Infernal Dialogues

Infernal Dialogues

Demons | Ritual | Spirituality | FAQs 

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Blog Prompt: Angels

Ezekiel’s Wheel

The basis for this series of posts is my discovery of the existence of the Pagan Blog Project – a website dedicated to providing bloggers with prompts, or generated ideas, for interesting topics about which to write.  Now, officially, there seems to be no “rule” barring a Theistic Satanist from contributing to the project, for the time being I am choosing to blog separate from the official Project as not to ruffle any feathers.

With that disclaimer out of the way, I will address the basic gist of this series.  Each week, a new topic will be chosen based on the letters of the alphabet – with two topics chosen for each letter.  That means that for the letter “A”, I will be creating two posts over two weeks and so on for the remainder of the alphabet.

My first topic for this project is “Angels”.

Why choose Angels?  I decided to write about Angels for two reasons.  The first reason is that Angels are often a recurring theme amidst many Occult and Neo-Pagan sources and are popular with the practitioners of related traditions.  The second reason is that Angels are seen as entities which completely contrast and often negate the entities and ideas which resonate with Theistic Satanists and Demonolators.  I will expand upon some of my thoughts regarding Angels in a Q & A format.

Q:  How do you envision Angels? 

A:  I envision Angels as non-corporeal energetic beings with the ability to assume many different forms, depending upon the circumstances.  Most people imagine Angels rather simply – as merely beautiful human beings with wings and flowing garments.  Angels, at least primarily within Judaic traditions, are far more terrifying and inhuman than commonly depicted by Christians and Neo-Pagans.  I believe that Angels are, in their most primitive “forms”, quite strange to behold.  Take, for example, Ezekiel’s vision of the Chariot of God and the many strange and almost horrific Angelic beings he beheld.  Biblical and extra-Biblical depictions of Angels tell us that they are naturally quite bizarre and terrifying.

We find Angels depicted as creatures that breathe corrosive flames, completely inhuman “wheels”, columns of fire with innumerable eyes and wings, serpents of fire, beings with ever-changing faces and monsters of gargantuan proportions chained together as to be prevented from destroying the Universe.  My own sole encounter with an Angel was disturbing and left me feeling completely shaken to the core of my being – I encountered an entity as tall as a skyscraper which bellowed with an inhuman drone, its entire “head” consumed with fire. So, for myself, when I envision an Angel, I envision an alien and surreal entity with a cold and fixed Nature – a far cry from the kind and concerned beings depicted within Neo-Paganism.

That being said, I do believe that it is possible to encounter the “popular” manifestation of an Angel as a winged humanoid entity.   Like Demons, I believe that Angels possess the ability to change their appearance at will.

Q:  What do you believe that Angels are and what are their motivations?

A:  There really is no one answer to this question as I believe that each Angelic encounter must be examined within the context of the situation, the individual encountering the Angel and the origins of the entity in question.  Do I believe that Neo-Pagans are regularly encountering Judeo-Christian Archangels when they claim to be “guided by the Archangel Michael” or “blessed by the Archangel Raphael”?  To be quite frank, in most cases I do not.  That is not to say that I believe that no Neo-Pagan (etc.) has ever encountered a genuine Archangel – but it is my belief that the “entities” which they claim as guides and protectors are either merely Spirit Guides assuming the guise of an Angel or are manifestations of an internal process.

I look to the mythology of the Judeo-Christian Angels when I emphasise the argument that these Angels are not regularly interacting with every Neo-Pagan and psychic who petitions them.  When one is claiming that the Archangel Gabriel, for instance, is acting as a guide for them – I would immediately find myself the skeptic.  Archangels, like all of the named Judeo-Christian Angels, do not typically act independently of God.  That is the simplest and most basic truth when we look at their origins.  If one is claiming to be guided by the Angels, then one must assume that it is God, not the Angels, who is guiding them.

Those who would argue as to whether or not an Angel could act independently of God are focusing on the question of an Angel’s potential Free Will and not on the question of would an Angel act independently of God.  The answer is an overwhelming not likely.  Angels would be well aware of the consequences of disobeying the Will of God.  Would they risk being cast down from God’s sight if one adheres to the legends of the Fall of Lucifer?  I would sincerely doubt it.  Thus postulating that an Angel has Free Will and must then have the capacity to guide and protect human beings out of the goodness of its heart becomes irrelevant as it is the consequences of the choice itself, not the ability to choose, which renders it an unlikely event that an Angel would bestow its teachings and guidance upon a human being without God’s knowledge or command.

I do believe that it is possible that many Ceremonialists are genuinely working with Angels as intermediaries between themselves and God as many Ceremonialists are themselves either Kabbalists or inclined towards Christian mysticism.  However, Neo-Pagans, who actively shun and reject YHWH, would not be expected to have either his care or attention and thus the attention of his Angels.  I do believe that there are Neo-Pagans who cling to YHWH, either actively or passively, and thus may experience bona fide Angelic encounters, but I believe that they are few and far between.

Q:  If not “real” Angels, then what are so many Neo-Pagans experiencing when they claim to have been visited by these beings?  

A:  As I have already mentioned, Spirit Guides are likely candidates.  One must remember that many Neo-Pagans come from a Christian household or have otherwise been immersed within a Christian society.  Angels, for most children, are nearly always a source of wonder and comfort.  Many of us are taught from an early age that our “guardian Angel” is watching over us or that our beloved deceased grandparents are now “Angels in Heaven”.  It makes sense that a spirit wishing to establish a line of communication with a human being, already familiar with the benevolent form of an “Angel”, would choose such a guise in order to appear kind, approachable and void of malicious intentions. 

The second most likely explanation as to why so many Neo-Pagans believe that they are “working with” or are being “visited by” Angels, as I have mentioned, is that what they are experiencing is the manifestation of an internal process.  Many Neo-Pagans claim to experience Angelic encounters during states of mediation.  While the objective truth remains elusive, it is widely believed by Occultists that these “meditative states” do not achieve contact with an external spiritual realm, but rather they achieve contact with the internal subconscious states of unawakefulness.  I believe that “Angels” encountered during states of meditative consciousness may primarily be subconscious visions which draw upon, again, the familiar and comforting image of Angels as protectors.  This is not to say that such experiences are devoid of value altogether, but as with any meditative experience it is more likely to be the result of establishing contact with what is often regarded as the Higher Self as opposed to establishing contact with any external Angelic realm(s).

Again, I must reiterate that by no means am I implying that there are no legitimate Neo-Pagan Angelic encounters.  I am stating that I do not believe that such encounters are as common as they appear to be.

Q:  How significant are Angels to a Theistic Satanist or Demonolator?

A:  They are not significant at all within my personal practices.  I view Angels as agents of the Christian God and they have no place nor function within my magick and my rituals.

Q:  Do Angels really have the ability to constrain Demons as is claimed by Grimoiric traditions?

A:  In my beliefs they do not.  I do not believe that YHWH is omnipotent and therefore I do not believe that, through his direction, Angels somehow have to the power or authority to a) travel to the realm of the Demonic on a whim and b) bind and constrain Demonic entities neither in Their realm nor within any other.  The idea that Angels hold power over Demons is born of the dichotomous beliefs of Judeo-Christian authors responsible for the groundwork of Ceremonial Magic as we know it today. 

Jewish traditions gave rise to the belief in the Shemhamphorasch or the 72-letter name of God.  From this name of God there was derived the names of 72 Angels and opposing these 72 Angels were their 72 Demonic “counterparts”.  We know these 72 Demons commonly and collectively as the Goetia.  According to Ceremonial Magic, the Goetia may be bound and manipulated through the use of the names of their corresponding Angels.  This tradition of Demons being controllable via a particular Angel is not peculiar to the Shemhamphorasch, but is found throughout a variety of Grimoires and religious mythologies.  Regardless, it is a myth which holds little water in regards to my own beliefs and experiences.

If so many different sources claim that Angels innately hold sway over Demons, why do I reject that this is the case?  I return to my original belief in the non-omnipotence of YHWH.  I will not even attempt to touch upon the origins of YHWH himself as it is beyond the scope of this post.  However, I will state that the mythological evidence for the non-omnipotence of YHWH establishes doubt that he is the creator of the Universe.  This evidence, for myself personally, subsequently negates his ability to indiscriminately constrain other Divine Beings (such as Demons) without consequence.  YHWH is no more capable of throttling Thor than Isis is capable of throttling Enki.  Perhaps such Divine clashes do take place, but if we examine mythology we discover that such acts of deific punch-throwing are often declarations of war.  Gods typically respect the domains of one another and certainly do not habitually bind, insult and flippantly “bitch slap” one another.

In other words, if God himself has not the authority nor capacity to constrain another Divine Being then there is little doubt that his Angelic agents would also lack this ability. 

Q:  Do you believe in Fallen Angels and, if so, do you consider Demons to be Fallen Angels?

A:  Yes and no.  Some Demons are Fallen Angels, but not all Demons are.  These are my beliefs.

A Fallen Angel, in my beliefs, is an Angelic Being that has either chosen to “fall” or which has been “cast down” from its home realm by YHWH.  I do not believe that Angels are necessarily controlled by YHWH as one would operate a remote-controlled toy, for example – but rather, I believe that Angels have Free Will and thus choose to obey him.  By far, there is little doubt that the overwhelming majority of Angels choose to serve God without question – but mythology tells us that occasionally an Angel chooses another path.

I must establish that I do accept some of Judeo-Christian mythology as truth.  The fact that I accept some and not all is the reason that I consider myself a heretic and not a Jew or a Christian.  That being said, I also accept the existence and validity of entities and stories originating from other world mythologies.  My sometimes complex worldview is the reason why my beliefs regarding Angels and Demons is quite atypical of Neo-Pagans, Judeo-Christians and even most Theistic Satanists.

Returning to the question at hand, I do consider Fallen Angels to be Demons.  I also know, from my own experiences, that some Demons are actually pre-Christian entities both formerly unknown to Man or otherwise known by Their names within various world cultures.  So in my beliefs, there are what you may consider to be “races” or varieties of Demonic Beings just as there are races and varieties of human beings.  I believe that there are races and varieties of Angelic Beings, as well.

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Predatory Servitors: A Primer

 Servitors, or constructs, are essentially non-corporeal artificial entities which have been created for a specific purpose by a person or an entity.  Servitors may be created and used for a number of purposes—depending upon its function, a servitor may be referred to in a general sense as persuasive, talismanic, protective or predatory.

For the purposes of this article, we will explore the topic of how one may utilise predatory servitors. When most individuals think of the word “predatory”, they may perceive a thing as animalistic, violent or otherwise negative. Not all predatory servitors are designed with sinister intentions, however—as we will explore, predatory servitors may be used for many purposes.

It is generally believed that vampiric or predatory constructs of any description should be classified within the parameters of “Black Magick”. While I would not wholly disagree with this perception, I do not necessarily endorse it. My personal definition of Black Magick is magick which has been designed to harm or to hinder. Depending upon how an individual defines the term, predatory constructs may or may not belong to the practice of Black Magick. However this topic is somewhat irrelevant.

Amongst many things, predatory servitors are primarily used to siphon or to break down energy. On one side of the ethical spectrum, such entities may be used to prey upon an enemy, for example—breaking down the outermost energetic layers of his or her aura and infecting or feeding upon their personal energy reserves. Additionally such a technique may be used to simply weaken the defences of the individual, leaving them open to attack by the magician. Predatory servitors may also be programmed to “haunt” a specific location—latching onto those who stimulate the pre-defined trigger and creating havoc until the offender either satisfies its programmed criteria for release or until it otherwise dissipates or is removed.

An example of using predatory entities to “haunt” or to guard a location would be employing them as guardians within a household. The entities may be programmed to attack intruders until they have been brought to justice. The dangers in using such constructs vary, but it is paramount to ensure that the servitor’s programming prevents it from mistaking visitors for intruders amongst other things. Some magicians use such entities as their personal “Karmic hit men”—dispatching them to afflict anyone who wrongs them until the offender “gets what they deserve”.

While it is not fundamentally considered to be “predatory” for a servitor to function as a carrier for maleficium, predatory servitors may be programmed to simply latch onto a person and remain inactive until that individual triggers it to react—such triggers may be that the individual was observed by the servitor plotting against the magician. Another example would be to program a servitor to observe another person and to attack them whenever the person speaks ill of the magician. There are many examples of the usefulness of servitors as carriers of triggered maleficium. Traditionally the witch’s familiar could also be expected to perform such a task.

Vampiric constructs may be seen as a specialised form of predatory servitor in that their sole purpose is to siphon energy. They may be used to weaken auras as aforementioned or they may be used to harvest and store energy for later consumption by the magician. Vampiric servitors are often employed by energetic vampires themselves as something akin to an “energy drink”. When the practitioner finds themselves in need of an energetic boost, they may draw the stored energy from the servitor in place of finding an external source.

Predatory constructs can be useful for healing purposes, as well. For example, a carefully-programmed servitor may be used to rid one’s own aura of “astral nasties”, serving as a parasite of sorts. The servitor may acquire its energy directly from the bodies which it consumes or it may be “fed” by the magician from his or her own store of personal energy. Additionally vampiric entities may be used to weaken the life-forces of viruses and bacteria and other detrimental microbiological entities thus aiding the healing process.

Generally speaking, predatory constructs may be created in the same manner as any other construct or servitor—some magicians believe that one must somehow “bind” the servitor to his or her physical body by using one’s own blood in the creation process. However I have never done this and have created many successful predatory servitors and parasitic constructs without incidence. I have reservations when it comes to using one’s own blood to bind a servitor to oneself—others may disagree, but servitors must be created with the understanding that they may be destroyed if the need arises. This is why magicians bind the entities to a physical vessel such as a clay pot. If the entity is bound to one’s blood, it is my belief that he or she is risking the possibility that their construct may become too powerful or rebellious to control and cannot be destroyed—at least not completely—without the death of the creator. Additionally when an entity is directly bound to one’s own flesh and blood, the creator also runs the risk of experiencing sympathetic malady—a condition in which either the magician’s physical body or astral body suffers when the blood-bound entity experiences weakness or is harmed.

The danger in creating such entities is of course the very real possibility that they will indeed rebel or otherwise operate in an undesirable manner. In the case of parasitic or vampiric servitors, many inexperienced magicians find that their programming was careless and that their constructs have essentially found “loopholes” which allow them to operate as they wish. Many practitioners believe that artificial entities are entirely incapable of free will. With the potential for the evolution of such entities, I am reminded of Ian Malcolm’s foreboding statement in Jurassic Park—“…life finds a way”.

While a servitor which has been correctly programmed and adequately compensated for its efforts is unlikely to suddenly revolt, all entities are capable of evolving. Like all living things, the ultimate primal need of a construct is survival—if it is not receiving what it requires in order to survive, it will begin to “think” for itself and will find a way to satisfy its needs. This sometimes means that the vampiric servitor will turn upon its creator and feed directly upon them. Situations such as this may be prevented with careful attention being paid to the programming of the entity before its creation and with regular dedicated feedings which ensure that its needs are being met.

Some practitioners often confuse servitors with summoned spirits which can perform similar tasks. Again the difference between the two entities is that the former is willed into being by the magician himself and the latter is called forth by the magician. A fantastic book for those interested in working with summoned spirits is Donald Tyson’s Familiar Spirits which is available through Llewellyn Publishing and online stores such as

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Basic Satanic Ritual & Magick For Neo-Pagans

