Infernal Dialogues

Infernal Dialogues

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Category: satanism

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Blog Prompt: Altruism & The Satanist

Anyone familiar with Anton LaVey’s Satanism envisions Satanists as egotistical, self-centered miscreants with complete disregard for others and for society as a whole.  Even most LaVeyan Satanists would describe themselves as selfish to some degree.  Theistic Satanists, too, recognise the innate divinity of the Self and thus embrace the ideal of self-exaltation and the spiritual profundity of autotheism.  It would seemingly be a rare and guarded fact that not all Satanists are sociopathic hedonists – even rarer that many consider themselves to be pillars of their respective mundane communities.  The truth of the matter is that the long-assumed “fact” that Satanists are incapable of altruistic acts is not only an untruth, but that Satanic criminality has been disproportionally sensationalised thanks to mass paranoia and the perpetuation of the image of Satanists as murderous cultists within pop culture.

Most of what we regard today as Satanic philosophy was established by Anton LaVey with the advent of his book, The Satanic Bible – first published in 1969. The Satanic Bible laid the groundwork for Modern Satanism and, subsequently, most traditions of Theistic Satanism.  Some of the key principles recognised as paramount to Satanic identity include:

  • Recognition of the Self as a divine being.
  • The pursuit of physical (earthly) pleasures without fear of “cosmic repercussions”.
  • Treating others as they treat you (like for like or an eye for an eye).
  • Rejection of Christian doctrine and the authority of religious institutions.
  • The pursuit of knowledge and self-education.
  • Questioning the meaning behind “rules” and codes of conduct, etc.
  • Refusing to accommodate parasitic relationships and individuals.
  • Recognition of the importance of the human experience.

 Many calling themselves Satanists have often extracted particular ideas from Satanic philosophy and have used them to validate criminal acts and antisocial behaviour, citing that Satanists reject all aspects of human social constructs and have no regard for the personal space and well-being of others.  Such individuals exist within both the LaVeyan and Theistic Satanic communities at large.  Unfortunately, one of the more recognizable demographics within pseudo-Satanism is that of the teenage “Satanist” – the hapless Goth kids in long black trenchcoats whose tragic and misguided attempts at self-exploration often lead them to a life of substance abuse, homelessness, prison or even death.  How many films and television shows portray so-called “Satanic cults” orchestrating murderous plots, gathering around the sacrificial altar in hooded cloaks whilst raising blood-stained daggers in praise of Satan?  Unfortunately, this image of Satanists is the most recognizable today.

It is folly to believe that we can ever hope to (or desire to) see the world praise Satanists as “normal every day people”.  Some 31% of the world population is religiously Christian.  In the eyes of most Christians, Satan will always the “Enemy of Man” and Satanists will always be wantonly assisting Him in leading souls astray.  It is not the image of the sociopathic Satanist that we wish to challenge so much as it is the perception that Satanists are incapable of altruism.

Anton LaVey insisted that there was “no such thing as a selfless act”.  I tend to agree.  While I could happily derail this post into a long-winded lecture regarding the specifics of the this theory, I will not.  Regardless of whether or not doing a “good deed” benefits the doer in some way, most Satanists who truly understand Satanic philosophy recognise that antisocial behaviour is actually detrimental to self-advancement.  Destroying or contributing to the destabilisation of one’s home environment ultimately results in the destruction of one’s ability to productively operate within that society and to sustain his or her lifestyle.

Earning a bad reputation can completely handicap the likelihood of attaining gainful employment.  Criminality carries with it the risk and a high probability of incarceration and the loss of personal freedom.  Therefore, while it is not essential that a Satanist selflessly “puts others ahead of themselves”, it is essential that Satanists recognise the necessity of being a functioning member of society.

Returning to the theme of altruism and the idea that there is no such thing as a selfless act, Satanist or not – all human beings have motivations which drive their decisions to help others.  Some individuals donate to charity because it “makes them feel good”.  Although there is no sinister motive, this is self-gratification nonetheless.

