d~s any links to his own essence, acling as a beacon of
ho111· to those Exiled Ones of the Serpent's Bloodline and as
~ I lcrilld ofE•il Omen and Death 10 those opposing the side
111 the Dragons of Sitra .Achra and is as a torch wirhin the
1t~1kncss, consuming the lesser in order to illuminale the
11•r•lcr for rhe sake of the bringing about of the Morning of
Vl.-torr and Liberation. Orie~I is the Arehdaemon of the
l'olnt; of Illumination waking up the Spirit from ils Dark
Ni11lu nf the Soul and its Death in Life, leading it upon the
hidden paths towards the Throne of Belfegor, where it is
revi\'cd by the Ever Dawning Black Sun nourishing the
Dlmed Dead. /
+ +
m
~tOaalrlon'e .tmntO C!mlmrg or IOe ~amt
1. llatosOel
The seventh Emissary offhagirion is Natashel, the Fonakin,
One of the Qlipha of the Disputrrs, who is a most deathly
fun:,, ofSolar Deslnlclion abandoning unro ulkr aMihilatio11
that and those which the six Emissaries coming before himself
could not illumina1e, inspire or ell!Wte and as =i cleansingaml
incinerating Ray ofthe Sun of Death burning IO ash the cast·
off sheUs of the dead and all other discarded wealcncssc1 of
the Risen he brings a pernicious fate to all those that can not
rise with 1he Dawning of the Black Light. Narashcl is the
Archdaemon of the Solar Rays of Death emitting from the
Throne ofBelfcgor towards all that which its Monatth deemt
as unfit or unworthy lo n:ceive his illumination and cle\'lltion
by being roo blinded by the White Darkness ofdie Thoughtful
Light and bq'Ond salvation and is thus a personification i>f
the most adversarial aspect and emanation ofThagirion.
+ +
122
ltrtb Joraq'• 8fcel Emlemu of IOe ~ome
1. ®nalrtoel
·n"' lil"llt Emissuy ofOreb Zaraq is Ongirrael, 1he Last Rites
l '11111lur1ing One of the Q!ipha of the Ra\"COS of Dispersion,
wl~.• h • force of Liberation through Unfaled Death setting
lo rr 1he Spirit ofthe Thoughdess from the Thoughlful 1-"onn
••1 'l•r-hom flesh and by anointing !hose who are preparing
"' •re prepared to die makes them ready and fir to transcend
1l11·1r .-Jusal mortal coil and scatter forth freely as the Ravens
111 l>cath towards the side of his own Q!ipha, where the
I .lht..icd Ones that have ttavened the Path of Fire may
...·end towards a rebirth making them as the Serpents and
I lui:rms of Sitra Achra, with which they share both cause
11111 essence. Ongirrael is the Archdaemon of the Funerary
llitcs of the Warriors of the Thoughdess Llght,granling the
11111i11ring of Black Venus before the Throne of Baaltzelmoth
lh•t opens the Shell and frees the Pearl of Spirit to ascend on
lh""n Wmgs from the-pilint of the Soul's Liberation, over
1hr Sea of Death, towards the Dawn of Spirit's Coronation.
+ +
123
ere6 Jaraq'e 4eron6 ~mfemu of t@e 1amr
2. ~olooctief
The second Emissary of Oreb Zaraq is Ratsachel, the
Manslaying One o{ the Qlipha of the Ravens of Dispersion,
who is a most death!)· force of vengeance, war and victory,
slaying not only for the sake of retaliation and the eradication
of hostile forces but also for the liberation of those that
welcome his hani:sting blade dipped in the perfumes and
poisons of the Gardens of the Black Venus by lening go of
that and those which mun be Slain in order to feed the Acre
of Blood, so that the Sowed Seeds of the Serpent can
germinate and Oourish,granring the Unfatcd Death prepared
for by the Emissary coming before him,or the just punishment
to those that foolishly would seek to block the path of his
emanation. Ratsachel is the Archdaemon of the Death's Head
of the Throne of Baaltulmoth and a wielder of its Spear of
Conquest, bringing vengeful destruction or deathly liberation
depending on where and how he manifests.
+ +
124
~re• JO!oq'e 1ttilr6 tmlemu •f ••e 1111111
s. 303orel
'Ilic third Emissary of Oreb Zaraq is B1zan:I, the Scarrcring
One of the Q!ipha of the Ravens of Dispersion, who is a
for~c of the Sowing of the Seeds of Transformation via
t'Uhi•.,.ted stagesofdestruction,. strewing the Seeds ofDcith
In onler to reap the Essence of Life, causing the flourishing
nr Chao• 111dTboughdemiess to break up the stagnant forms
•p~wned by the Thoughtful Impulse wherever his seeds c111
rake hold in order to offer a bountiful harvest·for the El'CI'
Hc•ping Force of his Q!ipha tending the fielcb so s.eded hy
I hr Serpents of Sitra Achra, and hy his tireless work of
S,· Artering also f~ng those that otherwise would be held
~aptive hy the cosmic forces counteracting the liberating
di•persion of the Spirits transcending as the Ravens ofNo-
l{crurn. Bazattl is the Archdaemon of the Scarrcring of the
Seeds of the Dragon and a &OWCr of the bloody gardcns 111d
on·hards of the Thione ofBaaltulmoth, where the repeated
act of the First Murder pcrpctuaUy nourishes the Flowers of
Transcending Beauty and the Trees of Forbidden Knowledge
granting the Fmits of Death 111d Rebirth.
+ +
125
enti Jotnq'e SmtO l!mfemu of tOe tlome
4. J.atoctief
The fourth Emissary of Oreb Zaraq is Zabachel, the
Sac:rificially Killing One of the Qlipha of the Ravens of
Dispersion, who is a cold force of both inner and outer acts of
Deathly Sacrifice, emanating the impulses that first made
Qi!yin sacrifice his. hylic brother in order to open the Paths of
Thorns, Bones and Black Fire leading to the Other Side of
the Tehiru and is as such an instructor and overseer of all
rinial killings meant to strengthen and lead the Spirit into
the Side of the Dragons of Thoughtless Light by serving as
the sacrificial blade, the power guiding it to slash the throat
of the chosen offering and as the cupbearer gathering up the
essence so spilt in order to water the seeds of Azoth planted
within the Fields of Blood. Zabac:hel is the Archdaemon of
the Swords and Sickles of Sacrifice, watering with blood and
reaping widdershins the bountiful fields of Black Venus
surrounding the Throne of Baaltzclmoth and is a foKe of
Necessitated Sacrifice of both inner weaknesses· and of the
life..fun:e demanded for the manifestations of the Drac:onic
Liberators of Soul and Spirit.
+ +
126
f>re~ Jaraq'o 8fffti ~mfmru of ltit 1amt
s. ~o6cf
11ic fifth Emissary ofOreb Zaraq is Rabel, !he Great Lordly
One: of the Qlipha of the Rnens of Dispersion, who is a
force. of exalting elev•tion and rising power rowards mastery
;uul dominion attained via sacrifice and arduous work, and is
l•urh rhe coroneted and coronaring power of Deathly
A•<cnsioo rewarding with might rhose that with their deeds
h.l\'c empowered his Q!ipha acting thus a1 the bringer of the
bountiful harvest toiled for upon the Path of the Ravens of
llcarh by ruming the Crown onRoms into a Crown ofGold
1tflccting the Flames of the Black Sun. Rabel is the
Archdaemon of the Crowned Head and the Coronating
l'ower of the Throne of Baalrzclmoth and the SCM:reignty
reaped by correcdy walking the path outlined by the Holy
N•chash of Sitra Achra before and within those that bear his
Dlack Flames.
+ +
127
'1>rt~ Jaraq'e alxtO Emluearu er 101 ~ame
6. ~e6eret
The si."th Emissary ofOreb Zaraq is 0$beri:I, the SepukliNI
One of the Qlipha of the Ravens of Dispersion; who i• a
fom: of the Tomb employed as a Womb of the Black F.arth
that by its teeding with the corpse becomes impregnated wllh
the death to limiting m0ttality,giving way to rebirth towardt
and within his own side. He is the muse of :di Sowers or
Skulls who first in m-en's f0tm inspired our Good Q!yin 111
bury the sacrificed Abel as an offering to the Nahemoth and
thus tum Akeldama into Gulg:altha, opening the pathwa)'ll
from the Blood Acre to the Black Cross upon the Point of
Skulls and from there towards the W-r Tehiru and the Sitra
Achra and is as such the Qliphothic Begetter of the Grave,
acting both as a Jaw of Death and a Gate of Rebirth. 0$berc:I
is the An:hdaemon of the Sowing of the Bones of the Dead
and the reaping of their attained, consumed 0t liberated souIt
and Spirits and is the opener of the Sepulchral Gates of the
Throne of Baaltzelmoth leading through the Shadow of
Death to the Crowning Black Flames of Resurrection,
Liberation and Deathly Ascension.
+ +
.Gomoel'o 8fret l!nifeooru or t~t 3ome
1. tGalap~el
111• lirst Emissary ofSamael is Salaphel, the Subverring One
111 the Q!ipha of the Poison of God, who is a force of
11w~r1hrowing of that and those which arc upholding or held
''I' to lofty positions by the restricting impulses of the
I'huughtful Light contracting and binding rhe Spirit \Vith
1hr """'tal consrruc1s meant to keep it from gravitating
1uw•rils its primal soun:e within the Fullness of Emptiness
t111l I• as such an ach'efSaf)' ofthe AKhonic rulers and aspects,
11111l1•rmining them for the salte of the establishing of the
Ilt'rdom of thought detached from the restrictions placed
upon it, in order to champion the c.usc of Unbound Mind
oren to the Wisdom of Chaos. Salaphel is the Archdacmon
of the Elevation of the Fallen and the tearing down of the
1111j11•tly elevated, all in accordance wirh the Mad Wisdom of
1l1e Throne of Adramelek and is an opener of the Gates of
l>e~th and Li!M!'ration, leading to power bc)'Ond limitations
lor those serving his own cause, while degrading and
1lrmoying those that resist the expansion ofhis emanations.
+ +
.aamael'o ..ttton6 <emlooaru of th llame
2. ~ora6el
The second Emissar)• of Samael is Marade!, the Rebellious
One of the Q!ipha of the Poison of God, who is a forte of the
Dnigon's Venom brewed within the Waten of the Primeval
Abyss on the Side ofBlack Light nourishing the Ttte of Death
and those who eat from its fruits of Forbidden Wisdom, while
poisoning unto damnation all those that cowardly ttroil from
its initial painful bitterness, and is as such the Chalice· Bearer
of the intoXicating Elixir ofSamael, inciting rebellion against
the oppression of cosmic destiny, granting the death and
rebirth of the mind and opening it to the attainment of
Thoughtless Gnosis leading those strong of Spirit through
the Gates of Death, so that they may transform and cast off
their shackles in order to be able to rise reborn as the Serpents
of Sitra Achra. Mandel is the An:hdaemon of the Rebellious
Mind seeking and finding the forbidden gates leading to the
transcendental freedom and chaos of the Throne of
Adramelek and is a causer of the At-Azothic shattering of
the Mental Kelim, forcing all thoughts of restriction towards
unrestricted Thoughtlessness.
+ +
aamael'e 't0fr6 cfmfeoaru of tOe ~amt
a. ~uor;e1
The third EmissaryofSamael is A)"Bbel, the Adversarial One
of the QJ.ipha of !he Poison of God, who is a violent force of
••paration from all thac would offend his own essence and is
a< a suffocating and poisoning smoke from the select lea-
of rhc: Tree of Death burnt and fanned by the fuathers of
Aclramc:lek as a baneful incense towards the side: offending
hi• Qlipha and is a forceful instigator of wars and conflicts
1hat through upheaval seeks to bring transformation and
··hange, leading to the death of the restrictions placed by
l)'rannical cosmic law through the limited and limiting
imdlect binding soul and Spirit within the confines of the
prison oIThoughtful Mind beguiled by the illusions ofcausal
lngic. A)'llbcl is the Archdacmon of Conflict and Opposition
leading towards the surpusing of all limiting borders
resrricting the emanations expanding from or rowards the
Throne of Adramelek and is a Spirit of Dissent and
Contravene, motivating the struggle for liberation at any cost,
pressing into madness, death and beyond for the sake of the
realization of his transcendent victory.
+ +
131
.enmael'o Smlti Emfooaru of ttie llamt
4 . .tac~ateel
The fuurth Emissary of Samatl is Lachanel, !he Afflictcr
and Foreefully Crushing One of the Q!ipha of the Poison of
God, who is an unrelenting power fmalising the struggle of
rhe Q!ipha he belongs to by utterly devastating and crushing
rhat which sllmds in the way ofthe acrualisation of!heir cause
of liberation and lawlessness, in order to further the
elimination of the enslaving factors set in place for the sake
of upholding the cosmic restriction and hindering the
expansion of the Azoth, which the cosmic impulse seeks to
keep confined within the Kclims ofrhe Beguiling Splendour
ofThoughtful Mind and is as such a bringer ofchaos, crushing
the scales of balance, in order to break free from !he chains
of stiffing law and pen:eived truth that only serw:s to hinder
the escape from the prison of Thoughtful Construct..
Lacharsel is the An:hdaemon of rhe Crushing ofBarriers and
Walls and a mad libcntor of those ready to partaltc of !he
Freeing Poison of the Throne of Adramelek in order to fully
enter the Gates of Death and attain the powers and insights
into the Acosmic Truth that lies beyond the confines oflinite
life, knowledge, saniiy and restricted wiU.
+ +
ll2
•amolftf'e 8frtf l!mfemu of Ifie llame
1. f586np@el
The first Emiswy of Gamaliel is Gadaphel, the Blasphemer
of the Q!ipha of the Obscene Ones, who ls a me of the
A•cending and Penetrative Light ofthe Qliphotic Moon that
threatens 10 eclipse the flames of the solar power of the
Scphlroth and nigrify the pale light of the Foundation of the
Thoughtful Creation, so that it may become fit to SCl'\'C as a
point of invasion for the Serpents of the Other Side, acting
~· the instigator ofthe blasphemous disonler with which she
dnt~gonises the upholders of the cyclical manifes1Btions rooted
within Yesod's womb of formation, causing uausal disruption
•n<l unfated becoming born from her invasi\-e emanations
penetrating the astral points. Gadaphel is the An:hdaemon
of the Disruptive Nocturnal lmplilses invading die sleeping
111ind during night and giving rise to un&ted manifestations
1luring day and is an evangelist of the Antinomian Obscenity
11f the Throne of Lilith, blaspheming and rebuking all that by
the suffocating veU of false modesty and virtue stri\'CS to keep
the Spirit suppressed, enftaming and with her Black Light
illuminating illlltcad the mind and soul with the amon1 wges
meant to further entice towards the side of Q!iphothic
I.awlessness and Liberation~
+ +
133
Clamolfel'• .8tcon6 Emleeaeu of IQt ~ame
2. ~aora6ef
The second Emissary of Gamaliel is Maarabel, the Lier-In-
Wait and Ambushing One of the Qlipha of the Obscene
Ones, who is a flooding force of the Lunar Sea of Blood and
a torrent of the Watery Chaos sweeping away unto Liberating
Formlessness and Thoughdessncss all that she submergn
within her emanations and is a dynamic force of disruption
provoking spiritual insightt and progmg within thOIC that
welcome her unfated incn!asing and overflowing of the Living
Waters of Azoth meant to shatter the confining Kelims of
the clay-bom Ego and as a Serpent Mother granis rebirth to
those freedom-seeking Flames of Spirit that penetran: into
ber womb via the ebbing and returning currents of her
emanations. Maarabel is the Arehdaemon of the Storming
Black Waiers ofthe Moon emitting from the Throne ofLilith
to drown all that would receive its Baptism ofDeath,gnmting
the deansing from and transcending of the Thoughtful
Constructs that hinder Ascension of Spirit and Acosmic
Rebirth.
+ +
~nmnJlel'o 't$fr6 Emfemu of IOe ~nmt
s. .tartiaotiel
The third Emissary of Gamaliel is Lacha5hel, the Charm
Whisperer or the Q!ipha of the Obscene Ones, who is an
111'<:rpowering fon:e of the. SorceR1Us Might of Black Luna
•nd a Spellbinding Incubus strengthening and causing
onraction towards the transcendental and wild witchcraft of
I he Bloodline of the Nachashel and is an opener of the gates
tow.uds the Other Sabbath, during which the souls and spirilS
rir themselves free from the constraints of law and order
binding their Inner Flames to cosmic clay, in order to embrace
;mJ become empowered and initiated by the Angels of the
Q!iphothic Moon welcoming such transgressive ingress and
congress through the Oates of Night. Lachashel is the
Archdaemon of the Oneiric Gates of Sabbatic Congras
wilhin the Gardens of Dream and Nightmare surrounding
1he Throne of Lilith and is a liberator of the soul and Spirit
~nd an instigator of the wild and obscene revelry meant to
1111chain the Flames of Spirit from the oppre&Sive prison of
Thoughtful Creation, leading them by his Lawless Impulses
10 strengthen the Other Side.
+ +
w
llamallel'o 8eurl0 cfmlomu of fOt ~ame
+. aatoatbel
The IOurth Emissary ofGamaliel is Iatsalhel, the Setter on Fin:
of the QY.pha of the Obscene Ones, who in fiery foo:e Of the
Black .Moon igniting the Rames of the Serpent within dl05C
tteepti"" to the cold heat ofher tires and bums away all illusory
restndnis binding and blinding those seeking the illumination
of the Black Light via the Lunar Cum:nts of Sitra Achta and
Ids abLrze with the Fire of the Poisonous Dragon the spuks of
Spirit gravitating towards her own estertce caught within the
wrong side of the Tehiru and is as such an At-A7.othic foice of
chaotic increase of the Spirit that by illumination and
destruction makes way fur the stirring of the Dragon-Foroc
Within, for the sake of the liberalion of the imprisoned spades
ofThoughde&s Divinity, but seM!S also as a fittbrand burning
down the -r foundation of creation by the intrusion of the
lunar lire thro1igh the Oneb1c Gates and is thus considered to
be a Nocturnal Arsonist out to burn down the branches of the
Thoughtful Impulse opposing her own Q!ipha. latsathcl is
the An:hdaemon ofthe IUwninating Dragon FucoftheThrone
of Lilith and a fOl'CC that strm:s fur the restoration ofthe sight of
theBlindDNgOn,bringinglightwithinthctunnelsoftheliminal
points of dream and nightmare, guiding the elect of the
Serpent's Bloodline by increasing their connection to the
Other Side, while bringing a Consuming Tenor to those that
can not comprehend her illumination because of their lack of
spiritual enlinkmcnts to the Elohim ha-Sitra Achra.
+ +
~amalfel'• 6frro Emlmru of tOt ~ame
s. ~oonOtt
111e lifth EmiaaryofGamallel is AYvahel, the DesUDus One
nf the Q!ipha of the Obscene Ones, who is an irresistible
for<"• of the Suspired Nocturnal Storm Wind of the
Thmoghtless Lush, sweeping across the fields of dreams and
limning the Ii res ignited by the EmiSSU)• before her,elewting
lh~ !laming passions llpon the Wings of Dark Desire and,
1hruugh unlawful impulses opposing th°" meant to sustain
•ml maintain the cyclical filll of the Spirit through the astral
wnmb into the realm ofgross matter, she perverrs the natural
111.'Kual clriwe so that it beoomes manipulated to serve the demise
.,r the maternal feniUty of Sephirothic foundation, thus
fnu hering the cause of lsheth Zenunim and her Host of
Sm·~ubi, siphoning back the vital sparks they snatch from
the wotld of man in order to feed the Serpenrs of the Other
Si.le and further fuel the Flames ofQ!iphoth. Awahel is the
An:hdaedion of the Wind Breathed Forth- by the Lustful
<l!.1ecn of the Black Moon and is a seducing and subduing
1torm of the Forbidden Desires of the Throne of Lilith,
elevating the few that understand bow to apply such
rmanation in order to strengthen the Flame Within for the
wkc of its u11illcation with and cle•-ation through its Outer
A•pcct, whUe snuffing out and snatching away the very life
.,f ~u others that know not how to soar upon such winds.
+ +
137
i.lamallel'e .tlxt@ Emleoaru or t@e ~amt
6. Launer
The sixth Emissary of Gamaliel is I.ayllcl, the Nightly Ono
of the Ql.ipha of the Obscene Ones, who is a nocnunal for~
ofthe Black Moon ascending and descending upon the Winga
of Darkness to cause obscuration where her shadow i$ cut or
liberating illumination whett clarity of vision is attained by
those possessing the Night Sight needed fur the pcn:eiving
of her Lantern of Black Luna illuminating .those that would
see rhrough and beyond the illusions of the White Darkncn
ofThoughtful Impulse, which she eclipses in onkr to help
find the Black Light both wilhin and without and is thus a
Bringer of Darkness by Day and Light by Night, shrouding
and unveiling all mysteries of the Pregnant Womb of
Darkness to those that dare to step through its hungry jaWll.
Layilel is the Archdaemon of the Night of Illuminating
Darkness and the Shadowing Wings ofthe Dragon shielding
and protecting the Throne of Lilith, causing descent from or
ascent ro and through its Points of Power, coru:ealing and
revealing all its blessings and curset to those that she falls
upon, elevating their light concrctised by her Propagating
Night, or when such light would be totally absent just
consuming them utterly with her nocturnal force· of
Q!iphothic Terror and Nighanare.
+ +
138
llonemoffi'o Blret ltmfemu of tOe llome
t ~eqama6el
l'ht tlrst Emissary ofNahemoth is Neqamahel, the Revenging
l ''"'of the Q!ipha of the Lachrymose Ones, who is a wrathful
fl 11 re of Insidious Vengeance and Unfattd Demise rising as a
, 111J1ing '""'" from the Sea of Death llooding into the Mlllkum
•l•I rhc liminal points between that Kingdom and the Black
E~11h of the Other Side, avenging the Spirits of those of the
~r11'Cnt's Bloodline drowned in the bitrerwaters and the blood
of rhcir own bdovcd Nephilimic kin slain during the event of
lhr .lduge by causing disruption, dissolving the limiting
11rnr1ures and breaking the laws of nature, poisoning those
lh•l would not and could not receive her baptism of the
W atcrs of Death and Rebirth and extinguishing the flames
nf life belonging to those that stand in the way of the
dr~ulating waves of her just vengeance, while at the s~ time
wl1hin her Dark Tides brings back some of the Mighty Dead
In 1heir vengCfulaspects to act as im'llding forces of the Sitra
Adml. Neqamahcl is the An:hdaemon of the Chthonic Sea
111' I he Storming Dead within the Underworld intersecting
the lowest parts of the fallen Malkuth closest to the
(l1i1>hothic side of the Tehiru and is an opener of the hidden
llminal gates of the Throne of Nahema, granting a route for
1~11h ingress and egress to the Warriors of the Black Light.
+ +
139
llaOemotU'• aecon6 ll!mfomu of tQe llame
2. ~nmoOef
The second EmiMaryofNahemorh is Hamahel, the Roaring
One ofthe Qlipha ofthe Lachrymose Ones, who is a strident
force proclaiming the 'Ihith and Holiness ofThoughde51ness
by manifesting it in an adftrsari.tl form that empowen and
guides rhe Geburim championing the Came of A.in .on bOth
sides of the Tehiru, instructing and showing them the path
lo victory by disclosing lo them the m:rets and weaknesses
of the enemy, possessing the power to by her piercing
vociferations of justified outrage ~ upon ind link 10 any
other aspects of the Qliphorh and via such enlinkments
disclose rhe hidden poi11ts that can strengthen her own cause
of rebellion and further the destruction of the limiting order
bearing down upon her own essence from the side of the
Sephiroth. Hamabel is the Archdaemon of the All Piercing
Fiery Eye of rhc Throne of Nabema and a summoner of the
manifested essences ofTohu, Bohu and Cbasek from within
the other Q!.iphoth in order to Mid power to her own ad\l'dnces
agains1 the Enemies of the Serpents and empower and guide
those rhat would hear, answer and follow her call.
+ +
llaOemetti'e 10jlr6 lfmf88Dtl •f ttie ~amt
s. ~fteOoatOel
The third EmissaryofNahemoth is Mirshaathel, the Wicked
One of the Q!ipha of the Lachrymole Ones, who is a romnlial
rnrce of the nging waters of chlOS and a daughter of the
l,lrmeriel rcsumctcd within the tenth Qlipha and acts as a
harbinger of lawless rebeUion against aU forces upholding
•pirit-binding sragnarion and is, as the Q!iphothic Mother of
I hr Raphaim a Titanic breaker of Sephirothic forms,c:-ausing
1hcm IO dinohe by the cnoerllowing of Spirit that she causes
wherever she can invade and flood with her storming
emanations and is both an expander of old cracks between
1hc n'-o sides of the Tehiru and the causer of new Olle5, making
"·ay for the fon:es seeking to usurp the Kingdom and devour
ii with their Thoughtless Light. Mirshaathel is the
Arehdaemon of the Waters offehom within the Black Earth
and the most primordial eAencc of chaos of the Throne of
Nahema,lettilig her eman11ions flow puallel to, and at some
of
m:rct points cross, those of !he lint Emissary her Qlipha,
creating !he Dual Sea and Crossroads of Dealh and Chaos
within the Underworld, con1inuo11d)· flowing forth from and
b.tck rowards the highest point of the Outer Tree, in order ro
strengthen and elevate its lowest aspecls.
141
l'lafiemotti'G 8ourtQ ~llllomu of tOt l'lamt
4. ~tn6el
The founh EmissaryofNahemoth is A1adcl, the Thorny One
of the Q!ipha of the Lachrymose Ones, who is a restraining
force of the di\'iding essence of 1he silcndng echo ofthe first
unerance that in her station within the place opposed and
enlinkcd to Malkuth, where she wi1h her Spirits of che
Analdm hinders the expansion of the Thoughtful Light from
entering into her side of the Tehiru, while pushing her own
borders further through the intersecting points in order 10
invade the Kingdom with the Thoughtlessness breathed forth
by the Dragon, thus fanning the sparks that in the end shall
blaze up to burn the whole of 1hat olTending tree and retum
all back to the Ain without Sof. Atadel is the An:hdaemon of
the Scourging Wind cutting and stabbing aU that hinder her
expansion or who seek to break through her own established
boundaries and is as a Border ofThorns around the Throne
of Nahema, Umiting not her emanations but instead aiding
in their focusing and forceful cxpan•ion while hindering aU
offensive intrusion.
+ +
142
llotemot•'11 Sffta emlmru of ..e ~ome
s. ~aaaaet
'l11r fifth Emissary ofNahemoth ls Tazuel, the Feller ofthe
l~il'h• ofthe Lachrymose Ones, who is a violent force ofthe
lll~<k Earth rising in ,..,hcment revolt to bn:alr. through the
limicrs standing berween the two sides ofthe Tchiru, in order
'" rnanife5t the impulses of the ancient Spirits of the Athiel
~n,1 •venge the Amalekim by severing the roots and cutting
1I•1w11 the branches of the Tn:c of Life, so that the Divine
Spirit crucified upon ii may be ftted from Thoughtfulness
•1111 by rhe eliminarion of all the manifested forms of its
thoughts through Thoughtlessness become n:deemcd from
lh~ Fall and returned lo the Unbound Fullness of the
l~mpriness ofAin. Tazuel is the An:hdaemon of the Cutting
111J Libenting emanation of the Throne of Nahema, felling
in order to elevate and destroying in order to free up that
which is bound and is an opener of the hidden points of
rransccndeno;e,and gnosis,coronaring with Black Light those
that can enter them properly while decapitating the profane
knowing nor how and when to approach and enter such
hminal points.
+ +
•••••••
When it comes to the practical applicarions of the Seals of
the 60 Emissaries presented within this chapter of our Book
of Sitra Achra there an: many different ways through which
they i:an be emplo)i:d and activated witllin the Q!iphothic
Work meant to bring the operator in contact with them, fur
the sake of the attainmenr of their blessings, cunes and the
unfated mmsformations that the traffic with Neb Harbingers
of the Thoughtless Light inevitably will bring about.
Clues to many of those approaches arc scattered throughout

this Grimoire atid those posscuiilg the Eyi: to see wirh shall
within. and between the Uncs find all instructions nctded in
order to align rhemschoa on all levels to the emanations of
thcte Masengers of the QliphothkThrones of the Realms
of Multiplicity, but we shall here add to those veiled
instructions by offering one more for the sake ofemphasising
certain n:levant points for consideration, which bopefuUy
in unison with all else provided in rhis book shall establish
the correct perspective from which the fundamental coie
of certain workings shall become both visible and
comprchcnclible.
Jn connection to this another topic that - nttd 10 touch

upon is the employment of the Hcndecagmms, which in a
following chapter shall be given full attention and explained
in detail, but as that topic relates in this context also to the
Workings of the Emissaries it is n~essary to at this early
point approach this subject. As there are ten Q!iphoth upon
the Trec of Death also the Lepons headed by their Grand
Emissaries number in the same amount, making their
correspondence to the Hendecagram, being the Star of the
Eleven, seemingly complicated, but as the Emissaries of
Thaumiel arc divided bctm:en both sides ofihc Dual Throne
of that Jirst Qlipha, with Thaninel, Abatti and Uazarel
belonging to the side of Sar.m and acting as the gow!ITTIOIS of
his Legions and Janahel, Abadel and Labbahel to thc side of
144
Molok with command om-the second Legion oftheir divided
Qllpha, leaving Mibdalahel at the liminal point in-between
1he Twin Thrones of Thaumiel, thus becoming a force
1:nnnecled to both the side ofSatan and Molokand governing
• l.egion serving the cause of them both, the connection ol
the Emissaries to the Eleven Points of the Hendeagram
ht~umes re..,alcd.
li~un's Point upon the Hendecagram holds the fon:es o(