When most people think of “Satanic rituals”, they conjure up wild and frightening imagery of animal sacrifice, perverse sexual orgies and, of course, chanting masked figures clad in dark robes.  This is, of course, to be expected when one considers the popular depictions of Satanism and its rituals.  The entertainment industry is to blame for much of these negative and unfairly stereotyped portrayals; Satanism, along with witchcraft, has always been an enticing target for storytellers looking to craft an enthralling plot.  The reality of Satanism and its practices, however, could not be more different.
Although there are always those with different perspectives, it is safe to say that most Satanists, regardless of path, do not condone criminal acts and any acts in which an innocent life is destroyed or harmed in any way.  This philosophy also carries over into the realm of ritual practice—although most Satanists either practice or support the use of destructive magick, it is not to be assumed that this means that we support the careless application of curses and other maleficium.  As I will discuss a later, black magick is not always deserving of its reputation.  I should also point out that not all Satanists and Demonolators practice magick—many are simply spiritual individuals who, for them, derive their fulfilment from the simple acts of prayer, meditation or by making offerings to their gods.  For the purposes of this article, however, I would like to introduce you to some of the rituals and magickal workings practiced by real Satanists and Demonolators.
I have had quite a few Wiccans and Neo-Pagans surprised to learn that some paths within Satanism embrace many of the same practices and ritual observances which they do themselves—most common is the concept of the “Wheel of the Year”.  Since some Satanic paths are also Neo-Pagan in that they recognise the divinity within the Natural World, practitioners of such paths honour the Earth through the celebration of seasonal rites.  These celebrations may or may not retain the traditional names such as Lughnasadh or Samhain as they occur within the Satanic paths which observe them, but for some they do.  For most Theistic Satanists who choose to observe the Wheel of the Year, the meanings behind each Sabbat are not typically the same as those found within Wicca.  
For example, while Wiccans generally adhere to the mythology of the God and the Goddess and their roles according to the seasons, Theistic Satanists may choose to simply honour the Earth in general, the Elements, an aspect of Satan or a particular Demon.  The latter is typical of most Demonolators—there are Demons, just as there are gods and goddesses, which correspond to each of the festivals.  It should be noted that Demonolatry is not inherently Satanic in nature.  There are Demonolators who do not recognise Satan as an entity of any kind.
For Atheistic and LaVeyan Satanists specifically, magick may or may not play a role in one’s day-to-day existence.  Although most LaVeyan Satanists consider any belief in the supernatural to be nonsensical, LaVey’s own writings are ambiguous where the belief in natural magick is concerned.  For these Satanists, magick and ritual are regarded as psychological vehicles for self-transformation and catharsis—however, LaVey clearly endorsed the use of ritual for a variety of purposes such as for the cursing of enemies as well as for the blessing of loved ones.
One ritual with its origins solidly rooted within LaVeyan tradition is the celebration of one’s own birthday.  This idea was a result of LaVey’s belief that every human being is inherently divine and godlike—thus the day of one’s birth is seen as a holy day in the same manner as the holy day of any other god or goddess.  Many Theistic Satanists and non-LaVeyan Atheistic Satanists have also adopted the recognition of one’s own birthday as a holy day within the context of their own systems of belief.  As I have said before, much of the content within modern Satanism has been, in some way or another, inspired by Anton Szandor LaVey.
Where we find historical “accounts” of alleged Satanism, we almost certainly are confronted with the notorious imagery of the devotee making a gruesome pact with Satan—in essence, “selling one’s soul” to the Devil.  As nonsensical as the selling of one’s soul to Satan is, many real-life Satanists do actually choose to devote themselves to Him by means of a pact.  Most often the agreement outlines the individual’s own willingness to dedicate themselves to maintaining a lifelong relationship and allegiance with Satan.  If this idea makes you uncomfortable, then perhaps your perception is still influenced by popular culture and Christian propaganda.  Nevertheless, Satanic pacts can and do play an important role in an individual’s spiritual journey. 
Pacts and Self-Initiation
Before you dismiss the practice of Satanic pacts, entertain for a moment the process of self-initiation and dedication within a Wiccan or Neo-Pagan context.  Generally, when a Seeker finds a deity with whom they wish to work or align themselves, it is typical that they perform what is known as a self-dedication ritual—making a vow to serve that entity.  Likewise, when a Seeker has come to accept Wicca or Neo-Wicca as their religion of choice, it is customary for him or her to be initiated or to perform a self-initiation rite for the purpose of devoting themselves to their path.  There is absolutely no difference between a Wiccan dedication ritual and a Satanic pact other than the fact that most Wiccans do not dedicate themselves to Satan! 
The pact itself may be created with or without the accompaniment of a proper ritual.  Some Satanists choose a specific day, time and place for the signing of their pacts—others decide on a whim and let Chaos dictate what is to follow.  Still others enjoy the theatrics of psychodrama, the use of ritual and symbolism in the stimulation of psychological processes, and may choose to create their pact to be reminiscent of a medieval parchment, complete with their signature rendered in their own blood. 
Although this may sound pointless and grotesque, it is generally accepted within Neo-Paganism that the use of symbolism and ambience can greatly affect one’s mood and magickal undertakings for better or for worse.  The use of blood in ritual is also not unique to Satanism as there are a number of Neo-Pagan paths which utilise its magickal and energetic properties.  Signing a pact in one’s own blood also implies a sense of seriousness in that one is pledging one’s word, through his or her very life’s essence ensuring that the oath is unbreakable.  The most common reason why devotees may decide to use such imagery is because many Satanists, like some Neo-Pagans and witches, appreciate darker themes and feel more comfortable expressing themselves in this way.  Others may find such things distasteful and opt for a more basic approach, using instead a simple piece of paper and an altar adorned with seasonal flora.

The following is an example of a very basic pact (©2011 Torey B. Scott): 

I, __(name)__, do hereby pledge, from this day forward, my allegiance, loyalty and services to my Lord, Satan.  I promise to honour Him, exalt Him and to open myself to receive His lessons that I may grow in the Light of Knowledge.  I will strive to question all established truths and to challenge those who maintain that ignorance is bliss.  I acknowledge that I am a human being, worthy of contentment, and I will aspire to satisfy my desires and needs to the capacity which both law and love allow.  Above all, I shall remain forever true to myself and to those whom I love.  By all that I hold dear to me, I dedicate myself to you, Lord Satan.  

Satanic self-initiation rituals are slightly different from pacts in much the same way that Wiccan and Neo-Pagan self-initiation rituals differ from dedication rituals.  A Satanic self-initiation ritual should always be written solely by the initiate.  In addition to the fact that writing one’s own ritual ensures that it is original and deeply personal, as there are no sacred texts within independent Satanism which dictate a “proper” ritual outline.  Initiates are free to tailor their rituals to their unique practices and relationship with Satan and for many this enables them to better express themselves and their intent.  If a pact was not previously made, the self-initiation ritual is an ideal time to pledge oneself to Satan.  Alternately, the Seeker may choose to pledge themselves by means of a self-dedication instead of a pact.  A self-dedication ritual may be done within a self-initiation rite or it may be done separately.
Like other Neo-Pagan self-initiation rituals, it is encouraged that the initiate purchase or make something for themselves ahead of time which will serve as a gift and a reminder of his or her emergence into a new life as a Satanist.  Many individuals choose jewellery adorned with traditional Satanic icons such as the inverted pentagram, Baphomet or inverted cross.  There is no compulsory requirement that one must adhere to any form of symbolism within Satanism whatsoever—such images carry importance and validity, but the initiate should choose something which he or she is both comfortable wearing and which is harmonious with his or her personal beliefs.  
Self-initiations, like other Satanic rituals, may or may not be performed whilst skyclad or nude.  Nudity within Satanism does not retain the same importance found within most Neo-Pagan traditions, so it is entirely up to the individual.  It is usually encouraged for one to look one’s best however—this means having a cleansing shower or bath beforehand, brushing one’s teeth and hair and (if wearing clothing) dressing in one’s “Sunday best”.  The reasons behind this are essentially to ensure pride in oneself, to show respect to the Divine and to remind oneself that true success in any walk of life takes effort.
Although when the ritual takes place is of little real importance, it is my personal belief that sunrise or noon are the best times to perform self-initiations even though some Satanic sects insist that initiations be carried out after sunset.  I believe that rituals during the daylight hours are ideal because Satan is traditionally recognised as a Solar deity, therefore the Sun should theoretically be present for the ceremony.  This is certainly not a requirement, but in my opinion it is another way to honour Satan and to invite Him into your sacred space.
The rest of the ritual and its design is dictated by the imagination of the initiate.  Many take inspiration from existing Satanic rituals such as those found within Anton LaVey’s book The Satanic Rituals or rites published in works by other Satanic sects.  Again, there is no required equipment nor is there any structure which must be adhered to when constructing a self-initiation ritual.  The following is a very basic outline for a Satanic self-initiation rite which I have written for the purposes of this article:
Satanic Self-Initiation Ritual (©2011 Torey B. Scott)

·         Baphomet pendant
·         Four black candles
·         One red candle
·         Inverted pentagram paten or Baphomet altar statue
·         Red pen
·         Black pen
·         Small piece of paper (only a few inches wide)
·         Fireproof bowl filled with sand
·         Matches
·         Silver chalice with red wine
·         Small bowl
·         Incense of your choice (preferably a Solar of fiery scent)
[Before the ritual, take the piece of paper and black pen and write out your pact or dedication to Satan (refer to pages 3 and 4 of this chapter).  Do not sign the pact at this point.]

[With a sharp object, carve an inverted pentagram into the red candle.]
[Prepare your altar by placing the four black candles at the edges to mark the Elemental quarters.  In the centre of the altar, place your paten.  On the paten, place the red candle (alternately, if you have a Baphomet statue, simply place the red candle in front of it).] 
[Place your Baphomet pendant either somewhere on your statue (if you are using one), at its base or next to the red candle on the altar paten.]
[Directly in front of you should be the bowl filled with sand and next to it the matches.  In the South (or North for the Southern Hemisphere), place the small bowl.  In the Southeast (or Northeast for the Southern Hemisphere) place the chalice containing the wine.]
[Prepare your body by taking a long cleansing bath.  If desired, meditate on your life as you have known it up until now and what you wish to do with it in the future.  Think about the impending ritual and what it will mean for you as a person and as a spiritual being.  Afterwards, dress in your best clothing, brush your teeth and hair (paint your fingernails and put on your best makeup if you are a woman and inclined to do so; shave if you are a man—otherwise simply make an effort to appear as neat and pleasing as possible regardless of your gender identity).]
[When you are ready, enter the ritual room and kneel or stand before the altar.  There should be minimal light in the room.  Light the black candles and incense.  Close your eyes and focus on the image of Satan which most appeals to you.  Open your heart to Him and invite Him to join you and to witness your initiation.]
“Lord Satan!  I invite you to join me here this morning/today/tonight that you may bear witness to this, my initiation into the path of the Enlightened.”
[Open your eyes and focus on the Baphomet statue (if you are using one) or the altar paten.  Imagine the eyes of Satan opening before you as you focus on the image of the statue/paten.  Let your gaze slowly drift down to the red candle.  Feel Satan’s presence all around you, pervading the atmosphere as a warm charged energy which embraces and comforts you.]
[Take the Southerly (Northerly for the Southern Hemisphere) Elemental candle and light the red candle from its flame.  Feel Satan’s presence solidify as the wick begins to burn brightly.]
“I welcome you, Lord!”
[Take a moment to fully realise His presence.  Bask in it.  Feel yourself relaxing, body and mind, trusting in His power and wisdom.  When you are ready focus on the red candle again.]

“This morning/today/tonight I have come here, of my own free will and conviction, for the purpose that I may make manifest my desire to know you, Lord Satan.”

 “I accept your hand in trust and understanding.  Guide me through the darkness that I may realise the falsehoods imposed upon me by those who would wish to suppress my strengths and potential.  Light within me the Black Flame—immortal, inextinguishable.  Let its brilliance warm my heart in my sorrow.  Let its emanation pain me in my stupor and render me ever-mindful of the vows which I make this day.”

[Take the chalice in your hand and hold it up to the red candle.]
“May this wine linger as blood on my lips that it should remind me of the sacredness of my flesh and the gift that is my humanity.”
[Take a sip of the wine.]
“This I offer to you, Wise Serpent.  Drink with me of this cup and share with me in trust an eternal kinship.”
[Pour the remainder of the wine into the small bowl.  Next, recite the words you have written from your pact/dedication.  Take your time and truly feel the words as your recite them.  When you are done, take the red pen and sign your full name (if you are so inclined and are not squeamish, you may choose to draw a small amount of blood in which you may sign your name).]
“It is finished.  I commit my words to the Ether that they may forever remain imprinted upon the fabric of the Universe.”
[Light the paper with the flame from the red candle and place it in the bowl upon the sand.  Allow it to burn completely, reducing it to ashes.  You may need to burn it several times to accomplish this.]
“From this day/night I commit myself to the Satanic path—I swear to uphold the spirit of Satan as an agent and champion of Knowledge and the enemy of all which oppresses, stifles and binds freedom of thought.  I am reborn as the Phoenix emerging from the embers—I shall nurture the Black Flame now awakened within me.”
“I thank you, Lord Satan, for sharing with me this glorious day/night.  I promise to you that never shall I neglect nor revoke the vows I have made—hail, Satan.”
[Thank Satan in your heart and, equally as important as this, give yourself credit for having the courage and conviction to embrace a new life path.  Take the Baphomet pendant (or take up whatever gift you have acquired for yourself, wearing or holding it as appropriate) and place it around your neck.  This is your initiation gift.  Keep it near to you that it may serve as a reminder of your commitment to Satan and to yourself.  Extinguish the candles and incense and take the ashes mixed with the sand outside (wherever or whenever is appropriate).  Spread them to the wind and acknowledge that your oath is solidified and final.]    

Within sect-based Satanic traditions such as LaVeyan Satanism, there are suggested ritual outlines upon which most base their own—for Atheistic Satanists, these rituals tend to be fairly simple and symbolic with no spiritual inclinations.  Unlike within other specific Neo-Pagan religions such as Wicca, self-initiation rituals, like pacts, are not required of the practitioner in order for one to call themselves a Satanist.  The vast majority of Satanists, both theistic and atheistic, are solitary practitioners—the need to be viewed by others as “initiated” or “legitimate”, unlike within most Neo-Pagan paths, are of little concern within most forms of Satanism.  This is primarily due to the fact that Satanism is a religion which revolves around the Self and the attaining of individual desires as opposed to the sense of belonging and altruistic concerns of a group.
Within the context of organised Satanic sects, however, there can be specific rituals and practices which all individuals belonging to a particular group must partake in.  Some of these rituals include marriage rites, death rites, divorce rites, baptisms, coming-of-age ceremonies, meal blessings, initiations, devotions, consecrations and many more.  It would be a near impossible task to detail every single ritual within every single Satanic sect, but I have chosen a few specific rituals to expand upon for the purpose of understanding the nature of Satanic ritual.