Whether or not a Satanist is inclined to “do good unto others” because it is gratifying to do so, positively contributing to the society in which we live is also positively contributing to our own existence as individuals.  There are many Satanists who balk at the notions of giving and altruism as they often regard altruistic acts as being dependent upon “love”.  Love has nothing to do with it.  As I have mentioned, the better off we are as a society and as a collective species, the better off are ourselves and our families.

Why do I give to others?  Because of love?  Because of compassion?  Because it makes me feel good inside?  Because it makes me look like “one of the good guys”?  A Satanist recognises that divinity – innate divinity – exists within each of us.  To deny the deservingness of just one person to a rich and fulfilling existence is to deny his divinity – and to deny the divinity of oneself.

I give to my family because I love them.  I give to others because it makes me feel good to do so and because I believe in repaying those who have come to my aid when I was in need.  I help those less fortunate because I know what it feels like to live in poverty.  I see my grandmother in the face of every lonely old woman on the street and it I feel struck to the bone with wonder as I recognise the divine being hiding behind those sad eyes.  I go to work every day even though I would love nothing more than to spend my waking hours writing or creating my art, but I know that I have a responsibility – not only to my family – but to myself to ensure that my experience of life is something that can be wholly enjoyed, cherished and afforded.

Divinity is not something reserved for Satanists.  It is not a gift bestowed upon the wealthy.  I often quote the passage from Isaiah 46:9 in the phrase, “I am God and there is none like Me” in reference to myself and in reference to the Satanic belief in autotheism.  But it is actually an untruth.  Yes, I am God as are you – and there are billions just like Me.

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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)

Materials:
·         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.]
Say:
“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.]
Say: 
“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.]
Say:

“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.]
Say: 
“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.]
Say: 
“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).]
Say: 
“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.]
Say: 
“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)
Materials:
  • 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.]
Say:
“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.]
Say:
“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.]
Say:
“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.  

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altruism demonolatry left hand path magick neo-paganism paganism right hand path ritual satanism wicca

Left Hand Paths Vs. Right Hand Paths

Originally published 17 October 2008. © Torey B. Scott


Some of you are already familiar with the terms and with the meanings behind them. For those of you who are not, this article was designed to provide a brief introduction to the concept of “Left Hand” and “Right Hand” paths.

Who Needs A Hand?

The concept of “Left Hand” and “Right Hand” paths originated in the Hindu Tantra, which is composed of two separate ‘paths’ – dakshinachara (Right Hand Path) and vamachara (Left Hand Path). Essentially, the difference is that in dakshinachara (Right Hand Path), the more “mainstream” Hindu religious practices such as meditation can be found; alternately, in vamachara (Left Hand Path), one encounters more “taboo” practices such as sexual rites and animal sacrifice, which diverge from traditional and accepted Hindu religious practices.

Besides the Hindus, the concepts of ‘the left hand’ and ‘left-handedness’ have been regarded as ‘evil’ and/or being symbolic of a rejection of traditional religion throughout many cultures.

Examples of Right Hand Paths and Left Hand Paths:

Right Hand Paths:

  • Wicca
  • Christianity
  • Buddhism

Left Hand Paths:

  • Satanism – Symbolic & Theistic
  • Demonolatry
  • Luciferianism

An Illustration of Common Differences

In this segment, I will present several concepts followed by the common approaches to these concepts by both the Left and Right Hand Paths.

CONCEPT: The Self, The Person As An Individual.

  • RIGHT HAND PATH: Typically regards the Self as spiritual in nature. However, a tendency exists to heavily separate concerns of the Ego from concerns of the True Will or Higher Self. Magick and acts for the purpose of self-attainment, self-gain and self-provision are generally viewed as indulgent, wasteful, selfish and in accordance with the desires of the Ego.

  • LEFT HAND PATH: Typically regards the Self as worthy of worship and elevation. Concerns of the Ego and of the True Will are typically not separated, as they are regarded as one in the same. Magick and acts for the purpose of self-attainment, self-gain and self-provision are almost universally viewed as natural and are condoned and encouraged. The desires of the Ego are readily indulged in the belief that the Self is worthy of indulgence.