'l'haninel, Akzarel and Uazarel, with the inclusion· of
Mibdalahel who in turn also connects to the PointofMolok,
which possesses the forces ofl:anahel, Abadcl and Labbahel.
With this realisation the Emissaries can ""'>' effeclMly be
reached by the correct applications of the Eleven-Pointed
Stars ofAzcrare.
A• for the approach IDWU'ds the reallsarion ofand communion

wilh the Spiritual Essences, reached via the seals of the
Hmissaries an.if some ol the other enlinked symbolic forms
bridging ov6 to Their Side, what can be discloocd is that it
entails a fuurfold process of attivarion leading up to the
manifestation and then the initiatic inrernalisaiion of their
cMCnces. This process follows a HVHY formula ofprogression
Hf"'n the path ofascent from Assilh to Aniluth, for the sake
of rhe interaction and communion betwun one's nwn Spirit
and that of the Emissary with and from whom contaet and
empowennent is sought,
This work can be conducled in a Lesser or Higher form, the

lesser ofwhich being the attempt to focus upon and manifest
aspects of the Light of the Emissary on one specific plane
belonging to one of the Four World•, while the higher form
of this work seeks to establish contact with the Emisssry
through and manifest its powers upon Ill of me four levels ol
existence and its corresponding aspects of the Soul.employing
all four fonn9 of the Hendttagram within the setting of a
single rite leading them up to 1heir transcendent Fifth Fonn,
10 the <l!'intesscnce and the Core of Spirit, causing the most
1~nt and indmatc form of inte!Dlingling of the Acosmic
Essence and some ofthe most poient IOrms of At-Ar.orhlt·
empowerment attainable.
But !Or now it will be sullident to just giw one limple ewnplf
upon which the cunning shall be able to build the Dion
advanced workings in line with those aln:ady hinted at.
As our example m: will ttta1 the work for the evocation nf

the Black Ught ofan Emissary IO manifest within the Assiah,
to bless or cune and imbue with its essence anything that ir
would deign to touch with its Thoughdess Presence:, like for
example that which such manifestation would be directed 11
within rhe conu:xc of the Q!iphothic ritea of fetishistic or
talismanic consecration and Ensoulment/Enspiritment.
The work is within these settings initiated by the usu•I

proceedings such u the Opening ofthe Gates, the fumigation
of the ritual space with the incense blend coaesponcling .to
the Gate belonging to the Kingdom the Emissary belon~ to
and rhe establishment of the general points ofO\anifeslation;
for example by the tracing and activation of the Assiahic
Hendccagram with the starting point being that of the
Gowming Head of Aurate and the corresponding Ql.ipha
to which the Emissarywirh whom contact is sought bcl0ngs.
After such primary steps the process of establishment and

activation of the seal of the Emissal'y commences in
accordance with the Ladder ofHVHY.
On the first step, being that ofAssiah, the seal is to be formed

physically, hr being marked, drawn, painted or in some other
suitable manner made manifest. Of course the elements
applied fur this manifesting of IOrm must all be in harmony
with the Q!ipha thar the Emiswy is to intrude from and the
seal iuclfcan be owked ditcctlyupon the ground or the centre
ofthe altar and in the middle ofthe established Hendecagram
or be painted or otherwise made vi.sible on for example a
suitable cleansed and declicated piece ofpan:hment or paper.
At this point the first set of invocations is to be directed to
146
tllf Rmls5ary, oudining thueason for why contact inought.
On the second step, being thatofYchinh, lhe seal ill to be

111111111atcd with an incense blend c:om:sponding with the
IJJlrh~ of the Emissary or in some cases when tobacco
l1-11n11niscs with the work, soc:h as whm the emissaries of
U11l•d1ab arc callcd upon, with the •mokc of a srrong cigar,
.. h~lr<l toward. the points of the seal in onler to connect and
t"'nmarc via the Ruacb carried fonh upon the wings of
111111kr. The second set ofinvocations is to be directed .and
1111• Emissary funher beseeched to ai.nd and lend aid in
whwlc~r wk one needs to accomplish.
1111 doc third step, being that of Brillh, the seal is sprinkled
with <lrops of a suitabk libation offering, which .also can be
•pflyed over it dim:tly from the mourn focusing the power
111' the tr:lnsc:endent awareness of die Neshamah IOWlnls it
eonnccting with its corresponding aspect and further
1111kkcningits~ The thirdsetofinwc:ations and pta)'\m
11 Kivrn 10-the Emissary and again the p11rpose of the
romnmnion is clearly outlined.
On the fourth step, being that of the Aailutb, the seven points
or power of the seal of the Emissary arc gb-en flames, by the
potltioning of the comedy clttnkd, dedicllled, inscribed and
•11nl11trd black candles, positioned and lit upon each point,
f11rthcr arousing the power of the seal and adding to the
ntablishmcnt of(Ofttact with the full essence ofthe Emisary
rn,hed through it, letting the seven flames become the
ttllcction of the fm:s of Chiah unifyjng one's own primal
fottc of being with that of the grand Emissary upon whose
11'•1 this ritual union is estilblished. ~ the seven Oamcs
the fourth set of invocations is reeitcd and rhe Emissary is
nmv asked to fully empower its seal and cause its essence to
imbue its funns now established and ulivated also in the
points in~~n the \worlds and the tm>sklcs of the Tehiru.
O)· these four steps one has n:ached for the Emissary from
die lowest to the highest and hopefully caused sufficient
cnlinkmcnts to enable the final srage or rhe calling. whkh ia
the &rth srep, conaponding to that of the Spiritencompa6Sing
the whole of the work and now ritually giwn rhe final means
for its unfiated manifesration on this side of the Tehiru by the
spilling of the bloOd of a suitable sacri6c:e owr the seal.
A:s the blood is sprinkled owr the seal the last set offull verbal
invocations is addressed to the EmiA81')'1entreating it in the
name ofitll 0-ning Head of Azerate to manifest and the
powers so summoned aie by the different tools of the art,
such as the bell and the thurlble, made stronger in
manifestation and directed towards desired points of
concretisation by the work of the wands, minors, the chalice,
the cord or bv !he establishntentofa KeUm or other ferishlstlc
or talismank receptacle upon the arrow-points of the seal of
the Emissary, serving as the lines of .direction for it~
manifesting powers. In such or similar manners the. mani&s&id
spirit is to be communed with, cultivated and have its Light
directed rowards desired effeci, with the name ofthe Emissary
being constantly chanted as the furmula for the maintaining
ofilS manikstation both without and within.
B}' this outlined approach more is gi•-en in concealed fonn

dian what may be apparent, which· is something that shall
beoome evident with each srep taken into rhe Black Light,
being in icSelfa procas fiaciliwed and ovencen in all essential
aspects by the Eminaries of the Dngons of the Other Side,
being that they are the Princes of the Q!iphoth, woing and
making lcni>wn the Thoughtless Will ofAzerate to those that
would share their cause.
00
~e
22 aflendng .tettera Of
fije ~a;ec .at6e
ia-t.e Creator established and ordered his creation
\b by conceiving and uttering the 22 leners of the
Alphabet, each being a cosmic principal and pc>W\'f through
whkh all that is and shall bewithin creation is founded upon
•ml upheld by.
'l11roe letteff ha•'e been described as the 3 Mother Letters,

the 7 Double letters and the 12 Simple Letters of Creation.
I' Aleph, C ~em and 111 Shin are the three Mother Letters.
Al<ph is the letter nf primal Air, Mem of the Primal Water
l•f 1he Ab)w and Shin of Divine Fire. The Fire descending
frum the air above into the dark waters of the abyss is a
dc~aiption of the first stages of creation within the Tehiru
Void that the Thoughtful Light caused its ray ofcreative fire
IO foll into in order to cause Slructural roi'ms for its thoughts.
:I llcth, ; Gimel,., Dakth, ;)Kaph, !) Peh,1 Resh and nTav

If< the Seven Double Letters.
lleth is the letter of Mercury, Gimel th8t nf Moon, Daleth

111;11 of Vcnus, Kaph that nfJupiter, Peh that ofMars, Resh
thal nf Sun and Tav that of Saturn. These double letters
ttprc.9cnt a dual attribution based on their two modes of
unccancc; one being soft and the other harsh. Thus they
manifest the 7 polarities that can be seen as the positive and
negative aspcc:ts of the planetary powers or as the polar
ltn•inns within creation such as Life and Death, Peace and
War, \V-isdom and Folly, Riches and Poverty, Grace and
hulignation, Fertility and Sterility and Dominion and
149
Subjugation. These seven letten are also connected 10 1ht
Seven day process ofm:ation, the seven hcawns and the sewn
earths and all other scvcnfuld fundamental mucturcs ot
cosmic existence.
M Heh, 1 Vav, l Zayin, MCbcch, ti Teth, • Yod, ., IAmfd.

l Nun, 0 Samek, J: ./\.yin, ~ Tzaddi and i' Qpplj are !ht
1\velw Simple Letters and are connected to the U signs of
the Zodiac, 1he 12 monrhs of 1he year, the 12 organs of mao;
the hands, 1he feet, the kidneys, the spleen, rhe livct, the gall,
the geni!als, the stomach and the intestines but also the 1l
aitributeS ofSight,H~ing.Smell,Spm:h,Taste,Lust,Woill,
Movement, Wrath, Mirth, Imagination and Sleep.
Together the 22 letten of the Alphabel became the bunche•

holding up and connecting 1he 10 Scphiroth and co_nstituted
as a whole 1he Tree of Life.
The Thoughtless Light in Sitra Achn, after having assumed

the Thought ofOpposition for the take ofrcintegntion back
into FullnetJEmptiness; mirrored the process of etcarion in
order to create its anti1hesis and bring about im annihilation,
thus every letter uttered by 1hc creator wu counu.red·by ill
minored and imerse image in the Other Side giYing rife 10
the Tree of Dea1h and its 22 Path-.
Eacb letter of the Alphabet of Si!O. Achn acts as a silencer

of the sounds uttered to cause the COfmic creation and is tbus
the basis for the Alogos of !he Qlipboth, spelling death to
that which they echo within the Ab)'SS of the Great Deep.
The Following are the descriptions of the 22 Leners of the

1noughdefS Ligh1, the magical powm of their Daemon and
the seal by which these powers may be aa:essed, entered into
or just allowed to invade our accUncd side of the Tehiru iii
order to further the Holy Cause of the Other Side.
150
I • I' Aleph (The Ox) • 1 - A - Air - Pool - Path 11
Tiil' Qliphoth ofAleph is the emanarion of the Divine W'dl
k• ··~use duality in order to achieve Unity within Nihility,
ihuwlng rhc two Points of the Primal Unmanifi:st Yod in
11ionlfostation being divided and.stationed above and below
lht• hordcr set bet\\ttn them and is a letter that in its supernal
1•••iliu11ing belongs to Thaurniel. The three elements and
ll'l'llons of the fonn of this letter can also be related io its
111•11il~sting ofthe essences oITohu, Bohu and Chaselt and is
I htrr fore a link between the first manifestation of the
l'hnughdess Light and its Unrnanifest Source yoked at its
htlv,lu still to Ain.
The Aleph of Sitra Achra is the brearh of the Thoughtless

I .Itch• issuing forth in order to enliven its anti-ereation. It is
lh~ I >ual Flamed Spirit carried forth upon the Wind of
lllen~-e manifesting the Alogos of Satan and MolOch towards
111J within the sphere of Beelzebub upon the T rec of Death.
_.l
'l'he Magical powers of the Daemon of this letter are
1llvination and mediation, the gift of prophC!C)' attained via
1ho silencing of the thoughts and gnosls achieved via the
nrablishment of Thoughtlessness, but that also of the
l'.nsoulment ofidols and talismans via the bieath.
·nie following ls the Seal of the Daemon of the letter Aleph:
151
2 - ::IBeth (l'be House) - 2 - B - Men:ury - Magua ·Path U
The Q!iphoth of Beth ls the House of Death and Cbadol
making way fur the immomlity of Non-Being. It is the
mercurial force of 1TIU1Sf0rtnalion, b«oming and evolution
towards the Unrmmifest, via the stages of the destruction 111
limiting structures.
The Beth of Sitra Achra is the Temple ofSacan and Moloch

opening its gates towards, ond manifesting its lo•vless porential
fur becoming more than that which could be held back by
the cosmic limitotiont ofbeing within the sphcn: ofLucifugi!
Rofocalc.
The magical powers of the Daemon of this letter are the

bringing of death where there is life and life where then: is
death and can therefore 1em: the workings of necromancy,
healing and maleJica and can grant the forbidden knowledge
oonccrning the mysteries it rules related to the overcoming
of the limillltions and illusions of the lows of life and death.
The following is the Seal of the Daemon of the letter Beth:
152
·'. ~ Glmel (lbe Qunel)-3-G-Luna- HJ&lt Plies1- -Pad'l 13
'l11c Q!iphoth ofOimcl is theTmening Camel of the Deserr
o( the Ab).'SS making possible 1he union of the 3 Black Suns
o( Sima Achra, one being the sphere ofThagUion, the other
heing that of the c,_rung Sun of the Tree of Death at its
unirh of the First Q!ipha and the third being the Hidden
I .uninal Sun of the Enlightening Shadow of Daath where
th~ seeds of the Tree of Knowledge by Satan were sown, on
1hi• Other Side not blocking the 13"' path as it does upon the
uc·r oflifc but instead opening the point for the invasiw foKCS
thar would burn that tree ofSephiroth with the lllwninating
lll~<·k. Rays of the Thoughtless Ugbt.
The Gimel of Sitra Achra is the Lunar channel through which

the solar forces of the Sitra Achra are connected and
manifested, most visibly so within the sphere ofBdfegor, and
an emanation of the essence that is fully manifested and
t:nthroned within Gamaliel and is also a secret vehicle for
the manifes¢ion ofthe Holy Nachash once embodying both
Samw and Lilith.
The Magical powers of the Daemon of this lerrer are

radfication, provocation of anger and 1he causing of strife,
die linking of astral current to solar ones, the revivingofutrll
•hades, lucid and prophetic dreams and the causing of
nightmares carried out by conjured dead.
The following is the Seal of the Daemon of the letter Gimcl:
153
4 -1 Daleth (The Dom:) - 4 - D - Venus- Bmp1eee - Palh 14
The Q!iphoth of Daleth is the Door of the Fon:es o(ChllOI
causing paradoxical illumination via Darkness, connecting 11111
hue of the Q!iphotic supernal triad and acting both aa the
womb and base of its manifestation and foundation. It is th•
door opened by the Great Serperu in order to suike .at tht
original fourth emanation ofthe Thoughtful Light and in~lf
the Edenic Daa1h once covering the Gate of the Abyss.
The Daleth of Sitra Achra is the Venusisn womb of 1111

Serpenrs receiving the Thoughtless Light offohu and Bohu,
in order to within the Chasek of the Q!ipha of Lui:ifu~ giw
birth to the Chaotic Dark Light with which to illuminall!
and combat the stasis ofits Sephirothic counterpart. It is at.n
the Door opening up to the mysteries of anti-creation,
emitting the En•-enomed Wine of the Dragon grantin1
wisdom or madnm and death, depending on who or wh11
partakes ofit.
The magical powen of the Daemon of this letter is th•

entering into and leaving closed spaces, the granting ot
revelations or the causing of misleading illusions, the castitJ&
of enchanted amorousneas and all work of Philtre cau1in1
upheaval to personal dcstinict enforced by its Venuslall
counterpart.
The following is the Seal of the Daemon ofthe letter Daleth:
154
A· n l·leh (Ibe Window)· 5-H,B-Adce-s.,..e...r-Path 15
·1111 QJiphoth ofHeh is the Window of Spirit through which
ill th~t is con=led is seen and the lighund .Alogos ofdivinity
It emined or received, proclaiming the JCteaming silence of
tl!t! l'hnughtlcss impulse and manifesting it within the solar
r••lnr rhat it casts its shadow within and receives its light
Ii• ~n. rim$ granting die supernal wisdom ofBohu from within
!\u11trl to the souls basking in the Black Rays ofThagirion.
II~ rhc Heh ofSitn Ac:hra the count1:1pm to the upholding

1101< tom~s of the cosmos are made known and the path for
Jt11lnwing, realizing and manifesting their undoing mences
,•I I .ihcr~ting Formlessness and Lawlessness made visible and
1·lur.
The magical powers of the Daemon of this letter arc

ulallvoy.tnee, telepathy, Gnding that which is lost or hidden
rrom sight, the causingofblindncss,granting invisibility and
•ldlng in conqtiation and empowerment of fetishes and
t•li ..nans via bfanding (imprints ofWdl made visible by the
li<1l•r Power of the fire).
Thr following is the Seal of the Daemon of the letter Heh:
155
6-1Vav(J'heNaD)-6- V, U. 0- T1111n111- Hieaophant- Pad1 ..
The Q!iphoth ofVav is the Nail pinning down the idea of thi
Thoughtless. Impulse of Silen<ie, countencting the Word of
the creator as the focused diought of its sewnfold rever.rd
and annihilation, shaking to destruction the firniiiess or
creation thus loosening that which its cosmic counterpart
would keep in place.
By the Vav of Sitra Achra the nail aucif}ing Spirit upon th~
cross of matter is remowd and the wisdom of Though1foa1
Divinity driven into the Spirit of those that can welcome and
receiw its stabs.
The magical powers of the Daemon of this letter are to

sharpen the mind and direct the focused power of lhought•
towards manifestation or lhe undoing of manifrsted form•,
the binding and loosening of that which unires, the causing
of separation, clairaudienc:c, enchantment by worded speU1t1
the causing of fixation and the banishment ofob.ession.
The IOUowing is the Seal of the Daemon of the letter Vav:·
156
1 •l Z•yln (The Swoid) - 7 - Z - Gemlnl - Lovera - Path 17
fhe Q!.iphodi of Zayin is the S.-d of rhe Dragon cleaving
in two and establishing dynamic dualicywheR! static singularicy
n1l1rrwisc would rule and is the opener of the closed womb
that gi\les birth to the Twin-. OJ" theTwo-Headed Serpents of
"ltrd Achr:a, manifesting the concealcd and nogati\le pole of
ll1t•ricl within and through rhe solar pole ofThagirion. The
""'""' ofQ!.iphothic Zayin is the sacrificial weapon splitting
1he cs.ence and by making it dual cstablishee its tension of
l"'l•ricy needed for irs dynamic b«oming, thus acring ~the
m riftcial dagger of m11rcyrdom for thar which re1umes forms
rmly in order to eradicate the limitations of all furms.
l11t Zayin ofSitra Achra is both a weapon for the establishing

of c•pposition and the overcoming of opposers, but is ar the
urnc time also the phallic force uniting by its pcnettati\le
rowers the opposires in blissful congress.
The magical P.owers of the Daemon of this letter all.! the

u11sing of di&4ension and scpsration amongst enemies, the
1111lfication of that which has been divided, the opening of
d-.1 paths, the causing of multiplicity and minoring division,
rhe powers ofbilocation by the splitting of the focal poinr of
one's manifestation, the O\'Crcoming of rhe egoistical illusions
nf da)·-bom individuality, the causing of sexual or spiritual
anracrinn and the power of unclouded discrimination upon
1hc path of victory.
The following Is the Seal of rhc Daemon of the letttt Za)in:
157
8 - nCbcth (I'be Pence)- 8- Ch -Cancer - Chariot- Palh 11
The Q!iphoth ofCherh is the Fence enclosing as a contalntl'
that which needs to be cultivated and focused in order 10
make it grow in unfatcd ways and break up the limitation• 1il
the cosmic destiny condensed and held in by Its Sephirothl<
counterpart. It is the open fence where and when it needs In
dissolve, dilute or set loose and 1 closed border when and
where it needs to prottct, ki:ep together and coagulate 1h1
f0ttes aiding in its cause ofliberation.
The Cheth of Sitra Achra is borh a Grail of Satariel and 1

Crucible of Golachab simultaneously holding both the cold
and black waters ofSatumi2n Lucifuge and the Martial heal
and raging Are of Asmoday in its liminal zodiacal point,
manifesling the Wall of the Thoughtless Light within thote
and dtatwhich can rece.i•-e and contain its paradoxical essence.
The magical powers of the Daemon of this letter are 1h1

transcending of limits, 1he breaking of the defences of foes,
shielding against physical, astral, mental and spiritual
intrusion, empowerment of all spells ofligature, oven:oming
mental limitations and the establishment or breaking of
magical boundaries.
The following is the Seal of the Daemon of the letter Chcth:
158
t . l:>'re1h (The Serpent) - 9 - T - Leo - Strength - Pa1h 19
l'ht Q!iphoth of Tcth is the reflection of the supernal
L'•inning Serpent that struck from beneath the Tree of
Knowledge to spread and empower its Light within the
1111i.111rcs of its offending side and is a powu of wisdom,
111rngth, regeneration, revolt and liberation, bringing furth
1111' unpulscs of the Cl'O\Yll of the Dragons from its receptiw
IMollll of manifestation to and through its point of dynamic
... Hv•lion and manial realization.
I'h• Tcth of Sim Achra is the liery serpent empowered by

lhr <l'xual polarity of the poles it connects upon theTreeof
I lu 1h awakening and adding its flame wherever it can
111·1w1ratc in order to cause lawless transfonnations liberating
'l'houghdes• Essence from binding thoughts and restrictive
l1w1. This Serpent, as depicted by the form of the letter
"l'rcscnting it, can also com:ctly be envisioned as a two-
hea1lcJ snake or as the Ouroboros that has let go ofits tail in
ntdcr 10 cou~ the closing of the cosmic cirde and the
'°'~blishment Of apiritual limitations.
The magical powen of the Daemon of this letter are .the

ttvda1ion ofsecrets, the liberation ofthe captive. the bringing
111' forbidden wisdom and power, rejuvenation and
lf'vilalisalion of the fiery fon:e within, Spirit communication
by 1he power of cloven tongue/speech and the making and
working ofbenefic and malefic elixin founded upon venoms.
1'hc following is the Sc-.d of the Daemon of the letter Tcth:
159
10-'Yod (OpenHand)-10-1, Y,J - V"ugo ·Hermit- Path 20
The Qliphoth ofYod is the Hand of the Great Undoer
destroying the finite formed and restoring the inflnilll
fonnless, burning as a flame of the primal esseooe of the Left
Side of the Ain Sof and is a~ that has given life and~
to the forms ofall the other letters of the alphabet that contain
Yod's form within themselves and while it is reflecting the
number 10 of the emanations ofthe cosmic alphabet it retain•
in its essence the power of 11 manifested by its act ofminoring
antithesis championing and strMng for the FuUness ofNuUity
(10+10•20.l=l+l•lt~l-1•0) and is at its core also a prime
representation of the Fiery Spirit of the Dragons of Qliphoth
manifesting as the Black Flame Within and Without.
The Yod of Sitra Achra is a power that unbinds each soul

from its prtdcstined position that on the cosmic side regulatei
and limits its becoming, by the addition of Kelim-Shattering
Spirit· Flame that it causes through the manifestarion of the
impulses of Gash Khalah towards and through Thagirion.
The work of the Tetragrammaton initiated by its cosmic
counterpart is revened and undone by this fiery letter of the
alphabet of Thoughtless Light. The magical powers of the
Daemon ofthis letter are At-Amthic empowerments ofSpirit,
the illumination of the Self leading beyond the dark confinc:s
of destiny, the granting of dominion, supremacy and
domination, destruction and purification by fire, the
strengthening ofone's True Will and the rousing ofthe Black
Flame of Sitra Achra, both within and without.
The following is the Seal of the Daemon of the letter Yod:

II • ::>Kaph (Palm of Hand) • 20 • K • JupJter • Wheel ol
Forwne. Palh 21
The Q!iphoth ofKaph is the Palm of the Open Hand of the
11iver and remow:r of boons, a force of acausality filtering the
1111• of non-being to cause the manifestations needed as
foundation for the Other Side's Victory and Conquest,
lll'•ctting the starus quo by waves ofevolution and moolution,
h<'<'ing thar which is held and limi!ed by the cosmic structures
ufils couoterpart, m'ersing the coin of destiny flipped upon
''"' palm of the hand ofchanc:e,causing upheaval and unfa!ed
d1;1nge.
The Kaph of Sitra Achra is a Lawless Fon:e of Chaos giving

birth to myriad of possibilities thar overthrow the tyrannical
rule of the Dcmiutgic Heirnarmene ofYHWH, opening up
nc1Y paths and possibilities leading abaft and be)'Ond rhat
1Yhkh was dictated by cruel destiny thus serving the cause of
1hc primal lawlessness of Spirit.
ot
The magical powers the Daemon of this letter are the
granting of riches to the poor and the ruining of the wealthy
by re•i:rsingthe ft<M'S ofchance and fortune, die cm:rthrowing
of nikrs, the clew.lion to scats ofpower, the acquiring of those
1hings that otherwise wo11ld be out of reach, the granting of
g•mbling luck and the attainment of autonomy.
The foUowing is the Seal of the Daemon of the letter Kaph:
161
12 • ., Lamed (11ie Ox-goad) • 30 • L ·Lan· Juodcc • Path 22
The Qliphoth of Lamed is the Ox-goad remm1ld in order to
return the domesticated essence of the primal fon:e back to
ilswild and fundamentally unbound state gravil:lting natwally
back towards its unrestricted non-being in Thoughdcat
Nihility. It is a fiery power ofmartial aggression manifesting
its liberating flames through Black Sol in order to rip apan
lhe cosmic scales of corrupt justice and instead inslall the
lawlessness granting freedom of chaos to all.
The Lamed of Sitn Achra is the power that shows the laws
ofcreation to be illusory by the falsifying of the Lie oITruth,
showing all cosmic concepts of truth, law and justice to be
nothing but falsehoods that serve only to restrict the Spirit
within the structures of the prison-house of the deluded light
of thoughtful .creator.

blinding ofthe enfon:ers oflaw, victory in court by the causing
of confusion, the protection of outlaws, the liberation of the
imprisoned or those otherwise held captive in the name of
justice, the exposing and disgracing ofhypocrires, die causilig
of anarchy by the undermining of gowmmental -ttuctures
and the ovcnhmwing of political or religious leaders.
The following is the Seal ofthe Daemon of the letrer Lamed:
162
13 - ll Mem (Water) - 40 (V!llue of fine! Corm: 600) - M -
W.ta - Hanged Man· Parh 23
1111: Qliphoth ofMem is ofthe War.et of thePrimonlial Ab)iss
11111 a chaotic sea of unbound potential causing all swic fonns
n:mic:ting in flaw IO drown and diSsolve in its black depths.
Ir i8 a force nivening the naiµral cosmic: llow ofenergy ebbing
11110 forms and instead establishes formlessness in its llooding
w•kc and thus frees the Spirit from the confines of the
u..1Tic:ting vessels by causing them IO overflow or break frcim
1hc At-Amlhic pressure that it causa.
The Mem ofSilnl Achra, having as its supernal place, in its

rule as om: ofthe thm: Mother Letters, the Q!ipha ofLucifuge,
I• 1he C\'Cr-changing llow ofThoughdess Will Unre5tric:ted
b)· Oe$tlny, seeking its realization by flowing through the
nmntless unfaied sidetracks and cracks caused by the imj>ulses
of rhe Other Side, breaking through barrieR when irs path
would be blocked by the limitations of nature thus making its
own self-aeated channel~ack towards the Source ofDivinil)•
unbound by 1he will of the cosmic creator. It Is a paradoxical
water both perceived as fiery and poisonous from the
pcrspccti\re held by ill cosmic counterpart, establishing upon
1hc Tree of Death a path connecting the Flames of Asmoday
with the Poison of Adramelek inside of ill swirling torrents
rrealing a Form-Dissolving Elixir ofThoughtlessness.
The magical powers of the Daemon of this letter are

hydromancy and all forms of kl')'ing, the An Veneficium via
tinctutts and infusions, the unblocking of closed paths, the
causing of drowning, ablution rituals for the exon:ism of
11nwantcd influences, the causing of rain storms and the
heaving ofseas, the ewcation ofthe spirill ofthcwaler)•ilbyss
and the opening of their gate& leading IO and from their side
of the Tehiru.
163
The following Is the Seal of the Daemon of rhe letter Mem:
+ • +
14 • JNun (Pith) • 50 (value of final form: 700) • N • Scorpio
• Death • Path 24
The Qliphoth of Nun is the Fish swimming through the
Waren; ofDeath issuing forth from the opening between the
Solar Pojnt of Resurrection towards and back ( rom the point
of the Soul's Liberation, where rhe Blessed Dead take llight
as the Ravens Scattering over the deluging sea of the death
of limitation towards the Dawn of Deification, without any
intention of returning back to cosmic incarnation/
incarceration. Here is stationed the Doth of God, the
Mu•ethel, within the Sea of the Dead shadowing forth by
the Black Light of the Q!iphothic Sun that crowns and
illuminates him from behind, causing deathly manifestation
within the sphere of Venus where ~yin and His Twin-Bride
became as One, ruling the throne ofthe Baal of!Hath leading
to Resurrection.
The Son of the Nun of Sitra Achra, bearing the light of the
Sun ofThoughtless Light is thus the Messiah that sired the
Bloodline of the fin;t Death-Dealer as the blessed result of
the flooding of the womb of Eve in the Edenic Daath by rhe
fiery seed of the Great Serpent, gathered up within the
Gardens of the Vcnus of the Other Side.
'Ilic magical poweis ofthe Daemon ofchis le"'nue connected
10 deadly malediction, necromancy, the cvoc:alion ofthe souls
11f I hedead, astral poisoning, funerary rites Rimed at the
libcralion of the &pirits of the dead from the cons1riclive
branches of the bee of life, the cultivalion of 1he ~is of
llnfatedlSinistral Death and the attainment ofNecrosophic
finosis.
The: fottow;ng is the Seal of the Daemon of 1he le1ter Nun:
IS -0 Samelch (Prop) - 60 - S - Saginarlu1 • Temperance