The Self-Dedication Ritual
For most solitary Theistic Satanists, self-dedication rites are very similar to their Neo-Wiccan counterparts.  As I have already mentioned, the primary difference between a self-dedication ritual and a self-initiation ritual is that the former is concerned with pledging one’s allegiance to a particular deity and the latter is concerned with aligning oneself with a particular path.  In Theistic Satanism, the self-dedication ritual can be as simple as reciting a few lines or as complex as designing and carrying out a full-fledged ceremony.
Depending upon whether or not one is dedicating themselves to a particular Demon or to Satan Himself, one thing is for certain—he or she must be absolutely sure of the decision to dedicate.  Demons, unlike many other deities, are not as forgiving of Their devotees when it comes to being abandoned later on down the road.  Many Neo-Wiccans, for example, may experience dedications to many different gods and goddesses throughout their formative years—they may find that they have “outgrown” a particular deity or that another deity wishes to claim them for itself.  Whatever the case, Demons are not to be entered into an agreement with casually.  
Make no mistake–it is not that They are inclined towards malice, but They simply dislike being used and discarded as I believe all deities most likely do.  Demonolators who have severed their ties with particular Demons have reported that thereafter they had experienced numerous instances of “bad luck” or misfortune.   It could be that guilt and self-undoing on the part of the Demonolator is behind such events, but the reason why Demons are so renowned for Their intolerance of flighty devotees and betrayal may lie in the annals of Ceremonial Magic.  
If there are any beings which are prime candidates for Post-Traumatic Stress Disorder it would be the Demons.  One of the major focuses of High Magick is often ceremonial evocation—a technique in which a Demon or other Otherworldly entity is ritually summoned, bound and compelled to perform favours for the magician.  It is my belief that Demons have grown distrustful of human beings in many regards because of the grievous ways in which They have been disrespected.  Not only has Mankind turned its back on the Demons, once known as the gods of olde, but the passing centuries gave rise to arrogant individuals and societies which believed that they could control and use these entities for magickal slave labour.  
I have worked with Demons, especially the Goetic Spirits, who refused to work alongside the Christian pantheon.  It was not because these Demons fundamentally opposed Christ and Yahweh, but because it was by these names that They have been repeatedly assailed and degraded by magicians who believed that Demons were inferior to God and to themselves.  Therefore it is so very important to uphold your oath should you devote yourself to a Demon—it is difficult enough to gain Its trust, much less have It openly invite you to partake of Its wisdom.
Although Satan is generally much more lenient, it goes without saying that He (and any deity) should never be offered a service only to have it withdrawn.  Keep in mind that Otherworldly beings do not have the same concepts of time and space as do we—it is important to be clear with such beings exactly what it is that they can expect from you.  If you can spare only an hour per week in your devotionals, make certain that you are upfront with your Patron or Matron about this from the beginning.  I am not insinuating that we are not allowed to slip up from time to time or that we are expected to give our entire lives over to the Divine, but it must be remembered that deities are not tools at our disposal—they are intelligent, sentient beings who expect you to contribute to the relationship in the same way that an employer expects you to show up to work on time each day.
I believe that it makes sense to allow oneself time to think when it comes to dedicating oneself to a deity.  Some suggest that one should wait for three months before doing so—I believe that this is not out of the question as it gives the individual time to decide exactly what he or she is and is not capable of giving and doing to maintain a lifelong commitment to another entity.  This “waiting period” is also beneficial in that it serves a means to weed out those who are simply experiencing a phase or fascination with a particular deity and those who are sincere in their devotion.  
For some Demonolatry sects, specifically the OFS, dedication to a Patron or Matron Demon can include what some may describe as acts of self-mutilation—however, these acts usually consist of simply tattooing, cutting or branding the sigil or seal of a particular Demon into the flesh of the consenting adult devotee.  The devotee always has a choice—there should never be an assumption that Satanic or Demonolatry sects force members to participate in acts which violate their own personal moral codes or sense of safety.  
Many individuals choose to dedicate themselves to Satan during a specific Holy Day or another day which holds special significance such as the individual’s birthday.  Because I adhere to the importance of Satan’s alignment with Solar imagery, I would suggest that a self-dedication ritual (like self-initiation) be performed during daylight hours—preferably at noon.  Of course it is entirely personal as to when and where the ritual will take place, but it is a good idea to use the appropriate symbolism when planning the rite.  I have provided, for the purpose of this discussion, a simple self-dedication ritual to Satan.  Again, there are no rules which are set into stone—Satanism is a very forgiving and eclectic religion after all.
Satanic Self-Dedication Ritual (©2011 Torey B. Scott)
  • Anointing oil (any oil blend will do, but preferably Solar or Fiery in nature)
  • Incense (again it is suggested that one use a Solar or Fiery scent)     
  • Small libation dish (for the offering)
  • Needle or diabetic lancet (for drawing a small amount of blood)
  • Offering (bread, wine or even a nice cigar)
[I recommend performing this ritual outdoors if possible.  Self-dedications need to stimulate the consciousness and remind the individual of his or her innate connection with the Natural World and the world of the Unseen.  Ideally the devotee should have a cleansing bath or shower beforehand.]
[Lay the ritual items on the ground or floor before you.  Light the incense and hold the vial of oil in one hand, allowing the other to remain free.  Mentally or orally invite Satan to join you.]
“I, (name), request your mighty company, my blessed Lord Satan.  Join me in this celebration and rejoice with me!  Salve!”
[Visualise Satan, as you imagine He would appear, joining you and standing beside you to take your hand.  Close your eyes and breathe in and out slowly, feeling the warmth of His presence grow as you focus on Him.  When you are satisfied that Satan has fully joined you, proceed with the ritual.]
“Where yesterday I walked alone, today I stand in your presence.  I offer to you these gifts in love and trust that you should know and see the sincerity in my devotion.”
[Pour the wine/place the food/light the cigar in the bowl.  Light the incense and stand back.  Turn to “Satan”, your mental image of Him as He stands next to you, and feel yourself completely encapsulated in His aura and His energy.  Imagine your own aura melding into His—becoming one with Him.  Feel the energy pulsating throughout your body.]
“I wish to know you, Great One.  I despise those who would speak ill against you, I exalt those who would join me in praise.  I offer to you my service and my allegiance this day that you may, in turn, guide me and help me to understand my destiny.  I swear to open myself to your wisdom and ask that you shape me in your image.  My word is my bond—by my blood I cement my pledge.”
[Prick your finger, just enough to attain a drop or two of blood.  Depending upon what you have place upon the libation dish, smear or drop the blood onto the item.]
“It is finished.  Hail, Satan.”
[Dab a few drops of the oil onto your right index finger and draw the inverted pentagram or the symbol of the Sun upon your brow, over the Third Eye chakra.]
[Leave the dish outdoors for the offering to be taken.  It would be a good idea to create a devotional altar especially for the purpose of prayer and meditation at this point.]
Hellfire and Brimstone
Within Satanism, especially the theistic varieties, the Element of Fire plays a significant role.  It is tempting to draw conclusions as to why this is thanks to the association of Fire with the concept of Hell and damnation.  However there are other reasons behind the attribution, specifically where Satan is concerned.  
The reason for this is primarily due to the fact that Satan is a Solar deity and is thus fundamentally associated with Fire.  Additionally, Fire is representative of many human and spiritual qualities upon which the philosophies of Satanism were built—transformation, willpower, sexuality, power, desire are all things which Satanists consider to be of profound importance.  Because the Element of Fire is such a vital component of Satanic philosophy, it is often included in most aspects of ritual as well.  The sigils or seals of Demons are often burned, especially within Demonolatry, as a means of honouring the Demon while simultaneously allowing the request of the Demonolator to be transformed into pure energy—thus rendering it more absorbable for the Demon receiving it.  Similarly, many Theistic Satanists who are not Demonolators also perform a similar ritual when calling upon Satan—they simply replace the Demonic sigil or seal with the inverted Pentagram or some other representation of Satan.
Most Satanic marriage rituals are essentially the same as those found within any other Neo-Pagan path.  For the vast majority of Theistic Satanists, the marriage rite includes such symbolism as the lighting of a unity candle or the binding of hands by means of a handfasting.  Within the OFS, locks of hair belonging to both the bride and the groom are sealed within a vial and are required components should the pair ever choose to divorce.  
Funeral rites within Satanism can vary tremendously depending upon the sect.  For most theistic varieties, cremation is preferred to burial due to the Satanic reverence for the Element of Fire and its transformative qualities.  For the rituals themselves, most spiritual Satanists choose to bless the journey of the soul of the deceased through prayer to Satan or the Demons.  Depending upon the tradition, there may or may not be a circle cast.
Within most forms of Demonolatry, all of the Elements, not only the Element of Fire, play an important role.  Many Demonolators believe that an individual’s energetic makeup can be altered, or balanced, by assimilating within oneself an equal saturation of all four Elements.  An Elemental imbalance may be corrected by working with Demons specifically possessing a particular Elemental nature.  For example, if one lacks motivation, it may be said that the individual is suffering from an Elemental imbalance in which there is a deficiency of Fire.  To remedy this deficiency, the practitioner may either use visualisation or ritual to interact with Fire Demons—the belief is that the Demon lends the energy from its Elemental essence to the practitioner, thus “curing” the imbalance.
The fact that many Satanists use their magick for good in the majority of practices may seem surprising to those of you who may have previously perceived Satanism as a religion concerned only with selfishness and negativity.  There are just as many Satanists as there are Neo-Pagans who are concerned with the betterment of humanity and who seek to help others simply because they feel that it is the right thing to do.  Rituals for blessings, healings and good fortune exist within nearly every form of Satanism to date—most often these rituals are carried out in much the same way as their Neo-Pagan counterparts are with the blessing, healing or well wishes being requested in the name of Satan.
As Satanism is a set of religions concerned primarily with the enjoyment of the human experience, it is only natural that sex and sex magick play a substantial role within its practices.  Needless to say, not all sects perform sex magick, but many do.  Satanic sex magick hardly differs at all from any other form of sex magick except that it usually includes or invokes Satan or particular Demons.  It is most commonly used for raising energy for spellwork or for focusing energy and channelling it for a particular purpose.  Unlike Wicca, Satanism does not utilise such rituals as the Great Rite as there is little if any acknowledgement of an innate divine Masculine and Feminine.  
One of the most popular practices within Satanism, especially Theistic Satanism, is the practice of blood magick or blood sacrifice.  Although the practice is most certainly not exclusive to Satanism, it is one of the most widely used forms of ritual offering.  It must be made clear that what is meant by the terms blood magick and blood sacrifice is the offering of one’s own blood, not the blood of animals or other human beings.  As I have already illustrated, most Satanists are staunchly opposed to cruelty and the needless taking of another life—therefore the use of one’s own blood is essential.  
For rites in which blood magick plays a role, it is common for a request to be made of the gods—this may mean either Satan or a particular Demon.  The request is usually written on paper and meditated upon—afterwards, the practitioner may choose to draw blood from themselves and anoint the paper with it before burning it.  By using blood in such a manner, one is essentially seen as offering to the gods a substantial amount of their own energy in exchange for the aid of the entity or entities.  Relationships between individuals and gods exist because of this exchange—through prayer and offerings, the practitioner provides their deity or deities with energy.  Using blood as an offering is one of many ways in which Satanists commune with the divine.   

I must make one final disclaimer.  None of the rituals presented within this article are inherent to Theistic Satanism.  Again, Theistic Satanism refers to a collection of religions and practices which are unique in and of themselves.  Traditions vary from person to person and from group to group.  It must also be said that, although the majority of Theistic Satanists are altruistic and level-headed individuals generally concerned with the greater good, there are also Theistic Satanists whose practices are wholly centered upon destruction, chaos and the infliction of harm.  It would be an utter untruth to state that all Satanists are “good people” or that all Satanists practice “fluffy magick”.  The purpose of this article is to enlighten those already familiar with aspects of Neo-Paganism to the similarities between some practices within certain traditions of Theistic Satanism.  

astral nasties attachment demonic possession demonolatry demonology demons evil spirits exorcism ghost hunting paranormal paranormal investigation poltergeist possession spirit guides

Demonology: Paranormal Investigation & Religious Demonolatry

What does religious Demonolatry have to do with paranormal investigation?

Well, quite simply the answer is nothing at all.  It merely lends a different point of view.

There is often a great deal of confusion regarding how my religious veneration of Demons marries with my role as a paranormal investigator and Demonologist.  I should first begin by establishing a few facts as they pertain to the topic at hand.

There are essentially two definitions of the term demonology within modern usage:

1.  Demonology: (n.)  The study and classification of Demons.

2.  Demonology: (n.)  The practice of identifying and exorcising Demons.

In the vast majority of instances in which the layperson is exposed to the term, demonologist, he or she is operating under the assumption that a demonologist is a person, usually within the context of a paranormal investigative undertaking and most often of a Christian religious inclination, with a specific skill-set which enables that person to locate and exorcise Demons from a home, area or person.

“Demon”, in this context, refers to the common depiction of a negative entity.  As you know, to a Demonolator (one who venerates Demons), a true Demon is a Divine Being.  Negative entities, on the other hand, come in many shapes and sizes and answer to many different names.

If true Demons are Divine Beings and not equatable with the negative and destructive entities associated with possession and poltergeist-variety activities, you may be curious to understand what Demonolatry has to do with the actual identification of and subsequent expulsion of negative entities.

The relationship between true Demons and negative entities is certainly not inherent.  When I mentioned earlier that religious Demonolatry lends a different perspective to paranormal investigation, I should clarify that a relationship with any spiritual being has the potential to aid paranormal investigation.  You may be familiar with the concept of a spirit guide.  Within modern usage, a spirit guide is typically regarded as a either a benevolent external entity whose function it is to aid and to guide a person or an aspect of a person’s subconscious which accesses both the internal and external psychic and energetic currents.  Those with relationships to their spirit guides may refer to them as Angels or Totems, depending upon the individual and the tradition. 

Many paranormal investigators use their connections with their spirit guides as one would use one’s connection to external informants or messengers.  As beings of spirit, these entities often assist investigations and even exorcisms of negative entities.  Similarly, some practitioners access the spirits of their ancestors in a similar fashion for similar purposes as do they the spirits of the dead in general.  More accurately known as true Necromancy, the communication with the spirits of the dead in order to glean information about a past, present or future event can be a relevant and useful tool for those undertaking paranormal investigation.

Necromancy and divination by spirits are practices which have flourished for thousands of years.  Even within modern times, these traditions are alive and well.  Occult practitioners of Ceremonial Magic often draw inspiration from Renaissance-Era Grimoires in their pursuits of evocation magic or the ceremonial “summoning” of Demons and Spirits.  This practice was often associated with the magician ritually evoking a spiritual entity and subsequently asking it a series of questions, depending upon the desired outcome.  According to this tradition, the Spirit or Spirits would then assist the magician in any number of ways – from the revelation of future events or the locations of hidden treasures to the granting of special talents or skills – the entity or entities would then be given license to depart (sometimes not before being bound and practically abused).

The concept of Demons and Spirits assisting human beings in the pursuit and attainment of a specific goal is thus not at all unfamiliar.  As a Demonolator, one’s spiritual allies, though different from the “traditional spirit guide” of an Angel or an ancestor, are well-equipped to assist him or her in whatever task he or she may undertake.  The Demonolator who is also a paranormal investigator, rare as this may be perhaps, is no different than the psychic or the medium who is also a paranormal investigator.  The only difference is, of course, the nature of the spiritual allies.

Having a Demonic ally is no more or less beneficial than having an Angelic or ancestral spiritual ally or guide.  The question then moves away from the relationship between Demonolatry and paranormal investigation (there is none) to what role our spiritual allies play in a paranormal investigation.

Demons, like other forms of spiritual allies, can serve a number of purposes within the framework of a paranormal investigation:

  • Insight into the nature of a haunting or spiritual presence.
  • Assistance in an exorcism
  • Spiritual, physical, emotional and energetic protection

Additionally, knowing and recognising the true nature of true Demons can mean that one intimately familiar with these beings can then debunk any case of alleged “Demonic” possession or presence.  For example, if one has a working relationship with the Demon, Belial, and that individual later encounters an alleged case of an entity calling itself “Belial” whilst behaving completely out of character for the true Belial, one can theoretically establish that the entity is either masquerading as Belial or is actually a manifestation of some form of religious psychotic episode.

It must be said that true Demons, while capable of doing so, will rarely attack or possess a human being.  It must certainly be established that true Demons, in the rare instance of actual spiritual possession, will only perform such an act if either invited to do so or if the need is great and They see no other alternative.

Negative entities, on the other hand, are far more numerous than may be assumed and will wantonly afflict, harass and possess human beings at random.  Having a powerful spiritual ally such as a Demon, Angel or ancestor can be a priceless advantage for a paranormal investigator.  One possible negative to the presence of such entities is the potential for such a presence to interfere with the investigation at hand – namely, interference with electrical equipment.  True Demons, when manifesting or manifested, emanate an extremely powerful energetic vibration which can sometimes be described as “corrosive” due to the fact that prolonged exposure to it within an unprepared physical space can negatively affect one’s mental and physical health.  This is why true Demons are asked to manifest Themselves very rarely by Demonolators and, if They are asked to manifest, They are invited into a ritually-prepared circle which serves as a “decompression chamber” of sorts.

To conclude, it must be said that paranormal investigation is a science in its infancy.  We are only beginning to understand the subtleties of the Unseen.  More and more investigators are seeking answers which science remains unable to provide from psychics, mediums and spiritual allies.  Opening our minds is truly the only way forward – and to do that, we must open our minds to a different point of view.

astrology demonolatry demons goetia neo-paganism

Goetic Holy Days

Traditional Decanal Holy Days

There are a number of methods for deriving the Decanal Holy Days for the Goetia; however, there is little consensus on the question of whether or not the Goetic Demons may be accurately assigned to the Zodiacal Decans at all. In the following list, you will find the Decanal Holy Days as recorded in several manuscripts, especially the Book of the Black Serpent. In thac consists of 30 degrees. These are divided into three ten-degree units known as Decanates or Decans. These Decans are further broken down into five-degree units known as Quinances. Thus there are six Demons per sign beginning with 0° Aries.

March 21 – 25 – Ipos (Aries 0 – 4)
March 26 – 29 – Glasya-Labolas (Aries 5 – 9)
March 30 – April 3 – Furfur (Aries 10 – 14)
April 4 – 8 – Marax (Aries 15 – 19)
April 9 – 14 – Ronove (Aries 20 – 24)
April 15 – 19 – Botis (Aries 25 – 29)
April 20 – 24 – Salleos (Taurus 0 – 4)
April 25 – 29 – Bathim (Taurus 5 – 9)
April 30 – May 4 – Valefor (Taurus 10 – 14)
May 5 – 9 – Aim (Taurus 15 – 19)
May 10 – 14 – Bime (Taurus 20 – 24)
May 15 – 20 – Astaroth (Taurus 25 – 29)
May 21 – 25 – Buer (Gemini 0 – 4)
May 26 – 31 – Foras (Gemini 5 – 9)
June 1 – 5 – Gaap (Gemini 10 – 14)
June 6 – 10 – Marax (Gemini 15 – 19)
June 11 – 15 – Marbas (Gemini 20 – 24)
June 16 – 21 – Botis (Gemini 25 – 29)
June 22 – 26 – Gamigin (Cancer 0 – 4)
June 27 – July 1 – Amon (Cancer 5 – 9)
July 2 – 7 – Ronove (Cancer 10 – 14)
July 8 – 12 – Forneus (Cancer 15 – 19)
July 13 – 17 – Leraje (Cancer 20 – 24)
July 18 – 22 – Marchosias (Cancer 25 – 29)
July 23 – 27 – Baal (Leo 0 – 4)
July 28 – August 1 – Beleth (Leo 5 – 9)
August 2 – 7 – Paimon (Leo 10 – 14)
August 8 – 12 – Belial (Leo 15 – 19)
August 13 – 17 – Asmodeus (Leo 20 – 24)
August 18 – 22 – Purson (Leo 25 – 29)
August 23 – 27 – Buer (Virgo 0 – 4)
August 28 – September 1 – Foras (Virgo 5 – 9)
September 2 – 7 – Marax (Virgo 10 – 14)
September 8 – 12 – Gaap (Virgo 15 – 19)
September 13 – 17 – Marbas (Virgo 20 – 24)
September 18 – 22 – Botis (Virgo 25 – 29)
September 23 – 27 – Zepar (Libra 0 – 4)
September 28 – October 2 – Salleos (Libra 5 – 9)
October 3 – 7 – Berith (Libra 10 – 14)
October 8 – 12 – Eligos (Libra 15 – 19)
October 13 – 17 – Bathim (Libra 20 – 24)
October 18 – 22 – Agares (Libra 25 – 29)
October 23 – 27 – Ipos (Scorpio 0 – 4)
October 28 – November 1 – Glasya-Labolas (Scorpio 5 – 9)
November 2 – 6 – Marax (Scorpio 10 – 14)
November 7 – 12 – Ronove (Scorpio 15 – 19)
November 13 – 17 – Botis (Scorpio 20 – 24)
November 18 – 22 – Bifrons (Scorpio 25 – 29)
November 23 – 27 – Barbatos (Sagittarius 0 – 4)
November 28 – December 2 – Buer (Sagittarius 5 – 9)
December 3 – 7 – Vassago (Sagittarius 10 – 14)
December 8 – 11 – Stolas (Sagittarius 15 – 19)
December 12 – 16 – Sitri (Sagittarius 20 – 24)
December 17 – 21 – Seere (Sagittarius 25 – 29)
December 22 – 26 – Sabnock (Capricorn 0 – 4)
December 27 – 31 – Vine (Capricorn 5 – 9)
January 1 – 5 – Haagenti (Capricorn 10 – 14)
January 6 – 10 – Balaam (Capricorn 15 – 19)
January 11 – 15 – Orobas (Capricorn 20 – 24)
January 16 – 19 – Andras (Capricorn 25 – 29)
January 20 – 24 – Phenex (Aquarius 0 – 4)
January 25 – 29 – Vepar (Aquarius 5 – 9)
January 30 – February 3 – Crocell (Aquarius 10 – 14)
February 4 – 8 – Dantalion (Aquarius 15 – 19)
February 9 – 13 – Focalor (Aquarius 20 – 24)
February 14 – 18 – Zepar (Aquarius 25 – 29)
February 19 – 23 – Barbatos (Pisces 0 – 4)
February 24 – 29 – Buer (Pisces 5 – 9)
March 1 – 5 – Vassago (Pisces 10 – 14)
March 6 – 10 – Stolas (Pisces 15 – 19)
March 11 – 15 – Sitri (Pisces 20 – 24)
March 16 – 20 – Seere (Pisces 25 – 29)

Zodiacal Decans & The Golden Dawn System

Although the Hermetic Order of the Golden Dawn were not Demonolators, they had a marked interest, or determination, in finding a way to adequately assign all of the Goetic Demons to the 36 Zodiacal Decans. These Decans are “ruled” by specific planets. Many people find astrological nuances to be rather tedious and difficult to understand, but it may be simplified. As we have already explored, in astrology, Zodiacal Decans are determined by degrees within the sign. Each sign consists of 30 degrees and these are divided up into ten degree increments, the Decanal units. The first Decan of any sign is called the Ascendant Decan and encompasses 0° to 10° of that sign. The second Decan is called the Succedent Decan and encompasses 11° to 20° of that sign. The third and last Decan of a sign encompasses 21° to 30° of that sign and is called the Cadent Decan.