CONCEPT: The Divine, “God”, Spirit

  • RIGHT HAND PATH: Typically regards the Divine/God/Spirit as omniscient, transcendent and sentient. Relationships with a personal Deity are nurtured through worship, prayer and ritual. Divine guidance is sought for the understanding of the True Will. Divine aid is called upon in most common practices. The Ego is inferior to the Spirit or Higher Self and must be overcome for the soul to perfect itself through life experiences.

  • LEFT HAND PATH: Sometimes regards the Divine/God/Spirit as omniscient, transcendent and sentient. May be Atheistic in approach to Deity with a pronounced emphasis on the idea of the Self, the Ego, as Deity incarnate. May often view the Self, the Ego, as part of a greater Source of Spirit, co-existing with sentient godforms and entities (Deities) – however, typically regarding the Self, the Ego, the Human Spirit to be equal to or greater than other sentient godforms and entities (Deities).

CONCEPT: Ethics, Dogma, Codes of Behavior

  • RIGHT HAND PATH: Typically observes some form of dogmatic ‘moral code’ or system of ethics wherein the individual is expected, to some degree, to abstain from those activities, acts, behaviors and magickal workings which indulge the Ego or the individual in favor of more altruistic approaches. Often regards acts of indulgence as abetting the wasteful desires of the imperfect Ego. Typically holds to rigid ideals and societal expectations.

  • LEFT HAND PATH: Typically denounces most forms of dogmatic ‘moral codes’ or systems of ethics which suppress the individual and/or the Ego. Commonly favors those activities, acts, behaviors and magickal workings which promote and condone the indulgence of the Self, the Ego. Generally believes that there is ‘no such thing as a selfless act’. Does not regard the desires of the Ego as wasteful and/or deviating from any ‘True Will’ as the Ego is typically believed to be the same as the True Will, Higher Self. May or may not disregard rigid ideals and societal expectations.

CONCEPT: Obedience to a Higher Power or Will

  • RIGHT HAND PATH: Generally adheres to some sense of inferiority to Spirit, The Divine, God, Higher Will. May or may not observe an obedience to the ‘Will of the Universe’ or to a pre-destined ‘fate’. May or may not regard Deity, Spirit as being more aware of what is ‘best’ for the individual and for mankind.

  • LEFT HAND PATH: Generally rejects adherence to any sense of inferiority to Spirit, The Divine, God, Higher Will. Typically regards the Self as ‘Godlike’ or ‘equal to God’, thus being the supreme authority in regards to the needs of the individual and of mankind. Commonly rejects obedience to any Deity.

CONCEPT: Retribution and Karma

  • RIGHT HAND PATH: Typically accepts some idea of Cosmic Justice, Karma, Karmic Retribution, Threefold Law as a Universal and supernatural means of Divine law and order. Additionally, may or may not believe in the concept of polar opposites of ‘positive’ and ‘negative’, ‘good’ and ‘evil’.

  • LEFT HAND PATH: May or may not adhere to the idea of Cosmic Justic, Karma, Karmic Retribution, Threefold Law as a Universal and supernatural means of Divine law and order, although, if adhering to the concept, regards it as exoteric. Typically does not adhere to any concept of polar opposites of ‘positive’ and ‘negative’, ‘good’ and ‘evil’.

CONCEPT: Happiness and Spiritual Fulfillment

  • RIGHT HAND PATH: Generally believes that happiness and spiritual perfection, fulfillment come from ‘good’ and/or altruistic deeds. May or may not believe that true salvation/happiness/spiritual fulfillment is only attainable through transcendence of the material plane.

  • LEFT HAND PATH: Generally believes that happiness and spiritual perfection, fulfillment are solely the responsibility of the individual in each lifetime. Typically discards the belief in salvation by means of ‘good’ and/or altruistic deeds which result in spiritual reward.

CONCEPT: Material Wealth and Indulgence

  • RIGHT HAND PATH: Typically believes that material wealth and indulgences are solely ‘fodder’ for the wasteful desires of the Ego. Generally conforms to the idea of the material plane as being a place of tests and hardships, a place to learn from and to eventually rise above.