-Path25
The Qliphoth ofSamekh is the Prop or Support linking and
upholding the cteali•'C union between the Solar and Lunar
forces of Anti-Cosmos causing their syneigetic eJ<f811SiOn by
dn.-ulating the generative force back and forth benveen the
creative and formative manifesting points of Sitra Achra,
denting the Fallen to a state of Golden Ascension w~
•ceking to tilt and make fan that which its opposing branch
means to uphold on its opp05itc side of the Tchiru, thus ever
seeking to cast down those that attain elevation by bowing
befurc: the m;ator and instead cn:c:IS and ri&CS up those that
would del)' him.
The Samekh of Sina Achra assists the escape from the qioclical
165
fall of rebirth and instead elevates the spark within the astnll
soul back to the mental level of refinement and purity whiltl
at the same time infusing the astral sphere with the Light
that motivates such Returning Ascent. The roof of the hou!ICI
of life held up by the cosmic aspect of this letter is tom down
by its Q!iphothic shadow, wrathfully removing the tent pc3
and letting the \vaning of the Sephirothic letter give rise to
its own piUar of Virile Force emitting from Belfegor into
Lilith and from Lilith back into Bclfegor.
The magical powers of the Daemon of this lcuer are tht

rising of the flame burning below the tip of the spine, the
causing of sexual attraction between man and woman, the
transmutation of sexual energy into the elixir of the
resurrection and elevation of the dead, the vampiric
manipulation of sexual currents for the sake of replenishing
one's own life-force or direcdy channelling such currents
into theQ!iphoth, the causing of impotence and the grantil!g
of virility.
The follm~ing is the Seal of the Daemon of the kucr Samckh:
16 - .P Ayin (Eye) - 70 - 0, Ng- Capricorn - DC\-11- Path 26

The Q!iphoth of Ayin is the all-seeing Eye of the Dragon
and the Ayin of Ain, 1he Eye of Nothingne•s, bringing
annihilation to all things it sees cause sep;iration from the
llubound Unmanifest by the foolish preservation of the
llrnlring structures of &lien thought. It is the Black E)-e of
the Serpent seeing through all illusions and outer appearances
•l•bbing with its penetrali\'e glances ar the core-essence of
•II things, revealing their inner truths and worth.
Ilic Ayin of Sitra Achra is the Eye of~ Devil as the Opposer
"' the creator and as such all that YHVH beheld as good this
01·•· secs through and n:vcals for the acrual perverse evil of
l'••tri<-tion it is and manages to detect the ways through which
•uth pem:rsity can be ovcn:omc and eliminated. Ar. the Eye of
Udll-gor it looks 00..n upon lhat which it seeks to cast its r&)"
"I""' and illuminate with the Black Light, while it as the E}u
u1••11 the peacock nUI of Adramelck sen..:s as the beholder of
lhc higher truths seen through the death of the ego, looking up
frnm the perspecti\-e of the Divine Stlf awakened by the
Immolation of weaknesses via the sacrificial intake and
1n111smuration of poison into the elixir of Clear Spirit-Sight.
\
The magical powers of the bacmon of this letter are the
mainment of higher foma of clairvoyance enabling visions
from Sitra Achra, the power of cursing through the Evil Eye,
lhc exposing of illusions and lies, the finding of hidden paths
ind treasures, the blinding of the enemy and the restoration
<>f the sight of the blind, granting them a chance to find their
•V~J"' oot of the White Darkness that they ha\'c been confined
to.
111c following is the Seal of the Daemon of the letter Ayin:
167
17 - !:!Peh (Mouth) - 80 (\..alue of final form: 800) - P - Man
- Tower • Pa1h 27
The Q!iphoth of Peh is the Mouth of the Dragon of
Thoughtless Light isswng fotth the Alogos with the: intention
to destroy with Unworded Silentt that which the Word hat
wrought and acts as the open hungry jaw that consumes finite
life in order to re-establish via death the true deathlessness o(
the Divine Esscntt beyond the limitations ofcosmic existence.
It is the Mouth of Death itself breathing forth the Increa.'IC!
of Spirit from the shadow of Venus into the Venom·fillc<I
Cup held by the guardian ofits gate within the Q!ipha of the
Poison of God, gtanting a curse and a blessing to those that'
would dare enter its path and climb its branch upon the Tree
of Death.
The Peh of Sitra Achra s\nlloM th_e Sun and brings light
and life to the realm of death, by decreasing the power of its
Scphirothicopposite thus sucking out the Light emitted into
the lower personality by its reflected letter and aids the ascent
instead of the descent of Spirit, serving the c:mse of Acosmic
elevation and the returning of All back into Divine
Nothingness.
The magical powers of the Daemon of this letter are .the

silencing of enemies and of one's own llllnd for the Solke of
martial victory or the attainment of liberating Gnosis, the
receh•ing of magical formulae in unworded forms, the
understanding of alien languages, the devouring oflifc-foro:
of others and the Q!iphothic transmutation of such consumed
energies, the power to curse by words and to heal ~ia exhaled
smoke and breath.
111e following is the Seal of the Daemon of the letter Peh:
168
II • ~ Taaddi (Piah-hook) • 90 (""1uc of final Corm: 900)
·Ts· Aquadu1 ·Star· Path 28
'1110 Q!iphoth ofTzadcli is the Fish-hook of the Deathly
fll•hcr of the souls inhabiting the astral waters issuing towards
11111 back from the Sea of Luna, snatching away thc souls
1·111ght by its L'05111ic counkrpart, not for the sake of their
,li·•tmction but fur their salvation f mm the spiritual descent
th A! they are afflicted by in their drowning state causing their
11r.ivitation towards incarnation into the realm of matter
hr neath the Waters of the Moon. It is a power elevating the
lower astral to its highest vibratory rate which brings its
t.,cnce closer to furiiilessness, thus serving the cause of
I IVHY's Path of Ascent Through Reversal.
The Tzaddi of Sitra Achra in lem:r that can realise its own
power through Nun from Mem and thus elevate itself and
1hat which it catches and constitulCS together with those two
lcncrs a secret triad ofSacriflce,Death and Ascension bringing
nlll and uinvards the Divine Sp!lrks trapped within the IOWft
•1•..:es of the Tebiru. '
The magical powers of the Daemon of this letter arc

cnricemcnt, allure and domination, the exposure offalsity. the
1"01urol mer the actions ofothers, the atlllinment ofknowledge
f mm other people's dreaming minds, the rerollcaion of that
which has been forgotten, the entrapment of the Dark Dtael
and the returning of runaways.
'Ilic fullowing is the Seal ofthe! Daemon ofthe letter Tuddi:
o)]ff ii•
•
19 -i' Qoph (Back of Head) - ioo (value of 6nal form: 500)
- Q- Places- Moon - Path 29
The Q!iphoth ofQwh is the Back ofthe Head of the Serpents
of the Other Side, manifesting in man through the medulla
oblongata/the rq>tilian brain, and is the noctumal lunar branch
ofThoughtlC$S Light that connects the powers of the Q!ipha
of Venus with that of the sphere counteracting the Malkuth
as Nahemoth, granting it the influences of the Fires of Death
to dissolve the restrictions of finite life enlinkcd to via the
liminal points of that Q!ipha inteaecting with the Tchitu of
the Sephirothlc Tree, manifesting through the Lunar channel
of this lener its influences through the Points of Sleep and
within unconscious minds receptive to Its Fluid Fm of
Formlessness.
The Qi:>ph ofSitn. Achra cnunteract its Scphirothlc letter by

awakening the sleeping through the granting oflucidity and
via the intuitive \visdom and instincts it transmits causing
receptivity to and longing for the Unformed Spirit, instead
of the conscious obsessions of the slumbering ego-mind
binding thoughts to forms and i$ thus a branch uplifting the
lower material aspects to the highest astral towards the Soul's
Point of Liberation, thus acting as the rope of Naamah's
weaving of the Lunar Threads brought down to eanh, used
by the cunning as the Witch's !..adder granting ascension and
escape from material limitations, while remaining for tl)e
profane that can not grasp it correctly as a strangling noose.
The magical powet8 of the Daemon of this lener are the

causing of insomnia, the ability to travel astrally and have
lucid dreams, the arts of oneiromancy, the in>-asion of other
people's dreams, the causing of nightmatts, the understanding
of the occult sciences, the manipulation of the astral currents
in order to affect the physical, communion with the dead and
the Spirits in dreams, the dispelling of Archonic illusions and
enchantments meant to enslave the spirit, utral lycanthropy
and the opening of the Mirror Gates to Sitra Achra.
170
The following is the Seal ofthe Daemon Of the letter Qwh:
20 - ., Reeh (Head) - 200 • R • Sun • Sun - Path 30

The Q!iphoth Of'Resh is the Head of the Serpents acring as
1he branch ofMindlessllCDand Thoughtlessness assumed in
nrder to counteract the limiting cause Of its Scphirothic
counterpart by combating logic ~vith intuitive knowledge and
limiting saniiy with the liberating •visdom of the madness-
i11ducing rteclllr of Adnmclek's Siimael, shined forth by this
..,Jar letrer towards and into Lilith's Gamaliel, manifcsi'ing ihelf
1here through the illuminated head ofthe Serpent Taninsam
and her poison dripping clO\-en tongue-dissolving tbe furms
of Y esod and es1ablishing hei own astral light, ret1ccting the
Hlack Sun shining forth during the Dark of the Moon.
The Resh of Sitra Achra brings fertility to its cosmic

counterpart's sterile aspects and sterilil)' to.its fruitfulness in
order to nullify its powers or just bring imbalance to it by
11nfu.tcd addition or subuacrion of fcm:e, this in order to set
loose that which it holds together and represses and in order
10 shatter its forms and pour out that which It aims to contain,
1his through the paradoxical nature ofits mercurial and lunar
points of manifesting the solar force of the Other Side.

illuminating insight of truly belonging to the Nothingness
bo.ofun: and afttt AD that was, is or shall become, the attainment
171
of leadership, wealth and worldly pG\\'Cf without becoming
attached to such finii.. construdS ofdeluded mind, the igniting
ofthe solar power within those bearing the Light ofthe Other
Side, Spiritual rebirth and initiation via the death ofdilfenmt
aspects of the ego-consrrucr and the dawning of the Black
Sun of Thoughtless Self and enlightenment via the
transcendence of the limitations of reason.
The following is the Seal of the Daemon of the letter Resh:
21 - ID Shin (Tooth)· 300 ·Sh· Fire· Judgement ·Path 31

The Q!iphoth of Shin is the Teeth/Fangs of the Scrpcnta of
the Other Side, in manifested form depicting also both the
Fiei:y Trident and the Triple Tongued Crown of Fire, also
rcftrred m as the Triple T ongucd Flame of the Underworld,
being a thittfold manifcatarion ofthe primal Unmanifcst Yod
of the Thoughtless Divinity from Ain Sof in its most liei:y
manifestation, crowning, destroying and tearing apart
depending on when; when and how its fon:e is applied. The
Shin of Sitra Achra is the Dewuring Fire of the Spirit of
HVHY taking fonn as the antithesis of the cosmic Mother
Letter it reflects, acting as the dynamic fon:e of anti-creation
enlinked to the Qlipha of the Malkuth, via the Poisoner of
God, being on both sides of the Tehim the place where the
three Mother letters descend to intermingle and gM:, in that
fallen state, birth to the fourth element of eanh.
The Shin of Silra Achra is thus also the Chthonic Fire that If
set~ willdissol~ die marenal IOnns and rcrum thcelemcn~
172
cioocnce back to its quintessemial soum: being the fifth befurc
rhe fuur and thadi>re the Zeroth, while its supernal place of
championing the Return of ALL Back to the Fullness of
Emptiness is as the Crown ofBcelububwithin Aogiel.
The magical powers of the Daemon of this letter are

purification by fire, the strengthening of the fires of the Other
Side within those of the Serpent's Bloodline, the Evocation
of Spirits, divination employing fire, the At-Azothic
rmpowerments cau&ing the shattering of finite forms,
1l1·s1ruction of that which can not withstand rhe Fires of
·111oughdessness, the Spiritual elevation and fiery coronation
g.1incd through the gradual steps ofalchemical initiation and
linallr Spirit Llberating Gnoois opening fully the gates of
t\cosmic Liberation.
The following is the Seal of the Daemon of the letter Shin:
2Z • nTav (Qoss/Mad<) • 400 ·Th· Sarum • Unioene - Path l2

The Q!iphoth ofTav is the Mark, not as the mark set by the
Angel of YHVH •upon the forehead• of the mrn tha1 sigh
•nd that cry for all the abominations that be done in the midst
thereof" but instc:ld one such as the Mark of O#yin's Exile
rxalting his Spirit by separating hin1 from the cosmic order,
leading him to walk the Path of Nod towards the Other Side.
173
Ir is also the letter ofthe Cross, depicted as such in irs primal
form of the Aleph-Beth, being in irs Q!iphorhic aspect nnl
the elemental cross of matter upon which rhe Spirit is nailrd
down but instead a Uminal Crossroads opening up the point
in-between through which·the Spirir ma)' escape its intcndtd
aucilixion upon and within the Assiahic elements ofthe fallen
world of matter.
The Tav of Siua Achra opposes its cosmic countcrparr by

forming the branch lifting up the Spirit fn>m the world of
matter instead ofbeing the path rhn>ugh which Spirit is mad<!
to fall into the crudesr realm of rorm and manifestation, rhua
liberating it from its slavery and granting it sovereignly
instead.
The magical powers of tbe Daemon of this letter are the

openiilg up of the liminal points and gates such as rhe
crossroads leadiilg to the Other Side, the granting ofAcosmk
consciousness, the opening of the paths of libcrarion fro111
binding weakllcsscs of both the physical body and its ego or
any other form of material enslavement, the elevation of the
souls and Spirit of the living and the dead, the grantiilg of
the power to transcend natural limitations, the destruclion of
both physical and spiritual enemies and consecration of all
hlismans and fetishes intended to ~p wirhin them anyatpect
of the astral light.
The lOllowing is the Seal of the Daemon of the letter Tav:
174
175
00
"(fje 12 l)rfnteo
Of
tOe (i!)lfpfiof@fcJo6fnc
~e Princes of the Qliphothic Zodiac are the specific
\b demonic emanations from the Tm:lve Simple LetteJS
of the Alphabet of Sitra Achra manifesled as the Antagonists
of the 12Tyrant Arehons ofCosmic Fate who bind the Spirits
imprisoned within the causal constJUclll of the Thoughtful
Light with the Chains of Cruel Desriny and are as such the
unfastenen of the fetten tying Divine Essence to limitation.
The Princes of the Qliphothic Zodiac may primarily be
called upon in accordance with one's own need to overcome
and transcend the limitations of the personal horoscope
by their disrupting and unfated alterations of the Web of
Destiny, and src:ondly for the sake of the general magical
empowennenlll they can offi:r to those sen;ng their cause
that can gttady aid in the thwarting of the limiting snares of
fate upon the unlawful path leading tOW'.uds the Other Side.
If called upon in order to dissolve the feners of destiny

imposed b)· their Sephirothlc colinierparts they arc to be
reached out to during the rime best corresponding with their
dominion which ·is the same rime as when they dash with
their mirrored opposites, but if called upon for the salce of
any other gi:neral At-Azothic empowerment, or any other
reason serving the cause of the Black Light; thq•can be evoked
during the night and nocturnal planetary hour best
corresponding IO their own stations, underlying planetary
fon:c and routes of manifestation.
The modes of the operations intended IO cause enlinkmcnu·

to these forces are many and can take different forms
depending on the intention and dC\-arion of the work, but
176
l>fsltlcs the ceremonial approach aimc:d at the evocation of
tmAmlted aspects of these 12 Princes the ned common and
more practical a~ is the fetishistic and talismanic one
1h11111gh which rhe golden chains of sympathy are c:stablished
ind 1hc sooghr cssenc:esofthelll'Sitrin Acharanin an:enlinhd
lo via suitable demenlll and forms in sympathy with !heir
own essential causes.
For the simplest le\'CI of rhejr evocation through and into

KIJ\Tn images lllffnl to serve as the Kclims which arc to hold
411.I he overflown by !he essences of thcte mighty deities of
I he Silencing Utterances of the Other God, one is to create
1he images in the correct time, inscribe upon it the
t'tirrespon.Bng seal, insert into it ihc stones and/or other
elements in harmony with the zodiacal Q!ipha it is meant
10 he in sympathy with, fumigate it.with the suitable inceRH,
•;u.;rifia a 6tting animal and colour it with its enlivening blood
•nd finaUypbce it upon the Pllint ofEvocation and uwtding
lo 1he nding protocols ofthe Calli"$8 of the Sitrin Acharanin,
1he general modes of which will'.be outlined within the
following chapters of this GrimoiR, in order to cause desi!ed
cnspiritment, manifestation and enlinkment. Such fetish of
1he Personal Zodiacal Q!.ipha is lccpt upon the alw reserved
for the Workings of the Forces of the Thoughdm Cause
i111J will greatly aid in the e.capc from predestined limitarions
of one's birth chart, when rultivated and worked properly.
Similar steps can be taken in order to create smaller and more
1-•rtable llllismans and when such workings have culminated
into the higher stages of the empowering forms of Spirit-
(.'.ongress, lending the spirinial authority and licenses to
ronlinue and partalcc of the deeper mysteries, one can pro1.~d
lo the stage ofintemalisation of the external manifestations
~ia invocation, possession and inner alchemical manipulation,
aU acconling to and with theAt-Awthic aid ofthe Qliphothic
prim::e with whom at rhat stage the magician should have
lirm and mutually beneficial treaties. The following arc the
lisn of correspondence disclosing enough to the Cunning
Ones of the Serpent's Blood to allo\v them IO connect
themselves tu these Liberating Deities of Acosrnic Fate-
Alteration and Son:erous Might.
177
1. aJa'ofrtron
Meaning or the name: The Flock
Leiter of the Alphabet of Sl-Achra: i1 Heh
Sign of Zodiac: Aries
Time o1 Dominion: March 21-April 20
Planetary lluler: Mars
Element: Fire
Tarot Trump: Emperor
ltlceme: Dragon's Blood, Cinnamon powder, Galanga! root

powder, Aconite leaves, Rue and Tobacco
Animala: Ram, Hom, Mule, Leopard, Serpent
Stone: Bloodstone, Gamel, Ruby
Form ••umed during utral manil'ellfatlon: Ram-headed

winpl dfagon-serpent,engulfed in black me
bluing up from
within.
Sorcerous Aurlbutes 11nd Powers: Vic:tory in Bartle,

overcoming of both physical and mental w..aknesses, the
impartingofleadenhip qualities and the gfaRt:ing.ofintluencc
over others but also the power ro diminish such qualitie• and
influences when need be, 1he granting of courage or the
installing of rear, the empowerment and fucus of the powers
ofWiU, the relllO\-al of the obstacles blocking the path leading
to practicaVmalerlalistic goals, the sowing ofdiscord amongst
the ranks of the enemies, the consecration and empowerment
of aU magical weapons reserved fur the workings of martial
malediction and the aiding in all strategical planning
connected to warfare and hostility.
178
<feotrrfc "'eof of 2lo'ofrfron:
2. :tt6fmfeon
Meaning or 1he name: Titc Bloody Ones
Le1rer or 1he Alphabe1 or Sitra Adara: i Vav
Sign of Zodiac: Taurus
Time or Dominion: April 21 - May 20
Planeiary Ruler: Venus
Element: Earth
Taroi Trump: Hierophant
Jnc:enec: Applc wood powder, Storax,~.Musk,Blood

Roo1, Elder b:avea and Cardamom &eeds
Animala: Bull, Calf. Swan, Swallow
Slooe: Emmld,Jadc, Laph Lazuli
Porm auwned during ..1ral manlfestadon: Crowned Bull-

headed dragon mloured red by die blood of his vanquished
foes ~ the offerings he receive$ by his faithful, having his
black glistaning Kales hidden beneath the scarlet oovering.
Son:erous Aurlbu1ee and Powers: Paci6cation of hostile

fottes and/or inner weaknesses, strengthening of the wild
upccts of the selfand others, die causing ofrage and blood lust
or the mollification ofsuch emotions when need be, the power
to attain freedom from captivity, the acquirement of wealth
and rich harvest, the manipulation of the external illusions of
reality in accordance to one's own beliefs and will, the
mnh'Olling of the minds of the many, the disruption of static
established traditions ai1d beliefs giving way to unfaied and
new expreaions ~manifestations leading rowards the Great
Goal, and aid in all revolutionary plans meant to overthrow
old authorities or limiting rules in order to further die cause
of Lawless Becomi1ig.
180
lfootcrlc ~col of ~6fmfron:
s. ~Jalalfmfron
Meaning of the name: The.Clangers
Lettw of the Alphabet of Sitra Achn: t Zayin
Sip of Zodiac: Gemini
Time of Domlnlon: May 21- June 21
Planetary Ruler: Mercury
Blemenl: Air
TlllOt Trump: Lcm:rs
lnceoae: Wormwood lea..:s,Mac:e (pcdsofNutmeg).M~<.

Fly Agark Mushroom powder and Fennel seeds
Animals: Magpie, Fox, Nightingale, Lark.Parrot
Stone: Agate, Aventurine
Form aasumed during aamd manil'e1tation: Dual·headed

winged dragon, wielding a flaming sword in each of in IWo
hands, one burning with red and the other wilh black fires.
Sorceroua Alttibuta and Powers: The Causing of discord

and disruption for the sa1lt of the prowcation of evolution
rhrough dynamic and often hostile ck1al tension, detachment
from that which hinders progress towards the attainment of
spiritual goab, cunningness and sharp and cold focusing of
mental faculties, aid in escape from binding people or
situations, initiations into the: am of occult medicine and
poison, the power ofbeguiling through sj,eech, loft·witchlng
and break-up work, and lhe attainment or union with specifu:
aspects of the forces of the Other Side in orcL:r to smngthen
the bonds of Serpent-Blood and Spirit.
112
~ootcrft .Scot of '\!3ol0Umfton:
+. '0tcotcfcon
Meudng or the neme: 11IC Black Ones
~-or lhe Alphabet or Sitra Achn: MCheth
Sign or Zodiac: Cancer
Time of Dominion: June 22- july 22
Planeruy Ruler. Mo0n
Elemeni: Water
Tarot Trump: Chariot
lncieme: Slndllwood powder, Lily flowers, Eucalyptualea\'CI;

Willow leaw:s, Poppy seeds and Mugwort leaws
Animals: Crab, Turtle, Dog; Cluimeleon, Swine, Mia:, Frog
Stone: Beryl, Moonsrone. Sapphire, Clear quilrtZ
Form a1Bumed during astral manife11aclon: A pitch black

Dragon of the Sea, without any clear visible features, a
shadowless shadow of the Taninim, submetscd in the Blaclc
Waren of the Qliphothic Moon.
Sorcerous Attributes and Powers• Sciomancy and· other

kinds of magic related to the reading. conjuring or otherwise
controlling of the shades of both the IMng and the dead, the
empowerment of all son:erous \\'Ol'kings of ligature, ocx:ul1
means for the manipulation of the emotions of others; .the
sharpening of one's intuition, attainment of inV11lnerabilil:)'
and •-ic:lory in battle, •Raith conjuring, the creation ofenngttic
diiclds and banicn, the taming aud subduing of the city-
born impulses of Adam, the opening of the mirror gale!!
leading to the Other Side of the Tehiru and the ability to
find or cause Liminal Poims for dtc ingress and egttssofSpirit.
184
~ootcrft ~eol of ~hftbfrfron:
s. 4'10ofe@Dfron
Letter of 1he Alphabet of Sitr.a Aclara: ~ Tcth
lQgn of Zodiac: Leo
Tbne or Dominion: July 23 - Aug111r 22
Plane1ary Ruler: Sun
Elemen1: Fire
Tiirot Trump: Strength
Incense: Bay Laurel lea\oa, Franklnce~ resin, Tunntric,

Saffron, ROsemary and Olive leaves
Animala: Lion, Wolf.Jackal, Crocodile, Boar, Bull, Eagle
Stone: Cat's ey.:, Amber, Carnelian, Diamond, Topaz
Form -urned durina 1191ral mllllifeatation: A black dragon

with the head of a furiOllS majestic lion, coroneted with the
Triple-Tongued Fiery Crown of the Black Light and anned
with a golden sword.
Son:eroua Attributes and Powen: The granting of magnelic

chann and charisma, the attainment offame and admiration,
the control and manipulation of the wills of others placing
them under one's command, the illumination and
empowerment 1hrough the Invincible Flames of lhe Black
Sun, initiation into secret fonns ofpyromancy and other fare-
related magic, attainment of control O\'Cr one's self in order
to transcend weaknesses, the granting of fearlessness when
facing danger, the 0verpowering and dominating of foes,
elevation to seats of power and the attainment of both
tempotal and spiritual autonomy.
\footrrfc ~enl of .Btinlctitilron:
6. 't3opOldeon
Meaning of the name: The Scratchen
Letter of the Alphabet of Sitra Aclma: • Yocl
Sip of Zodiai:: Virgo
Time of Dominion: August 23 - September 22
Planewy Ruler: Mereury
Element: Earth
Tiarot Trump: Hermit
Incense: Pomegranate peels, White Rose Petals, Orris Root,

Dill seeds and Cedar wood.powder
Animals: Cat, Weasel, Hart, Civet-Cat, Blackbird
Stone: Peridot,Agate, Awnturinc
Potm !ISSumed during a11ral manll'e11ation: A dragon with

the head of a wrathful man crowned with a single Oame o(
Black Fire, having the cloven tongue of a serpent and armed
with claws sharp and long as deadly sickles.
Sorccroua Attribute& and Powers: Transcendental

meditation, attainment of insight concerning True Will and
Divine Self, revelation of Inner Light by the penettarion o(
outer darkness, communion with and control over the souls
and spirits inhabiling the wild and desolate places, rhe power
to heal or to spread malady, the liberalion of the enslaved, the
isolation and containment ofany pcnon, force or emanation,
the granting of protection and concealment of 5elf, deeds or
others.
188
~ooterlc Jacot of ~3opljfrfron:
1. 3'otftfron
Meaning of che name: The Clayish Ones
Letter or che Alphabet of Sitra Achra:., Lamed
Sign of Zodiac: Libra
Time of Dominion: September 23 - October 22
Planecary Ruler: Venus
Elemenc: Air
Taroc Ttump:Justi«
lncenee: Cherry ltllC resin, Galbanwn, Law:ruler, Chamomill!t