In the traditional assignment of planetary rulers to Zodiacal Decans, the system has consisted of beginning with 0° Aries and assigning the Ascendant Decan of that sign to Mars, the Succedent Decan to the Sun and the Cadent Decan to Venus. Moving onto the next sign, Taurus, the system assigns the Ascendant Decan of that sign to Mercury, the Succedent Decan to the Moon and Cadent Decan to Saturn. This cycle concludes with the seventh planet, Jupiter, being assigned to the Ascendant Decan of the next sign, Gemini. Thus, beginning at the Ascendant Decan of Aries and revolving through all of the Decans of the remaining signs, we have a cycle of planetary rulership which consists of Mars, the Sun, Venus, Mercury, the Moon, Saturn and Jupiter. The very last Decan of Pisces concludes with Mars, which is repeated again as the first Decan of Aries and so on.

In the Golden Dawn’s system, however, the sequence of planetary rulership changes. Here the first Decan of any sign is ruled by the planet which presides over that sign—for example, since Mars is the ruling planet of Aries, Mars is the ruling planet of the first Decan of Aries. For the Succedent and Cadent Decans of a sign, the Golden Dawn’s system assigns the ruling planets of the remaining two Zodiac signs within the Elemental category. For instance, since Mars is a Fire sign and the other two Fire signs within the Zodiac are Leo and Sagittarius, the Golden Dawn’s method will assign the Sun (Leo’s planetary ruler) to the Succedent Decan of Aries and Jupiter (Sagittarius’ planetary ruler) to the Cadent Decan of Aries. The Golden Dawn’s Decanal system begins with 0° Leo as opposed to the traditional starting point of 0° Aries.

However, it should be said that the Golden Dawn’s reasoning for its allocation of specific Goetic Demons to these Decans is sketchy at best. Because each Demon carries a rank, sometimes multiple ranks, and because each rank is associated with a particular planet, we end up with the planetary associations of specific Decans completely contradicting the planetary associations of the Demons assigned to them by the Golden Dawn. Additionally, the Golden Dawn assigns two Demons to each Decan—one ruling the hours of the day and one ruling the hours of the night.

Such Zodiacal intricacies can be confounding at times and it is not especially important to rely on any method of Decanal planetary assignments when determining the Holy Days for Demons. There is much controversy surrounding the validity of such Decanal assignments and is therefore indicative of the scepticism some retain when discussions of Goetic Decanal categorisations are in order. Although I prefer the Golden Dawn’s Decanal allocations, I would suggest simply using your own discretion when considering the Goetic Holy Days. You may find something altogether different which works for you. However, for the purposes of this section, I have included the Golden Dawn’s Decanal assignment of the Goetia and the corresponding dates.

March 21 – 29 (Aries 0 – 9)
Bael (Day);
Phenex (Night)

March 30 – April 8 (Aries 10 – 19)
Agares (Day);
Halphas (Night)

April 9 – 19 (Aries 20 – 29)
Vassago (Day);
Malphas (Night)

April 20 – 29 (Taurus 0 – 9)
Gamigin (Day);
Raum (Night)

April 30 – May 9 (Taurus 10 – 19)
Marbas (Day);
Focalor (Night)

May 10 – 20 (Taurus 20 – 29)
Valefor (Day);
Vepar (Night)

May 21 – 31 (Gemini 0 – 9)
Amon (Day);
Sabnock (Night)

June 1 – 10 (Gemini 10 – 19)
Barbatos (Day);
Shax (Night)

June 11 – 21 (Gemini 20 – 29)
Paimon (Day);
Vine (Night)

June 22 – July 1 (Cancer 0 – 9)
Buer (Day);
Bifrons (Night)

July 2 – 12 (Cancer 10 – 19)
Gusion (Day);
Vuall (Night)

July 13 – 22 (Cancer 20 – 29)
Sitri (Day);
Haagenti (Night)

July 23 – August 1 (Leo 0 – 9)
Beleth (Day);
Crocell (Night)

August 2 – 12 (Leo 10 – 19)
Leraje (Day);
Furcas (Night)

August 13 – 22 (Leo 20 – 29)
Eligos (Day);
Balaam (Night)

August 23 – September 1 (Virgo 0 – 9)
Zepar (Day);
Alloces (Night)

September 2 – 12 (Virgo 10 – 19)
Botis (Day);
Caim (Night)

September 13 – 22 (Virgo 20 – 29)
Bathim (Day);
Murmur (Night)

September 23 – October 2 (Libra 0 – 9)
Salleos (Day):
Orobas (Night)

October 3 – 12 (Libra 10 – 19)
Purson (Day);
Gremory (Night)

October 13 – 22 (Libra 20 – 29)
Marax (Day);
Ose (Night)

October 23 – November 1 (Scorpio 0 – 9)
Ipos (Day);
Auns (Night)

November 2 – 12 (Scorpio 10 – 19)
Aim (Day);
Orias (Night)

November 13 – 22 (Scorpio 20 – 29)
Naberius (Day);
Vapula (Night)

November 23 – December 2 (Sagittarius 0 – 9)
Glasya-Labolas (Day);
Zagan (Night)

December 3 – 11 (Sagittarius 10 – 19)
Bime (Day);
Valac (Night)

December 12 – 21 (Sagittarius 20 – 29)
Ronove (Day);
Andras (Night)

December 22 – 31 (Capricorn 0 – 9)
Berith (Day);
Haures (Night)

January 1 – 10 (Capricorn 10 – 19)
Astaroth (Day);
Andrealphus (Night)

January 11 – 19 (Capricorn 20 – 29)
Forneus (Day);
Cimejes (Night)

January 20 – 29 (Aquarius 0 – 9)
Foras (Day);
Amdusias (Night)

January 30 – February 8 (Aquarius 10 – 19)
Asmodeus (Day);
Belial (Night)

February 9 – 18 (Aquarius 20 – 29)
Gaap (Day);
Decarabia (Night)

February 19 – 29 (Pisces 0 – 9)
Furfur (Day);
Seere (Night)

March 1 – 10 (Pisces 10 – 19)
Marchosias (Day);
Dantalion (Night)

March 11 – 20 (Pisces 20 – 29)
Stolas (Day);
Andromalius (Night)

On the Four Great Kings & Elemental Holy Days

According to the Grimoires, the 72 Goetic Demons are presided over by an additional four Arch-Demons who are often referred to as the Four Great Kings. These Demons are known by several different names, depending upon the source, but are generally accepted to be Elemental rulers or guardians. Their origins are quite ancient and figure into Hebraic mythology as well as Christian. They are named in the Solomonic Grimoires most often as:

Amaymon or Oriens – King of the East

Corson or Egyn – King of the West

Zimimay or Amaimon – King of the North

Göap or Paymon – King of the South

You may notice the similarity between the names Göap and Gaap. This is often a confusing issue for Demonologists and there is no true certainty as to whether or not this is the same Demon or simply a coincidence. It is rather unlikely that Göap is the same Demon as Gaap—for instance, the Grimoires often make use of different spelling for each, even though the two names are quite similar. Even more confusing is the tendency for other sources to name Paimon as an alternate name for Göap and, similarly, Amaimon as an alternate name of Zimimay. For myself, I avoid the confusion and adhere to the names given in The Lesser Key of Solomon and which are listed above in bold.

These Four Great Kings are also present in Hebraic lore, instead assuming the names of Samael (Göap), Azazel (Amaymon), Azael (Corson) and Mahazael (Zimimay). Of course, there is always controversy as to whether or not this equation with the Hebrew Demon Princes is accurate, but I personally believe that the names are interchangeable.

These Four Great Kings, along with other high-ranking Demons found within The Lesser Key of Solomon such as Asmodeus and Astaroth, are also mentioned in the famous Grimoire, The Sacred Magic of Abramelin the Mage. In this resource, we discover numerous other spirits presided over by these Demons. Abramelin also includes the four Demon Princes of Lucifer, Satan, Leviathan and Belial and assigns one of the Four Great Kings as a sub-prince of each. There is little doubt that these Kings hold a position of great importance within Demonic hierarchies, as is also indicated by Their presence in other texts.

We are not told, however, over which of the 72 Goetic Demons these Four Great Kings preside—instead, we are given the directions which They rule and are essentially left to speculate. It makes some sense, then, to attempt to assign the Elemental King to all of the Demons with whom He shares an Elemental Nature. For example, because Göap rules the South, traditionally attributed to the Element of Fire (in the Northern Hemisphere), we can assume that He presides over all Demons of a Fiery Nature.

The problem then evolves into the issue of assigning each of the 72 Demons to a particular Element. Because there is so much confusion as to the actual significance of the ranks of the Demons, it is extremely difficult to come to a verifiable conclusion as to the validity of using the classical planetary rulerships of the individual ranks as guides when determining a particular Demon’s Elemental Nature. As I mentioned previously, many of the Demons, by Their descriptions, have Natures which seemingly contradict Their assigned planetary rulers.

A good example is the Demon Focalor. Focalor’s classical description, paraphrased, is that He “kills men by drowning them…sinks war ships…has power over storms of the sea”. One’s initial impression of Focalor’s Nature is, therefore, that it is quite clearly Watery, stormy and unpredictable. Because of this, it would make sense to connect Him with the Element of Water, but possibly also with the Element of Air (storms and wind) and, additionally, the Zodiac sign of Aquarius (an air sign, ruled by the planet Saturn). It makes little sense, then, that Focalor’s historical planetary assignment is Venus. How could this be? Because Focalor’s rank is that of Duke and because all Dukes are assigned to the planet Venus, He is thus considered to be a Venusian Demon.

As I have already mentioned, this confounding tendency for the classical planetary assignments to the Goetic Demons to completely contradict Their Natures renders constructing workable systems of Elemental classification nearly impossible. For this reason, I recommend looking at each Demon and Its description individually and determining Its Elemental Nature through this means. When I am inclined to classify a Demon by its planetary rulership, I prefer to use the Golden Dawn’s Decanal allotment system to determine a specific Demon’s planetary association. Others will find alternate methods. It is completely up to the practitioner and what makes sense to him or her.

Once you have undertaken the task of categorising the Demons by Elemental Nature, you may be interested in determining corresponding Holy Days based on Element. Some Demonolators use the traditional “Wheel of the Year” model to construct a usable calendar of Holy Days which is compatible with the four Elements. An example would be the traditional Yule, which is often associated with the Element of Earth. During the observance of traditional Yule in the Northern Hemisphere, a Demonolator may choose to honour Zimimay, King of the North and all of the Earth Demons. For the Southern Hemisphere, a Demonolator may choose to honour Göap, King of the South and all of the Earth Demons. Because of the flexibility of Elemental and planetary correspondences, it is incredibly simple to construct your own calendar of Demonic Holy Days.

demonolatry demons valefor

Demon Dossier: Valefor

The Initiator

Golden Dawn Zodiacal Attribute: Taurus (Cadent Decan)
Solomonic Rank: Duke
Planetary Ruler by Rank: Venus
Planetary Ruler by Decan: Saturn
Tarot Card: 7 of Pentacles
Holy Days: May 10 – 20

Traditional Appearance: A lion with the head of an ass

Traditional Powers & Authorities: Is “a good familiar”; “tempteth men to steal”

Valefor is one of the few Goetic Demons whose Natures generally align with Their classical planetary associations. He is, of course, a Duke—according to the planetary rulership of this rank, this dictates that His allocation is to the influence of the planet, Venus. In addition to this association, He is also assigned to the third Decan of Taurus, the fixed earth sign also under the rulership of Venus. Because of His Venusian Nature, it is little wonder that Valefor is spoken of as being “a good familiar” and quite amiable, even amongst many Ceremonial Magicians. Most of the time, when Demons are spoken of as being or giving familiars, what is being said is one of two things. Firstly the familiar in question may be an actual spiritual entity or assistant, not unlike the old “Witch’s familiar”—in some cases, as in Valefor’s and many of the other Goetia, the Demon Itself will often assist the practitioner in his or her magickal endeavours and thus serve as a familiar. Alternatively It may have at its disposal or in Its service subservient spirits which It may lend or give to the practitioner as a gift, repayment or token of trust. Secondly the familiar, in the case of the Goetia, may allude to favours or magickal alliances with other entities. Whatever the case may be, Valefor’s is a reputation of good standing.

Like so many of the Goetia, Valefor’s Magickal Image is perplexing and seemingly random—here we have the depiction of a very unlikely combination of animals, the lion and the ass. In some texts, this image is found to vary slightly and the head of the ass is replaced by the head of a human—namely, a thief. Of course, the connection between the head of a thief and Valefor’s inclination towards thievery is obvious. I have included both depictions of the head of the Magickal Image for the sake of completeness.

The strange melding of creatures in Valefor’s depictions quite readily bring to mind several fantastic beasts from mythology such as the griffin, chimera, the Lion-Man aspect of Vishnu, the manticore, the Middle-Eastern urmahlullu and, of course, the Sphinx. The Sphinx, though such a charming image, was historically regarded as being representative of violence, destruction, death and initiation. In many ways, Valefor’s lessons are ultimately bound to the concept of initiation as we will discuss. The significance in the image of the thief’s head seated upon the lion’s body suggests a tendency towards presenting oneself as the epitome of strength, but retaining the human propensity for taking the path of least resistance. Thievery, in and of itself, is a desperate, habitual or sometimes compulsive act, symbolising the reluctance or inability to attain things through hard work or inconvenience. However, the symbolism of the lion and the ass are, separately, indicative themselves of His Nature.

The proud male lion, with his long flowing mane and regal swagger, is an awesome image and one which dominates most of our collective imagination when we think of the King of Beasts. However, the females of the lion pride are truly the breadwinners—they are the huntresses, protectors and strength of lion society. As a symbol of strength, the imagery of Valefor’s lion-like body suggests a focus on the physical—the body is our source of sustenance and survival. Without bodily strength, we would be unable to provide for ourselves and for our families.

As a Demon aligned with the Zodiac sign of Taurus, this attribution of strength in the context of the earthly body to Valefor’s Nature and lessons is quite valid. In the image of Taurus, we have the bull—stubborn and incredibly strong in both will and body, connected to the Earth through its biological need to consume rooted flora and through its employment, by Man, as the force behind the plough and an instrument of the harvest. Both the lion and the bull symbolise physical might, but the lion balances its might with its capacity as a parent and guardian. As tempting as it may be to equate the entirety of lion symbolism with the Magickal Image of Valefor, we must remember that only His body is manifested in this likeness. This simply reinforces the understanding that one of Valefor’s lessons ascertains that one’s body is one’s temple, but that physical strength is only part of the equation.

Like the bull, the ass conjures in the imagination a stubborn yet loyal beast; and, like the lion, the ass is also a courageous and resourceful protector. This Taurean imagery seems a fitting representation of Valefor’s lessons in the value of tenacity, good health, the importance of one’s family and in taking things slowly. However, with these Taurean virtues also come the traditional Taurean vices and Valefor’s lessons also speak to us of the dangers in sloth, tunnel vision and too much work as well as of the need for discretion. Because His Magickal Image is the body of a lion with the head of an ass, Valefor may be regarded as being illustrative of the need for us to be aware of the impressions we make upon those around us. The ass is a creature renowned for its loud and often obnoxious bellowing—the head of the ass all too well embodies the stereotypical “loud mouth” and those people whose crudeness undermines their ability to effectively communicate. Valefor inspires us to turn away from the overcompensation of posturing and histrionics—instead we are urged to turn our dialogues inward and bolster our confidence through recognising the strengths and talents which we possess.

According to the system of the Golden Dawn, Valefor is aligned not only with Taurus and its ruling planet of Venus, but also with Saturn—the planet most closely associated with the Archetypal imagery of death and destruction, returning us to the association of His Magickal Image with that of the Sphinx. In Greek mythology, the Theban Sphinx guarded the road which led into the city of Thebes. There, she posited a riddle to passers-by, killing those who did not solve it correctly. The Sphinx’s riddle continued to cost the lives of many until she encountered Oedipus who correctly solved the riddle, ending her reign of terror. In this depiction of the Sphinx, we are encountered with what may be considered the Dark Mother—the consuming destroyer who is capable of both great love and great cruelty. Like the lioness which devours her young, Valefor’s tutelage is caring and strong, but His guidance demands sacrifice. As a Demon of temptation, one of His lessons, like that of the Sphinx, encompasses the idea of initiation through tests, trials and temptations.