  • LEFT HAND PATH: Typically believes that material wealth and indulgences are necessary for the happiness and contentment of the individual, the Ego as the individual is responsible for his or her own happiness and spiritual reward. Generally rejects beliefs that the material plane is a place of tests and hardships, a place to learn from and eventually rise above, instead adhering to the idea that life is what the individual makes it – that mankind is the master of his own destiny

The Use of Symbolism in Left Hand Paths

One of the first things that one may or may not notice about some followers and/or traditions of Left Hand Paths is the usage of ‘inverted’ symbolism.

Some quickly attribute the reasoning for the usage of this symbolism to nothing more than ‘shock value’. A common (and erroneous) stereotype, for example, of a ‘Satanist’ will depict a young teenage boy, dressed in all black and chains and wearing an inverted pentagram pendant around his neck. It is true that many teens attempt to shock their parents and their peers by dressing outrageously and claiming to be ‘Satanists’. Sadly, however, in the United States, there have been instances of such teens being involved in school shootings and other criminal activity, further tarnishing the reputation of Satanism and other Left Hand Paths.

Though the stereotype is inaccurate, the inverted pentagram is a real symbol used by Satanists and other followers of the Left Hand Path. This inversion is not an act of ‘perverting’ a ‘good’ symbol for shock value, but it is a meaningful symbol in and of itself.

The five points of the upright pentagram represent the power of Spirit (the topmost point) reigning supreme above the four Elements of Earth, Air, Fire and Water (the material world), which are represented by the remaining points of the pentagram. In this symbolism, we have the representation of the belief of many Right Hand Paths in Spirit transcending the flesh – transcending wasteful material desires and distractions.

In the inverted pentagram, we have just the opposite of this. The five points of the inverted pentagram represent the power of the four Elements (the material world) in domination over the power of Spirit (now the bottommost point). In this configuration, we are now representing the belief of those who follow the Left Hand Paths in the material world being a place of importance, indulgence, lessons and, ultimately, what the individual makes it. There is no need to strive for the obscure goal of spiritual completion by means of transcending the flesh when spiritual completion and true happiness can be had in this plane.

Alternately, many Satanists and other followers of Left Hand Paths use the symbolism of inverted crosses and other ‘reversed’ versions of traditional religious symbols as a means to represent non-conformity and non-adherence to Dogma, rigidity and the yoke of religious institutions.

Conclusion

In short, labels are just that. Labels. In the end, everyone is in charge of his or her own happiness and fulfillment. Spirituality is just one piece in that very large puzzle. What we choose to call ourselves matters not in the grander scheme of things. With titles come identity and with identity comes acceptance. We humans are social creatures by nature and by nurture. What we seek is belonging and kinship and safety. Groups, families, societies, cultures – all of these are answers to our ever-longing questioning of ‘where do I belong?‘.

What you believe should not matter to anyone but yourself. We do not exist to fulfill someone else’s spiritual void. What you call yourself is completely up to you. “Am I a witch?”, “Am I a Satanist?”, “Am I a Presbyterian?”. Only you can answer that. Though we will always seek to belong to something…somewhere, never label yourself for your friends. Don’t label yourself for your family. Be true to yourself – and ‘me’ is the only label you can ever truly be proud of.

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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.

Image

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.

Categories
agares demonolatry demons goetia lemegeton lesser key of solomon magick ritual satanism

Demon Dossier: Agares

Originally published 27 May 2012. © Torey B. Scott

The Motivator

  • Golden Dawn Zodiacal Attribute: Aries (Succedent Decan)
  • Solomonic Rank: Duke (Sometimes Grand Duke)
  • Planetary Ruler by Rank: Venus
  • Planetary Ruler by Decan: The Sun
  • Tarot Card: 3 of Wands
  • Holy Days: March 30 – April 8


Traditional Appearance: An old man riding upon a crocodile and carrying a goshawk

Traditional Powers & Authorities: “Maketh them to run that stand still”; “bringeth back runaways”; “teacheth all Languages or Tongues”; “power to destroy Dignities both Spiritual and Temporal”; “causeth Earthquakes”

Agares is the first Duke to be mentioned in most versions of The Lesser Key of Solomon. The Golden Dawn assigns Him to the Succedent Decan of Aries, thus insinuating that His is a Solar presence. His Nature is, indeed, very indicative of resonating with Solar Archetypes—He is a Demon of action, motivation and growth as well as being strongly representative of the importance of seeing endeavours through to completion.