Belladonna lea- and Codaruler seeds
Animals: Pdican, Raven, Pigeon,Turtled<R~. Elephant, Spider
Scone: Chr)"Oprase,Turquoise
Porm a11wned during aatral manlfeacadon: A Giant with

dr~gon·hcads sprouting from each of his shoulders, t!>hcd
with the Rayed skins of man, dnggi11g in each hand a plough
behind him through a field ofblceding cla)'·
Sora!cou1 Accribucca and Powers: The causing ofimbalant't

and the breaking of the chains ofstagnation, aid in suc:ccssful
iransgrcasion of laws, manipulation of judges and lawyers,
granter of beauty and magnetic attrac:tion, reinforcement of
works of vengeance and punishment, prorcction of oudawf,
the hindering of enemies and the turning of their attacks
against themsel-, the exposing ofconspiracies, falsities and
lies and the chaotic addition or subtnction of furoc in order
to cause unfated becoming and the tnnscending ofclay-born
limitations.
l'JO
~ootrrfc aenf of ~l'n6lrlron:
a. ~ecQea@l~fron
Meaning of the name: The Brassy Ones
Letter of the Alphabe1 of Sitra Acbn: J Nun
Sign of Zodiac: Scorpio
Time of Dominion: October 23 - November 21
Planetuy Ruler: Mars
Element: Water
Tarot Trump: Death
Incense: Ginger Powder, Opoponair,Tobac:co,Thom Apple

and Sulphur
Anlm•: Beetle, Wolf, &orpion, Ass,Hawk, Crow
Stone: Snalreatone, Kunzitc, Spinel, TourmalatC!d Qiiartz
Ponn8hlllneddudng lllll'almmifeat11don: A Brazen Dng1>n

wirh rhc stinging rail of a scorpion, anned wirh a n!ddciled
scythe and crowned with a Black Sun illuminating him from
behind.
Sorcerous Atttlbutea and Powers: Maledictions afflicting

both bod)· and soul, the summoning of the violent dead to
attack enemies, attainment of Insights into 1hc mysh:l'ies of
sinistral death, the opening of the watery gates of the dead
inttrsecting with rhc Seas of the Nun of Sitra Ac:hra, the
safeguarding or revealing of secrets, the aiding of spiritual
evolution by ruthlessly killing that which hinders it, aid in all
work of soul-smiting malediction, granting of liberation
through violence and upheaval and aid in unfatcd
transformations meant to transfer the Spirit to the Side of
the Dragons of Q!iphoth.
192
\footccfc Jleol of llte6co6tttfron:
•
9. llecQestfron
Meaning of the name: The Serpentine Ones
Lener of lhe Alphabet of SitraAchn: OSamek
Sign of 2:odiac: Sagittarius
Time of Dominion: Nowmber 22 - December 21
Planetary Ruler: Jupiter
Element: Fire
'llltot Trump: Tempeooice
i n - : Black Copa), Cedar wood, Juniper. Henbane and

Sumac
Animate: Snake, Hone, Dog.Deer, Phe-nt
Stone: Jacinth, Arnclhyst, Sugillte
Form uswned during astral manifeatation: A black wjnged

and homed Serpent, aunounded by a c:iR:lc of broken arrows,
which he burns with the Black Fire emitting from his open
jaws.
Sorcerous Auributea and Powcn: The powt!r to turn

impending defeat into victory, lhc confusing and misleading
of one's accusers, aid in escape from prison or enemies,
discovery of bidden tteasures and attainment of riches (both
material and spiritual), me causing of fertiliry and Yiriliiy or
bareness and impotence, aid in l)'Clllthropic transformations
and alchemical tnosmutations, the taming oflhe Night-Maie,
the arousing of the Serpent Fire within and rhc attainment
of metaphysical insights concerning the Holy Gifts of rhe
Nachash and the esoteric means through which rhey can be
attained and realised.
194
~ooterft .Bent of ~ecfieofifron:
10. ltog6ogfton
Meaning of the name: The Fishy One•
Letter of the Alphabet of Sitra Achta: »Ayin

Sign of Zodiac: Capricorn
Time of Dominion: December 22 - January 19
Planetary Ruler: Saturn
Elemenu Earth
Tarot Trump: Devil
Incense: Pine, Salep root, Mandrake root, Valerian root,

Parchouli, and Wormwood
Animala: Goat, Ass, Toad, Snake, Hare, Bat
Stone: Coal, Apache Tear, Hematite, Onyx
Porm """"1Cd during astral maolfestadon: A goat-headed

dragon of the seas of chaos, bearing the imperishable and
brilliant Dual Flame of Black Light between his horns,
swimming through the crashing waves of the Great Deep.
Sorceroua Attributes and Powers: The traversing of the Sea

ofthe Dead connected to the Nahemothic realm, initiations into
the antinomian and liberating mysteries of the Other Sabbath,
the empowerment of all witchcrafts related to the Seirim and
their Master beneath the Mountain of Darkness, initiation
into the mysteries of the Crown of Fire and the Black Halo
of the Saintly Ones, the workings of malediction related to the
Evil E~ the empowering of all evocations of the fon:cs of the
Other Side, the transcending of the Gares of Matter by the
correct entering of the Devil's Reversed Path of Spirit as
expressed through the HVHY and the ability to bani<h material
obsessions via the Black Banquet of Detaching Indulgence.
196
~ooterfr 'eol of llng6ngfron:
u. ~o~fmfron
Meaning of the name: The Bestial Ones
Letter of the Alphabet of Sitra Acbra: ~ Tuddi
Sign of Zodiac: Aquarius
Time of Dominion: January 20- February 17
Planetary Ruler: Saturn
Elemenr:Air
Tarot Trump: Star
lnccnoe: Galbanum, Myrrh, Colophony, Angel's Trumpet

flowers, Palo Santo and Verbena
Animals: Man, Eagle, Peacock, Camel, Mole
Stone: Chalcedon)> Aquamarine, Fossils.Jet
Form usumed during aural manifeotarion: A titanic black

juggernaut resembling in form that of a hybrid between a
mammoth and a hippopotamus, but scaled like a dragon,
crushing all that stands in his way.
Sorceroua Attribute• and Powera: The strengthening of the

powcn; manifesting one's True Will, the allllinmcnt of innet
power and control over emotions, regeneration of life-force
via occult means, initiations into the deeper mysteries of the
ElC\'Cn and how Liberating Thoughtlessness can be attained
through ilSlthcir different essential manifestations, the fon.-cful
aushingofintcm.!andC<tcmalcncmks•iathccorn:ctdirection
of power towards their points ofweakness, the opening of new
channels for the Kclim-Shattering Waters of the Tehomoth
ha-Sitra Aehra and the revealing of new ways through which
the IOm:$ of the Other Side can be invoked and internalised
for the sake of Ar-Arothic empowerment and ascension.
198
~ooterlc 'col of ~aijfmfron:
q
12. ~Htifmfron
Meaning or the name: The Malignaru: Woman
Lener or 1he Alpbabe1 of Sl1n Ac:lua: PQpph
Sign of Zodiac: Pisces
Time of Dominion: February 18- March 19
Planetary lluler. Jupitu
Element: Wake
Tuot Trump: Moon
Incense: Fig leaves, Calamus root, CIC>ff, Bladt Hellcboll!

root and H)'llOp
Animals: Fish, Shark, Screech-owl, Snake, Wolf
Slone: Pearl, Amethyst, Lepidolite
Form -umed during astral manife.iation: A dnconic

siren, having the lower body of an aquatic Dr.agon-Scrpent
and the upper body of a beau1iful woman with long dark hair,
ttd lips and radiant black mesmerising eyes.
Sorc:crot11 Attribute. and Powen: Astral projection and the

opening of the Oneiric Ga1es leading to rhe Other Side, the
sending of nightmares and the art of dttam-intrusion,
energetic •'8Jllpirism and channelling and manipulation oflifc-
fon:e, acquisition of esoteric knowledge and initiation into
!)~anthropic arts of shade-shifting, the granting of Night-
Sight, initiation into the secret forms of hydromancy, the
exposing of hidden dangers and enemies, rhc cmpom:rment
of onc"s intuition and mediumistic skills, 1hc causing of
madness and the eating ofthe enchantments ofglamour and
illusion or the banishing of such deception.
<footerfr '5eal of ~laotifmfron:
~e
00
4euen l]elra
an6
4euen <eaaoo
~~ ithin the Sitra Achra are the Seven Places holding
1ltJ(/within them the Ten Qliphoth governed by the
Eleven Heads of Azerate. These Seven Places, or more
couecdy Kingdoms, are caUed the Sa-en Hells by those that
would consider the Qliphoth as the hellish realms, but in
reality these Kingdo1115 ofThoughdessness arc far removed
from anything relaled to the places of punishment that thC)•
by the Adamites arc feared to be, because these realms of
Sitra Achra arc outside of the jurisdiction ofthe cosmic creator
and as such do not serve his wiU to inflict torment.
When the actual reality and nature of this and the Other
Side is n:aliscd according to the Cuuent that our Book of
Sitra Achra presents it becomes clear that the places of
punishment to which the YHVH can condemn those that
would offend him arc in this accursed Sephirorhic side ofthe
Tehiru and not on the Orher Side, as he holds no dominion
ow:r the Realm of the Thoughdess God and C\-en if he can
banish and expel Spirits to That Side he can not dictate their
conditions within that realm as ir is fully outside of the reach
of his binding Jaw and limidng will.
The places ofpunishment to which the YHVH does condemn

his creation must as such he understood to he located within
his own Structure ofThought and Form and under his own
call681 dominion and an: according to Tradition and older lore
heliC\-ed to be within the Sa-en Earths of the Sepbiroth and
not at aU within what is caUed the Seven HeUs of Q!iphoth.
There are a few diff'erent variations and dillerences in the
202
attributed names and the exact o.dcr ofsuccession of the Seven
li111.1hs and the Sevi:n Hells depending on the rexrual soon:es.
A very relevant example: is the fullowing description of the
Seven Earths quored from the book The Legends of the Jews
by Louis Gi02berg amceming the Inhabitants of the Seven
Earths:
"When AJ11m Wtl.! nut 011tofl'llmdis" INjirst ffllcWtlN W-1t

~{t1Nsevene11rthl, tlKEaz. whit/Jistl11ri, withouts my oflight,
,,,,J 11/terly wiJ. AJ11m 'IDIU ttrrifieJ, f'llrlit11/11rly by tlNflames
•flhe roer-111rning sword, whit/J is 1111 this #Ytb.
After he IKul Jone fK1'1111U, God letl him lo dH sttanJ ..,,th, lk

"""1mJ/J, wbm therr is light ttfltt11Jfrom its O'U1n lAy 11ntlfrom
its ph4ntom-lih stdn and constdl11tbms. Here Ju.-ell tbtpbontom-
lili.e hinf1 "1ot issvalfrom the union ofAtlam with 11" spirits.
I
They are alwtlp saJ; the l1fl0tio11 ofjoy is not ht""'n lo them.
They 1"1'W their ll'fl1n etlrlb and repair /a I& one inba/JiteJ by
mm, wbtre tbty arr cbaJlgrJ into t'Oil'lirils. Then tbty rthml to
their abotlefar good, repent of their withJ JttJs, and till tbt
groum/, which,~ btarueitheFwlNatnoranyotherofthe
stwn spe<ies.
Jn thisAJa11111b, CaiN,A/Jel, and &th were/Jorn. After the ,,,,,,.Jer

ofAIM/, Cain fllRS sml /Jaclt to tbt Eta., when bt 'fJJdSf rigbtentd
inio reptnlllnct by its tltulmns 1111J by tht flames of tlK ewr-
t1m1ing S'WOrri. Am/ting his ;emm1u, God f"milttd bim to
attend to the lhmfairth, the 4IJa, 'fl1bicb rtedwJ some ligbtfron1
IMJllll.
The Arita Wll1 surunJeretl t• the Cainiles fart"Wr, as their

ptr}tflUll domain. Tbey till the grom1tl, antiffant tuts, l111t tbty
haw neither whtat nor 1111y othtr oftbt sewn sp«ies.
S•me ofthe Cainites an giants, some ofthem ""' tlt1t11rfi. They

haw l'U1o betHls, wlNufare they «Ill Ntwr 11rriw at a tl«hion;
lbty ate l1lways at loggerheads witb thtmselws. It may baffen
that they are pioas now, only to lit intlin~J lo tlo wil 1/Je nat
mo1nn1t~
203
In t& DI, I& fOllrth NNtll. liw ti# punrtion oft/Je T_, If
Bollel t111tl t&ir tlme11tlt111ts. GtNI /Jorrislld t/Jem /JitlMr ""•""
t&fo11Tt/J Nl"lh is Mlfarft- <h&..11., •ml'""forrtlosdo tit
Jl•mingfirr. Tbe i.Wi111nls ofti# (h arr W{fol in all11rti, 11tll/
_,,.,,plis&J in .U Jepartn1mls ofsrimtt nJ Anoarkdg1, ·o1f'/
tl!tir .WU owrjlftrJI wit/J 'll#dlt/J. Whtn an in/Ja/Jifdnt qfnr
NTl/J flisiiJ t/Jem, t/Jey giw /Jim tk most pnci11111 t/Jing b11/Jrlr
f't»SnJion, 6'tl I/Jen t/Jty W bitn 14 i/Jt l!kJ/JJgj, tlKflftl! ttJrtb,
tu&n</Je IHr.onw DMW111 of/Jis origin 11ml·/Jis ' - -
Tbe Nnbia/J i• inWiteJ /Jy "-rfi witl#tll nom: tbly Matbf

l/Jnlllgb lwo bola instt!dd. ~ IMw .,,. m1•ry; Oft!I. " 161111
M _,,,_,, t&yflnl't ileomfot#y. w/Nnutbrir1t1rt/J iJ (dl/tJ
Nn/JW. "farlttti"K."
Tbefatrt/J •mlftft/J etntbr •R Nie tlieArlttl; t/Jty!Mw tms, 6111

nei., ""1tat nor.,,y ot/Jeroftbe111W11 sp«ia.
Tbe 1i:tJ/J t!dTl/J, I& Zid. is inWiktl by btnrin• mm. """'

11n tl#Ofllfftrs tlf•6tmdmrt-"IJ. ttntlliwin ptMtialmidmcds,
b111t&yltri-11r, 111t/Je-oftbeir1trriiory. Ziab, "lirwpt, •
iniiutn. Henu tJtgthlliM is ,,,,_ witb llwm. aml thtir Im
tlllturr 111«/s witb iml!fforrnt 11Km1. Tbey INutm hi any""''"
'1'ing tbtrt is JistuwnJ, anti,,,_,;,_ t/Jty sll«ffll is slip/in&
t/lroilg/J it itp to 1J1trtt1rt/J, m/Jerr t/Ny llllis/.J tbeir sbtrrf lllf#tlh
for tlN fo«/ tatnr /Jy tbe inbtllli'4nls of°"; Mrtb. For tlN mt,
t'1ey "" mm of stutffast fait/J, mort tban any ot/Ju t/11S1 fl
m11nl.intl.
Atlllm R-i-' in J/JeAtknntl/J 1intilllfl1r tlN /Jirl/Jof81t,b. nm.

passing t/Je third MrtlJ. tbufrhl, tbe n/Jidingphuoftbe Czinltu,
ttntl tbe nm tlwtt etWl'1s tu -11. tlN (h, tlN NnliWI, "ml tlN
Ziab, Gm/ hrUIJpottetl l>im to t/Jt Tdl/, ti# - " ' ""t/J; t1't
_,,, in/Jts/Jikd /Jy littn. •
Am>rding to the quoted narrative the names and order of
'U<'<'ession of the Seven Earths should be as following:
l. Erez (Dry Earth)

a. Adamah (Red Clay)
l Arica (Earth)
•I. Ge (Vally)
5. Neshllh (Oblivion)
11. Ziah (Dryness/Desert)
7. Tcbcl (Firm Land/the World)
While the names and descriptions of the earths given are of

1ve•t rclevana: and interest, their order of sutee$Sion in the
w•y that they are superimposed upon each other are in conflict
\\ith other more common descriptions ofthese same sevenfold
l~yerin~ of the earths, which instead of the above given
description places them in the following manner that also
connects them to the Scphiroth, for which they constitute as
the Seven Habitations of the Ten:
I . Eretz - the Three Supemal Sephirolh

2. Adamah - Chcscd
l. Ge - Geburah
4. Nashiya - Tiphareth
5. Ziah- Netzach
6. J\Jka- Hod
7.Tebel -YcsodandMalkuth
The placement of the Enduring Souls oftheQjyinite within

Arica, che eanh COIR$ponding with Hod, is of interest as
according to Esoteric Tradition the Transcendent Spirits of
the O!yinite are located in the Q!ipha ofNctuch, which is
something that if understood properly discloses aspect& of
the true nature of the antithetical polarity that exists between
the Sephiroth and the Q!iphoth and their effects upon the
Souls and the Spirits.
\11/bcn it comes to the Seven Q!iphothic: Kingdoms or Hells

the"' are also inconsistende$ within the diffi:rent sources when
it comes to the exact order ofsuccession and mm their naming
and as these realms are named by the worshippers ofYHVH
the meanings are of course prejudicious and aa:usative in •
war meant to paint a hellish vision of the Other Side in order
ro act as the glorifying counterpart to their own illusory and
false ideas concerning the paradisal place below the feet or
their creator, thus gilding the cage that kttps them cnmved
within the deluded and spiritually diluting mind and thotigh11
of that Demiurge.
Similarly to how the prejudicial nunes of the Qliphoth have

within certain esoteric contcxll become revalued ind
recharged in essence and conneckd to the actual Light .and
Essence of the Other Side and ao elewated from the lowly
concepts that they were by the profane meant to represent so
have also the ~given to the Seven Hells ~essentially
rectified and connected to Currents far ahem: and beyond thal
which they were meant to originally represent and are within
the correct context now most powerful and lofty poinl8 of
focus for those that serve the Alien El ofThoughdcaness,
The following are the names of the Seven Q!iphotblc

Kingdoms of the Eleven and their way of succession from
the highest to the lowest sphere, as.aaiepted and assimila.ted
by the Thoughtless Current of Anti-Creation manifested
through the Tradition upholding the reachings presented
within this book of those that strive to champion the Caule
of the Other Side:
1. Sheol ha-Tehom-Gnw/Hollow of the.Ahyss-

the Supernal triad of Q!iphotb
2. Abacldon - Destruction - Gash Khalah
3. Tit ha-Yon-Mire of Mud - Golachab
4. Bar Shachatb - Pit of Ruin -Thagirion
S. Tzelmorb - Shadow of Death - Oreb Zanq
6. Shaarimoth - Gate of Death - Sa.mu)
7. Gehinnom - VallcyofHinnom- Nahemoth and Gamaliel
207
Sheol ha-Tehom, exoterically just called Sheol and more
esoterically by our Tradition named as die Tehom, Is from
the Sephirothic perspective the deepeat part of thl! Abyss of
Q.Uphoth and constitutes ofthe three fintsupemal Q!iphoth
oIThaumid,Aogicl and Sataricl, headed by ha-Satan, Mololc,
Beelzebub •nd Lucifuge Rofucale. Sheol ha-Tehom, the
Grave of the Great Deep/Abyss is the habitation or Kingdom
closest to the transcendent aspecu of the Tobu, Bohu and
Chasek linked to Ain and is the manifestation of the
Unmanifest, balandng up11n the edge of anti-existence,
coming into bc:ing only for the sake of the Returo of All to
and the restoration of the Fullness of Primordial Divine
Nothingness.
From the initiatory perspective this First Kingdom or Hell is

the Seventh Gate to enter, as from the position of those
climbing the Tree of Death this Kingdom of the Dragon is
entered through the last gate, represented by the following
Seal ofthe Seventh Gate of Hell, also called the Gate Seal of
Sheol ha-Tehom:
.SOrol bn·'tt~om'o 'il0mfol6 i!lpenfno Sormuln:
Athief of!. Lucifogt Rofoa1lt of!. Satarfrl of!. Sathamtf i1' A)VJmtl of!.
1i1t1l11mmahtl ofo Aphtlahtl >l! Radahel of!. Irabtul ofo Asbma11tl i1'
Laa/el ofo Liftoa<h Sbaari ha-Shtol ba- Tthom!
Be/it/ i1' Bttluln1b of!. .llogitl ofo Almlahtl ofo Okurotl ofo
Gtbtl ofo lashamtl i1' .llchard '1< Laabel i1'
Liftoach Shaari ha-Shtol ha-Tthom!
Qemetitl 11o Sata11 i1' Molok i1' Thaumie/ i1' Tha11intl !lo Al<Za"I of!.
Uazortl ofo Mi/Jdalahtl ofo ln11ahtl oJ!. Abadtl i1' Labbahtl of!.
I.iftoa<h Shaari ba-Shtol ha- Tehom!
Abaddon, the Destto)'1:r or the Hell of Destruction, is the
Kingdom ofthe Gash Khalah being that of the Qlipha of the
SMlccno to C(lmplete Destruction governed by Astaroth and
is the Pointoil'houghdessness on the Other Side annihilating
the primary mot of the manifestations emanating from the
Scphirothic Atziluth while instead manifesting and focusing
the impulses of the Q!iphotbic aspect of that first supernal
world within the Briahic level in order to de.troy the aation
of its Thoughtful counterpart by replacing its 'thoughts. of
creation'with those ofThoughdess Annihilation, leading me
Spirit entering this mental point of rectification through
destruction closer to the attainment of the Highest Crown
of Nihilicy beyond all cosmic restrictions.
From the initiatory perspective this second Hell ofQ!iphoth

is entered via the Sixth Gate through which the Thoughde$S
Adept must enter in oider to reach for the Crown of the
Dngons of the Other Side. The following is the Seal of the
Sixth Gate ofHeU, also called the Gate Seal ofAbaddon and
its corresponding Opening Formula:
~tio66on·o \!>ptnlna 8ormolo:
1/s1<1roth • Gash Kha/ah • Gadatl •Aka/ti• Shamrtl •
Kaphahel • Lachamel It Haragel •
Liftoarh Shaari ha-Abttddon!
Tit ha-Yon, the Min: of Mud also less cx11111ilonly tranSlated
as the Boiling Min:, is the Kingdom o( the Golachab being
that ofthe Qliphaofthe Flaming Oneund the Burners wld1
Fin:, governed by the wrathful Asmoday and is a Point of
Holocaust spelling death to any remnants of the clay-born
limitations which within this stage become melted off the
Imperishable Bones of Spirit so that one may embark upon
the next following levels of cleansing and restoration of
Nothingness in a purilied and emp~d manner, leaving
behind the melted corpse ofAdam and instead rising up as a
Flame approaching the Highest Thrones ofAmsmic Fin:.
From the initiatory perspective this third Hell ofQ!iphoth ls

entett<I via the Fifth Gate through which the Seed of the
Serpent is further cleansed in its pn:puation for the return
back into and germination within the womb ofTehom. 111'
following is the Seal of the Fi~h Gate of Hell, also called the
Gate Seal of Tit ha-Yon and ils corresponding Opening
Formula:
'flt bP·~on'e ~penlno 8ormula:
llsmotlay + Goladm6 + Goph11ythtl + Ophimhel +
Lahattl '1< Charcburtl + Ba/ael '1<
Liflo.1'/J Shaari ha- Tit ha-Yon!
Bu Shachath, the Pit of Ruin, originally referring to a Ditch
for the Rotting Away and Corruption ofthe (cast off) Material
Corpus, and is the Kingdom ofThagition being that of tho
Disputers .and Opponents of the Thoughtful Law and
governed by the Lawlessness ofBelfegor and is a Point of the
Unfated Resurrection ofthe Crowned Dead and a rising Pillar
of the Beast of the Final Revelation, granting Life in Deaih
and 1'1aming Wings to those that wilfully let their clay-bom
aspects rot under the heat of the Black Sun, in oRlcr to become
illuminated by its light and move further into the Cleansing
F"ua ofThoughtless Resroralion ofSpirit upon the Serpentine
Path of the Eleven-Headed EL
From the initiatory perspective this fourth Hell ofQ!iphoth

is entered via the Fourth Gate through which the Dawn of
the Resurrection of the Dead that have crossed the Sea of
Death ls ac:hic...:d b)• the transformation of the Raven into
the Phoenix. The following is the Seal of the Fourth Gate of
Hell, also called the Seal Gate of Bar Shachath and its
corresponding Opening Fonnula:
alar .tOatbal~'• ~ptnlng Sormula:
Belftgor IC Thagirifm • T""'tlmbtl I< Gaowntl If>
Rnmnmtl I< lqedael I< Rahabtl 'fl Oritnul 'fl Nntasbtl IC
Lifto11<b Shaari ha-Bar Shacbath!
s. itaelmotO
Tzclmoth, the Shadow of Death, ofren placed by othen In
the position of the sixth hell is within our tradition no1 1
shadow encountered befoR: entering the Gates of Death hul
instead a. shadow fmt experienced and assumed after haY1n1
passed through that GatcofSamael and arrived to the nl!.'ll
Kingdom/Hell where the Throne of the Shadow of Death 11
suiied, esoterically undentood as being a foreshadowing of
the deathlike aspect of the Qliphothic Letter of Nun, caused
and cast by the light it m:ei\~ from the Black Sun""'
manifested within the Qlipha of 1he Raven's of Death, whett
those Ravens of Scattering become as embodimenll of 1h11
Deathly Shadow, giving wings IO 1hose Ascended Ones of
1he Serpent's Seed tha1 can take to the Fligh1 of No RelW'R,
for 1he s.ake of the Liberation of Soul and Spirit from the
imprisonmcnt that otherwise would have been caused through
Thoughtful Rebirth.
From 1he iniliatoi:ypenp«tive this llfth Hell ofQliphoth i1

enicred via 1he Third Ga1e through which lhc Liberation
granted by Unfated Dealh sets free the Souls and Spiritt
sca1tcring forth, leaving behind lhe corpse of !heir Abel slain
upon the Akeldama to feed the Gulgaltha. The following ie
the seal of the Third Gate of Hell, also called the Seal Gate
ofTzelmoth and its corresponding Opening Formula:
'il3tlmot~'o ~penfng Bormula:
f/<111/t:ulmolh • Ore/J Zaraq • Ongirlatl >1< Ra/Jathd •
Bazare/ >Jo Za/Jaehtl • Rabel• Qt/Jerel •
Liftoach Shaari ha- 1ul11101h!
6. aoandmotO
Shaarimorh, the Gate of Death, placed h= in its, fur our
Cunent and Tradidon; the proper position in relation to the.
alchemical process connected to 1he iniake of the Venom of
the Serpentalchemically tn1nsmuced inro the Poison ofGod,
bringing about the death of tha1 which binds the Self to die
El of Sephiroth while at the same rime empowering 1hc
enlinkments to the El of the Thoughdess Side, turning the
keys of lhe Gatc of Admnelek by the wilful acceptance of
the death of the linite forms for the salce of the attainment of
the inlinitc essence gravi1aced ro by the Q!iphoth and is a
point ofsacri6ce of the limiced ego and mind, opening up the
posslbil~ for un._ced expansion, transcendence and rebirlh
outside of the SephirothicTehiru.
From the inidatoiy perspective this SiXth HeU is ent=d via

me Second Gate, through which the Adamitc ego bitten by
the T aninsam is in dying condition allowing the emergiitg
Spiritual Self to hei:e become led ro the altar of the Peacock
King for the sake of the attainment of the Poieon-Anlidote
Elixir yielded by the Peacock-King to those that he would
find ofworth,causing by the demise it induces to the limiting
aspects the separation of the ego born of clay, from the Self
born from the sparks of the Fires of the Black Light, this by
allowing entrance to and through the Gate of Death and by
the granting of the purification that such iniliatic death entails.
The fullowing is the Seal of the Second Gate of Hell, aleo
callcd the Seal Gate of Shaarimoth and ilS comsponding
Opening Formula:
218
4Qanrlmol0'11 ®prnlng Sormulo:
A1/mmtM:. If' Sa111atl"' Salaphel !fr Marade/"' AJ,1htl !fr
L.ubatul Iii Lfftond1 Shaari ha-Mavtth!
1. ee@fnnom
Gchinnom, the Valley of Hinnom, belie\'ed to originally be
the name rd'errlng to a wllc:y on the 1011th side ofJerusalem
when: the worshippers of Baal and Molok let their children
pass through the fire as sacrifices to the Elohim Acherim,
and as such deeds were mnsidered to have cursed the valley
in question it came to be a pl- mnsidered as a physical gate
to Hell and is said to later have been used as a place reserved
for the burning of all kinds of unclean waste, such as the
carcasses of impure animals and the corpses of criminals.
While none of these claims have been proven to be historically
authentic the symbolism related to this valley has been
employed in order to also name the seventh and the lowest
hell, encompassing not one bur two Qliphoth, namely
Gamaliel and Nahemoth, being the lunar and sub-lunar
Qliphoth intcnccting the closest ofall the other Light Filled
SheDs of the Othet Side with the Sephirothk side ofthe Tehiru.
Gehinnom is ai such a Diwided Kingdom, being on the lower
half under the Throne of Na-Ama-Hema (Naamah-
Nahemah) and on the upper half under the Throne of Arna
Lilith, showing thus a clear cnlinkmcnt between the workings
ofNahemoth and Gamaliel, as by the Bloodline ofthe Serpent
linked from this side to the Other Side the Gates of
Gchinnom can .lint be opened and entered inro and from
there and via the fivefold empowerment that can be gained
from the Five Blessed Nations one can ascend to the Lunar
Point, where the Mother of Sitra Achra will grant her
Envenomed Nectar of Awakening to those worthy one• that
willingly accept the Bite of the Serpent, in order to carry that
Poison Within to the Peamck King of the Gates of Drath
and there fuUv attain its refined effect fur the sake of the
Opening of the Eye Through the Death of the I. From the
initiatory per.ipcctive this Se\oenth Hell is entered via the Finl
Gate through which the actual Q!iphothic Work is initiated
and the points ofingress and egress for the Serpents opened
in order to aid in the Kclim Shattering intrusion of the Light
of the Thoughtless Side, making possible also one's escape
from this accuned side of the Tehi111. The following is the
Seal of the Fint Gate of Hell, also called the Seal Gate of
Gc:hinnom and ilS corresponding Opening Formula:
220
o-tt.t '"Lc-t
', ,, •If
· ~e@lnnom'a 'tltlofol6 l!)prnlng Sormula:

Ama Lilit/J !Ii Gamaliel• Gulap/Jel • Maaral1el •
laclmmel • Iatsatbtl • Avvt1btl !Ii LayiM •
LiftfJQcn Sbaari lm-Gtbinnom!
Naama/J !Ii N®'mab • Na-An1a-Hema/J • Nabtmotb •

N«Jama/Jel • Hama/Jel • Mirl/JantlMI • Atadel •
Tbauul • Lifloacb Shaari ba-Gtbin1101n!
The Scab of the Gata of Hcll, and their general Opcnh'I
Fonnulac provided, have a multitude ofpractical llKS withl11
the context of Spirirual and Magical Work and call M
employal in many different wa)'S depending on the conlQl,
When employal in die forms presented they are used. u
physical point of focus that can create liminality between 1hl1
and the .part of the Other Side rhat they lc:ad to, opening up
born a gate and pathway; or bridge, that can lead to and f ro1n
their place 11f activation.
Each of die Seal Gates have seven visible poinh of power, in

sirilil-1ty to many otbu Q!iphothic seals and thllse sewn
points .are all interlinked and in cucnce connected through
the Eleven Heads G!lveming the wh11le 11f the sevenfold
Manifestation of their #Usl11it h-Ral!l!im (Realm of
Multiplicity).
These points can be undentood as the seven kqholc:s to each

of the ~d gates, but also the coonccting points between
all me Seve~ Kingdqms through which all the Q!iphothie
fon:cs owning enlinkments to and through them can move
and manifest freely and unrestricted, intruding through such
Points ofManifestation~ !heir power needs to cause
effect, blc:ss or afflict.
The practical applications of these seals are legion and not

possible to fully diKlose here, as the insight concerning their
more concealed modes of emplo~nt and activation ia also
something reserved for those that can commune with the
Silrin Aharanin and through them gain direct initiation into
such fundamental m)'Steries rescrwd solely for the Brood of
the SerpenlS caught within this accunal side of the Tchiru,
but we can still in this and the foUowing chapter vaguely point
IO some of the more obvious attas and modes ofutilisation of
these most powerful Points of Q!iphothic Ingress and
Intrusion In order to further and aid in the Work ofthe Good
Brethren of the Bloodline ofNachuhel.
When the foR:cs of the Qliphorh are to be cvolted via one of
222
lhc•e Gates of the 5eftn Kingdoms of Qliphoth it is stated
by Tr.ulition that the fonn is to be 111arked wl!h the fR$hly
•t•llt blood of a fining ncrifla: (thal of the ~mous snakes
being gaienBy the most suitable, powaful and holy offering,
If11ivcn in the worshipful and comet monnc:r).sympachetically
ronnecm:I to the realm to which one seeks to open up a
lf"cway towards. The Gate 5-eal itself is to be marked within
rhc heart of a Hcndecagram corresponding to the desin:d
,lircction of power and level of manifestation. The points of
the Hendccagram are to be gi1len the ftanlCS of eleven black
undies while the seven points of the Gate Seal arc to be
11iven the flames of seven upper half n:d and lower half black
c~ndles. This in combination with correct fumigation and
employment of Intoned Opening Formulae and the
11ulcla:ning of all inner enlinkments possessed will rurn the
Se\-en Keys and Open the Gatv.
Within other contexts these seals can be employed in

(onnCcrion to the cttation ofsome of the many Mirror Gaies
that can be used for the gaining ofacxcss to both visions and
llowsof the energetic currents 1nd illuminaling light emitting
from the Other Side. This can be done in scvcral ways, but
most often a black minor is cream:!; with the glisS and its
f ramc being in an angular and not round shape, in 111 oplimal
form having been cut in the shape ofa hcndccagon and plucd
within a suitable black wooden frame that must ha\'1: a
remOVllble back. The seal in question is within such Work
marmi upi>n a fitting piece ofpardimcnt or consecrated paper
ivith the aforemcnlioncd spilt blood and surrounded by the
other seals pertaining to the Kingdom that the mirror is to
act as a window towards. The seals ofthe Hcad/s of Azerate
ruling the Kingdom arc to be placed ~ the Hell Gate
Seal, while the seal of the primary Qlipha, ot as in the case of
the fim and last Kingdom the Q!iphoth (being plural), on
the left udc and the seals of the Emissaries of the Qlipha (or
Qliphoth) RR to be marked below the ce11tnl Hell Gate Seal
and finally upon the right side of the parchment or paper the
magical and mu: name, or the seal teprc5enling it, ofthe one
ivho seeks to emplay the Mirror Gate is to be wrinm or drawn.
Thls blood-writml l81isman of the Hell Gate, its Ruled•,
Q!.ipha/Q!.iphoth and Emissaries are then plac:ed within dli
frame of rhe black mirror, facing the back of the b.lackcllld
glass and with the back ofthe frame rean.c:~ and tm1pontp
sealed, with the possibility to be reopened when and if othef
specific elements or seals of specific powers or targets are.10
be added inside the back ofthe minor inonler IO cause furtlwr
specific eolinkmcnts or empowcrmenii. The Mirror is rhcn
plac:ed upoa the corresponding Gare Seal at the ccatre o( 1
Hendccagram of the suitable ftriety acting as an astral g111
towanls the SitraAchra in a manner that lea\'CS room for the
acti\-ation of the Hell Gate Scal,often positioning the ml~
upon or close to the threefold points of its direction of rho
flow of power (i.e. the three arrow points found within eath
seal representing the mowment of the Clirrent from anrj
back towards the Three Dark Yells Above and Before tht
Qliphoth).
The Gate is then opened in traditional manner and the Blad!

Mirrorconsecrared and fullyenlinbd on all lewis to the 0th•
Side. When the Work is done and all candles have been lc(1
to bum down fully the mirror is wnpped in black silk and
kept upon the altar and unveiled only when it is to be uircd
within the conrext of saying, the ieceiving and sending of
visions, invocation and cenain forms of Evocation. ·
The most elfcctWe employment and use ofsuch BlaekMim>r

Gate is often accomplished with the mirror correctly placed
upon a corresponding and opened Gate Seal, within tbl1
context without the employment of 11 surroundin11
Hcndc:cagram, positioned in such a way that the sewn candle.
are behind and not before. the glass of the mirror, making. ii
ncassary in all cases,-eiu:ept when the Gehinnom Mirror Gate
and Seal is employed, to srand on the topmost Side of the seal
with the back ofthe minor towards the seven Points ofP01Wr
and the Hames burning upon them, placing thus also the
operator in the way of the directing points of the seal during
such workings.
When ir comes rothetalismanicapplic!itionsaftheHdlGate
llttl• rhere arc many, but most useful ind importmt is the
11k1rnment of the Lamen or Talisman of EW>Cation, which
11111 operaror should cany around the neck during the rites
Intended to cause Qliphothic manifestations within the
llcphirothic side of the Tehiru.
The•• ralismans, being seven in number, are to be inscribed

wlrh rhe rip ofsharp consecrated iron upon clay tablets made
by mixing cleansed and consecrated clay, obtained from a
11111oble place during a fmrourable rime, with which mineral,
animal and plant clements sympatheric to the Kingdom that
ud1 rablet is to connect to are mixed and Anally libation and
hluod offerings are poured over the mixture, which then is
11lrrcd while being empowen:d through the vibration of the
N~mes of Powc:r and other Formulae i:onnected to the Hell
<.:ore that they are being dedicated to. The clay is then shaped
and left ro dry upon the altar in-between rwo black pillar
undies inscribed with the rclew.nt seals and Names ofPower
1hm11ghout the whole drying process.
The shape of these tablets can be round or angular. if the

larrcr form is fashioned the hendecagon form is the most
preferable, even if also other geometrical shapes more directly
related to the planetary spheres corresponding with cacli also
un be used (in the same win also planetary metals can be
rmployed instead of clay, by those who can figure our the
correct correspondence, accen the metals and form them
correctly according to need and consecrate them duly with
rhc secret elements bearing the virtues ofenlinkmenlS requin:d
for the forging of the Chain of Sympathy, leading from this
10 the Other Side).
Defore the tsblet is fully dried, somewhen: during the halfway

nf the drying process, the boles needed for the suspension of
rhc talisman are to be made, with for example the flat rip ofa
auitable sized thin rod, as the risk of craclcing and breaking
rhc rablet is otherwise much greater if the holes are made
after the clay has become too dry.
2ZS
When the tablet is dried and ready it is fust sandpaperc:d in
ordu to make it :tLS smooth as possible and then the Gate
Seal is inscribed on the front side and Q!ipha or Q!iphotb
seal/s arc Inscribed on the back. The tablet is then painted
&nt black and when the black paint has dried the inscribed
seals are painted in red. The talisman receives its final
empowament in manner similar to how the Black Mirror
Gate was, by being placed upon the correspondilig Hell Gate
Seal during its ceremonial activation and the Q!iphothicfu~
evoked are adjured to fully bless the talisman so that it may
lend strength, protection, power and focus to all future
workings related to it and connected to Them. After its
consecration the talisman is to be wrapped in black silk madced
with the corresponding Hell Gate Seal and empl~ as 11
shield and a Talismanic Point of Power and Authority worn
during all related operations and can be hung around the neck
by the addition of a suital!lc metal ring to the hole/s through
which a &tting chain or leather coro can be threaded.
There uc many other practical uses of these seals of \oaricd

and difl'crent level ofelewtion and intensity, 100: fur example
the affecting or afflicting a whole area by the cunning
application, -..ing and activation of these seals, or by placing
links to the target upon such seal and by its activation
channelling the currents of the Kingdom into the being of
the person in order to cause empowerment and illumination
or life-shattering disruption via wrathful malediction.
Besides the mentioned approaches and many other similar

applications of the Seal Gates through their. physical
furmation and acti\'ation they also serve a multitude of
purposes on the more subtle planes, where they arc marked
mentally and astrally and actinted through more internal
methods of fon:e-direction, by the power of Will and Spirit
and the employment of furmulaic vibrations directed IO turn
the seven keys and open wide the Gate, like fur example when
working directly on the Yetzirahic/astral levels as in thc
following chapter describing the simpler ritual for the astnl
Opening of !he Sa-en Gates of Hell.
By esrabUshing and empowering each Seal Gare correctly on
the asual they can fur e.nmple also be used as ihe concrete
gateways through which the Oneiric B9Cly can enter each
l{jngdom astnlly and attain both wisdom and power dittcdy
from the Source, but the exact iniriation into such mysteries,
which are veiled in more shrou• than what they initially
may seem IO be, musr be left to the Serpcnrine 0.-ersem of
this our Path, Current and Tradition.
Jn the most esoteric aspect of the Work each of the ~

Points of Power or Keyholes within each Hell Gate Seal are
also attributed a Daemonic Guardian and Key-Bearer, which
once conucted and contracted can be called upon in order to
lend aid to all operations aimed at the full opening ofeach of
the gates, in manners and for purposes even more powerful
thai;i those alttady menrioned.
I
Let the eunning fosgc the initial Keys to the Gates by that
whicla already has been disclosed and hinted •t, so that in
lime even farther, deeper and more hidden aspects may open
up in order to let in the Glorious Light of the Other Side and
usher the Black Dawn ofThoughtless Divinity.
~@e
00
®penfng lllftunl
Of fije
'euen cfnteo of i]efl
ca'j;e following ritual serves to open up certain layers
\b ~( the astral points connected to each of the Seven
Hell Gates in order to channel power and Black Light from
each of the Seven Kingdoms of Q!iphoth and at the same
time open the pathways that enable communion with the
Spirits of Sitra Achra. The ritual can as such be one of the
initial steps taken before other Q!.iphothic \'Vorkings.
Noc only does this ritual call upon the forces of Divine
Thoughtlessness from the Seven Kingdoms but it also aids
to dispel aspects of those cosmic influences that naturally arc
opposed to Q!iphothic intrusion and intluence and docs a5
such also act as a banishing of those profane forces while at
the same time granting At-Awthic quickening to the Black
Flame \Vithin, which con•titutes as the primary inner link to
the El Acher, whose Outer Light that Inner Flame rcilects.
I. Place on the ground at the centre of the ritual area the

straight and the crooked wand, 11 black candle•, box of
matches, consecrated chalk and all ocher tools and elements
that>"" may need for any follow-up rituals.
Mark out the eleven points of a Hendecagon mca.uring at

least h•"O metres in its circumference, with first point facing
the North, on the ground where the sacred liminal space is to
be established.
Place a cleansed and properly dedicated candle on each of

the eleven points and starting with the Point of Satan and
moving widdersbins, in the encircling succession of the
228
establishing of the Henclccagon instetd of the reflective one
of rhe Henclccagnms, light each candle with an indi¥idual
match and infone one part of the following Elevenfold
Fonnulaoftbe Com:alal Heads of.A.iRAT over each flame
lit:
Samo/Jt/11 Ill .As111hb11 • Allin11 Ill Talotl Ill Cildmo •

f./'alraliam • Nbefo • R#aog • 'l'umtllNl/J • &bgtlhy •
Ortmot/JltJ: •
After the intoning ofthc final word of the Formula of die

Concealed Heads lace die fint candle,intone again the whole
formula and for each of its pans envision with the E~ of
Spirit how a line ofblack Rre spreads from the corresponding
EnRamcd Point and connccls to the next, so that by the linal
intonil)g ofthe word Orlmothlek the eleventh point becomes
by dief sp11111ding line of black fire connected io the first and a
protective and empowering fiery Hendccagon becomes
created around )'OIL
This is to be undentood as a fonn of withdran from the

cosmic side of the 'l'Oid,an act similar to the primalTzimtzwn,
but here on a subjective and slrktly pmonal level, separating
yourself from rhe surrounding world and creating a
connection, based on intc:ndon as expressed and manifested
tl1J0Ugh rite and fotmula, lnstc:ad to die Other Side and its
Eleven Hca'cls.
2. Pick up die straight wand and with it inscribe the simple

form of the seal ofthe Gate ofGehinnom In the astral IOWa!ds
the ground with tbe Black F;.e ofImagination, Will and Spirit
channelled oulWllRls through iis tip:
When the seal is established firmly chant sm:n times the
following fonnulaic pclilion ro the forces reached through
the seal, with focus being shifted from one Point ofPower, or
Keyhole, ro the next for each recitation:
lfm4 Ulit'1 Stlflto w-NtMm11b-N11ltem11, L{fh111t/J Shatiri ha-

Gt/Jinnom! (x7)
After the scventh recitalion directed at the seventh point of

the seal let the Spirit's E~ behold the whole seal blaze up
fon:cfully and at that lime project it deep inro the ground at
the centre of the surrounding Hcndeagon and seal its sowing
and establishment in the place below with an clc.,,nlOkl knock
on the ground with the tip of the wand.
3. Face die North side ofthe Hendecagon border acting now

as a liminal limit starting to inieiteet more and more with
the Od1er Side and trace the simple form of the seal of the
Gate of Shaarimoth before )'OU with the tip of the wand:
Enflame it and when the seal is established &rmly chant the

following formula seven limes, with focus directed in similar
succeeding maRneJ' :as with the earlier gate becwcen its Seven
Points of Power:
AflCI' rhe 11C1N:nth Rcitation directed at rhe 11C1N:nth point of

1he seal let the Spirit'• Eye behold the whole seal blue up
and then let it be projecied forward into the Tehitu and seal
its establishment at the northern cudinal point with an
elevenfold knock on the ground with the tip of the wand.
4. Face~ West side of the Hendccagon border and trace

the simple form of the seal of the Cate ofTulmoth before
)"OU with the tip of the wand:
Enflamc ii and when the seal is strongly csrablished chant

the following formula seven times, with focus diRCted in
similar s11CCCodlng manner as before towards the seal's Se""n
Points of Power:
After the &e""8th recitation let the whole seal blue up and
project it forward into the Tehiru and seal its esrablishment
at the \WStcrn tardinal point with an ele..,nfold knock on
the ground with the tip of the wand.
5. Fae.: the South side of the Hendecagon border and trace

the simple fonn of the seal of the Ga11: of Bar Shachath before
you with tile tip of the wand:
231
Enflame the seal and when it is strongly established chant
the following fotmula seven times, with focus directed again
towards the seal's Seven Points of Power:
Btlal-Btftgor. Lifloath S!Mari ha•&r S/Jathath! (x7)
After the sc~'eltth recitation let the whole seal blaze up and
project it forward into the Tehiru and seal its establishment
at the southern cardinal point with an elevenfold knock on
the ground with the tip of the wand.
6. Face the East side of the Hendccap border and trace the
simple form of the seal of the Gate offit ha-Yon bcfon: you
with the tip of the wand:
Enflarnc the seal and when It is strongly established chant

the fullowing furmula seven times, with focus again shifting
between the seal's Seven Points of Powu:
232
After the seventh recitadon let the seal blue up and project
i1 forward into the Tehiru and seal its es~shment at the
eanem cardinal point wilh an eleV1:nfuld knockon the.ground
wi1h 1he rip of lhc wand.
7. Face upwards and trace the seal of the Gan: of Abaddon

1owards the heaw:ns with the tip of 1he wand:
EnOame lhe seal and when it is strongly established above

)'OUas a Crown of Fire chant the following formula seven
rimes, with focus again shifting between the-rs Sewn Poinls
of Power:
After the seven1h recitation let the seal blaze .above )'Oii and
projec:l lt into the upperTehiru and seal its establishment al
1he point of zenith with an elevenfold knock on the ground
wilh lhc tip of the wand.
8. Turn towards the North and trace the simple form of the
seal of 1he Gate of Sheol ha-Tehom in front ofyou inside of
the Hendeeagon with the tip of the wand:
Enflamc the seal and when it is strongly esiablished in fronl
of you within the perimerer of the Heildecagon chant d11
following fi>rmula sew:n times, with focus again shifting In
sequence between the seal's Seven Points of Power:
Lucifuge &faat/t, Bul-L/JU, M.tol. w-Ht1 S.M11, Li~th

SINutri /Jtl-sllnJI IJtl- Tthom! (:t'I)
Mier the seventh m:itarion let the seal blaze in front of you
and instead of projecting it outwards u with all the other
seals take instead with the left foot fint a step into its blaclc
tin:s and let it be absorbed into )'Ollr own soul and Spirit and
seal its establishment at the central point within by an
elevenfold knock on the ground with the rip ofthe wand and
then cross }'Ollr arms, left over the right, Oftr )'Ollr chest to
form the X-Mark ofTav and chant the following formula
eleven times and for each mlarion feel the Black rues of die
Supernal Kingdom ofthe Q!iphoth bum stronguwithin and
unite with and empower your own Inner Black Flame ofSpirit:
l'mt1r-Gal Tithls Somdtu A%nalt!
9; Plue the straight. wand on the ground and pick up In its

Stead the twisted one. Point that serpentine wand to the place
below and chant once the followlng Formula for the Opening
of the Seven Gates of the Eleven:
Aztr•le St111iolHI• A1t11bt Bt1t1dlint1 Anolt.11b11/ 01lltly11r

Ot/JttillNt/J!
Behold widt your mind's eye a black sphcn: ofUght manifest

below you where the Gate of Gehinnom lw been operted.
Repeat this whole process ofpointing to the directions of the

gates and chanting the formula until also the northern,
\\Utern, southern, eastern, upper and inner gates have been
given attention to, the fonUula chanted all in all seven times
and the IC\'Cn black sphcn:s sland shining within those points
leading to the Other Side that now have been fullyesmblishcd.
to. Point with the dp of !he nvlsted wand towan1s· the Gaie
ofGebinnom below and chant:
l.ifl-h S'-ri'-Sitrw.Atlna! (s:1)
After the snenth rtdtalion pull and channel thniugh the rip
of the wand toWUds and into yourself a rAy of Black Light
from the sphere of Gehinnom and let it bewme anached to
the central point within.
Repeat the same process by pointing to and c"-nndling Black

1.ight from each sphere and connecting their n.ys into )'Ourself
by employing the following formulae:
Point towards the Gate ofShurimoth and cham:
Focus on the Gate ofTzebnoth and chant:
lifl-/1 Sliaati H11-ll•n Htz-Hir.tnl! (s:1)
Focus on the Gate of Bar Shachath and chant:
Focus on the Gate ofTit ha-Yion and chant:
Lifl-11 S'-ri INl-ll11T S&-Ain Bo M4t/JJIMwl"1 ("'1)
Focus on the Gaie ofAbaddon and chant:
And finally l'ocuson the gate ofSheol ha-Tehom at the centre,

within youractf, and chant:
By the last intoning of the formula of Sheol ha-Tehom see
and feel 1he sphere within blaze up and gain power in and
through its connections ro the other spheres that now have
been established.
11. Cross )'Our left arm over the right in the X-Mark sign of
Tav and strongly focus, in turn, upon each of 1he beams of
Black Light connecting to the Gate Within, which should be
envisioned as black sphere of fiery light filling up, shining
and pulsating within the chest and solar plexus area. Do so
by chanting the following fonnula seven times while further
channelling Thoughtless Light from each gate towards and
into yourself:
Finally and for the seventh time chant the Aur Shachor
formula while opening )'Our arms and holding them our to
the sides in the Sign of the Cl'O$S and envision in ecstasy the
black fiery rays of the Light of the Other Side spiralling now
in serpentine form towards and intersecting through you,
creating the Infernal Crossroads of the four cardinal points
penetrated by the vertical pillar, opening up the SCYCnfuld
liminal point of Ingress arid congress within, through and
around you and in ecstasy proclaim:
F"'"' llN Ulllkrworld tlHfarm ofGthin114m art wil/J "ntl wit/Ji11

me!
Frum 1/N Wat 1/Jefems oj'TUlmoth art wit/J a1rd wit/Jin me!
236
,..romt/JeCmtrt:thefonesefSbtolba-Tt/nmqrt'Wilh11ndwit/Jin
m1!
S1trrfi1mtktlam I by tht Dmpns OftlN Ot/Jtr Sirk, toilinglll'rJund

.,,,,/ rinng within ""'· as tllty with their Fires incrtdse ·1/Jtj11XJJ
<1nd txpansion of Spirit, s/Jattning all that .,,,,,,/d rrstrict tlN
Thfiug/Jtlm Impulse /mm rttuming tlu Di.,int Flamt bad.
t<iU.vmls if1 Unmanifest So11tte!
1'dwmoth Thtfi Thaumithan Ra/Ja/J Lwi11t1Hin 1i111in'i1'tr

Ta11i1Uam!
By iht Sewn.fold E11J11m1tion oftht Dtflgons oftIN Othtr Side tht

{'6wen of the Efewn are <al/eJ "/01'• t0nn«ttd to anti now
m.~n!fested!
Hail the Sew,.Kingdoms of DWine TIJoughtlessness and its

E/tt,.n GHIO'ning Heads.'
Atah Gibor U-ohl11m Aurate!
Envision the Dragon-Force spiralling into aod within you,

connecting the Other Side to you and you to the Other Side
and maintain this vision and catalic feeling as long as possible
or necessary and when ready either' commence a deeper
meditation,astral projection or any other fullow-up working.
When done hold the sllllightwand in the right and the twisted
wand in the left, cross your arms over your chest and tum in
a reversed order as to how you originally called upon,
established and opened each gate and give to each Kingdom
and its Governing Heads praise and thanks and finally
extinguish all candles b)· snuffing them out also in a reversed
order as to how you originally lighted rhem, this in connection
to the reversed employment of the Eleftnfold Formula of
the Concealed Heads ofAZRAT in such way that the eleven
parts correspond to each candle being extinguished, starting
with Orlmothlek and ending with Samobelu, intoning the
corresponding word into each flame before its extinguishing.
237
•••••••
Within this gcneru outline of the described working there
are purposely left many possibilities fur the expansion of the
rite by for example the .:om:ct addition of the Opening
Formulae of rhe Gates, which now im: left out, and other
stepg and clemenrs such as the employment of rhe thurible
and the different incenses corresponding ro each of the Sel.-en
Gates. These and other omissions an: meant to allow the
student ro apply lhe personal knowledge that he in rime shaU
anain, so that via such iniriatically gained insighrs he may
evolve the outlined ritual and thus enter deeper into the
mysteries and further explore and partake of the Cunent of
Q!iphorh in its Sm:nfold Expremon.
Within this simple form of the Opening of the SC\-en Gates

there are also many formulae giVcn that also can be employed
within other related settings and when the mysteries have as
the reward for hard and correc:t work become n:waled the
true potential of this rite, as the seed of many other relevant
workings, will become undetstood. Mysteries are left in.
darkness so that only the Enlightened Ones ma)' approach
them, and as such more is given here again in concealed form
than in revaled.
~6e
00
'tot of t@e <fleuen ~
<lllje ~Jfpijot@fc mnofc of t@e
1jen6ecoocnm
~ anr arc the individual seals belonging to the
~LJ countless different aspects of the forces of Sitra
Achra, as shown in this book, and they all do possess strong
enlinkments to the Dragons of the Other Side, but there is
one set of symbols that even if they primarily can be said to
represent the Eleven Heads also represent the whole of the
Elevenfold Q!iphoth with connections to all that exists in
the Realm of Wrathful Thoughtlessness.
This set ofsymbols consists of the geometrical E).,,,..,n Pointed

Star configurations called Hendecagrams, described
exoll:ricaUy as star polygons possessing cle\'Cn vertices, existing
in four regular forms, ha•ing each at their ccnttt/hcart the
Hcndecagon, which in itself represents the C!J(panding border
manifested through the Eleven Primal Points of Thought-
lessness, hindering the intrusion of the Thoughtful Light's
shining forth through the Tehiru. The Hendecagon as \\'C
shall show represents also the Eleven C!J(fressed through One
and the One Manifested through Eleven and is as such a
symbol for the expansion, division and unification of the
Divinity from the Left Side of Ain Sof, acting with the aim
of nullifying the Cosmic Thoughtful One and returning itself
to its Fullness of Emptiness in Ain (1-1..0).
\Ve shall first present the different forms of the mentioned

symbols and explain their relevant attributes and meanings
within the context ofour Q!iphothic Work and later describe
how they practically arc employed as the Elevenfold Pathways
through which the essences of the Other Side are reached
and the cosmic barriers broken and breached.
239
1tOe f!lmn 1Jrfmol 1Jofnle
The seed-form for the manifestation of the Hendccagram 11
the Ele¥en Primal Points,n:pracnting the .6n1 Anti-Cosmic
thought of the Thoughtless Ught, being it1 advenarial stance
utumed against the restric:me and static 10 of its cosmic
counteipart. These clcvcn points an: the divided aspect of
the fint anti-Sephitothic impulse manifested within the
abyssal Tehiru and from these eleven seeds the whole of the
Outer Tree of Death germinated and flourished and through
the same Ele¥en Points Azcrate gained its Heads, Crowns
and Thrones.
•
• •
• •
• •
• •
• •
240
1-'rom these Eleven Poinrs the Black Light emanared and
reilected and in its lint aspect rdlecting from each point to
rhe next it created the borders of its own Domain of Exile
and Opposition within the side of the Tehiru it had been
made toftSide within, in order to hinder the expansion of the
falling, telling and limitingThoughtful Emanations. This first
shining forth by the Black Light is described as an
anliclodtwisc rellection bctwa:n its established points, starting
from the first point at the top connecred to the Three Veils
of Anti·Exisrence, being in ascending order Chasek, Bohu
and Tobu, which at the Zenith of Thoughtlessness by its
Formless Chaos remained as the strongest link to Ain, and
by encircling the Void it created the borders both restricting
the Thoughlful Side from expanding further and created the
liminal points oflnrenection through which that Sephirothic
side could b<: intruded and dissolved back to Thoughtless
Unity.
By this fust motion of the Eleven through the Primal Poinh
the Hendec1g0n became est1blishcd as a shield with cutting
edges. protttting what would remain within, while at the SlllllC
rime burning with Fires ofQliphoth thar which "WOUid seek
to penetrah: it from without. The Hendecagon is thus die
first rellect:ion of the Black Light reverberated from every
point of the Eleven and is as such the Anti-Cosmic
manifestation oftheThoughdm 11 opposing the Thoughtful
1, which in contrast: to the limiting cl~le of the Sephitothic
side of the Tehiru, having the numeriC'al value of 10, is not
Stltic but instead expansive; dynamic and invuive as each angle
of the hendecagon cm1nates points cutting into the void and
spreading ih Burning Light when forming Hendecagwns
and instead oflimiring and surrounding such stars takes the
seed-position of their transmullltivc betoming at theircentn:/
heart.
While the Eleven Seed Points and the Hcndccagon represent

the fint primal impulse ofstrucNre and manifesllltion, albeit
in a chaotic and lawlm form, it does "" in a formless manner
and can be likened to the stage before and leading to the
actual Q!iphothic Creation, making way for the still
unmanifcsted Four Worlds of the Atziluth, Briah, Yetzirah
and Assiah of the Other Side, which are to come into existence
through the four different approaching fonnations of the
Hendccagram. The Hendccagon is thus rightly to be
understood as the struCNring emanation from 'i'ohu, Bohu
and Chasek, canying out the will of Qsmcricl, Beliel and
Athiel to fully oppose the wayofYHVH and lays the ground
and plants the 11 seeds of Q!iphoth and the great Work of
HVHY and can from such esoteric perspective be connected
to the Spirit's Unique Thoughtlels and Qyintcssential soul
aspect ofYec:hidah.
~Ot 8fnf an6 .2lf3flultifr l)rn6eraaram
The first Hendecagram manifesting ir.nd represen1ing the
~photh on lhe highest lm:I becomes created when 1he
Eleven Primal Seed Poinls reflect 1hc Black Light from every
~c.:ond point, manifesting lhus the Fant through 1he 2, instnd
nf the Scphirothic 1, reflecting how Kcther is a manifestation
of rhe 1 while Thaumiel is manifested as the primal 2, this
mirroring perfectly the dual point of Thoughtless
Manifestation countering the singular and static point of
Thoughtfulness. This first furm of the Hendecagnm, rellected
from m:ry second point, creates thus the impulses of the
Eleven Heads ofAurate within the Attiluth ofSitra Achra,
being the world of Black Light manifested through Spiritual
Fire as the Archerypal World ofQ!iphoth.
This fust futm of the Hendecagram of Atzilutb represent•
the 11 in its most lofty manifestation and station as pure
burning instinct, impulse and Anti-Cosmic intention and it
the First Manifested As and Through the Two, giving
opposition to the Yod of the Cosmic Tem.grammaton and is
as such a direct source for the coming forth of, but also the
returning back to and through, of the Dual Essence of the
Black Flame of Spirit, which can be described as the
Thoughtless form of the vital Chiah, belonging to all the
Serpents and Dragons of the Other Side and their spawn
dwelling on both sides of the Tehiru.
This Firsc Form of the Hendecagram reprcscnh the World

of Pure Emanation from the Three Veils of Anti· Existence
remaining connected to Ain and holds the power of the
Supernal Crown of the Dragon and the Black Light burning
within and without, moth·ating the struggle against
Thoughtful Existence and finite life, causing the attraction
and pull towards the Unmanifest Fullness of Emptiness.
Within the world and through the power of this
Hendecagtam the Fire ofWdl and Spirit are cultivated and
made to blaze forth in order to annihilate the cause of
restriction at its seed point ofgermination, in order to further
acausal freedom, liberation and Thoughtless Ascension.
By this star the eleven Heads, Crowns and Thrones arc first
established ln the most elevated station beyond
comprehensible manifestation, leading when moving
downwards towards opposition against all that would limit
its shining funh and guiding, when moving upwards toward•
the Three Dark Veil&, back into the Womb of Ain.
~Ot aeroo6 an6 ~rlaOlr t)en6rraoram
The Second Form of the Hendecagram represents the
Qliphothh: World of the Thoughtless Impulses concretised
~· Thoughts of Anti-Cn:ation, opposing the prime Heh of
1he Thoughtful Tetragrammaton and its diluting element of
water, here inscead bringing rorth che Silencing Roar of the
Tehomothic Seas ofThought-Shattering Spirit, taking furm
;md manifesting by the Black Light being reflected through
~•-cry third Primal Seed Point, causing the manifestation of
I he 11 through the 3 in order to combat che 10 through the 2
of the Sephirothic Side, manifrsting the Hendccagram of
Q!iphothic Briah and the Mental Point of Intrusion and
Usurpation of cosmos and the Elevenfold Point of
Rectification and Elevation in Sitra Achra.
This second form of the Hendeeagram represents the
Thoughtless Aniluthic Impulses of the 1J paradoxically
conceived as the Briahic structured thoughts of the Eleven
Heads ofthe Dragi)n and thus another mp in the self-sacrillce
of the Left Side of the Ain Sof restricting iaelf further in
order to attain the Liberation of All via the nullification of
the thougha ofirs Thoughtful Side. By this symbol the Spitit
is expressed through Transcendental Awareness, Aca11sal
Intuition and Apprehension ofthe Truth Beyond All Forms,
breaking free from the limiting mind and thought and
reaching upwards, backwards and through the Silence holding
within inelf All-Knowlcdp and A1ogos of rhe Highest
Gnosis.
This Hendee.gram manifested by the F.choes ofthe Voiceles5