Because of the influence of Saturn, Valefor lulls us into a false sense of security. He is very much aware of His reputation as an all-around “nice guy”—what must always be kept in mind is that He is the Tempter, presenting us with situations in which we may be inclined to do the wrong thing. When we face such challenges, we are often vividly aware of the fact that what we are tempted to do is wrong—because of this, most of us feel a sense of pride when we find the strength to resist. Valefor insists that we push ourselves to the limits—discovering just how far we are willing to go and what it is that we would or would not be willing to do for the sake of personal pleasure. Through experimentation and allowing ourselves the freedom to explore our darkest fantasies, we have the opportunity to not only discover new ways in which to enjoy our existences, but to recognise and address any flaws or corruptions within ourselves. Once we have acknowledged and dispersed the skeletons in our closets, we have reached the point of initiation—growing through the resolution and subsequent death of unneeded defences, boundaries and internal conflict. Thus Valefor’s wisdom is that of being responsible for our own happiness or unhappiness in life.

Valefor’s wisdom is also embodied by the Tarot Card, the 7 of Pentacles. This card speaks to us of learning from our mistakes—another indication of Valefor’s affinity with lessons learned through struggle and toil. In relationship to the 7 of Pentacles, Valefor’s suggestion that we eliminate those unhealthy traits which repeatedly hinder us time and time again is also alluded to in the card’s own lessons surrounding the culling of dead weight and obstacles. Valefor is also connected to the Qabbalistic Sephirah of Netzach, the Sphere of Victory—itself aligned with Venus, again insinuating that Valefor’s Nature is quite heavily influenced by this planet. Thus, through His guidance, we are asked to recognise within ourselves a being worthy of unconditional love and to acknowledge that we are the masters of our own vessels. We are encouraged not to run from those things within ourselves which we fear the most, but to seek them out—to test ourselves and to force their hands, to render them powerless to hold sway over our lives. By destroying that which binds us, we may cultivate that which inspires us.

 Valefor’s Lessons – Summary

  • Companionship. Trust. Camaraderie. Unconditional love. Favours. Lending a helping hand.
  • Theft. The path of least resistance. Dishonesty. Stubbornness.
  • Personas and facades. Bravado, bullying and posturing. Crudeness. Overcompensation for perceived shortcomings. Histrionics and melodrama.
  • Temptation. The taboo. Secret desires. Lust and sex.
  • Challenging ourselves. Pushing things to the limit. Challenging boundaries and pre-conceived notions. Taking responsibility.
  • Introspection. Self-love and admiration. Inner and physical strength.
  • Initiation, especially through hardship. Tests. The mysteries. Reaping the fruits of our labour. Moving up to the next level. Destruction of bad habits and old ways of thinking.
  • Feminine strength and leadership. Coming full circle. Protection and leadership. Courage. Physical health.
  • Laziness. Tunnel vision. Narrow-mindedness. Set in our ways. Misdirected efforts. Disappointment.
  • Overworking ourselves. Need for relaxation. Taking things slowly.

Prompts for Exploration

1. What are your expectations of others where issues of trust are concerned? What does it take for you to give someone your absolute trust? Likewise, do you consider yourself to be trustworthy? Why or why not?

2. Have you ever stolen anything? How did it make you feel and would you ever consider doing it again? Why?

3. Do you have any “nervous habits”—things you do to conceal the fact that you feel nervous or inadequate? What is it about certain situations that makes you nervous in the first place?

4. In your own personal code of ethics, what do you consider to be strictly taboo? How could you challenge yourself to explore this forbidden concept?

5. What was the most difficult challenge you have ever faced? How did you get through it?

6. What kinds of initiations have you participated in? Have you ever completed a task or phase of your life and came out of it a different person? Are you experiencing this presently?

7. Have you ever been disappointed that something did not work out only to later realise that it may not have been in your best interest? How do you deal with disappointments and setbacks?

Meditation – The Sphinx’s Mystery


In a quiet room, focus on the seal of Valefor. Allow your eyes to wander over its curves and delicate spheres—holding it in your hand, close your eyes and bring yourself into meditative consciousness. Visualise yourself standing at one end of a magnificent temple, its ornately embellished dome roof supported by immense stone pillars. Before you stretches a long black carpet, on either side stand robed figures, their faces concealed beneath their hoods. Suddenly you become aware that this is a religious ceremony and you are the guest of honour. At the other end of the temple, upon a large marble pedestal, sits a Sphinx—with a gesture of its graceful paw it beckons you to come forward. Taking a deep breath you slowly begin to walk across the floor, feeling the cool velvety fabric of the carpet beneath your bare feet.

As you draw nearer to the Sphinx, you can see that there is a large altar table arranged before Him. Upon it there are arranged a number of religious items—a silver chalice, black candles, a ritual blade and a large black box. Finally, you arrive before the Sphinx as He looks down at you with large golden eyes. Glancing down at the altar, you wish to look into the box, but cannot as it is too deep and dark inside. The Sphinx tells you that you have passed many tests and asks you if you are ready to move forward to the next level in your training. You think of all of your accomplishments to date—replaying episodes in your mind when you performed at your best, did everything right and received praise and commendations for your efforts. You are suddenly grasped by the feelings of elation and self-satisfaction which come from such victories and you confidently tell the Sphinx that you are ready.

He tells you that in order for you to move forward, you must complete two further tasks. He begins by explaining to you the first task. In the box, He informs you, are the cherished belongings of people with whom you are very close. The first test requires that you close your eyes and reach into the box, taking one item and keeping it for yourself. However, these people have no idea that their prized possessions are missing and you will have no way of knowing from whom they have been stolen until you have the item in your hand—at that point, it will be too late to give it back to them. You have the choice of either taking nothing, ensuring that your loved ones are returned their precious items, or taking one item, which can never be returned, and moving forward with the initiation.

You contemplate this for a long time, imagining the reactions and sadness of your loved one when they discover that their valuable belonging is gone forever. You also imagine the disappointment you will feel at never knowing what path you may have taken if you had gone forward with the initiation. Finally, you decide to reach into the box—you pick up an item and open your eyes, realising immediately what it is and who it belongs to. Take a moment to experience the emotions and thoughts you have and how they make you feel as a person.

The Sphinx then asks you if you are ready to move on to the next task. You tell Him that you are and He climbs down from his pedestal. Looking deep into your eyes, He studies you for a moment and then climbs back onto his perch. He then tells you that He has looked into your thoughts and knows all of your secrets. He informs you that your second and final task is to choose one of your own fears or taboos to confront—in doing this, you will subject yourself to experiencing that fear through being directly exposed to it or to participate in an activity which you consider to be taboo. Knowing that you cannot lie as the Sphinx now knows what all of your fears and taboos are, you must decide if you will confront them and complete your initiation or if you will decline and return to your old life.

Take the remainder of the time to carefully consider your options. Imagine all of the things you fear, detest and condemn. Do not be afraid to allow yourself to fully experience any feelings or images associated with these fears. Ask yourself how you would feel if you had to confront these fears and taboos directly. Decide which things you would be willing to compromise on and which things you consider to be unnegotiable. Make your decision and tell the Sphinx. Let your subconscious take control and record any events, thoughts or feelings you may have in your journal or Grimoire.


1. Research the concept of “initiation”—visit your local library or use the Internet and learn as much as you can about different forms of initiation either religious or symbolic. Find an initiation in your area open to the public and attend. This could be anything from a baptism to a groundbreaking ceremony. Imagine what the people involved in the ceremony are feeling as events unfold by visualising yourself in their place. As an observer, as well, be aware of any feelings you have or any thoughts which come to mind. Record your experience in your journal or Grimoire.

2. Imagine a scenario in which you are, for whatever reason, unable to speak at length about anything and that your body and face must be completely covered wherever you go. Try to think of ways in which you could adequately communicate with people whom you encounter with such restrictions. How would you appear to them? How could you express your talents or charms? Think about the way in which you presently communicate with people and what would happen if you were somehow robbed of your everyday means of self-expression.

What, for instance, would your life be like if you lost your voice? How would you interact with people if you were unable to move any part of your body from the neck down? Write down your thoughts on this issue and contemplate the function of facades. Think about which behaviours, styles of communication and social characteristics which you may rely too heavily upon or with which you overcompensate for a possible lack of self-esteem. Record your thoughts in your journal or Grimoire and entertain the thought of going for an entire day without speaking, using only your facial expressions or actions to communicate your feelings and intentions.

astrology black magick demonolatry demons neo-paganism

Goetic Demons Ruling The Mansions of the Moon

ALNATH (Aries) – Horns of Aries – 0’0” Aries to 12’51” Aries:
Ruling Goetic Demons: 
Bael, Phoenix (Aries 0 – 9);
Agares, Halphas (Aries 10 – 19)
ALBOTAYN (Aries) – Belly of Aries – 12’51” Aries to 25’42” Aries:
Ruling Goetic Demons:  
Agares, Halphas (Aries 10 – 19);

Vassago, Malphas (Aries 20 – 29)

ATHORAY (Taurus) – Showering of Pleiades – 25’42” Aries to 8’34” Taurus:
Ruling Goetic Demons:  
Vassago, Malphas (Aries 20 – 29);
Gamigin, Raum (Taurus 0 – 9)
ALDEBARAN (Taurus) – Eye of Taurus – 8’34” Taurus to 21’25” Taurus:
Ruling Goetic Demons:  
Gamigin, Raum (Taurus 0 – 9);
Marbas, Focalor (Taurus 10 – 19);
Valefor, Vepar (Taurus 20 – 29)
ALBACHAY (Taurus to Gemini) – Head of Orion – 21’25” Taurus to 4’17” Gemini:
Ruling Goetic Demons:  
Valefor, Vepar (Taurus 20 – 29)
Amon, Sabnock (Gemini 0 – 9)
ALCHAYA (Gemini) – Little Star of Great Light – 4’17” Gemini to 17’8” Gemini:
Ruling Goetic Demons:  
Amon, Sabnock (Gemini 0 – 9);
Barbatos, Shax (Gemini 10 – 19)
ALARZACH (Gemini to Cancer) – Arm of Gemini – 17’8” Gemini to 0’0” Cancer:
Ruling Goetic Demons:  
Barbatos, Shax (Gemini 10 – 19);
Paimon, Vine (Gemini 20 – 29);
Buer, Bifrons (Cancer 0 – 9)
ALNAZA (Cancer) – Misty Clouds – 0’0” Cancer to 12’51” Cancer:
Ruling Goetic Demons:  
Buer, Bifrons (Cancer 0 – 9);
Gusion, Vuall (Cancer 10 – 19)
ARCAPH (Cancer) – Eye of the Lion – 12’51” Cancer to 25’42” Cancer:
Ruling Goetic Demons:  
Gusion, Vuall (Cancer 10 – 19);
Sitri, Haagenti (Cancer 20 – 29)
ALGEBH (Leo) – Forehead of the Lion – 25’42” Cancer to 8’34” Leo:
Ruling Goetic Demons: 
Sitri, Haagenti (Cancer 20 – 29);
Beleth, Crocell (Leo 0 – 9)
AZOBRA (Leo) – Mane of the Lion – 8’34” Leo to 21’25” Leo:
Ruling Goetic Demons:  
Beleth, Crocell (Leo 0 – 9);
Leraje, Furcas (Leo 10 – 19);
Eligos, Balaam (Leo 20 – 29)
ALZARPHA (Leo) – Tail of the Lion – 21’25” Leo to 4’17” Virgo:
Ruling Goetic Demons:  
Eligos, Balaam (Leo 20 – 29);
Zepar, Alloces (Virgo 0 – 9)
ALHAIRE (Virgo) – Wings of Virgo – 4’17” Virgo to 17’8” Virgo:
Ruling Goetic Demons:  
Zepar, Alloces (Virgo 0 – 9);
Botis, Caim (Virgo 10 – 19)
AZIMETH (Virgo) – Flying Spike – 17’8” Virgo to 0’0” Libra:
Ruling Goetic Demons:  
Botis, Caim (Virgo 10 – 19);
Bathim, Murmur (Virgo 20 – 29);
Salleos, Orobas (Libra 0 – 9)
AGRAPHA (Libra) – Covered (Covered Flying) – 0’0” Libra to 12’51” Libra:
Ruling Goetic Demons:  
Salleos, Orobas (Libra 0 – 9);
Purson, Gremory (Libra 10 – 19)
AZUBENE (Libra) – Horns of Scorpio – 12’51” Libra to 25’42” Libra:
Ruling Goetic Demons:  
Purson, Gremory (Libra 10 – 19);
Marax, Ose (Libra 20 – 29)
ALCHIL (Scorpio) – Crown of Scorpio – 25’42” Libra to 8’34” Scorpio:
Ruling Goetic Demons:  
Marax, Ose (Libra 20 – 29);
Ipos, Auns (Scorpio 0 – 9)
ALCAB (Scorpio) – Heart of Scorpio – 8’34” Scorpio to 21’25” Scorpio:
Ruling Goetic Demons:  
Ipos, Auns (Scorpio 0 – 9);
Aim, Orias (Scorpio 10 – 19);
Naberius, Vapula (Scorpio 20 – 29)
AXAULAH (Sagittarius) – Tail of Scorpio – 21’25” Scorpio to 4’17” Sagittarius:
Ruling Goetic Demons:  
Naberius, Vapula (Scorpio 20 – 29);
Glasya-Labolas, Zagan (Sagittarius 0 – 9)
ABNAHAYA (Sagittarius) – Beam – 4’17” Sagittarius to 17’8” Sagittarius:
Ruling Goetic Demons:  
Glasya-Labolas, Zagan (Sagittarius 0 – 9);
Bime, Valac (Sagittarius 10 – 19)
ALBELDA (Capricorn) – Defeat – 17’8” Sagittarius to 0’0” Capricorn:
Ruling Goetic Demons:  
Bime, Valac (Sagittarius 10 – 19);
Ronove, Andras (Sagittarius 20 – 29);
Berith, Haures (Capricorn 0 – 9)
ZODEBOLUCH (Capricorn) – A Pastor – 0’0” Capricorn to 12’51” Capricorn:
Ruling Goetic Demons:  
Berith, Haures (Capricorn 0 – 9);
Astaroth, Andrealphus (Capricorn 10 – 19)
ZABADOLA (Capricorn) – Swallowing – 12’51” Capricorn to 25’42” Capricorn:
Ruling Goetic Demons:  
Astaroth, Andrealphus (Capricorn 10 – 19);
Forneus, Cimejes (Capricorn 20 – 29)
SADABATH (Aquarius) – Star of Fortune – 25’42” Capricorn to 8’34” Aquarius:
Ruling Goetic Demons:  
Forneus, Cimejes (Capricorn 20 – 29);
Foras, Amdusias (Aquarius 0 – 9)
SADALAHBIA (Aquarius) – A Butterfly – 8’34” Aquarius to 21’25” Aquarius:
Ruling Goetic Demons:  
Foras, Amdusias (Aquarius 0 – 9);
Asmodeus, Belial (Aquarius 10 – 19);
Gaap, Decarabia (Aquarius 20 – 29)
ALPHARG (Pisces) – Spout of the Urn – 21’25 Aquarius to 4’17” Pisces:
Ruling Goetic Demons:  
Gaap, Decarabia (Aquarius 20 – 29);
Furfur, Seere (Pisces 0 – 9)
ALCHARYA (Pisces) – Lip of the Urn – 4’17” Pisces to 17’8” Pisces:
Ruling Goetic Demons:  
Furfur, Seere (Pisces 0 – 9);
Marchosias, Dantalion (Pisces 10 – 19)
ALBOTHAM (Aries) – Belly of the Fish – 17’8” Pisces to 0’0” Aries:
Ruling Goetic Demons:  
Marchosias, Dantalion (Pisces 10 – 19);
Stolas, Andromalius (Pisces 20 – 29);
Baal, Phoenix (Aries 0 – 9)
agares black magick clavicula salomonis demonolatry demons evocation fallen angels goetia lemegeton lesser key of solomon sorcery

What Are The Goetia?

Introduction To The Goetia

For those of you unfamiliar with the famous 17-Century Grimoire, The Lesser Key of Solomon or Clavicula Salomonis Regis, the word “Goetia” may seem very alien and unfamiliar. The word itself is derived from the Greek word for sorcery. In The Lesser Key of Solomon, the reader is introduced to seventy-two Spirits, more commonly referred to as Demons, which were supposedly summoned via evocation magick and confined to a brass vessel by the legendary figure of King Solomon himself. According to the legend, the brass vessel was cast into a river, but was broken open erroneously by treasure-seekers, releasing the Demons trapped within. Quite simply, “Goetia” has become an all-encompassing term for the seventy-two Demons cataloged within the Grimoire of The Lesser Key of Solomon.

The Goetia are classified according to Their ranks in “Hell”. There are as follows:

  • 9 Kings
  • 23 Dukes
  • 7 Princes and Prelates
  • 15 Marquises
  • 14 Presidents
  • 10 Earls
  • 1 Knight

*Some of the Goetia possess two ranks, such as Earl and President.

Along with Their ranks, each Demon’s corresponding seal or sigil is provided.

Goetic Magick & Ceremonial Evocation

Now that I have introduced you to what the Goetia are, I will introduce you to who They are.

Each Demon is described in the Grimoire as it supposedly manifests Itself to the conjurer. However, it should be noted that some of Them never manifest in such a way or, alternately, manifest as something completely different. By “manifest”, I do not mean that They appear in a cloud of smoke before the conjurer, but that this is the form which They may or may not choose to present Themselves as by means of visualization, dream or Otherwordly journey.

Each Demon is also described as possessing the power to aid the Magician in certain tasks such as finding treasure or in matters of love. Of course, as The Lesser Key of Solomon was a 17th-Century Grimoire (and drawing much of its information from even more antiquated sources), many of the powers of the Demons are obviously rather dated. During the time that much of the information was compiled, Man was only just learning the intricacies of Science such as Astrology and Astronomy. A common learned man would have studied these Sciences along with other forms of Art and Writing and Arithmetic. “Buried treasure” was quite a real concept during the days of old, and you may notice a propensity for many of the Demons to possess the abilities to aid the Magician in tasks related to such.