Call of the Unmanifest Returning to its Soun:e is as such a
link to Ncshamah, being the part of the Soul through which
the Spirit is expressed by being as a Chalice filled with the
nectar of the Amluthic impulses condensed and disrilled to
yield the eesential foundation for the actual manifestations
which ue to follow the Second World ofQ!iphoth it belongs
to and is as such a pn:condition for the reali2ation of the
Anti-Cosmic Will of the Q!iphothic World of Supernal
Dragons.
~Or -q91r6 an6 ~efJlraOfr t)en6uaaram
The third funn of the Hendccagram and its Q!iphothic world
of Yetzlnh opposing the work of the Vav of th• Cosmic
Tcuagnmmaton, caused into being by .the Reflection of the
lllack Light through every fourth Primal Seed Point of the
Ele.'Cn, represents by the 11 through the 4 the antithesis to
1he Sephirothic World ofFormation, which is lhc 10 through
1hc 3, where the Briahic ideas are gi•'Cn actual forms as the
astral-bh1cprinu and the AIZiluthic impulses turned into
Hriahic thoughts here manifest as Yetzirahic forms and
emotions motivating and provoking the direction of furcc
towards full manifestation via action and cn:ation.
247
This third form of the Hendecagram represents the
Thoughtless Divine Impulse in its aspect as the light castin3
the shadows of materialisation and is as such the final step
before crucifixion upon the cross of matter, or the sending
forth of Emanations of the Divine meant to remove the n.U.
dmcn in by the Thoughtfol Impulse in order to unloosen
Spirit from the Fourfold Cross of Matter. Within this
Yetzirahic World and through its Hendecagram the world
of dream, emotion, and the Soul is uplifted from the
restrictions of the Sephirothic side upon the breath of the
Dragon causing the Ruach to soar and leave behind in ashes
that which would by law and causal restriction bind Spirit
through it to the fallen state of stasis within materialintion.
This third Hcndecagram is "'ithin some contexts considered

the Gate of Souls as the breath of the living and the dead can
through it become inhaled into the Other Side by its vampiric
reflex towards the Sephirothic side it combats and seel<s to
drain of all essence and can as such also act as the astral gate
through which the Q!iphoth is entered or its forces invited to
invade through for the sake of their addition to me Spirit
malting the corresponding vessels crack and set free that which
they by the impulses of the deranged Fallen Thought hold
captive.
1lbt 8onrl0 an6 ~••laOlc ~tn6tcagram
The fourth and last regular form of the Hcndecagram,
representing and manifesling the antithetical. impulse against
the Material World ofAssiah,gMng birth to the Q!iphothic
Andverse, and the full embodiment of the once Aniluthic
impulse to nm:rt the crtation of the Thoughtful Side back
inro Ain is the gate of physical in-ion from, or escape to,
the Sitra Achra, opposing the final Heh of the cosmic
Tetragn.mmaton by the formula of inversion and reversal,
acting either as the Point of Liberation or At-Azothk
in1rusion and And-Cosmic disruption. Through this Assiahic
Hendecagmm, manifesml by the reflection ofthe Black Light
through every fifth Primal Seed Point of the Eleven,
ont:agonisiog and overcoming with its 11 through S the
Sephirothic enslawment of Spirit accomplished through the
cosmic 10 through 4, is a Oourishing of the Thoughdess
Impulse which came into being at the Aniluthic la-el, became
sowed on the Briahic, cultivated at the Yettirahic and hen:
harvested through its Assiahic outcome.
249
This fourth form of the Hendecagram represents and
manifests the Pentagnmmaton of rhe Ela'enfohl El Achar
and the Womb of rhe Dragon rhrough which the Messiah Ill'
rhe Serpents shall be reborn in order to bring salvation to tlw
Spirit, which is somcrhing perfectly rdlectcd in the fivefold
CS5ential aspect of the Qlipha representing the culmina1l111i
of A!Siahic manifestation, in contrast IO the fourfoJdneu or
its Scphlrothic counterpart as manifested through irs renth,
uplifting by the giace of the 11 through S, the QpinlCSSCnai
that the cross of the YHVH otherwise would keep cruci&ed.
This maku the most practically em~d functions of t1il1
founh Hendecagram, which is to cause embodiment and
materialisation of e¥Obd Q!iphothic for= within suitable
forms, seemingly paradoxical but as all such Dcmiwgicallp
Unthought and thus Unfated Intrusion& since after lhf
division bctMcn the two sidcsof theTehiru are And-Cosmic
and disruptive in nature, and because of the Kellm-Shattering
At-Azothic effect it inevitably causes by the addition of the
Black Fires of Divinity to the fOnns that can not withstand
more than what rhey were conceived to comain, all such
manifes1:ations serve the cause of the escape from the four
and the liberation of, and rhrough, the fifth.
The fourth Hcndecagram is thus bo1h the Gate of

Enspiritment and the route through which Spirit bound by
the lowly domesticated animal soul Neresh may be turned
into a Wild and Free Beast breaking its chains in order 10
escape its litnidng embodiment, all depending on if the Fust
Primal Seed Point is used as the Gate of Ingress into, or
rcw:rscd to become a Point ofF.gcess from, incarnation. The
clewting po1endal of this Hendecagram can also be discemCd
by the fact that it holds within itself the forms ofall the other
three Hendecagrams which it succeeds and thus via 1be
fOnnula of HVHY it can be used as a Ladder of Ascen.t
uplifting the Spirit from the Eanhly manifestation in Assiab
back to the lmmarerial FiR ofA1zlluth.
250
ilhr lJDn·~lfPbolblt on6 llnlfld ~cn6uogrom
l!c<ides the mentioned four reguhr forms of the HcndcC"•gnm

1hcre is also a Fifth and Unified Form. This Pan-Q!iphothic
aspe~t represents the Fullness of Sitra Achra as ii places in
layers, upon and within the same space on top of each other,
lw the Black Light emanated from the same Eleven Primal
Seed Points the Hendccagon of the Abyssal Void and all the
four forms of the Hendccagram, creating a spnbol
encompassing all aspects of the Q!iphoth by its 11 being
rdlected through 11 and is as such a!.o representing the
dc\'ation of the Elewn back to its own Points of Emanation,
wi1hout 1hc entanglements that all of their other forms
hccause of their antagonising aspects possess to the
Scphirothic Side, making this symbol a most tra11Sccndental
one and ;lfJOthcr Seal of Azerate, the Ele•'Cn-Hc:adcd Dragon
•>!'Thoughtlessness.
251
Within thh Pan-Q!iphotbic Hendecagram the Hendecagon
at the centre/heart is esoterically linked to the Womb of the
Unmanili:st Dragon,rep<CScnting the gateway from, but illlo
IO Chuck, Bohu, Tohu and the Ain ro which the FormlCQ
Chaos offohu is the 1inal step. The workingit and mysteriea
of this Unilied Hendccagram can therefore be approached
when the meanings and powersoftheotherfourRgU!u fu111111
have been experienced and internalised,~ this final evolution
of the reflecting rays of the Black Light angled through the
prisms of the Primal Seed Points ofThoughdeS611Css is on
the deepest levl!l ro be approached and employed from the
perspective ofa Spirit proj«ting its focal point from the Sitna
Achra upon its Self and is u such reserved for those th11
would become in mind and soul as those D~nsofthe Other
Side, <>ppoocd to the Sephiroth and at the same time free in
detachment from its governing and restrictive causality.
Appr<>ached from a more simple perspective the Pan-

Q!iphothil: Hendecagram can be employed as a Point of
Empowerment through which anything already connected
IO the Q!iphoth can become strengthened in essence by the
causing of the concentration of its emitting Black Light to
reflect through the EICYen Pi>ints back upon i11Clf. bur als<>
by the fortification of all of its liolcs back ond forth IO Sitra
Adva and can u such be employed ua Seal ofConsecration
upon which Spirit-Vessels, talismans, the magical weapons
and tools can become blessed.
2S2
1Jratlfral .3pplfralfono or l~e ~lllCO of Ifie lflmn
Now that some of the esoteric attributions and symbolic
meanings of the different Hcndecagrams have been disclosed
we shall move 10 1he actual applications of these powerful
l~lcven Pointed Star Seals connected to the worlds of Sitra
Achra and mention a fuw of the many ways through which
1hey can be employed within the Q!ipholhic Workings in
order to access the Black Light which can be made 10 reflect
1hrough them in different directions, by those that within
1hem carry a Flame of That Light.
Within certain scuings the Hendecagrams can be employed

in a simpler, more exoteric and reprcsentati,'Cfsymbolic
manner, in contras! to the esoteric operative fashion through
which they otherwise are employed when meant to by their
''ery trating and activation cause the manirutations of the
aspects of the Qliphoth they are enlinked to. \'Vithin those
simpler applications ofthe Hendccagnuns as mere Talismanic
Symbols they constituh: as rcprcsentalive fimnsof the essences
they can be connected to. Within such settings the symbol as
a whole is focused upon and charged with power through the
meaning and attribution ascribed to it and within such
contexts many different extra elements can be added to it,
like for example different seals, signs, names of power or
written formulae, in order to empower the talismanic
symbolism and limn and thU5 also its rettptiYity for the chuge
it is to receive during its consecration and so expand its porency
to connect to, amplify, hold and emit its inh:nded power.
There are for example different words and phrases that are of
great relevance and hold immense symbolic value when ii
comes to the contexts to which these Hcndccagrams belong.
among these so111e of the most obvious ones art the following:
V1 Shin -Sh
l't Aleph-A
• Yod-1
l Nun-N
:I Berh-8
1 Vav-0
DMcro.-M
M Cherh-Ch
0Shin-Sh
::IBeth-V
M Hch-H
Spelling out She-AinBo Muhshawh,being a phrase spelled

wirh rhc eleven lem:rs meaning Without Thought, impl)ing
the Thoughtlessness of the Black Light as expttssed through
the Eleven.
Another example is:
1' Ayin - silent A

l Vav-0
., Lamcd-L
OMcm-M
M Heh-H
i' Qpph-Q
., Lamcd-L
• Yod-1
!) Pch-P
1 Vav-0
n Tav-Th
Spelllng outOlahm ha-Qllphoth,anorhcr phrase spelled with
eleven letters meaning the World ofQ!iphorh,a-synonxm to
SitraAcbn,cxpmsing how the whole existence of the Other
Side is founded upon the Elevenfold Expression of Divine
Thoughdessncn.
As a third and lut example M: can giw the IOllowing:
111 Shin-Sh
.II Ayin-A
'1 Re.h-R
• Yod-1
1'T Heh·H
i' Qgph-Q
':> Lamcd-L
• Yocl-1
!:Peh-P
i Vav-0
n Tav-Th
Spelling out Shaari ha-Qliphoth, meaning the Gate of
Q!iphotb,showing again with its eleven ldten how the F.lcmi
is not on\y the foondation of the Q!iphoth on the Other Side
bot also how it is the means through which Sitm Achra can
be auessc:d froni this Sephirothic side of the Tehiru by the
opening of the gates of the Eleven freeing the Spirit and at
the wnc time letting in the invasive Q!iphothic emanations.
When talismanic:ally empluy.:d the Hendccagrams can

depending on their intended uses for example be adOrncd by
1he letters of phrases such· as the above mentioned ones; or
other equally relevant combiuatlons of letters or symbols, in
order to focus the intention behind and the direction of the
power sought through the employed symbol and thus
emphasise its, at the time, most relevant attributes.
Within the more esoteric settings these Sian of the ~n

aic on the other hand utilised as Operati\"e T oolsofQ!iphothic
Son.-ery,emp~ nor only as mcic representative images but
as concrete physical, astral, mental and spiritual tools, which
must be formed,chuged and activated in a conect manner in
order to yield exact and specific mutts. For example it is of a
great significance to establish the Primal Seed Points and
then trace from them correctly the lines, representi11g alway.
the Rays ofl'houghtless Ught, in a correct mannrr based on
255
the cksin:cl mwt and the aspects of the Eleven focused upon
and reached fur.
Based on which form of !he Herukcagram used the posidon

of:di but the First Throne and its conaponding Seed Poinl
will change in llCCOrdance with how the lines are reflected
and IS such even though the Seed Points alwtys remain thf
ilame the positioning of the Ruling Heads and their Seat$ of
Power manifesring through them will shift depending on
which aspect and within which of the Four Worlds the focUI
is shifted to.
Within the Oper.a!RclGate Opening settings each stroke

must reflect conectly the suc:cnsion ofQljphotbic emanationa
in order to connect to them and thus actiYlte the Spiritual
PO\\-ei of the symbol
There is also another set of variation when it comes to tho

fonns, powers and sphere of application of the$e symbolt,
dividing them into two different groups, one being the
E,.'Okingl lmoking furms, which are the usual versions with
the First Point pointing upwards, and the other being tho
Egressive/lngressive forms which are the inverted aspect of
the Hendccagrams, with two points f.acing upwards and the
first point instead turned to occupy the nadir of the star.
The Hendeagrarns in their usual forms depicting the forming
of the Q!iphoth by the reflection of the Black Light through
the Eleven Points and the intersecting lines and angles so
creared are all employed as Invoking or depending on the
work at hand Evoking seals, because in the same manner that
they show how the mes they can be connected to came into
being on the Other Side they can also on this side call upon
their presence and manifest their essences in different ways.
Each point of the Hendecagrams is atuibured to one of rhe

Eleven and depending on which of them it is that one needs
to call upon the tracing of the Hendecagram will of course
start at that corresponding point, emanate to and reflect
through all other points and finally reverberate back to its
own starting point and thus seal .the power called upon
through it. The motion of the reflection between the Eleven
Point$ will always be anticlockwise and lcftwanls mOYing, as
the Path Agaimtthc Sun is the WayoITurningTowardsthe
Other Side and the Left is the Side of the Antinomian,
following the Lawlessncos of the Other God while breaking
the commandmencs of the cosmii: enslaver and transcending
his limitations.
The following are the ReOecriVe Points ofthe Hcndecagrams

of Aniluth, Briah, Yenirah and Assiah of Sitra Achra,
showing the potitioning of the Eleven Rulers upon each Star
of Qlipho1h and marking out their Points ofManifustarion
from and back to whk:h the lines oftheir invoking or c:voking
Hendeagmns are reflected. By these following examples it
is also possible to figure our how rhe 10 Qliphoth (with
Tiwuniel being Twofold) and rhe Seven Hdls (with Sheol
ha-Tehom being connected to 4 point&and Gehinnom to 2)
can be attributed and linked ro 1he points of the diffi:rent
Hcndeagrams presented.
TIN lltzilut/Jit Refltttiw Poin11 oft& Eltt-e11 Rulm
itatan
•
tselfegot• • h'mobap
tsaaltJelmotb • •htarotb
lbramelell • • l.urifuge
11.ofotale
The Bria.bk Refkttifle Points oftht Eltflm Rulers
ltatan
•
• llaaltJelmotb
gbfameltll • .1.udfu1r
llofocale
h'motaap• • lltlfe1oe
1.ilttb. • lltrlJd•ufl
The Yth:irahit &jl«trw Points oft/:tt Elewn Rulm
liatan
•
l.udfuge• • !.lbranwleh
:Bofotalt
ilelfegor• •it'mObAP
1.-tarotb• • lSaaltJelmotb
Tbt A11i11/Jir &jltttiw Poi11ts oftin Elt<1t11 Rultn
IPatan
•
l.flltb.
• l\elfelJO'
l.urifu1e • • !ltnamelek
l\ofocale
;Molok•
The tncingofeach star and its activation ..an be accompUshcd
in different ways, but the primary aspect of the Work ~
alw.ays funn by the marking out of the Eleven Points and
then depending on if the ceremony is aimed ar invocation or
e\'Oeation cither the operator acring as rhe medium or the
seals, bllismans or fetishes are placed at.the centre of the space
surrounded by the Eleven Points, before the lines ue tractd
and the centre is sealed by the Hendecagon manifesring. as
the heart of the Hendecagram. The tracing of the lines can
be done either by r:he way of carving/scratching, ploughing,
painting, marking, strewing, by the way of smoke and
fumigation, by combusrion and blazing fire or by the spilt
blood of a sacrifice.
Carving and scratching is done upon suitable surfaces by the

point of the dagger or the sword, oc by the sharp end of any
other relevant rools fit for and dediwed to the task at hand.
Ploughing is done when working upon the soil where the

lines can be cut into the softer ground and again different
sharp blades can be used, but also w.ands, .pointed itakes or
even bones an: suitable for such ripping into the earth.
Painting is most often done on a stretched-our cloth, carpet

or directly upon the floor of the temple area and dift"erent
kinds ofconsecrated pigments, tinctures and infusions can be
cmplo)·ed in order to create a magiw paint and thus further
align the Work to the \oibnations of !:hose that ii is intended
to summon.
Marking is. similar to painting with the diffenmce that most

often consecrated chalk or piece of chan:oal is used to the
tr.ice the signs upon a suitable surface and the cn:ation and
consecration of suc:h chalk hare much in common with the
methods cmp~ for the consccrarion of the powders used
for the strewing methods, during which a blend of elemenlS
from the plant, mineral and animal kingdoms comidcn:d in
sympathy with the forces the powdu is to connect to are
unified,grinded up. made into a fine powder and consccnated
cirher upon the Q,.yinite Green Poinr of rhe Skull or upon
the seal of the Kingdom, Ql,ipha or Spirit which ii is to be
dedicated to and bttome enspirired by. When ready this
powder is used for the tracing our of the lines of the
Hendccagram by can:fully being strewed from point to point.
The painting method lends iladfalso to the work of Magical

lnksacatcdaodemplo)'edwbensmallersmdHendccagrams
and related seals are to be drawn on sheets of consecrated
paper or parchment; this is especially the cue during
talismanic workings in which these symbols need to be
em~ inway that allows them to become Portable PoiolS
of Manifestation carried upon one's penon, or employed in
any other shliilai manner. When making magical inks the
powder consisting ofthe eolinkiog and empowering elemenlS
must fll'St be tinctwed and by the addition of the drops of
such tincrure to the exorcised ink it recci- all of the virtues
of the elements that the powder consisted of.
The tracing of the Bnes by the way of smoke is lllOlt often

done by the swinging of the thuriblc, within which is burnt
the incense furmula of the corresponding Kingdom or the
general Q!iphoth Incense suitable for all wmkinp aiming at
the opening ofthe pathways between the two sides; allowing
the intrusion of the hoBness of the Other Side Into rhis side
of the void. When fur example wotking with the forces of
Golachab also the smob: of a laige cigar can be used fur the
magical tracing and quickening of the lines already marked
our and in such cue the glcnving tip ofthe cigar is placed into
the mouth and smok" is in5tcad blown out from the cut head
end of the cigar.
When employing combustion and rue most often the lines

of the star are traced into the ground and then sctraeed with
gunpowder; into which a small amount ofone's own blood or
that of a sacrifice can be mixed in berorehand, and ignited or
u fur the less combustive and more fiery altcmatift the cut
Hendccagram can be giftn some strongly flammable Bbatioo
ofl'ering poured out into its lines which then is set on Jlamcs,
with the ignition point always being that ofits activalion.
Such trenches cut into the soil can also be -tered with tlle
fresh blood of a suitable sacrifice, often mixed with red wine
or other libarion oJfering, in onler to dittet the huvesred
life-fumo and soul and cause its elevation and apotheoeil' by
letting it become as one with the powers it is so channelled to
manifest.
There are ~so many other ways in which the menlioiled

methods can be merged or expanded upon, in order to, in
combination with the chanted Formulae ofCalling relevant
to the focused Point of Reflection, the fumigations, burning
of candles, the performance of the correct riles and
employment oftools and the astral and mental attention and
focus demanded, open up the Pathways to the Central Gate
at the Heart ofthe Hendccagram in order top way for the
power of the one/s called upon.
The most common form of maintaining the open paihway

created through these stars is the 'Setting of Ffames',
connecting again to the ways of fitt, which in the simplest
forms involves the use of deansed, dedicated, inscribed,
anointed and consecrated candle or candles, placed upon one
or all points of the aclivated HcncL:cagram, in unltt to keep
the cracks creared between. the IWQ sides of the Tehiru ajar
and ready fur that which is to be channelled or otherwise
made to intrude through them.
The skilful employment of the Throne Seals and their Angle

Keys can also strongly enhance all .,ach opcnillg$ ofthe Points
of the Elm:n and not only can the Throne Seal be placed at
the centre ofthe Hcndecagram in order to seat the manifating
mencc, but also die Angle Key Seal can be employed as a
marking, bOth by being inscribed on the candle and by being
naced, connected to and, in a manner similar to how the star
itself is naced, with the point at the nadir of the \'1:r1ical central
line of the Angk Key Seal, marked upon and within the
corresponding Rdlectioa Point of the HeacL:cagram before
its lines are establithcd, thus further strengthening the focus
upon the specific Spirit-Current of the deific aspect of the
E!cw:nfold Light called upon, making firmer its anchoring
within the side In which it i• 10 unnaturally rake form.
In those more usual cases when the Eleven Rulers lhemselva

are not mvoked or evoked, as direct contact \\ith such dewtcd
aspects is not something to be taken lightly or accomplished
easily and without dangers, and instead other Q!iphothic
forces are sought and attempted to be made manifest the
Governing Point of the Eleven ruling that Emissarr,
Q!iphothic Order, Individual Daemon of Letter or any other
aspect of the 01her Side must still be activated in one of the
mentioned ways and while the Angle Key Seal of !he specific
Go>-eming Head of Azerate still can be employed upon the
corresponding point and for example be inscribed on its candle
the Hcndecagonal centre/heart of the star itself is to be
reserved for !he seal, !he elements and/or !he Kclim-Vessel
of Manifestation belonging to the one called upon.
Within such conto:t the gates are first opened through and
in the name of the Governing Head ruling the aspect wilh
which contact is sought and from there the focus becomes
shifled to the summoning of the specific Spirit-Current at
rhe centR of the star.
When it comes to the actual tracing of the lines of !he

Hendecagram some kind of practlcal aid is usually needed in
order ro get each of the lines as straight as possible, most
common approach being the use of a Oat wooden measuring
stick or a length of cord with which the lines can be marked
out and dtawn in a precise manner. As for the calculating of
the correct spacing bctwec:n the Eleven Primal Seed Points
of the Hcndecagram common knowledge concerning
~and asufticientamQUntofintelligence should suffice
for the correct computation, as such aspects concern only
practicalities and do not need to be approached esoterically.
265
In the ways and aspeclll ahady described the Hencleagran11
arc connected ro the coming inro being ofthe forces ofanri·
existence on the Other Side, and while the Fint Mover and
MO\'Cment of the Q!iphoth is cxpmsecl through a Twofold
Point within the context of the configuration of the
Hcnde<agram such Dual Point of manifestation is Conned
by the i!pex and zenith point, being. that of Satan, and lhe
secondary point, belonging ro Molok, to which it connects.
The place ofSatan's point remains fixed lhroughout all ofthe
described forms of the Hendccagram, but that ofMolokand
all other succeeding Heads of Azeratc become shifted
according to the ttOectiwe aspect of the establishment of the
lines/Rayi ofBlai:k Light manifesting the Atzilu1hic:, Briahic,
Yetzirahic and Assiahic aspects.
The constant point, being thatof Entering Inro Bring oo the

Other Side, signifying rhe point of manifestation from the
Anti· Existence ofThoughtless Divinity, which before that
point had veiled i1self in the shrouds of T ohu, Bohu and
Chaselc, is eSJOterically a Point of Satan which in die alHolute
primal aspect also can be ascribed ro Ama Lilith in her most
elevated esse.ntial form, as all other aspects ofthe Elc~n were
in Unmanifcst Form within its pn:gnant nothingness and
bomln:llccted forth in an equal measure through it. But even
with that being the case within the practical context Ania
Lilith becomes rnanifeat fully lint through the tenth point,
before the manifesiation of Nahcmah via the eleventh
nxnnnecring ro lhc lirstandcstablishingthunhe Hcndcagnim.
What all this indicates is that Thal Point of the Eleven Star
is a point of ingress into the Elevenfold Matrix of the Sitra
Achra which leads us to the inverted forms of the
Hendecagrams already mentioned, placing that om:e zenith
point within the nadir closcsr ro and pointing towards the
one that would trace it, leading the pcnon inro the aspect
which the Hcndecagram encompasses by entering into
Q!iphothic Existence in a way miiniclcing that of the first
manifc:•tation of the Thoughtless· Light rellccted as the
Elevenfold Qliphoth.
Such Jnva11:d Hend«agram is in aclllality nothing mon: than

any ofall the other forms of the Eleven Pointed Stan, lnlccd
from the perspective of the ones coming into existence
through it, and is thus a gateway nor from but into the
Q!iphoth. These are therefore named the Egrcssive or
Ingressive Hendecagnms, because through them me Slllte
outside of the Qliphoth is exited and Yia such an egress the
Othet Side, being the World of the Qliphoth, is entetcd into.
TI1ese HendeQlgnms are therefore more mysterious in their

application, e&pec;ially when it comes to the ones tonnected
to the rwo more transcendent worlds and their deeper
a~calions are therefore something that is reserved for those
t11't through the lnvocative/E~atM: Hendecagram• can
reach for and attain the gnosis granted directly by the Spirits
of Thooghtless Diviniiy and is not something that can be
full)• diwlgcd by man. The only hints that can be gi\-en and
which have already been given are that through these
Egttssi•-e Hendecagram& life..fo=, 50UI, mind and Spirit can
be projected into the Qliphothic: existence and lhci simplest
dncription of the aim of the worldngs that can be condumd
through them is that of the transfc:rcnce of the aspects of
Thoughd.!ss Self/the Black Flame or the projecting of the
essences of certain oJrerings through their reflective points,
lines, angles and gates which they can open up in order to
empower the Side of Qliphoth.
The most elevated Wor!, that can be accompli•hed via Sllch