In modern-day Demonolatry (the worship of Demons), the Goetia are worked with in much the same manner as many Gods and Goddesses of various cultural pantheons are worked with by Neo-Pagans. For instance, if the Magician wished to counterbalance a tendency within himself to be too passive, he would be wise to select a Demon associated with battle, aggression and action such as Marchosias to work with. Likewise, if one wished to enhance his understanding of science, he would be wise to select any of the Demons who specialize in teaching the sciences.

However, Demons are not to be approached with naivety. Like any being of Spirit, They are unpredictable and Their true nature is far beyond our mere mortal comprehension. They should be treated with respect and dignity at all times. Demonolators universally agree that the methods outlined in The Lesser Key of Solomon for “conjuring” the Goetia (also known as “Ceremonial Evocation”) is a sure-fire way to earn a Demon’s contempt and quickly. Some Ceremonialists work successfully with the Goetia by means of Ceremonial Evocation, but given half a chance, the Demons would likely leap at the opportunity to dish them out a little “payback”.

The point of the above paragraph is to strongly caution anyone who is inexperienced in either Ceremonial Magic or Demonolatry against working directly with Demons in absence of a mentor.

The Goetia:

The following is a listing of the seventy-two Demons of the Goetia. I have summarized their descriptions as correspondence listings to simplify the presentation and to provide ease-of-reading.

1. Bael:


  • Manifests as: cat, toad, man (or all at once) with a hoarse voice
  • Rules: 66 Legions
  • Powers: Invisibility

2. Agares:


  • Manifests as: Old fair man riding a crocodile holding a goshawk
  • Rules: 31 Legions
  • Powers: Spurring others into action, returning runaways to the home, languages, destruction of dignities, earthquakes

3. Vassago:


  • Manifests as: NA
  • Rules: 26 Legions
  • Powers: Divination, revelations

4. Samigina (Gamigin):


  • Manifests as: Small horse or ass/human with a hoarse voice
  • Rules: 30 Legions
  • Powers: Liberal sciences, Necromancy

5. Marbas:


  • Manifests as: Lion/human
  • Rules: 36 Legions
  • Powers: Truth, divination, revelation, can cause and cure disease, mechanics, shape-shifting

6. Valefor:


  • Manifests as: Lion with the head of a braying ass
  • Rules: 10 Legions
  • Powers: May be called upon to serve the Magician as a familiar, theft

 7. Amon:


  • Manifests as: Flame-breathing wolf with a serpent’s tail; fanged raven-headed man
  • Rules: 40 Legions
  • Powers: Divination, prophecy, feuds, reconciliations

8. Barbatos:


  • Manifests as: Human, accompanied by four Kings and a host of troops
  • Rules: 30 Legions
  • Powers: Understanding the languages of animals, accessing hidden and enchanted treasures, divination, reconciliations, friendships, favor with those in positions of power

*My wife is a veterinary nurse and we have often worked with Barbatos in matters regarding the health and safety of pets and animal life.  He seems to be particularly fond of all creatures of the Earth and is willing to lend His aid when possible to help a suffering animal.

9. Paimon:


  • Manifests as: Man riding upon a dromedary and accompanied by a glorious host; has a great voice which roars at first meeting
  • Rules: 200 Legions
  • Powers: Arts and sciences, hidden things, He is omniscient and knows the nature of all things, dignity, power over others, familiars

10. Buer:


  • Manifests as: An archer
  • Rules: 50 Legions
  • Powers: Philosophy, logic, herbalism, healing, familiars

11. Gusion:


  • Manifests as: Xenopilus (strange-headed creature)
  • Rules: 40 Legions
  • Powers: Divination, problem-solving, friendships, reconciliations, honor, dignity

12. Sitri (Sitry):


  • Manifests as: Leopard-headed with the wings of a Griffin; beautiful human
  • Rules: 60 Legions
  • Powers: Love, desire, lust

*Sitri came to me during Shamanic journey.  His manifestation, for me, was that of a young, thin and androgynous person with white-blonde hair and a soft voice.

13. Beleth:


  • Manifests as: A frightening King surrounded by a great army with trumpets blazing
  • Rules: 85 Legions
  • Powers: Versatile

14. Leraje:


  • Manifests as: Green-clad archer
  • Rules: 30 Legions
  • Powers: Battles, contests, competition, sports, arrows/archery, punctures

*Leraje approached me of His own accord with a desire to accompany a dear friend of mine and to aid her in a situation which she was struggling with at the time.  His motives were, and still are, seemingly benevolent and He has since struck up something of a friendship between Himself and my friend.  It is rare for a true Goetic Demon to act as a familiar to a human being, but it seems that Leraje is doing just this.

15. Eligos:


  • Manifests as: Knight carrying a lance, ensign and a serpent
  • Rules: 60 Legions
  • Powers: Hidden things, prophecy, war, soldiers, influence and favor with those in positions of power

16. Zepar:


  • Manifests as: Human, soldier wearing red
  • Rules: 26 Legions
  • Powers: Love, relationships, marriage, infertility

17. Botis:


  • Manifests as: Viper; fanged and horned man carrying a sword
  • Rules: 60 Legions
  • Powers: Divination, prophecy, communication, reconciliations

*Botis worked with me a great deal in 2008 and 2009.  He is inclined towards technological devices and is fond of electronics in general.  He is also willing to work with the magician in rectifying matters regarding communication methods, especially those revolving around mobile phone or computer errors.

18. Bathin (Bathim):


  • Manifests as: Strong man with a serpent’s tail sitting upon a pale horse
  • Rules: 30 Legions
  • Powers: Herbalism, stone lore, international travel

    19. Sallos (Saleos):


    • Manifests as: Gallant crowned solider riding upon a crocodile
    • Rules: 30 Legions
    • Powers: Love, marriage, relationships

    20. Purson:


    • Manifests as: Lion-faced man, holding a viper and riding upon a bear
    • Rules: 22 Legions
    • Powers: Hidden things, divination, prophecy, buried treasures, mediumship, possession, shape-shifting, omniscient, familiars

    21. Marax:


    • Manifests as: Bull with a man’s face
    • Rules: 30 Legions
    • Powers: Astronomy, liberal sciences, familiars learned in herbalism, stone lore

    22. Ipos:


    • Manifests as: Angel with a lion’s head, goose’s feet and the tail of a hare
    • Rules: 36 Legions
    • Powers: Divination, prophecy, instills qualities of humor and boldness

     23. Aim:


    • Manifests as: Man with the heads of a serpent, a man with two stars upon his brow and a calf; He rides upon a viper and carries a firebrand
    • Rules: 26 Legions
    • Powers: Arson, instills qualities of humor, revelations

    24. Naberius:


    • Manifests as: A black crane speaking with a hoarse voice
    • Rules: 19 Legions
    • Powers: Arts, sciences, rhetoric, restores dignity and honor

    25. Glasya-Labolas (Caarcrinolas):


    • Manifests as: Dog with the wings of a Griffin
    • Rules: 36 Legions
    • Powers: Arts, sciences, cursing, bloodshed, manslaughter, divination, prophecy, reonciliations, love, friendship, invisibility

    *Glasya-Labolas is my personal Guardian.  He has been with me since I first began my journey and was the third Demon to appear to me.  He manifests in my work with Him as a large, black Doberman-like canine.  His wings are not evident from my experience, but they may be simply obscured.  My offerings to Him are physical and emotional suffering (my own); this was pre-arranged and was a specific request from Him.  He benefits from the unique energetic signature of the emotion behind physical and emotional pain.  There is not necessarily malevolent motivations in His desire for this exchange of energy, but rather it is simply a need of His which I have agreed to meet so long as He fulfills His purposes for my needs and as long as His requests for energy are within reason.

    26. Bune (Bime):


    • Manifests as: Dragon with the heads of a dog, a Griffin and a man
    • Rules: 30 Legions
    • Powers: Necromancy, riches, wisdom, eloquence, truth, answers

    27. Ronove (Ronwe):


    • Manifests as: A monster
    • Rules: 19 Legions
    • Powers: Rhetoric, knowledge, book-learning, familiars, languages, favors from friends and those in positions of power

    *Ronove, amongst most Demonolators, is regarded as the Demon of Knowledge and Intellect.  He is often seen as a muse-like figure and delights in the intricacies of the written word.  

    28. Berith:


    • Manifests as: Solider dressed in all-red clothing and adorned with a golden crown, sitting upon a red horse
    • Rules: 26 Legions
    • Powers: Truth, divination, prophecy, dignities, lies

    29. Astaroth:


    • Manifests as: Angel riding upon an infernal beast and carrying a viper in His left hand
    • Rules: 40 Legions
    • Powers: Secrets, divination, prophecy, revelation, truth, knowledge of other Demons, liberal sciences

    *Astaroth is commonly viewed as being identical to the goddess, Astarte, even though He is depicted within most Demonological texts as being male in gender.  This is potentially due to the fact that Demons are innately genderless and instead possess a mixture of “male” and “female” energies.  This explains why They often manifest as somewhat androgynous human beings.

    30. Forneus:


    • Manifests as: Sea monster
    • Rules: 29 Legions
    • Powers: Rhetoric, good reputations, languages, amicability, friendships, popularity

    31. Foras:


    • Manifests as: Strong man
    • Rules: 29 Legions
    • Powers: Logic, ethics, invisibility, longevity, wealth, treasures, the recovery of lost items

    32. Asmoday (Asmodeus):


    • Manifests as: Fire-breathing man with the heads of a bull, ram and man with the tail of a serpent and webbed feet; rides upon a dragon and holds a lance and a banner
    • Rules: 72 Legions
    • Powers: Arithmetic, Astronomy, lust, Geometry, handicrafts, truth, invincibility, treasures, wealth

    *Asmodeus is the Demon of sexuality.  In the many conversations I have had with other Demonolators who have worked with Him, He is almost always deeply concerned with all aspects of human sexuality and requires libation of sexual energy.  

    33. Gaap:


    • Manifests as: Man in the role of a guide, leading four Kings
    • Rules: 66 Legions
    • Powers: Insensibility, ignorance, philosophy, liberal sciences, love, hatred, consecrations in the name of Amaymon, theft of familiars form other Magicians, truth, divination, prophecy, travel

    34. Furfur:


    • Manifests as: A hart with a fiery tail; angel with a hoarse voice
    • Rules: 26 Legions
    • Powers: Deception, love, desire, attraction, lightning and thunder, storms, truth

    35. Marchosias:


    • Manifests as: Fire-breathing wolf with the wings of a Griffin and the tail of a serpent; human
    • Rules: 30 Legions
    • Powers: Strength, will, courage, battle

    36. Stolas:


    • Manifests as: Raven; human
    • Rules: 26 Legions
    • Powers: Astronomy, herbalism, stone lore

    37. Phenex (Phoenix):


    • Manifests as: Phoenix with the voice of a child
    • Rules: 20 Legions
    • Powers: Sciences, poetry, favors

    38. Halphas:


    • Manifests as: Stock dove with a hoarse voice
    • Rules: 26 Legions
    • Powers: War, weaponry, armory, fortresses

    *Halphas and Malphas are sometimes considered to be brothers or otherwise kin.  

    39. Malphas:


    • Manifests as: Crow; human
    • Rules: 40 Legions
    • Powers: Houses, towers, glimpses into the enemy’s plan, familiars

    40. Raum:


    • Manifests as: Crow; human
    • Rules: 30 Legions
    • Powers: Theft (especially of treasures), destruction, divination, prophecy, love, friendship, reconciliations

    41. Focalor:


    • Manifests as: Man with the wings of a Griffin
    • Rules: 30 Legions
    • Powers: Bloodshed, murder, drowning, shipwrecks, winds, seas, tempests

    42. Vepar:


    • Manifests as: Mermaid
    • Rules: 29 Legions
    • Powers: Water, oceans, seas, guiding of ships, tempests

    43. Sabnock (Sabnach):


    • Manifests as: Solider with the head of a Lion and riding upon a pale horse
    • Rules: 50 Legions
    • Powers: Building of fortresses and cities, familiars

    44. Shax:


    • Manifests as: Stock dove with a hoarse and subtle voice
    • Rules: 30 Legions
    • Powers: Loss of vision, hearing and understanding, theft, errands, favors, hidden things, revelations, familiars

    45. Vine:


    • Manifests as: Lion riding upon a black horse and carrying a viper in His hand
    • Rules: 36 Legions
    • Powers: Hidden things, revelations, prophecy, structures, tempests

    46. Bifrons:


    • Manifests as: Monster; man
    • Rules: 6 Legions
    • Powers: Arts, sciences, Astrology, Geometry, stone lore, wood lore, herbalism, corpse-lights, grave-robbing

    *Bifrons is a Demon of Necromancy and acts as something akin to a Psychopomp.  He is a protector and guardian of the physical remains of the deceased and can assist the magician in work associated with ancestor reverence.

    47. Uvall (Vual):


    • Manifests as: Dromedary; human (speaks some Egyptian)
    • Rules: 37 Legions
    • Powers: Female attraction and love, divination, prophecy, friendship, reconciliations

    48. Haagenti:


    • Manifests as: Bull with the wings of a Griffin; human
    • Rules: 33 Legions
    • Powers: Wisdom, alchemy, shape-shifting

    *Those familiar with the Mesopotamian depiction of the Lamassu will recognise a familiar theophany in Haagenti.  The Lamassu were supposedly powerful guardian Spirits with the bodies of bulls, wings of eagles and a human or human-like head.  

      49. Crocell:


      • Manifests as: Angel
      • Rules: 48 Legions
      • Powers: Hidden things, Geometry, liberal sciences, auditory hallucinations, warm waters, natural baths and springs

      50. Furcas:


      • Manifests as: Old long-bearded white-haired man riding upon a pale horse and wielding a sharp weapon
      • Rules: 20 Legions
      • Powers: Philosophy, Astrology, rhetoric, logic, Cheiromancy, Pyromancy, divination, prophecy

      51. Balam (Balaam):


      • Manifests as: Man with the heads of a man, a ram and a bull with the tail of a serpent; rides upon a bear and carries a goshawk
      • Rules: 40 Legions
      • Powers: Invisibility, divination, prophecy, instills qualities of humor

      *It is rather obvious that there is a similarity between the Demon, Balam, and the Biblical figure of Balaam the diviner.   According to archaeologists, the historical figure of Balaam was a devotee of the goddess, Ashtar – associated with the other Goetic Demon, Astaroth.  It is unclear if the Demon, Balam, is the ascended Spirit of the historical Balaam or a true Demonic entity with no relationship to the former at all.

      52. Alloces (Allocer):


      • Manifests as: Red, lion-faced soldier with flaming eyes riding upon a great horse
      • Rules: 36 Legions
      • Powers: Astronomy, liberal sciences, familiars

      53. Camio (Caim):


      • Manifests as: Thrush; man carrying a sword
      • Rules: 30 Legions
      • Powers:Dispute, debate, understanding of the languages of animals and the waters, truth, prophecy

      54. Murmur:


      • Manifests as: Crowned (human) warrior riding upon a Griffin, preceded by ministers and trumpets
      • Rules: 30 Legions
      • Powers: Philosophy, Necromancy

      55. Orobas:


      • Manifests as: Horse; man
      • Rules: 20 Legions
      • Powers: Divination, prophecy, dignities, favor from friends and enemies, spiritual truths, omniscient, faithfulness, loyalty, protection

      56. Gremory (Gemory):


      • Manifests as: Beautiful woman riding upon a camel
      • Rules: 26 Legions
      • Powers: Divination, prophecy, hidden treasures, female attraction and love

      57. Ose:


      • Manifests as: Leopard; man
      • Rules: 3 Legions
      • Powers: Liberal sciences, spiritual and mundane truths, shape-shifting

      58. Amy (Auns):


      • Manifests as: Blazing fire; human
      • Rules: 36 Legions
      • Powers: Astrology, Liberal Sciences, treasures, wealth, familiars

      59. Oriax (Orias):


      • Manifests as: Lion riding upon a serpent-tailed horse, holding two hissing serpents in His right hand
      • Rules: 30 Legions
      • Powers: Astrology, transformation, change, shape-shifting, dignities and honors, promotions, favor from those in positions of power

      60. Vapula:


      • Manifests as: Lion with the wings of a Griffin
      • Rules: 36 Legions
      • Powers: Handicrafts, employment, professions, Philosophy, sciences

      61. Zagan:


      • Manifests as: Bull with the wings of a Griffin; human
      • Rules: 33 Legions
      • Powers: Instills qualities of humor, transformation, shape-shifting, Alchemy, wisdom

      *Zagan, like Haagenti, is depicted as manifesting in a theophany very similar to that of the Mesopotamian “Demon” referred to as a Lamassu.  

      62. Volac:


      • Manifests as: Child with the wings of an angel, riding upon a two-headed dragon
      • Rules: 38 Legions
      • Powers: Serpents, snakes, truth, treasures, wealth

      63. Andras:


      • Manifests as: Raven-headed angel, riding upon a black wolf and bearing a sword
      • Rules: 30 Legions
      • Powers: Discord, quarrels, arguments, resentment, feuds

      64. Haures (Flauros):


      • Manifests as: Leopard; human with fiery eyes
      • Rules: 36 Legions
      • Powers:Truth, omniscient, divination, prophecy, spiritual truths, lies, deceit, destruction, revenge, retribution, loyalty, protection

      65. Andrealphus:


      • Manifests as: Peacock; human
      • Rules: 30 Legions
      • Powers:Geometry, Astronomy, shape-shifting, birds

      66. Cimejes (Cimeies):


      • Manifests as: Valiant (human) warrior, riding upon a black horse
      • Rules: 30 Legions
      • Powers: All things relating to Africa, grammar, logic, rhetoric, discovery of lost items, treasures

      67. Amdusias:


      • Manifests as: Unicorn; human
      • Rules: 29 Legions
      • Powers: Environmental (especially concerning trees) manipulation, auditory hallucinations, revenge, destruction, familiars

      68. Belial:


      • Manifests as: Two angels, seated within a chariot of fire
      • Rules: 80 Legions
      • Powers: Promotions, titles and honors, government, favor from those in positions of power, reconciliations, friendships, good reputations, familiars

      *I received my one and only familiar, Maguith, from Belial.  