Points oflngress towards the Othet Side is through the Pan-
Qljphothic aspect of the Hendecagram, as through such
ooncealed approach Spirit can become as One with Azerate,
but such thoughb must be reserved for the stage within lhci
Q!lphorhic Work when all thoughb have been conquetcd
and eliminated and nought but She-Ain Bo Machshavah
remains.
'JF.7
'tbt l!DU8GIDt/Jngrt881Ut lJtn6trogrom or
~1311urn
~be ~grteefUt/JnOU88fUt 1jtn6trogrom or

~rlob
'\lh lforeoelot/iJnoreooloe 1}tn6ttaoram Df
~tl3lrab
·'\lftr lforeeoioe/iJnorroolor ~tn6erooram of

~loelafi
269
'ilbt lforroolot/ Jnorrooior 1Jon·\!>lfp~ot~lc
~rn6rcogrom of ~3trOle
00of n
2luff6fng ~fotfio ~ffp@otOft
eqemple p
eqfje ~OO{O Of 1Jm.~o

fSJ:t- omc of the workings aimed at the establishment of
:::QJ contact with the forces of the Other Side arc best
conducted outdoors, in places desolate, wild and liminal in
nature, as through such points, acting as craclcs in the covering
of percci,'ed reality, the Other Side of the Tehiru can easiest
be made to intrude into this Sephirothic side. Such places
mu,t be chosen very carefully and be far removed from
populated areas so that one's work does not become disturbed
by the profane children of Adam and desecrated or pmscrutcd
because of their lack of respect and comprehension for all
that which transcends their own clay-born ignorance, fears
and enslaving laws.
Such outdoor points must also be cl1osen with consideration

for the gtnii /1XOTu111 inhabiting them and before all workings
proper offerings must be presented to the guardians and
owners of all such places in orocr to make them as allies in
one's undertahlngs, enticing them to act as one's wards
granting protection against any disturbing influences, but in
the cases when they instead would be of such nature that
they would not accept a friendly treaty oflercd !hey are to be
exorcised harshly and kept out by the way of banishing
fumigations, the setting up of magical bonlcrs and the calling
upon the forces that with the Fil'C$ of the Seven Kingdoms
of Q!iphoth would cleanse such place and consume any
offending shades, elementals or Spirits.
Even if the outdoor setting is the optimalchoicc for many of

the worhlngs and actually the only option when it comes 10 a
select few of them, like for example those demanding the
271
more mensM. employmentofcombusting clcmcntt, blazing
&res or venomous fumigations it will remain so that the most
practical and safu approach ro the Q!iphothic Work will often
be through the establishment o( an indoon temp!c or aJtar
room, a ptaa: where the work can be conducted without the
fear for nndom di&turbances caused by outsiders and in which
the saacd tools of the Q!iphothic Cultivation can be kept
both in a safeguarded and worthy manner.
Such indoor temple can be grand or simple and plain and as

long as it can offer room for the work that needs to be
conducted therein and hu IJlaQ: enough for all of the toolS,
weapons, talismans and fetishes that will be<ome aa:umulated
during the life-long dedication to the Great Work it will
suffice. An intelligent approach IO\vards practii:alities, such
as how to best trace and actiw.te the different Hendccagrams
and Seals within such indoon location will also yield the best
result and one must adapt to the limits of the environment
within which the pnxis is to be conducted. The use of
stretched out pieces ofcloths or suitable carpets to place upon
the floor before the tracing of any signs is usually the most
practical approach, as suCh marked fabrics after the conclusion
of the work can just be rolled up and tied with a piece ofconl
and saved for the next time such signs are needed, during
which their marlcings must be retraced, ritually quickened
and reactivated.
Within the indoor temple often an altar is raised In order to

aid in the cullivation ofand strengthen the focus placed upon
the forces with whiCh one seeks spiritual comnrunion and
union. Such altar is considered as an Eanhly Throne and
Gate of the Elew:n and must be treated as such after i.ts proper
cleansing. marking and instalment. We will now shortly touch
upon some of the details concerning the altar and some of
the other implements of the Qliphothic: Temple in order tO
make known the tools that in the correct hands will act u the
keys opening up the m151C1'ks concealed within this Grimoire
of the Dragons of the Other Side.
272
The aim should be made ofa square wooden table measuring
at leut 80cm in both width and length. It is important that
the top of this table is not Jacquem! and left plain so that it is
possible ti> draw up0n it with for example consecnm:d chalk
when it later is to be employed within the ritual work.
This table must be clanscd rituallrand dedic:ated to the Work

via a nrofold fumigation p - before being marked and
permanendy installed as the Throne Gate to the Other Side.
The fusrn.ep offumigation employs a simple mixture ofRue

with just a pinch of sulphur mixed into it and by the smoke
of this mixture smoulderingunderneath the table all profine
and unwanted attachments are banished, in order to lea•~ a
\'OicJ and clean space.
The second part of the fumigation employs a Dedication
Incense Blend connecting to the Seven Kingdoms that in
dift'ermt ways are to have their powers seated and manifested
through the Altar-Thtoile and consist of an equal blend of
tilt following elements:
1 part Myrrh
1 part Black Copa!
1 part Dragon's Blood
1 part Frankincense
1 part Red Sandalwood
1 part Mace
1 part Mugwort
This blend is to be burnt again underneath the table while

the following FonnulufDedication establishing connection
to the Other Side !s chanted in its entirety eleven limes, with
incense being added to the brazier for euh round of its
recitation:
273
Samot/MJ/NI • B«JgllHI • Lurost11/Jel • .Asgaakl «< Asgolitl
lfi Bttba!Md• Baortul• .AJ111s/Jaellfi Ligagbel•
Nanatkl•Aurale! {:d1)
After this dedkarion 10 1he foo:es of the Other Side 1he alw
table is lady to be permanendy marlu!d,this being done eilher
by some suitable and consccraled paint 0r more jdeally by
being bnnded wilh a pyrography tool.
The main and essential marking upon the Akar throne is

simply the Eleven Primal Seed Poinis through which all forms
of the Hendecagnm can be established and also the
Hendccagon be crealed. These poinls ofreOection are to talcc
the main and cenll'al space on the !able and be as wide in
ciKUmference as possible.
From 1hese Eleven Points any furm of the Hendecagram can

be traced physically, like fur example with the mentioned chalk,
but also with charcoal, ditlerent powden and even blood or
just by the Fires of Imagination and Spirit, making the lines
so established talcc furm on the more subtle leveb ofexistence,
visible only to the E)'t of Spirit.
This method allows also for rhe removing of all such signs
after they have served their purpose, wlili:h is something lllOll
often done with the aid of a suitable libation offering poured
upon the surface of the al1ar which 1hen is wiped off with a
piece of clean and cleansed clolh. This method allows for a
very multifaceted employment of the altar, allowing it to
function via the different furms of the Hcndecagram as a
direct link to all of the Four Q!iphochic Worlds ofArzilulh.
Bdah, Yetzirah and Assiah.
Another practical aspec1 of the Altar Throne is that it is even

possible to tum it around whenever the employment of !he
Egrcssi~ngressive Hendecagrams would be needed and it
can thus give the foundation fur the establishment of the
Inverted S1an of the Eleven.
274
Whenever possible the Altar-Throne should be positioned
against the northern wall of the temple, as the North is within
the c;ontext ofQ,bbalistic magic perceived to be the point of
intrusion fur the fum:s of Sitra Achra.
Through the properly erected and consecrated altar vesting

the emanations -0f the Other Side with a Point of
Manifes!lltion on this side furthering their cause of Liberating
Usurpation one's own path of transcending towards and
Enthronement within the World of Q!iphoth becomes
opened and its traversing initiated, as all unfated increase of
the influences of the Thoughtless Emanations will hasten the
Return of All back to Ain via the Tree of Death which by the
tip ofits Highest Crown rem.Uns attached to the Unmanifest
Holiness of the Fullness of Emptiness.
41an61e ~ollero
Upon the altar then: should be eleven candle holders, made
of brass or any other Nitable metal, and each of these
c1ndleholdefs must be pennanendy marked with the Angle
Key Seal. of one of dtc Eleven Heads of Azerate in a clw
manner dtat starkly shows ro whom each holder belongs.
These candlc holden are ro be shil'ted in position upon the

Eleven Seed Points of the Altar, according ro need and
depending on which working is being conducted and will thus
act as the Keys of Fire opening up the points of the
Hcndecagrams being established upon the altar during the
ceremonial proceedings.
Each candlc holder is ro be giwn its own black cancllc, that

has first been cleansed by the smoke of burning sulphur and
then inscribed with the Q!iphothic Formula of Calling of
the Head of Azcrate to which it is to be connected to, plus
die Angle Key Seal, whicl> is robe inscribed close ro the base
of the candle. It is pow'llle ro further bless such inscribed
candles with anointment employing either the correctly
corresponding oleum, the blood of the operator himselfgiven
in a solemn oath of alliance and loyalt)• ro each of the EIC\oen,
or by that ofslain sacrilices given to each comsponcling Ruler.
These candle holders can also, when need be, be removed

from the altar and for example plsccd upon similar Eleven
Seed Poinlll ofthe Hendecagmm when and ifthey for example.
are traced upon·thc ftoor or the ground and become as such
literally the Kc)-s of the Eleven, with their flames unlocking
the Angles ofthe Gates to Sitra Achra.
Only by the possession of the Inner Fire oIThoughtless Spirit

the eleven candles lit for the Heads of Azcrate can be giwn
Flames of Black, connecting cllrectly ro and rcOecting the
Light of the Other Side, illuminating those !hat arc of tllcir
own cause and banishing the Whice Darkness that would
otherwise seek ro blind the Spirit.
276
At the ccnlR of the altar Hendec:agmm, or lhe ones traced
upon the gn111nd, most often a Kclim.Vessel is placed during
rhc rites ofill\OOCation or evocation. These vcssel..are in mos!
cases simple unglazed temcona bowls, marked inside and
our with the seals and signs of rhe Spirit Ibey are meanr to
act as !he Vessel ofManifesration for.
Mosr often the main seal of the one called upon is inscribed
inside of the bowl with the aid of a stylus, and diffi:rcnr
Formulae ofCalling and N1UMS of Power comspondingwilh
and strengthening the Spirit called upon ""' inscribed on rhe
ounide of lhc bowl.
For example in the case of rhe Eleven Rulen the Throne

Seal is inscribed inside of the Kelim, while their Angle Key
Seals and Qliphothic Formula are traced on the ourside of
the \'CSSCI.
Similarly can individual Kelims be created for each of the 10

Qlipholhic <mh;rs, by having rhe seal ofthe Q!ipha inscribed
inside of the bowl, the Throne Seal of rhe ruler underneath it
and the seals. of all its Emissaries, together with its Formul•
of Calling, on the outside of the bowl.
There is also the possibility for making a P1m-Qliphothic

Kelim of Auratc by the employment of the conaponding
Hendecagram reftccting 11 through 11 within the wssel, this
In combination with the inscription of all eleven Angle Key
Seals on its outside, together with the relevant Formula of
Calling miking the full fon:c of the Elc\-en.
In certain settings it is possibli: to for example mark the Kelim-

Vcssclln a less permanent manlier also, like for example with
the aid ofchalk,chanml or ink, depending on the exact nature
of the ritual
7:17
These vessels after having been prepared carefull)· are
positioned at the centre of the Hendecagram being employed
and receive during the rituals the blood of rhe slain 01Tcring1
given to fortify rhe manifesration of the Spirit called upon
and will within the Kelim bind the life-force of the sacrifice
to cause the manifestation needed through the seal it washes
over and the ajar Gate of the Star ofThoughdas Light ii
stands upon and within.
Such-15 of manifestation can with timeewh,, into Kellm-

Fetishes proper, holding not only rhc seals and the blood
offi:ml each time it iuctivated, but also other elements that
can fiinher connect to and stnmgthen the manifestation of
the Spirit it represents. These addilional elements are as usual
harvested from the plant, mineral and animal kingdoms and
serve in undc>n to echo a sympathetic call to the force they
are meant to cause enlinkment to and constitute as a Physical
Point of Manifestation for.
Within some of such fetishistic workings, aimed at th11

creation of permanenrly open and activated points of
manifestalion rclared 10 the Eleven Heads there is also an
alternative approach to tbe employment of the Angle Kty
Seals. Within these special setlings the Kelim Vessels, which
in these cases also can take shape as cauldrons, are cleansed,
dedioited and inscribed in the usual manner but as an addition
the Angle Key Seals arc forged and formed in Iron, in a "llf
!hat allows them to stand ercct in a stabile fashion within the
Kellin and as a physical key to be turned upon the scal inside
ofthe vessel, acting also as a kind ofantenna line-tuning both
the Spirit Currents the operator seeks 10 make manifest and
those that he seeks to project to the Other Side, 6:ir example
via the different sacriliccs given.
When such kelllns are \VOrked, imbued with the ~nee of

the Other Side and li1led with ..U the otherenllnking elements
which serve to stabilise.the manifestation ofQ!iphothic ~
the true Kelim-Felishes will htni: been created, serving as
living and open points of focus for die Forces ofQ!iphoth to
278
manifest thenud\'ll5 through into this side of the Tehiru,
expanding in power until the Kdim is Shattered and the fon:es
made so 10 manifest arc set loose to act according to their
own Sacteei At-A?.Othic Cause.
Here are many mysteries placed within the reach of the

(unning IO decipher, put to practice and attain fulfilment
through, as the work of the Kclim-Vessels rdlec:t in a most
intimate manner the alchemical process of the internalisation
of the Liglit of Divinity, aimed at the CJ<pansion and
empowerment of Spirit, until no vcucls can contain its Blade.
Fire setting the world aflame and "turning triumphant back
to its SOWC'C.
Many are the mirrors employed within the practice of
Qliphothic Som:iy as it is beUcwd that via retlections one
can reach out to the reflective world of the Thoughtless
Antithesis mirroring evciything it seeks to dissolve, but the
truth of the matter is of course more complicated than that,
even though Jewish folklore for example c0nhlins. magy
caunonary tales about the misuse and dangers of ordinary
mirron,such as the tales about maidens being snatched away
by Lilith because they spent too much time in front of the
mirror in vain self-adoration or those of the dead becoming
rrsppcd within the reflective glass because the mirron were
not covered for seven days and night after someone had died
in the house.
These simple stories points to an atavistic and instinctive

knowledge that can be round, in one form or another, all
around the world concerning the powers of minors and their
potential to act as Gates for Spirits and as a window to, or a
prison for, the souls which can be seen through or caught
within rhem.
The mirrors employed within the context of the Qliphothlc

operations can talre many different forms and some of them
are not even made ofglass, as Minor Gates can also effectively
be created by .6Uingthc Kelim-Vcssels ofManifcsllltion empty
of all but their inscribed and bloodied seals with water to
Which drops of magical oUs and tinctwes possessing the power
to aid in the attainment of the Second Sight are added, such
as those containing the essences of Belladonna, Eyebright,
Star Anise, Acacia, Mandrake, Tobacco, Wormwood and
Mugwort, this in order to turn the Kelim into a potent Scl')ing
Bowl serving a similar purpose as the more usual mirrors, but
within this context gucd into in order to receive visions from
the spccilic power to Which the vctst:I belongs.
2IO
When it comes to the creation ofthe more uaditional Mirror
Gates we gave in the chapter about the Seven Hells hints
about the creation of such mirrors belonging and acting as a
gate to each of the Seven Klngdoms of the Other Side.
Through similar approach one can also create other Mirror
Gates of black framed glass, on the back of which the
consecrated and activated seals drawn on paper or parchment
can be added In order to prepare the minor to via proper
consecration at the centre of the Yetzirahic Hendecagram
become connected to the astral realm of the Q!iphothic force
to which the mirror is to be connected.
U the Seven Hells Mirrors are not specific enough one can
make a Minor Gate for each Q!ipha so that they have their
own specific mirror through which their Governing Head,
Emi~es and all members of their Q!iphothic Order can
bc~ached,
Such mirrors when placed within the correct Hendecagram

and/or the properly activated seal belonging to the force from
which visions are sought, will act as the most miraculous tools
for the full awakening of the astral senses and the opening of
the Eye of Spirit.
The knife employed within the Q!iphothic operations must
be able to .em: its practical function, which is lo cut, and
must u such be ofgreat quality and u shup as possible. Thie
knife is ideally black-hilted and dagger-bladed, as the dual-
Sided blade enlinks Itselffinely lo the Dual-Natuml &$i:ncc
of the fon:es it is lo serve.
The knife is to be acquired in the day and hour of Mus and

be consecrated during the night ruled by lhe sune planetary
influences, but in the later night hour of Venus.
The consecration of the knife should mimic that of lhe work

of the blacksmith accomplished by heating the blade in each
of the Flames of the Eleven, while calling upon them
individually to bless the blade and then quenching it in a
mixture of red Wine, aconite tinciure, 7 drops of the attar of
Rose and the drops offreshly spilt blood of the first sacrilke
made by that blade, being that ofthe operator himself, drawn
from the left hand.
When this heating and quenching of the blade bu been

repeated 11 times it is time lo Ii.ts! wipe it with a cleansed
piece of cloth and then inscribe or od1envise permancndy
mark it on both Sides.
On one side the blade is 10 be marlu=d with the seal ofBalacl,

the Fifth Emissary of the Q!ipha of A1moday, with
conjurations and supplications diruted to him in the name
uf his G0verning Head, asking him to bless, imbue and
connect the knife to his own essence for the sake of the
accomplishment ofdie Great Work of the Thoughtless Cause
and then on the opposite side of the blade the same
procedure is repeated but now with the seal ofZabachel, the
Fourth Emissary of Oreb Zaraq, adjuring him lo enlink the
blade permanently to his own essence, in the name of
Baalbaalattelmoth.
On the Side of the Blade dedicated and bound to Zabachcl
also the following Qliphothic AGLA is then immbcd en
otherwise pennanently marbd in order to din:ct the esknces
of Ill sacriti.ces slain with it to Azcrate:
OK1TK D7U77 ii:::i.l :inK

In similar manner the side of Balael is marked with the
following inscdplion, binding that aspect of the knife ro the
destructive power of the Sword ofAsmoclay fur the workings
of harsh banishment en deadly bane:
When the knife has been so mulced and linked to the two
Emi~es of Mars and Venus it is again to go through the
heating and quenching process fur a second time in.order to
seal the powers cllled upon futty within it, making it as an
Enspiritcd Talisman, Tool and Weapon to be wneratcd and
cherished, with the power to accomplish the work of both
Emissaries to whom it has been made connected.
By this blade not only an: the Offerings to the Other Side
given in a manner that does not allow fi>r the misdirection of
the sacrificed essence but ir also p0$SCSSes the power ro
vanquish unwelcome rortes and to conquer and in more ways
than one aid in the elimination of one'• roe..
This knife, when not in use, is to be wrapped up in a piece of

red sllk and kept on the left side of the alw.
Such Sacrificial Blade of the Thoughtless grants victory to

the Children of the Serpents and cuts oft"1he offending hands
of those others that would seek 10 profane it by 1heir
desecrating touch and impure approac:h rowards its Holy
Spirit of Conquest and Sacred Manyrising Cause.
Two forms of wands are employed wilhin the Qliphothic
Work, each serving different functions and embodying
dillerent aspecrs of !he Dragons of the Orher Side, aiding in
a most practical manner in !he channelling and din:c:ting of
the fon:cs with which !he Thoughtlen Adept seeks to interact.
One wand is coiled, twisted and croohd and belonp to the

ophite aspect Lilith, while the other one is the straight llt
slant one and belongs to her mate Samacl, being in this case
a serpenrinc manifestation of the Spirit of Satan.
Nachaah Akalaton
1in7p37 wnl
The coiled and crooked/tortuous wand of Lilith is the
Nachash Akalaton Wand, represenring the coiled serpent
spiralling downwards or twistingirselfaround that which she
is to establish her power11 within, constrict or afilict with her
venom. Thia is a receptive wand, encircling and gathering in
power and is as such often a tool ofinvocation. This wand is
to be either harvested or consecrated during the night of the
Black Moon, during the late night hour of rbe same planet.
The wood of this wand must come from a uee possessing a
spirit in sympath)•with the feminine and lunar nature of Lilith
and the Spirit of the lfte must acroiding to the <l!yinite praxis
he re-called and made to serve as handmaiden of the Qiieen
of Sim Achra.
During the consecration of this wand the name Nachash

Akalaton is to be written or OOindcd upon it in Hebrew Imm.
from the handle towards the tip, followed by the Angle Key
Seal of Lilith, pointing with its homed cn:scent towards the
tip of the wand. For the optimal sealing of the power of this
wand a female malcc should he worshipfully oRi:red up as
sacrifice to the Tortuous Mother of Serpents and its blood
used to anoint the whole of the wand, from rip to handle,
while Lilith's Qliphothic Formula is chanted 11 times and
she is asked ro fuUy bless the twisting wand so that it can aid
in the :wcomplishment of the Grear Work.
During this work the opcniror should also taste drops of the
blood spilt as a holysacrmnenr and give praise ro du: marryml
snalccthatnowbasbeoomeclewiedbybeingol&mluptoLililh.
If the skin of the snake can be removul and propedy cured it

can at a later time be used in puts to adorn or~ wholly
cover the wand, depending on the size of the snake so
employed as the sacred offering.
This wand should be wrapped up in bladt silk when not in

we and kept upon the left side of the altar.
Nachash B11ri11ch
ni:i VlMl
TI1e second furm of the wand is that of Samael in the guise
of Nachash Bariach, the straight and piercing serpent,
ascending with dominion from tail to head and from the nadir
to the xnith, pcncttative in pclWCI' and intruding~ a Avon!
thrusting through the heart and the soul. This is a projective
wand, fur the sending forth ofpower and a tool ofevocation,
causing of unfatcd changes in acconlance wi1h the power of
Unbound Will and Spirit it directs outwards.
This wand.is to be h~tcdorconsecrated during the nigh!

of Mercury with the Moon in waning phase during the
planetary hour of Man. The wood of this wand must come
from a tree po5$cssing a Masculine Force related to the
Serpentine Power and its Spirit must be quickened and bound
to the service of the Work of Devil. 'There are a few easy to
find options when Ir comes. to the selection of such wood,
which is someihlng that those contemplating the workings
in this Grimoire should already have familiarity with and they
shall therefore remain unnamed, but a more rare but also
pcrfccdy suited option for this wand would be a straight
branch, or suitllble pieee of wood to cane out such a wand
from, mnuted from the Black Ironwood tree, being a tree
with strong links to the Liminal Polnr leading to Sitra Achra.
Doting the consecration ritual the name Nachash Bariach is

to be written or branded upon it in Htbrew lenen, from the
handle towards the tip, followed by the Angle Key ~ of
Saran, pointing with its arrowhead rowuds the tip of the
wand. The consecration of also this wand is to be staled by
the sacrifice.of a snm; this rime a male, and the blood is to
be empJo,m in the same manner u during the conseaation
of rhe wand of Lilirh with rhe only dift'e~nce being that it
this time is smeared .from the bindle out towards the tip of
the wand, while the Q!iphothic Formulallmocation ofSatan
is chanted 11 ti1ncs and he is beseeched to bkss his piercing
wand of projective power.
Also this wand cu be adorned with the sldn of the mm if

possible and in either cue wrapped up in blacksilk and kept
at the lefi side of the aliar when nc>t in use.
IfanyofthcsewandswouldbeforhdastheSerpent'sTongue
at the tip it is beliettd to be very auspicious and doubly
powerful as it in such case rqnatnts better the dual natuAI
of the Q!iphoth, maniresring so the powers ofTwo-Headed
Nachash within its one single form, creating thus a fuller
cnlinkmcnt to the Holy Cunning Serpent from and back
towards whom our Fiery Bloodline courses.
286
The cluilice or cup~ as the Grail of lhe Dragon and is
1he-1 from which sacraments aR partaken ofand podons
and philm composed within. 11 is Ideally made oC silver or
silver plated, as it is primary Jinked IO 1he sphere of Gamaliel
and IO 1he Goddess Lilith, acring as her Wanion Womb,
emitting from 1he Other Side the Venomous Ncciar of the
Serpent received thmigh the Work ofthe Chalice, possessing
the power of setting 1he Spirit aflame, awakening it (tom irs
slumber binding it IO the C<JSinic darkness of Thoughtful
Light.
The: chalice notonly serws as a drinlcing wssel duough which

libarions can be sem:d and partaken of, but also as the ~ssel
for the sc:rying of the waten of the moon, when filled with
suital:>lc liquids and gazed inlO under light or darknas of the
mo0n, giving way to the shapes and forms projec:led from
the llUbtle worlds towards manifestation.
The dwice is also rhe reccptade ofblood, being the water of

life, and is as $11Ch a Container of life-force and other sub1le
eneigics manipulated during the cliffi:rent operations and is
in similarity to the Mirrors of the Art also an astral gateway
through which the ralms of dreams and nightmlR can be
penetrated and manipulated.
The c:onsec:ration of the Chalice is simple and initiated firsr

by the cleansing of the chalice. This is done by tbe washing
of the chalice with an infusion of Rue IO which sea salt bas
been added. After having been rinsed the chalice is dried over
the smoke of Mugwort, Tarragon and Jasmine, while the
Qllpborhic Fonnula oC Lilith is chanted clC\"en times. The
inner part ofthe Throne Seal ofLilith is atthls point inscribed
or otherwise pennancndy marked upon the chalice and the
Lady of the Blood-Chalice is adjured to bleas and link it to
henclf.
287
The chalice is then IO be filled with a suilllble libation offering,
Lilith's formula is once again chanted eleven times over and
inro the chalicie and its contents arc then puuken of in the
name of the Goddess of the Qliphotbic :Moon, in onler IO let
that which is consumed befall her so that she in mum grant
her blessings arid open wide the Womb-Gate to the Other
Side that the chalice now constitutes and in one aspect
repRSents.
The Chalice when not in use iuo be kept on the right side of
the altar, wrapped in a piece of red silk.
The bell is an instnament of Wordless Invocatioll ringing
with the Soundless Void between its chiming out to the ears
ofthe Spirihl it is caUing out to and is as such a tool dedicated
ro the Lord of the Screaming Silence, Beekebub.
The bell can be of any size and form but is ideally made of
brass and has a handle. Such bell is to be desnsed with smoke
of burnt Rue and !hen inscribed or otherwise permanently
mulccd on one side with the Angle Key Seal ofBeekebub
and on the oiher side with the seal of Acharel, the Fifth
Emissary ofAogiel
The bell is then consecrated with the smob ofacigar,duough

which the Qliphothic Formula ofBeelubub is projected into
irele\ICn times in between the chiming ofthe bell held in left
hand, so that it rtteiws the smoke each time that its ringing
sound dia out, thus charging it within the moments ofsilence.
The same process is then repeated with focus this time on
the side marked with the seal of Acharel and instead of the
formula trus time only the name ofthis Emissary is projected
into the silencing bell via the exhaled smoke of the tobacco.
Lord Beeltcbub is adjured IO conjure the bell with his W11VCS

ofCrushing Alogos storming forth to eradicate the Word of
the Cmttor and to grant the bell bearing the Key to his Throne
the power ro ring out in silence to call upon all those forces of
Sitra Achra stationed beneath his own Seat of Power. Next
the Gnnd Emissary Acharel is conjured to grant his powers
through the bell, so that it does not only caU upon the forces
with which contact is sought but also forcefully banishes
unwanted influences In order ro create a cleansed ritual spsce
whene"VCC the bell is chimed in his name.
The bell is at that point chimed ttxll timea and a deep

meditalioo is commenced with the intenricln to enter the
&reaming Silence Betwixt All Sounds and reach for the
Thoughtless Void In-Between.
289
Afterthis concluding meditarion the bell will be attuned to
its cause a11d fully consccrakd.
The: bell when not in useiS to be kept on the right side of the
altar.
The work of the brazier and rhe thuriblc are of outmost
importance when it comes to rhe Q!jphothic operations, as it
is with the power of burnr offering, following the first
approadi of .Master Q,.yin rowards sacri&ce, and rhe aid of
the Spirits ofthe Black In Green that we can achieve many
things otherwise impossible. Through the giving oftbccom:ct
smokes during the ritual workings the whole vibratory
foundation of the temple area is manipulated and made to
align with the subtle pathways through which desired rwilt
is soughr to be made manifest.
There are different approaches cowards this magic, but .U of

them should be from the perspective of one that can see rhe
S~rits hiding behind the guises of che plan! kingdom and
alif:> understand how to combine, awaken and direct their
ro.U. towards desired end, being within the context of rhis
text the aiding of rhe coming forch of the Cumnts of the
Other Side via che opening of their diffi:rcnt gates, whether
they be lincu such as their seals or otherwise established in
other forms.
The science of the incense making must tlrst be based on