      69. Decarabia:


      • Manifests as: Pentacle; human
      • Rules: 30 Legions
      • Powers: Birds, precious stones, visual hallucinations, flocks of birds

      70. Seere:


      • Manifests as: Beautiful man, riding upon a winged horse
      • Rules: 0 Legions
      • Powers: Abundance, travel, divination, theft, hidden treasure, compliance, relocation

      71. Dantalion:


      • Manifests as: Man with shifting faces, holding a book in His right hand
      • Rules: 36 Legions
      • Powers:Secrets, glimpses into an enemy’s plan, deceit, lies, arts, sciences, mind-reading, persuasion, love, doppelgangers, illusions, shape-shifting, teleportation

      72. Andromalius:


      • Manifests as: Man holding a serpent in His hand
      • Rules: 36 Legions
      • Powers:Theft and the holding of a thief accountable for his crime, return of stolen property, uncovering of shady-dealings and wickedness in people, punishing of criminals and wrong-doers, revenge, justice, vigilantism, treasures, wealth

      You may notice that many of the Demons ‘manifest’ in almost identical forms in some cases. Why this is the case is speculative at best. It may be because the Demons manifested Themselves to the observers in forms which meshed well with the popular ideas of the time-period (such as Griffins and other mythological beasts) or it may be that the Demons never manifested in these forms at all and that these ‘descriptions’ were nothing more than inventions of the writer(s) of the various Grimoires.

      However, it should be noted that many people have experienced the Goetic Demons in some of these forms, so, again, much of this is truly a mystery.

      astral nasties attachment banishment catholic demons evil spirits exorcism ghost haunting magick necromancy paranormal poltergeist possession ritual supernatural

      Demonic Possession, Attachments & Hauntings: Introduction

      Originally published 6 July 2012. © Torey B. Scott

      I was asked by a dear friend what my thoughts were concerning the concept of Demonic Possession. Of course, being a Satanist, my perceptions tend to diverge from many commonly-accepted “facts” pertaining to spirit possession. Regardless of perspective, the truth is that Demonic Possession, for nearly everyone who dabbles in magick or the paranormal, is perhaps the most feared and dreaded consequence imaginable. Additionally, it is believed that one of the most at-risk demographics amongst those who seek the Unseen is that of paranormal investigators and Ghost Hunters.

      There are primarily two conceivable reasons for this. Firstly, paranormal investigators frequently respond to pleas from individuals seeking relief from active hauntings, thus potentially exposing themselves to the entity or entities responsible for such. Secondly, Ghost Hunters often seek out places which either have a history of hauntings or which have the potential to spawn paranormal experiences. I will attempt to share my thoughts on the subject of Demonic Possession as well as suggestions for those who wish to protect themselves against negative entities.

      Q: What is a “Demon”?

      A: This depends entirely on the perspective of the individual. The term “demon” has been corrupted over the centuries. The term was originally applied to entities which influenced the lives of human beings for good or for evil. Many cultures and world religions document the existence of such spirits – spirits which, by most accounts, were regarded as guardians, teachers, messengers and even protectors. Likewise, most world cultures and religions documented accounts of “evil spirits” – however, “demons” became synonymous with “evil spirits” with the advent of Abrahamic religion, namely Christianity and erroneous interpretations of the translated Hebrew Bible having been influenced by accounts of evil spirits within ancient Semitic traditions. The Christian Medieval Era facilitated and cemented the sensational concept of Demons as the evil beings They are still believed to be by many even today.

      After the death of Christ, most notably from the 12th Century to the 19th Century, some Christian and occult scholars began to document and categorise mythological “demons” into hierarchies, developing various magickal techniques by which these entities could supposedly be controlled or destroyed. Accounts of these entities and the practices by which magicians could enslave them were archived in tomes known as Grimoires.

      Modern Neo-Pagans may note that many of these so-called evil spirits are actually pre-Christian deities. Gods and goddesses such as Nergal, Ereshkigal, Shiva, Astarte, Persephone and Hades have all been described as “demons” and categorised as such. Of course, most Neo-Pagans are well aware that these deities are not evil spirits at all, but such was the mindset of pseudo-Christian occult authors responsible for many of the famous Grimoires. In addition to known pre-Christian deities, the Grimoire scholars also included the names of various entities from world cultures and religions such as that of the Babylonians, ancient Semitic cultures, Islam, ancient Greece and Rome, the Egyptians and others and classified them as demons. Even with this context, many people still fear these entities.

      Q: What is the difference between a Demon and a “negative entity”?

      For those who are familiar with the occult, the concept of a “negative entity” should be relatively well-understood. To the Satanist or the Demonolator, the difference between a “Demon” and a “negative entity” is a matter of terminology. Demons, within most theistic Satanic and Demonolatry traditions, are Divine Beings. Most Demonolators accept the original positive connotations of the term “daimon” and equate these with the entities described within the Grimoires. Thus, for example, the Demon known as Agares within the Lesser Key of Solomon is considered to be a good spirit – a god. Many Demonolators believe that the historical tradition of equating Demons with evil was a deliberate attempt on the part of Christians to vilify pagan deities – a theory not without merit. To Demonolators and most Theistic Satanists, Demons are gods and mentors – something wholly different to “negative entities”.

      There are many forms of “negative entities”. When we use this term, we are referring to entities or energies which either deliberately or inadvertently cause distress or harm to another being. A “negative entity” is not necessarily wholly malevolent, though we may perceive its actions or motivations to be harmful. Such entities and energies may include, but are not limited to:

        Astral “Nasties” – entities which are spawned and reside within the Astral Realm, capable of latching onto the Astral Body of another being. Auric Leeches – entities or thoughtforms, natural or created, which feed upon the auras or spiritual/life forces of other beings. Otherworld Parasites – entities which are spawned and reside within the various divisions of the Otherworlds, diverse in form and function, which have the capacity (though rare) to attach themselves to the Spiritual Body of the traveller and/or manipulate the energetic link to the physical body as a means of possessing the individual. Vampiric Servitors – thoughtforms created via either deliberate magickal action or intense emotional/psychic projection whose function is to feed upon the vital or emotional energies of another being. Sentient Poltergeists and Imps – spiritual entities residing between Planes which create malicious mischief and discord, often attached to specific individuals and families. Projected Poltergeists – paranormal anomalies inadvertently created and projected by human beings, usually unbeknownst to the creator and which often mimic the behaviours of Sentient Poltergeists. Household and Land Spirits – sentient entities attached to a particular home or location. Residual Hauntings – psychic impressions left behind upon a specific structure or location, usually the result of a traumatic event. Ghosts/Earthbound Spirits – sentient spiritual beings bound to the earthly Plane, sometimes (rarely) seeking to possess the physical bodies of other beings; are usually confused or melancholic. Gremlins – earthbound spirits which delight in mischief, especially pertaining to mechanical devices. Soul Parts – detached portions of animal, plant or human souls which are capable of attaching themselves to the souls or spiritual bodies of other beings.

      Additionally, there are instances in which deities, angels, animal totem spirits and other beings which are more commonly perceived to be benevolent take possession of the physical body of a living creature for a variety of reasons.

      Q: What is possession?

      A: Possession most often refers to the act of an external entity (spiritual) entering the physical body of another being. While spirit possession is most often regarded with fear and negativity, some religions and cultures practice a deliberate and willing form of possession, commonly referred to as “ritual possession”. Most Wiccans familiar with the concept of Drawing Down the Moon will already be familiar with this practice. In ritual possession, the priest/priestess/magician willingly invites an external spiritual entity into his or her physical body for the purpose of magickal workings or Shamanic rites.

      However, most people are more familiar with the Hollywood depictions of “Demonic possession” in which a “demon” invades the body an innocent (usually female) person in monstrous contortions, speaking with an Otherworldly voice (often using profanities or blaspheming the Christian God and Christ). To the rescue is usually the seasoned Catholic priest who performs an exorcism and expels the “demon” from the body of its victim. The reality of the manner and frequency of such possessions is debatable.

      It has been posited that many historical accounts of Demonic possession were more likely due to the alleged victim(s) suffering from some form of mental illness such as Schizophrenia or Dissociative Identity Disorder (formerly known as Multiple Personality Disorder). It has even been suggested that Biblical accounts of Demonic possessions were quite possibly the result of a lack of understanding of neurological conditions such as epileptic seizures or brain injuries, both of which can produce symptoms similar to those found within alleged cases of true possessions. However there have been and continue to be instances of “spirit possession” which cannot be readily explained by science and medicine. Many modern practitioners of Neo-Pagan and occult traditions agree – spirit possession can and does occur.

      Q: What is an exorcism?

      A: According to Catholic tradition, an exorcism is a rite in which prayer is used as a tool to banish or repel negative entities from a person. Most often, however, these entities are referred to within Catholic tradition as “demons” or “Satan” – to a Theistic Satanist or Demonolator this is not the case. Nonetheless, the Catholic Church has maintained a reputation as the foremost authority concerning so-called Demonic Possessions.

      There are, of course, many rites non-specific to Catholicism which are designed to deliver the possessed from the oppression of the responsible entity or entities. For instance many Neo-Pagans and practitioners of New Age paths serve as consulting authorities in suspected cases of spirit possession and are, at times, responsible for clearing homes and individuals of negative entities. Today, the term “exorcism” generally refers to the expulsion or banishment of a negative entity from a home or an individual.

      Q: If I visit a haunted location, can I be followed or even possessed by a Demon?

      A: Again, I will use the term “negative entity” in place of “Demon” as I do not believe that Demons are responsible for random possessions and hauntings. But the answer to the question is ‘yes’, it is possible (though uncommon) to be followed home by a negative entity or to become the victim of an attachment. It is unlikely that individuals who have taken measures to protect themselves both spiritually and physically will be as open to attachments and possessions as would someone who has no experience in the occult.

      Q: What kinds of precautions should I take to ensure that I am protected from negative entities?

      A: There are a great number of things that you can do to protect yourself from external entities. One of the most important things that you can do is to be sure that you are physically well and mentally and emotionally stable before undertaking a Ghost Hunt or travelling to a location that is alleged to be haunted. As within Nature, predatory entities will prey upon the weak and the vulnerable. Being physically well ensures that your body is in prime condition to withstand any potential spiritual, energetic or physical attack by an external entity. Being mentally well ensures that you have the presence of mind and the soundness of emotion to cope with energetically-charged environments in which external entities often accumulate.

      In addition to these measures, it is wise to carry a ‘Spiritual First Aid Kit’ with you when exploring areas which are potentially haunted or excessively charged energetically. A Spiritual First Aid Kit may consist of anything you feel to be protective. An example of a Spiritual First Aid Kit may be a small pouch or a larger bag or purse filled with items such as:

        ~various coloured candles and matches ~protective herbs such as Sage or smudge sticks ~incenses attributed to protection, exorcism or healing (e.g. – Asafoetida, Dragon’s Blood, etc.) ~an athame or similar ritual blade used for directing energy ~aspergillum, blessed water and oils for spiritual cleansing ~ink and paper for on-the-spot creation of amulets and talismans ~brick dust for creating protective boundaries

      It is a good idea to research any items which you may find to be beneficial for protection, exorcism, cleansing and healing and include them in your Spiritual First Aid Kit before entering an area known or suspected to be haunted. Additionally, before entering such a space, it is wise to prepare yourself ritually (if you are so inclined) by immersing yourself within a cleansing ritual bath followed by a self-smudging with a cleansing and protective herb or incense. Some people choose to wear amulets consisting of special symbols attributed to protection before participating in a Ghost Hunt; you may also choose to physically draw protective symbols upon your body with a smudge-proof marker before embarking upon such an endeavour.

      For those more religiously inclined, it may also be a good idea to consult with any Spirits or Deities with whom you are aligned in order to attain Their protection. Many Neo-Pagans assume that they are automatically protected from anything “bad” because they so happen to have a Patron or Matron Deity; this is not always the case, however. It is always advisable to ensure that you keep an open line of communication between yourself and the Spirits with whom you work. Many Mediums have Spirits known as “Gatekeepers” which can serve as guardians and discerners of other entities; such relationships are possible for non-Mediums who seek protection and aid in discernment from external sources. An example of this form of protective entity is that of the Familiar Spirit, an entity which serves the witch or magician within a magickal context. It is important to understand that a Familiar is not the same as the “familiar” that many new to Neo-Paganism, especially Wicca, have come to understand a beloved animal to be. While it is true that some Familiar Spirits can assume the form of a cat or a dog, it is quite rare. Most Familiars are generally non-corporeal in nature and may be attained through special arrangements with Deities or Demonic beings.

      Q: I think I might be possessed! What do I do now?

      A: Many people make the assumption that they or someone whom they know is “possessed” or otherwise being harassed by a negative entity when they begin to notice strokes of bad luck, sudden illnesses, depression or other coincidences surrounding them which cannot otherwise be explained. It must be understood that while true possession and spiritual attack can and does happen, it is exceedingly rare on a major scale. More common are energetic attachments, unbalanced chakras and auric leaks which can cause many of the same “symptoms” as true possessions or spiritual attacks. Additionally, the presence of intense fear can greatly influence the perceptions of the individual and can even result in temporary delusions, paranoia and psychotic symptoms.

      It is important to always assess the “symptoms” carefully before jumping to the conclusion that you or have been or anyone else has been possessed, spiritually attacked or even cursed. Even the Catholic Church requires its formal exorcists to be fully trained in recognising and assessing the symptoms of mental illness, epilepsy and attention-seeking behaviour. According to Catholic tradition, true possession can often manifest in the form of the afflicted person:

        ~speaking in foreign languages of which they have no former understanding ~sudden personality changes not otherwise explainable by mental illness, stress or physical disease and injury ~blaspheming the Christian God, Jesus Christ and the Saints ~unexplainable displays of super-human physical strength or feats

      However, even these criteria are questionable as many mental illnesses also manifest in similar manners. The truth is that there is no fool-proof way to diagnose true possession with one hundred percent certainty. There are a series of questions which should be asked when considering the possibility of a true possession. These questions are designed to ensure that the afflicted individual has been evaluated for the presence of any medical condition which would mimic the classical symptoms of possession and that said condition or conditions has been ruled out.

      14 Questions for Evaluating the Symptoms of Possession:

        1. Does the individual have a personal or family history of mental illness, especially psychotic conditions such as Schizophrenia? 2. Does the individual have a personal history of any of the Autism Spectrum Disorders? 3. What is the present physical condition of the individual? (At this point, the individual should be evaluated visually for any obvious signs of infection, injury or disease.) 4. Has the individual recently experienced any major or traumatic events (i.e. – death of a close friend or relative, loss of a job or relationship, etc.) within his or her life that have affected him or her profoundly? 5. Could it be said that the individual, before the onset of symptoms, was a rational and level-headed person? 6. Does the individual have a personal history of attention-seeking behaviour? 7. Does the individual have a personal history of illegal substance and/or alcohol abuse? 8. When did the symptoms manifest and what was the emotional and physical environment which the individual was exposed to like at the time? 9. Does the individual have knowledge and/or practice of the Occult? 10. Does the individual know others with knowledge and/or practice of the Occult and what were/are this individual’s relationship(s) with said others? Are said relationships ongoing? 11. Has the individual recently travelled to areas known or suspected to be haunted? 12. Has the individual recently attained any object of significance (i.e. – inherited jewellery, flea market items, stolen items, artefacts, souvenirs, etc.) and from where did he or she acquire it? 13. Has the individual been evaluated by a mental health professional? 14. Has the individual been evaluated by a licensed medical practitioner?

      If, after significant medical and psychological evaluation, the individual continues to display the symptoms of possession, the approach can become rather complex. Depending upon the religious convictions of the afflicted person, proceeding to “exorcise” the negative entity without the aid of a Christian pastoral official may not be recommended if, for instance, the individual is Catholic. Interestingly, most cases of alleged possession are specific to individuals of a Catholic background. Why this is, is speculative. It has been suggested that many of these “possessions” are manifestations of some form of psychosis which draws upon the religious convictions of the individual in question.

      In the case of a suspected possession which involves an individual of Catholic persuasion, it is perhaps beneficial to both the individual themselves and their family to contact Catholic officials from within the individual’s local community. Besides respecting the religious convictions of the individual and their family, it must be understood that either the afflicted individual or the family of the individual should be open to receiving aid at least in some regard. As you may or may not already know, many Christians are reluctant to accept spiritual aid from others not of their own religion. This is not to say that healing and cleansing work can only be carried out upon non-Christian individuals, but if you must take into consideration the potential for non-cooperation which may be involved. Of course, if the family of the individual or the individual themselves have endorsed or requested your aid, you may proceed to carry out whatever work is necessary to facilitate healing. Otherwise, you may choose to help from a distance or provide assistance in other ways.

      In a situation in which the individual’s religion is not an issue or in which you have been granted permission to proceed, it is advised that you attain as much information as possible concerning the alleged entity or entities responsible for the attack before attempting to carry out an exorcism or banishing. Many entities are not aware of the harm that they are causing to the afflicted individual(s) or places which they are occupying or affecting. In such cases, it may be beneficial to have an experienced Medium assist you in communicating with the entity if you, yourself, cannot. Some cases of “possession” or hauntings can be very easily remedied with a simple conversation.

      Non-Possessive Spiritual and Energetic Conditions

      There are a variety of conditions which are classified as “non-possessive” conditions of the spirit or astral body. Many of these conditions are the result of interaction with spiritual entities, but others may be caused by energetic disturbances within the environment. Concerning entity-specific conditions, parasitic entities affecting the aura or external layers of the Spiritual Body may be aware of the harm that they are inflicting or may otherwise not possess the sentience to understand. In many cases, entities such as “astral nasties” or auric leeches are simple to remove. By thoroughly inspecting the aura for heavy energetic attachments, leaks or weak spots, such parasites may be detected. Techniques for removing these entities vary according to practice and belief, but may be dispatched through what is sometimes referred to as “psychic surgery” in which the attachment is isolated, neutralised and detached with careful energetic manipulation.

      Attacks by sentient entities which are fully aware of the damage that they are inflicting are more complex and often require extensive research pertaining to the entity. Such information may be gleaned, initially, by observing the manner in which the “haunting” or “possession” manifests. Having spiritual allies such as Patron or Matron deities, Gatekeepers, Guardians, Totems, Guides and other similar entities can prove useful for those who routinely find themselves exposed to situations in which attachments may occur. Because of the potential complexity involved in removing sentient attachments, hauntings or possessions, precautionary measures cannot be emphasised enough. Preventing such situations is crucial for they can be particularly difficult to rectify in some cases.

      There may be instances in which a spiritual attack is a purposeful assault upon one person by another, usually an accomplished magician. Many such attachments take the form of vampiric servitors. These “entities” are essentially energetic robots designed to attach themselves to the auric field of another individual. In most cases, vampiric servitors are programmed by their makers to drain the energy produced by the victim’s life force or the subsequent fear and paranoia produced when the individual is aware that he or she is under attack. Many vampiric servitors are dispatched in the same manner as simple auric attachments, especially those created by inexperienced magicians. However, experienced magicians often program servitors with complex defence mechanisms, making their disassembly and destruction somewhat complicated.

      A common entity responsible for location-specific “hauntings” is the Land Spirit. Land Spirits are usually present within all places, but may especially attach themselves to locations which are spiritually significant. Such locations may include, but are not limited to:

        ~Ley lines and surrounding areas ~Sites significant to ancient religious practice ~Sites abundant with natural resources such as springs, caves, rivers, geysers, etc. ~Old-growth forests

      Other similar entities include ancestor spirits, gremlins and household spirits such as kobolds. Instead of banishing such entities, it is wise to remember that we are perceived as the intruders in most cases. Learning to live with Land Spirits involves a commitment by the individual to preserve, respect and maintain the land or location significant to the spirit. A great number of “hauntings” are incidents in which an unknowing home-builder, hiker, archaeologist or explorer has stumbled upon, desecrated or removed an artefact from a spiritually significant location which, in turn, has invited the retaliation of the land spirit responsible for the location. It is always a good idea to thoroughly research an area before building or treading upon it. It is never advised to remove artefacts, even seemingly harmless items such as stones, from a spiritually significant location without the permission of the land spirits. Communing quietly with the spirits of any location is always advisable regardless of your intentions, but it is especially common for individuals to experience the wrath of offended land spirits as “hauntings”.

      Another situation which may mimic the “symptoms” of a true possession is what is sometimes referred to as Soul Attachment – a condition in which a fragment of the soul of another being has attached itself to the soul of the afflicted individual. Additionally, symptoms of a Soul Fragmentation, a condition in which the individual’s soul or part of it has “broken apart” and become lost within the Otherworlds (or this plane), can resemble those of a true possession. In both conditions, individuals may experience marked changes in personality, loss of appetite, psychosis and a myriad of other symptoms. Shamanic practitioners are most often called upon to address suspected cases of Soul Attachment and/or Soul Fragmentation as they usually specialise in “diseases” or conditions affecting the soul.

      A common factor which is often responsible for alleged cases of “hauntings”, spiritual or psychic attacks and even possession is the presence of excessive Electromagnetic Fields or EMFs. EMFs or EMCs (Electromagnetic Currents) are produced by electricity as it circulates throughout wires, cords and electrical equipment. Many Ghost Hunters rely on a device known as an EMF detector – a specialised device used to detect the presence and intensity of EMFs within an environment. Many cases of the “heebie jeebies” are the result of high-intensity EMFs disturbing the personal energetic fields of an individual. Continued exposure to extremely high quantities of EMFs can result in a variety of unpleasant symptoms such as dizziness, nausea, paranoia, visual field disturbances and even psychosis. It is thus crucial to first rule out the possibility of high levels of EMFs within an environment in which an alleged haunting or possession has taken place.

      In conclusion, true spiritual possession is a difficult condition to diagnose due to the presence of so many other spiritual, energetic and physiological conditions which can mimic its symptoms. It is important to remember the following steps if you are faced with the possibility of a spiritual possession:

      1. Protect yourself. Take measures before exposing yourself to the afflicted individual to ground and centre yourself, align your Chakras, cleanse your Aura, converse with your spiritual allies, charge and raise your shields and adorn yourself with any protective amulets that you feel are necessary.

      2. Assess. Take note of the individual and his or her physical appearance, behaviour and language. You should ask relatives or close friends whether or not he or she has a history of violent behaviour, mental illness, attention-seeking behaviour, brain injury or disease. You should then take note of when the symptomatic behaviour first occurred and the state of the individual’s mental and physical health at the time, the environment or any new objects to which he or she was exposed and any stressful or life-changing events present at the onset of the symptoms. You should take note of the victim’s choice of religion and ask both the individual and the family members whether or not it is appropriate for you to proceed on your own or if they would prefer for you to consult with a member of the individual’s church, coven, temple, etc.

      2. Sense. Those trained within magickal and psychic disciplines should, after thoroughly assessing the individual and his or her environment and personal history, spend some time with the individual in order to gain a “feel” for his or her personal energy and the presence of any “negative” entity or energy either within or surrounding them. Some practitioners are able to view the Auras of others – a useful technique when assessing the Aura for leaks, dark “spots”, tendrils or other anomalies. It may also be useful to consult with a trained Medium if a true possession is suspected, although you may use tools such as pendulums, Ouija boards or dowsing rods to glean more information from the entity. Such tools, however, should be used with caution.

      3. Research and network. Once you have attained an adequate amount of information through the assessment of both the individual and the responsible entity, if such is the case, you should strive to research similar cases and their outcomes in addition to the entity responsible for the affliction. Understanding the entity or forces responsible for the condition is crucial. Once you have a clearer idea of what the offending entity or force is, consult with other magickal practitioners if possible for feedback. Sometimes our limited perceptions of an entity can cause us to approach a condition with tunnel vision. Having the benefit of perceptions and experiences separate to your own is a good idea and a way to ensure that you have a full understanding of what you are dealing with and how best to remedy it.

      4. Prepare. At this stage, you should gather the appropriate tools and ingredients necessary for the work to remove the afflicting entity or energy if in fact the situation calls for such. If need be, arrange for a Shamanic practitioner, healer or Medium to perform any appropriate work necessary. It not advisable to perform any work with which you are unfamiliar, uncomfortable or inexperienced. When in doubt – don’t!

      5. Engage. This stage marks the point during which the entity or energy responsible for the affliction is removed, asked or helped to depart or dissipated. Again, the technique for the removal or dissipation is entirely dependent upon what manner or entity or energy is responsible for the condition. Communicating with the entity may be necessary (such as in the case of Land Spirits or spirits in transit) as may be removing the offending source of energy (such as in the case of EMFs or “haunted” artefacts). In cases which involve EMFs, removing the source of energy may be impossible; thus, one must devise an approach which may involve limiting the amount of time spent in the environment, for example.

      Many people make the assumption that possessions, hauntings or spiritual attachments only happen to those who traipse about “haunted houses”, but the truth is that everyone is susceptible to spiritual attack at some point. Being prepared is be as simple as being educated. Use caution when taking artefacts from ancient sites, visiting locations known to experience paranormal activity, associating with individuals who lack self-control and learn to balance that caution with logic. Never assume that you or another is “possessed” or even under spiritual attack simply because of a stroke of bad luck or a crisis of health. Rule out any mundane explanations before jumping to the tempting conclusion that you are being assailed by rogue magicians, “demons” and “leeches” or the Flying Spaghetti Monster!

      demonic medicine demonolatry demons elixirs magick ritual satanism shamanism

      Demonic Medicine: An Introduction

      Originally published 22 May 2012. © Torey B. Scott

      Like nearly all spirits, Demons possess the potential to both harm and to heal. Many practitioners of paths which are not aligned with Demonolatry fail to recognise the benefit in attaining Demonic alliances primarily due to the fact many individuals cannot overcome their biased preconceptions of what they believe Demons to be.

      It must be understood that Demons, unlike some other divinities, are less apt to respond to the pleas of an individual without first having in place an agreement which entitles Them to reciprocal service(s) by the individual. Failure to reciprocate on the part of the individual may result in an undesirable outcome—however the same remains true for other non-Demonic entities. It should be stressed that spiritual alliances must, like human alliances, be maintained if the individual wishes to enjoy the benefits without repercussion.

      When we discuss the term Demonic medicine, we are referring to the use of Demonic energies for the purpose of healing. When one has established and maintained an alliance and relationship with a particular Demon, he or she may then approach the Demon with the prospect of working with It in order to heal either themselves or another. Some Demons are less likely than others to agree to such a proposition; but, if approached correctly, most Demons are willing to participate.

      Demonic energy is extremely potent and if a Demon is eager to aid you, it is wise to first prepare yourself for the reception of this energy. If uncontained, Demonic energy can have a corrosive effect upon the aura. Because of this, it is necessary to either attain the Demonic medicine through Shamanic journey or to request that the Demon enchant a vessel which can then be used as a key to activate the contained energy when it is needed. Taking the Demonic energy directly into oneself must be done within a specially-constructed circle in order to first transform it from its raw state into a consumable one. The circle, within the context of Demonic magick, is not a protective barrier but serves as a something akin to a decompression chamber.

      By placing oneself within the circle, the Demonic energy can be slowly introduced into the environment without adversely affecting the human aura. By bringing one’s own auric vibrations into harmony with Demonic vibrations, the energy which is to be transferred is harmonised. Generally, casting the circle will ensure that the energy within is brought to a balance gradually, but the magician can also choose to alter the vibrations of his or her own person through exhibitory energy-raising techniques such as dancing, vigorous sex (especially BDSM sexual techniques), deliberate pain infliction (self-flagellation, etc.) or using substances (excluding depressants such as alcohol). Of course the use of substances within ritual is only advised for those who are mentally stable and magickally competent—I do not personally endorse the use of illegal substances, but if one chooses to use consciousness-altering chemicals he or she should be aware of the dangers involved and should preferably have another person present in case of a negative reaction.

      Demonic energy may also be channelled through the body of the practitioner through ritualised possession. In this practice, the Demon is invited into the body of the magician who may then carry out the healing directly. One should be cautioned, however, that only seasoned and disciplined practitioners should attempt this method due to the dangers of inviting external entities into the body without the proper precautionary methods such as those used by experienced mediums.

      Within the context of Shamanic journey, one essentially acclimates his or her own energies to the native environment of the Demon—thus negating the need for an external circle or other general preparatory methods. This is not to say that one should ever carelessly attempt to journey into the Demonic realm without understanding the process—the difference between the preparations for journeying and the preparations for ritual invocation are simply different. Journeying to the Demonic realm is the reverse of the Demonic invocation—instead of inviting the Demon into the realm of the practitioner, the practitioner journeys to the Its realm. It is always wise, however, to ensure that you are properly grounded before commencing the absorption of Demonic energy in any state.

      Perhaps the simplest method for acquiring useable Demonic medicine is the aforementioned Demonic enchantment of a vessel. The vessel may be a crystal, a pendant or any other object into which the Demon may deposit a certain amount of Its energy. Such vessels are sometimes referred to as fetishes within the context of Core Shamanistic traditions—however I choose to simply use the term vessel as it is culturally non-specific. Preparation of the vessel depends upon the material and the purpose which the energy will serve. Generally speaking, one may simply cleanse and consecrate the vessel in order to prepare it for enchantment—the actual imbuing of the object with Demonic energy is a varied process that will depend upon the Demon with whom you are working.

      Most enchantments are carried out within sacred space in ritualised form—the entire process of cleansing, consecrating and enchanting the vessel may be performed within the same ceremony. The Demon whose aid you will be receiving is invited into the sacred space through invocation (never use Ceremonial evocation). As with any other cleansing, any lingering energies within or about the object are neutralised and the consecration may proceed as would be normally observed by the practitioner. It should be noted that consecrating the vessel in the name(s) of the participating Demon(s) is the best approach, although this will depend entirely upon one’s relationship with Them and/or his or her Patron or Matron deity.

      One thing worth mentioning is the potential conflict of interest which can sometimes arise when an individual has called upon the aid of numerous spirits or deities for the same purpose. An example of this would be an instance in which I was seeking healing for my grandfather. Several other individuals had called upon the Christian pantheon for aid. Being aware of the fact that some Demons are opposed to working with these entities, I asked Them whether or not They would object to operating alongside Jesus Christ and Yahweh whilst contributing Their aid to the purpose at hand. Whereas the majority of the Demons whose aid I had sought had no objection, several in fact did. Remember, too, that Demons can have conflicts with other Demons. Many individuals assume that because Demons are generally all categorised into the same group They must all “get along” with one another. This is not true. It is always courteous to ask such questions of any spirit in addition to providing it with as many details pertaining to the working as possible.

      Concerning enchanted vessels, if you do not specify exactly what it is that you seek from the Demon, It is left to speculate and will simply supply you with only enough energy to conceivably carry out your healing work. This means that if you do not specifically request a permanent enchantment, it is likely that the vessel will only contain enough energy for a single use or a handful of uses. If you wish for the vessel to serve as a “general purpose” healing item, you must be specific in your asking. Although non-corporeal entities are certainly aware of much more than we are, they are not always mind-readers.

      Once you have acquired your enchanted vessel, there are many methods for using it. If the vessel is a stone, you can create Demonic elixirs by soaking the stone in water or alcohol (use caution as some stones are toxic or may be damaged by water or alcohol). Other elixirs may be formed without the use of an enchanted vessel. Vessels may also be used by placing them upon the affected area(s) of the body or by using them in sachets which may then be placed by the bedside or beneath the pillow.

      Demonic medicine can also be harnessed in simpler ways. For example, using candles inscribed with the sigil or seal of a particular Demon may be burned within healing rites. Simple talismans may be constructed using Demonic sigils. Invocation bowls, small bowls which have been decorated with Demonic figures and which contain an invocatory phrase, may also be created and used in a similar fashion as is the witch’s cauldron. Demonic sigils may also be used as altar patens upon which flowers, stones, herbs and any other ingredients in addition to perhaps a photograph of the individual in need of healing may be placed.

      In some cases, the sigil or seal of the Demon whose aid you wish to employ may be drawn upon parchment and burned. The ashes may then be mixed with liquid and ingested. In addition to only using the ashes, one may create an alchemical tincture by fermenting corresponding plant matter with the ashes in liquid, skimming away the residue and bottling the liquid. Additionally a similar but weaker elixir may be created by simply placing a clear glass of fluid atop the seal or sigil of a particular Demon. This method can be especially useful if you are running short on time and are in need of an elixir but cannot spare the time needed to create the more complex medicinal products. This method for creating a Demonic elixir may be expanded for a slightly more powerful product by placing the glass of liquid atop the seal or the sigil and leaving it outdoors during a full moon (or during midday if the Demon is Solar in nature). One may go a step further and charge the elixir during the ideal planetary hour or astrological state which corresponds to the rulership of the Demon in question.


      Demonic medicine may also be attained through the use of oils, known as oleums within some Demonolatry traditions. These oils may be created in the same manner as any other anointing oil—a base or carrier oil should be chosen (it should be noted that in my experience, Demons are not as fussed about whether or not a particular oil is “natural”, plant-based, etc.—I have used mineral oil as a carrier with no issues) and the corresponding essential oils of any herbs which are specific to the Demon in question. The oils should be consecrated in the name(s) of the Demon(s) whose aid is being sought.

      When a Demon has agreed to aid you by gifting you with Its medicine, it is courteous to provide the Demon with a suitable offering. Because Demons are, in many ways, more similar in nature to human beings than some other entities, They are often pleased with offerings that reflect the human experience. Whereas some entities may prefer offerings of flowers, crystals and other natural objects, Demons tend to prefer offerings which have either been created by or are indicative of Mankind. Demons have been known to enjoy offerings of:

        Alcoholic beverages (especially those with high alcohol content) Cigars and cigarettes (burned as incense) Sexual fluids Blood (your own) Chocolate Drawings or other crafts (created by you) Music and dancing Sensory libation (emotional discharges such as rage or experiences of pain) Jewellery Money (especially coins) Pornography/Sex toys (and sex acts)

      Otherwise Demons are certainly not shy about informing you as to Their preference of offering. If you are uncertain as to what a particular Demon may enjoy, you need only ask. Sometimes clues as to Their preferences may be found by examining Their correspondences and natures, but They often indicate very clearly what it is that you may do for Them that will be most satisfactory. Besides meditating or journeying for the answer, Demons are also capable of expressing Themselves through either direct “thought implantation” or through other methods such as dreams or divination. I sometimes use a pendulum when asking for clarification pertaining to a particular Demon’s preference for a variety of items.