Tradition in order for it to later on move into the area of
Personal Gnosis, wheic the COFICSpondenc:esofoldersoun:cs
may become less imporiant than the blends and form11lae
which the Famuli and Spirit Wudens of the Current worMd
with and within inspire one to create. Above .U it ia the
attained rwilts which gb-e val11C 10 any mixture em~
within the context of the Q!jphorhic operations and if one
formula docs not suit the work ofan indMdual die person in
question must study, pray, sacrifice and experiment in order
to reach fur and attain new ones hopefully more in humony
with the personal abilities and spiricual scmes and thus better
become directed to open up the Pathways of Fiic and Smoke,
granting win&$ to the Dmne Sparks caught within the corpses
of the plants, m thar rhey may rise up as mmcngcrs to serve
the cause of one's magic, being the Thoughdes$ Cause of the
Other Side.
2!11
The brazier wilhin our work is to serve IS the smlionaiy alid
fixed point for the burning of offerings and is IS such an
instrument for the erecting of the Smoke-Pillar of
Manifes111tion, whiW the thurible on the other hand is a mOl'e
dynamic and movable incense burner, hung on chains, making
it possible to swing fRCly and thus direct its smoke mOl'e
specifically towards any an:a or cardinal poinr during the
cin:umambulations for the quickening ofthe diffi:rent poinis
of manifesl:lltion established within the rirual space. In slcillcd
hands the thurible can even ~as a quill of&re and smoke
with which the seals of Spirits and those of the Seven
Kingdoms ean be traced and activated in the air and on rhe
subtle planes penetrated w:ia the vibratory alteration caused
b)· the Spiritual Current rising within, through and because
of the smoke.
The brazier and thurible are connected lo a few dift'erent

Qliphothlc Rulers within our work, the primaiy one being
Lord Asmoday, the Head ofthe Burners With Fi~ but these
tools hold also secondaiy connection lo Beebebub because
of their aicriptions related to the Smoke of the Air of Fire
and on the highest le\"Cl also to Molok, being the holder of
the most elevated mysteries of Sacrifice Through Flames.
These tools must before their proper consecration finst be

taken out to a suitable outdoors location and there be cleansed
by the smoke ofa mixture of Rue and Sulphur; The brazier is
then to be inscribed or otherwise permanently marked with
the seal ofChan:hwel, the Fourth Emissary ofGolachab and
the thurible with the seal of Ophiseshel, being the Second
Emissuy of the same Q!ipha.
A sacred pyre is then lit in the name of Asmoday, his

Qliphothic fOnnuladwm:d 11 times before a suitable sacrilice
Is given to him by the way of the knife. The blood of the
offering so slain is to be spattered over and into both the
brazier and the thurible while the formula ofAsmoday again
is chanted 11 times.
The remains of the offering are given to the Oames of the
pyre and the brazier and thurlble are then in tum passed 11
rimes each through the &re.consuming the sacri6ce with the
name oftheir corresponding Emissary called out to fur each
passing through the tlames. After the eleventh passing the
corresponding Emissary is to be conjured and adjured in the
name of Loni Asmodayto bkls the tool so enlinkcd 10 them
Yia blood and the Fires of Sacrifice and lo grant power so
that the workings of the Burning Wii:h Fire tluough those
saettd tools a1-ys become victoriouaiy accomplished.
A small amount of the asha of the.aacrificial pyre is to be

collected in the name of Aamoday and pW:ed within bcith
brazier and the thurible, to seed them fully with the
cnlinlcmenta to their governing Head ofAzc11te.
Tlicse tools fur the giving of burnt sacrilicc are lo be lu!pt on

the lerr iide of the alw when not in use.
The consecration of cach herbal furmula burnt within the

brazier or the i:hurible should be accomplished by the buing
and placing of the incense components either upon the
Q,yinite Green Point of the Skull or upon a corresponding
QJiphothic Point of Manifestation for the salu! of the
awalmning of the related Spirits of the Black In Green and
i:he enlinlanent to the furces the incense is to connect to and
aid to manifest on this side of the Tehiru. Each blend after
its proper consecration and quickening is thus to be correctly
conadercd an EnspiriredTalismao in its own right. becoming
fully activated when burnt and its powers liberated by fire in
order to cause effect acconling to purpose.
"The following are a few formulae sufficient enough for the

initial workings which will open the gates and lead the student
of this BQOkofSirra Ach11 to the deeper aspects of these and
other related mysteries. Those who would seek to penetrate
the secrets connecting the Spirits of i:he plant kingdom to
the forces of the Other Sides should consult the Falxifer
Books, as by the grace. of Master Q,yln and His Bride all
293
such seaelS can be unwiled, as it was Qfyin who ~t gaw
the incense offering of burnt fruilS of the earth, which was
rejected by YHVH but acceplH by the li>«es of the HVHY
chthonicly linked to via their Liminal lntcrsttting Points of
Nahemothic Insurrection.
~ncenoe •f fcO.a6·.21Hrtf:
(A I/nu/ suito/Jlefor all Qlipbothit Wwlingi)
2 pans Mandrake root powder
2 pans Angel's Trumpet flowers
2 parts Yew needles
2 parts Thorn Apple seeds
2 pans Black Ironwood wood powder
2 pans Walnut shell powder
3 pans Henmne lea.es
3 pans Cypress needles
3 pans Fig loaws
3 parts Myrrh resin
4 pans Wormwood lem:s
To this blend eleven drops of blood from the left hand's

middle linger are added, each drop given io the name of and
as a solemn oath ofloy.altyand clewrion to the corresponding
Head of the Eleven, with the fi~t drop given in Satan's name
and elewnth drop in Nahcmah&. The blend is mixed and
grinded properly with the aid of a morhU' and pestle and the
resulting powder is placed either on lhe Green Point of the
Skull, if the operator be initiated in the Q!yinite Mysti:rics
in order to fully re-enspirit and cooseaate it, or altematiYCly
placed in the middle of the inwking Hendecagram ofAssiah,
which has its points activated correcdy, with Oame set upon
each point while the comsponcling Q!iphothic Formula is
chanted in order IO make the dame ofeach candle bum black
and thus call upon the powen of the Elewn to bless the
incense blend and empower it with the enlinlcment lo the
Echad-Asarel, being the Eleven of the Other God, so that
when burnt it can through the elemental ladder make way
for Their emanations and manifestations.
At this si.ge the Black Fire of the Other Side is beheld wiih
the Spirit's Eye to rise within the bean ofthe Hendecagram,
which is the Hendec:agon at its centre, and via that fire the
operator realises that the powens ofAzerah: me being insralled
and linked to and through the herbal mixture watered with
blood and so that also the operator himselfthrough the linb
of his blood is being empowered and linked to the Heads of
the Other God.
When all candles hll\-e burnt down the incense is ready for
use and can be kept in a suitable box, jar or other container
until it il needed for the Qliphothic endeawun that it is
intended for.
•••
The fullowing formulae for the Seven Gates of Hell or more
correctly the Seven Kingdoms ofSitn Achr.a are most useful
when it comes to the Work oflncense and if used correc:dy
in connecrion to the rituals of the gates they can strongly aid
in the unloc:king of the Points of Power belonging toe.ch of
them and open them up to let in, or lead towatds, their
corresponding denizens and kingdoms.
Wilhin these formulae also blood or other bodily elements

from animals are added for the sake ofthe fortification ofthe
exact direction ofthe power ofelCh mixture and for the sake
of the IKrengthening of the chains of sympathy causing
cnlinkment from this to the Other Side.
Mentioned within the list of animal clements befitted to lend

empowerment to all of these formulae is the Snake, which
bcu.use of the Ophiolatry ofthe Q!iphothic Cult is given the
most elevated position wilhin the animal kingdom and can
as such empowa- any ritual and anrfonnula meant to connect
to the Dragons and Serpents of Sitra Achr.a, during which
the blood of a snake is S1Crificcd in the most worsbipful
manner, or when its blessed corpse-elements are in other ways
employed.
295
When possible the animal chosen for the empowerment of
the formula should be sacrificed over the herbal blend and its
blood let to drop into it, this in order to aDow the c-tion of
a paste which then is formed into small pellets. These pellets
are men left upon the altar to dry before use. When and if
fresh blood is lacking, other elements from thc animal or
animals are in dried and powdered form added to the mixture
befun: its consecration, as such elements will in lesser degree
and on other levels cause similar enlinkmcnts and
empowerments as what the blood would have done and will
so still beat- aspects of the soul and virrucs of ihc animal to
the formula, making it serw the cause of thc manifestation of
and connection to the fon:es it is dedicated to.
If blood is not used and ihc pellet form is still desired it is

also possible to add a small amount of red wine into which
drops of honey haw been dissolved and in order to make
such blends moistened in the described manner more
combustible to suit certain spccilic worlcings one can also
dissolve a modest amount ofsaltpetre within the wine before
it is in a modest portion given as a libation offering to the
Spirits of the clements the formula brings together and
consists of.
The idea of the pellet form can alternatively be discarded

altogether and one can in an equallyeff'ective manner employ
each of tbe incense blends in their plain powder forms. as
when sacrificed upon hot coals the final result will on the
spiritual level be more or less the exact same.
What follows now are the Incense Formula ofthe Seven Gates
ofthe KingdomsofQ!iphoth,calledHdl by those who would
consider the causal imprisonment of Spirit something
paradisal.
4 parts M)'ll'h rain
·4 pans Frankincense
3 parts Cypress
3 parts Henbane
3 parts Cannalm leaves or seeds
3 pans Belladonna lea\"es
2 parts Poppy seeds
2 parts Devil.. Trumpet seeds
2 parts Coffi:e beans
2 parts Galanga! root
2 parts Pomegranate peels
Mix whh the blood or powdcicd elements ofgoat, bat, black

cat,wlture, flies, locust, bull, ox or Alalce. Place on the aaiw.ted
seal.of Sheol ha-TehOm and clill upon the powers of the Fint
Supernal Kingdom to bless and imbue it with Their asencc.so
that when burnt it can aid in the opening of the Sewnth Gate.
•••
4 pans Black Coplil

4 pans Fig leaves
3 parts Cinquefoil
3 parts Galbanwn resin
2 parts Horse Chcstnutwood
2 pans Oak wood
2 parts Agrimony
Mix with the blood or powdered elements of stag, deer,

swallow, lark, stork or snake. Place on the octivated seal of
Abaddon and clill upon the powen of the Second Kingdom
to bless and imbue it with Their essence so that when burnt
it can aid in the opening of the Sixth Gare.
297
4 pam Dragon's Blood
3 puts Blackrhom leaves
3 puts Pine needles
3 pam Tobacco
l part Aoonite root
A pinch of Sulphur
Mixwilh theblood..-powdmd elemenisofman,~swine,

woodpecker, scorpion or snake. P11ee on the aclivatecheal of
Tit ha-Yon and call upon the powen ofthe 'ntird Kingdom
to bless and imbue it with Their .,...,ncc so that when burnt
it can aid in the opening of the Fifth Gate.
•••
4 puts Fnanlcinccnsc
3 puts OUbanum
3 puts Bay l.auRI leaves
3 puts Cclilodine
2 pam. cio-
1 pan Salfroo
Mix with the blood OI" powdered elemenis ofram, lion, I006ti:r,
pig, donkey, parrot or snake. Place on the activakd seal ofTit
ha-Yon and call upon the powers of the Fourth Kingdom to
bless and imbue it with Their essence so that when burnt it
can aid in the opening of the Fourth Gate.
•••
298
"1l3tl1101u ancenoe:
4 parts Red Sandalwood
3 parts Angel's Trumpet flower
3 parts Red Rose petals
3 parts Mandrake root
2 parts Coriander seeds
2 parts Apple rind
2 parts Vervain
Mix with the blood or powdered elements of magpie, crow,

ra\'en,dove, horse,dog or snake. Place on the acti•"attd seal of
Tzelmoth and call upon the pmvers of the Fifth Kingdom to
bless and imbue it with Their essence so that when bumt it
can aid in the opening of the Third Gate.
.....
4 parts Fly Agarlc Mushroom
4 pans Palo Santo wood
3 parts Tansy
3 parts Mandrake root
2 pans Aspen wood
2 parts Mace
Mix with the blood or powdem:I clements ofa peacock, lizard,

scorpion or snake. Place on the acti~-ated seal ofTzelmoth
and call upon the powers of the Sixth IGngdom to bless and
imbue it with Their essence so that when burnt it can aid in
the opening of the Second Gare.
.....
299
6'eOlnaom i1mHe:
4 pans Mugwort
4 pans Mmdrab root
3 parts Jasmine
3 parts Parehouli
3 pans Parsley
2 puts Wotmw<iod
2 parts Yew needles
Mix with the blood or powdeml elements of woman, frog,

toad, owl, bat, hue, goose, spiden or anab. Place on the
activated seal ofGehinnom and call-upon the powe'9 of the
Seventh Kingdom to bless and imbue ii with 1neir essence
so that whm burnt it can aid in the opening ofthe Flnt Gate.
·-
What follows next uc 10 simple formulae for the making of
the Incense ofthe PrimuyQliphoth. These fonnulac uc kept
simple to only act as an introduction to the Work and should
in time be expanded and changed to hannoni5e with the
insights g:iined as iewUd for correct pnctic:c.
AU the fullowing blends must be consecrated upon the seals

of their corresponding Qlipha, placed and activated within
the Assiahic Hendecagram of Ewc:ation activated in .the
correct manner to correspond with that which is to be
achie~"Cd. over which the corresponding Qliphothic Formula
Is chanted llxll times, while the heart of the Star is
en•isioned to burn with the Black F"ues of the Other Side,
fully cnspiriting and connecting the mixtures with and to their
own essences.
300
\JnttnOt or ~aoemolti:
3 part Male Fem leaves
l parts Ditrany of Crete
4 parts Patchouli
•••
\Jntenot of •amalfel:
2 parts Jasmine
3 pans Mugwort
2 parts Tamagon
•••
anttntt of .aamatl:
2 parts Mace
2 pans Horehound
3 pam Mandnike
•••
\Jntmt of 6'rtD 3araq:
J parts Red Sandalwood
2 parts Clove
2 puts Benzoin
•••
inunoe •f 'Cltiagfrlon:
4 pans Frankincense
2 parts Bay LaUJCI leaves
1 part Saffron
•••
301
iJnrenet of GJolaroao:
3 parts Tobacco
1 pan Asafuetida
3 parts Rue
•••
\Jnrmt of ClaoO •Oalnti:
3 parts Gnins of Paradise seeds
3 parts Copal
2 parts Oak wood
•••
\Jnrmt of .Oatadel:
3 pans Myrrh
3 parts C}'l>ttSS
1 pan Yew
•••
anrtHt of 2JogltJ:
3 parts Dammar resin
2 parts Thom Apple lcll\oa and/or flowers
.2 parts Morning Glory seeds
•••
3nrtnee of '118aumfel:
3 parts Opoponax resin
3 parrs Dragon's Blood
2 parts Fig1iec wood powder
•••
302
•••
The work of the Blessed Smob .empowering and releasing
Spirit from its confines, or granting it garments of
manifestation when it seeks to intrude and mani&stwhcre it
needs to embody its influences, is the key unlocking the doon
to the molt relevant Qljphothic Operations and must as such
always be accomplished as a solemn and hwnble clccd of
adoration directul to the Thoughtless Divinity, as union with
that Other God always ttmains the primal motivating cause
for all stic:h workings ofthose that are of the Serpent's Blood.
The cord can play a wry significant role within the workings
of the Qliphothic Adept, both as a Vl:I'}' practical tool for
measuring and binding and as a more aoteric and talismanic
link 10 the Serpentine Mysteric•.
Usually there are two si2es of cord worked with; one being
equal in sizc to that ofone's owri full length measured from
head to roe, while the other Jessu one only ma&Uring in length
IS the apace betwml the shoulder to the tip ofthe middle linger.
The cord n:preKntingone's full length is a very penonal link

that represents one's own full incarnated being and can as
such be used to cause connection to those forces with which
one seeks congias and can after proper consecration set in
form and essence both as a Serpentine Shadow of one's &di'
and as the umbilical cord linking one's own being to the
Serpents of the Other Side.
Such cord, most often made of strong black leather, must be

cleansed by being washed in the infusion of Rue before being
cut to size and before cutting the cord measures should be
ralu:n to ensure that the cord becomes in size as close to one'I;
awn length as possible. The cord is then .iied around the walsl
touching directly the skin for a duration a full night and a
day, in order to strengthen the enllnlcment to one's self and
after that period removed and kept upon the altar until ils
full consecration.
Al. the time ofthe consecration the Assiahic Hendecagram I•

to be established upon the altar u the aim is IO manifest the
Light ofAzcrale within the cord. All Eleven Heads arc called
upon in the conccr suett1sion,startingwith Satan and ending
with Na-Ama-Hemah, lighting each candle only after rhc
eleven times chanting ofthe Formula of Calling ofeach rule1
and tracing each bile ofthe Hendec-.lgl'Ullonlyat 1ha1 poinl,
leading thus the fierrpn:sence ofeach Head from one l'rim1I
Seed Point to the other, so that lllst after Na-Am1-l l•1nah'•
formula has been chanted and her flame lit the eleventh line/
re6"tion becomes drawn to unite the Elevmth Point with
the First, being the one belonging to Satan.and thus creating
the proper and activated Hendecagram of Manifestation;
calling upon and connecting to all of the Elcw:n.
Wheti this his been done elewen flames bum on the points of
the E10Jr.ing flendecagram of Assiah and the powers of
Azen.te can be accessed. The Cord is at this point fumigated
with the Incense of Ec:had-Asarel or some other suitable
formula worthy ofbeinggiw:n as burnt offering to the Eleven
and each Head is adjured to grant blessing of enlinkmcnt
through the cord to their own Essence.
The cord is at this point knotted elew:n times, each time in

the name of one of the EIC'Ven and in the correct order of
succession as the formula ofeach Head is whispered into the
knot befure it being pulled and closed tightly. Blood is then
drawn from left band's middle finger with the aid of either
the Knife or a, in beforehand clcanscd, needle and smeared
upon each knot as a pact between one's Self and the
corresponding Head of Azen.re. The bloody knot is &nally
passed demi limes through theccmspondingcaodlc flame and
byblaod me! lire the pact is scaled and the enlinkments furtificd.
This whole pro«SS is repeated until eleve!i knots haw: been

tied, bloodied and scon:hed and one's full being has been firmly
bound to the Dragon. of Sitra Adora, of which the EICftll-
Knottcd Cord at this time becomes a fetishistic llnd talismanic
representation, embodying one's self as part of the Elew:n-
f leaded Serpent and thus permanently connected to Azen.te.
This cord becomes at this point a most pow..-rful talisman
and a protel-rivc amulet at the same time, stttngthenirig all
conn«rions to Sit I'll Achra, making easier the channelling of
rhrlr lllack Light, while al•o olltring protection against both
QJ1photl1k ~ma1111l11na 1ha1,1>11ld ..,.uM? unwanr.J and aJvcne
elft"C:ta hfl:auae o( •l111r'1 S~phirothl( rov~rinJri aml shield
.,.1n11 II• An:h1111~· •ll•tkl 111J •1•trllual 11tu11l111 1ha1 tlw
QJ.rpl1111lll l'n 11f dllr IU..11 rwld pl'Ohll1t 1pl111t.
The lcnottecl cord is thus carried upon one's person, either as
a belt or around the neck when its influences ""' sought die
most, be it during ceremonies or in the more mundane settings.
but within orher contexts the nme cord can be used for the
binding and domlnaling of otheis through the Q!iphothic
Powen it carries enlinkments to and serve many oilier
PUJJ'OS" which become 11M:aled in dine to the owner and
will 500ncr or later become realised to very litemlly be a
manifestation of the Serpenrs of the Oiher Side.
This ncred knotted cord can also esoterically act as a ladder

of ascent or descent and serve as bridge through which soul,
mind and Spirit ue projected towards the Q!iphothic Points
of the Eleven.
Such Knoued Cord of Azeratc should receive a proper

sacrifice once a year, the most befitting dare for such
empowerment being the 11th of November each year, which
also is the most auspicious date for the initial creation and
conseaation ofthis talisman. While this date has no historical
signilicance for those outside of our Qliphothic Cult the
meaning it has been given within rhe Tradition cmbod)ing
the Current 218 has made ii into a Holy Day and Night and
a point in time during which the Light of Azeratc is
channelled and spread and different rites arc conducted with
the aim to keep strong and strengthen all links to the Side of
Thoughdessncss.
The lesser cords can be employed in similar manncn, bur

serve more often the more practical purposes of the .Knotted
Rosary, with the aid of which the recitations an: counted,
applied within the workings of ligsrure or in other more
sotem>Us maonen taught to the faithful by the Spirit of the
First W~ver and Spellbinder, now Enthroned in the Tenlh
Qlipha.
31006 .eanlflre
The Blood Is the Ufe, meaning that all the subtle r.Ompolnenh
of being when intermingled manifest their accumulation via
the life-force germinating into the Gnite condition oflifc and,
through blood, further similar birthing into being can be
caused and thu. when blood is given to Spirirs that would
olherwise not have fuothold within this world ofliving matter
they cm by such olTerings be giwn the means to become
manifuted where they otherwise would not had narural means
for the living materialisation of their influences. This being
especially the cue when it comes to the forces of the Other
Side as they have no natural anchoring within this world and
in order to manifest they must intrude and invade Points of
Manifestation which are. unnaturally made to fall under their
powers.
I
The blood being the physical vehicle of the 'animal soul' is
thu. a means for lhe embodiment of Spirits on the lowest
planes of existence, without enslaving them to matter, as the
fum: of blood spilt is fieeting because of its lack of self-
sustenance and regeneration after the death of its material
corpus. The possession of the life-me of the living c:an also
be accomplished by Spirits via different fonns of vampirism,
but such slow process is much more demaftdlng and less useful
when ii comes to the causing of concrete and potent
manifestation if compared to the fon:eful ejaculation of life-
forcc that a quick death through the act of ritual sacrilicc:
brings about and diteets towards the rec:el~ of the offering
and empowerment so pn.
The act ofsacrifu:c is also within the conteXt ofourQ!iphothic

Work truly a sacralisarion of the viclbn, as its essence becomes
elevated within and through the Higher Spirit receiving it as
an oft"cring and all such deeds of necessitated bloodshed must
therefore be conducted with the gn:atest of respect and care
for the animal so offered up for the greater cause and one
must eluting all such operations contemplate the fact that a
sacrifi« meant to elevate can only be accomplished properly
by one that is ready to not only give of othen but also who
gladly engages in the Martyrdom of Self-Sacrifice for the
sake ofothe11 serving the Sacred Cause offiwughdess Spirit
when need be.
The death ofeach Yiaim should thus alwaJS reflect the death
of some unworthy aspect imprisoning one's own Spirit, by
!he rcplacemeilr ofthe cla)~bom pto&nitics wirh traits instead
el-ting and glorifying the victim and one's own Spirit upon
the egolcss Path ofSacriftce.
As the world is inhabired on all lems by parasitic beings

serving only the cause of obsession and attachment to the
clay-born impulses holding the Spirit enslaved all blood
sacrifices must be conducred in the proper manner, within
the confines of sacred space interlinked to the Other Side,
either established physically or astully, mentally and apkituaD)'
and within the actual presence of the intended m:eive11 of
such offerings, invited to be ptesent through rheir established
Points ofManifestation,such as their seals, opened gates and
Fornwlae of Calling.
As for the exact selection of fitting offerings there uc many

considerations that could be taken into account, such as
symbolic and sympathetic attributions and enlinkments, the
actual traits of the animal, the expressed wishes of the Spirits
if such contact with them already has been established, the
context within which the offering is to be given ai1d the size
and therefore also the amount of blood and life-force of the
chosen sacrifice, so rhat it fits and manages to aid in the
aaiomplishment of the goals of the operation it is int.:nded fur.
As already hinted at throughout this book the snake is an

animal held sacred within the Ql.iphothic Cult and as such it
holds the highest pcmtion when it comes to the wmk ofblood
sacriftee. Thesnalre chosen for such rites should preferably
be venomous, even though also noll\'MOmOUs serpents are
held in high regard and considered most holy, wirh the
difference being that whcn the snake poses a threat to the
operator the scales of sacriOcc become mort blll111,cd 1ml
attuned with the solemness of the wi>rk ut hand and 11111 the
fact that by the grace of its ftnom the snake hnld1 11rongcr
enlinkment tO Sama-El-Adler;
Such snakes should be taken care of and adored as

representations of the McWah of Black Light for 7 or 11
da)'S and nights, during which the operator should fast and
abstain from the profanities of this wi>rld and remain clean
both in body, soul and mind, with attmtion directed only
towards Spirit, glimpsed within the dark of the e)U of the
11enerated serpent.
Only with such approach towards sacrifice can the fuU impact
and Sac:redness of the offerings given be realised, focused upon
\"' properly directed.
The remains of aUsacriOca not employed further within the

fetishistic or mlismanic ans, or those connected to the making
and blending ofelements and powders, should be respectfully
rakcn out to a suitabl!: fucation, such as a forest and there be
buried by a tree or In some other place ofrelevance as a gift to
allied Spirits dwelling close to or otherwke reachrd through
such loci.
May those that are not ready tO sacrifice what they demand
othcn tO offer up on their behalfharwsr nought but scowging
aftliction and may thote that through each offering also giw
up of themsebu for the furthering of that which scrws the
cause of the Llbention of All gain more and more of that
which is truly empowering, essential and of Spiritual Worth
with each and every demanding sacrifice staining their altan
and manifesling'l'houghdess Holiness.
Mah Gibor Le-ohJam Azeratel

Ixaxaar Book of Sitra Achra

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:qijc ~ooft of ~ftto ~cbtn

~ ~J ®cimoirr of the Drnoono of the ®thee ..zlibc >I<

While the prophet Nathan of Gaza never sided with the

The students partaking ofthis our Book of Sitra Achn, being

Let it be further known that the Spirits of this Book of the

Buus every Blessing comes with a Curse, let ,the Maledictions

Vedar-Gal Tiekals Somdus Azerate!

From this primal state of Zeroth Chaos with no beginning

Within this state of Ain Sof, divinity was restricted by

As two conflicting sides ofthe one existing totality they limited

The void and empty primordial space that so was produced

In order to erect the manifestation ofits thoughts the retracted

The Thoughtle66 Side now fully awakened from its state of

In a point in .the Tehiru, where the Thoughtful and

The Thoughtful Light set out to establish, via its emanations,

But his creating would not be met without the opposition of

The first revolt became initiated by an uprising of the Light

Responding to this unlawful manifestation of the emanation

A second attempt at the establishment of the fourth sphere

A third wmld was created to replace the two previous ones,

After these three failures the creator condemned the rebellious

Thus the Abps of Masak Mavdil, meaning The Place For

In Sitra Achta the exiled and liberated essences of~metiel,

The Thoughtless Light that in its Abyssal Side ofTohu had

As a Dragon of the Abyss with Eleven Heads the Thoughtless

As a crown upon this Tree of Sitra Achra the antithesis of

Instead of the 10 of the Thoughtful Light, being the 1 facing

On the side of the Sephiroth the creator continued his acts of

Within the Edenic Garden ofDaath, a sphere resting upon

Bv this Tree and its fundamental connection to the Other

This Edenic Tree bore the fraits of the Knowledge of the

The D~gons of Sitra Ai:hra seeing the crack opening up wider

In the place of the Fallen Daath a gapjng Abyss stood once

Malkuth being the Sephira furthest down within the Tchiru

The Sitra Achn lawless and fluent in its emanations usumed

~e Aur She-Ain Bo Machsh.avah in its fully separated

This indirect coercing of the Thoughtless Light, through its

The Other God is the Thoughtless Antithesis that has

The Other God has therefore within some of the Q,bbalistic

This Other God is also represented by the title of El, again

The El ofQliphoth is more specifically called the EJ Acher,

While being of practical use and in themselves revealing to a

Within the esoteric tradition whose forms ·and essences are

Azcrate is the name by which the Anti-Cosmic Impulse is

This Eleven-Headed Dragon of.Am She-Aln Bo Machshnah

This name vocalised as Aurate is spelled: i:ottilM , with the

A casual study of the Jette~ of this name reveals how it is

Aleph -The Ox or Bull exemplifying strength and power is

Zayin - The Sword and plough blade cutting in two and

Resh - The-Head as the governing force and principal, or as

Aleph -The second Ox/Bull, showing that the first singular

Azeratc/AZRAT is thus the Other God with ira dynamic

The following is that Eleven-Angled Sign and Seal, through

The modea of the activation and opening of this Eleven-

The demonic forms of this sphere perceived by those that arc

The demonic forms ofthis Q!ipha have been thoseofWln~

The following is the Seal and the Formula of Calling of

The demonic forms of this Q!ipha have been those

The following is the Seal and the Formula of Calling of

The demonic forms of this Q!ipha have been those of

The following is the Seal and the Fotmula of Calling· of

The demonic forms of this Qlipha have been those of giants

The following is the Seal and the Formula .of Calling of

The demonic forms of this Q!ipha have been those of black