It is tempting to compare the Magickal Image of Agares with that of the Hermit as found in the Tarot. Here we have a solitary figure, an old man—upon His fist He carries a goshawk, replacing the traditional element of the lantern within in the Hermit card. As the Hermit’s lantern illuminates His path, so does Agares’ ever-watchful goshawk keep a steady eye fixed upon its surroundings. However, unlike the free-standing Hermit, Agares has decided to carry Himself upon the back of a strange ally—the crocodile.

This seemingly inconceivable idea of a crocodile as a stead speaks to us of a need to see possibilities where previously we had thought none existed. It suggests that we look beyond surface appearances and shallow convictions in order to negate our self-limiting tendency to judge a book by its cover. Historically and metaphysically, crocodiles represent unbridled brute force—however, in contrast to its primitive and often violent countenance; the crocodile is capable of being a profoundly effective nurturer, demonstrative through the imagery of the mother caring for her hatchlings.

Agares’ nurturing Nature is also demonstrated by His association with the Qabbalistic Sephirah of Binah in addition to the planetary attribution of His rank, Venus. Binah is often characterised as the Great Mother figure, or Aima Elohim. It is receptive, comforting and can sometimes be seen as the inviting white shores beyond the ending of one’s life. Binah also embodies the concept of “Understanding” and great wisdom, further supporting the significance of the old man in the Magickal Image of Agares. We are also inspired to find the significance of this “Understanding” in Agares’ mastery in “teaching Languages”. Through language, we seek to be understood—and through expressing ourselves, we are able to articulate our fears, desires and perception of the world around us. Agares thus bolsters our ability to communicate with one another and with the Universe not only through His personal tutelage in the realm of language, but through His inherent connection with the Sephirah of Understanding. Like the crocodile, Binah indicates the cycle of life and death, departure and return. When we examine Agares’ affinity with “runaways”, the connection between the lessons of Binah and the crocodile become apparent.

Both the goshawk and the crocodile represent higher vision, caution and the need for vigilance. Symbolically, the old man is illustrative of wisdom through experience, perseverance and even fragility. It is quite a worrying situation in which a fragile old man has committed himself to being reliant upon the strength of the crocodile whose powerful jaws could easily rend him limb from limb; but this insinuates profound and unspoken trust on the part of the old man—even his dependence upon the sharp eyes of the goshawk leads us to conclude that, as a pinnacle of wisdom, his experience has given him reason to believe that his life and well-being are safe in the deceptively dangerous guardianship of beasts.

Although we may be inclined to associate Agares with the Hermit, He is best represented by the 3 of Wands. Although His seal is subject to variation from source to source, we can clearly see within its basic shape a pattern of three’s. There are three circles, three unattached arms of the cross and three bands at the bottom of the shield. The number three has a great deal of occult significance—examples being the triplicity of the seasons of life (birth, adulthood, death) and the threefold Nature of linear time (past, present and future).

Because His Nature is fiery, motivating and active, it makes sense to assume that His Decanal association with the Sun and Aries lend him both Solar qualities and those aligned with the Ram of the Zodiac. The Three’s of the Tarot may be viewed as being representative of commenced action—we may break this down into such thoughts as beginning something new, motivation or going forward. Agares’ interest in “making them to run that stand still” suggests that we are correct to attribute the action-based principles of His Solar-Aries assignment to those lessons of His which encompass breaking free from old ruts, rising to the challenge and persevering.

The 3 of Wands can also indicate a tendency to cling to shallow ideals such as appearance, power and wealth. Because Agares’ inspires us to look beyond what is visible on the surface, we find that His traditional powers include “power to destroy dignities” and “causeth earthquakes”. Both of these actions consist of the razing of structures, both symbolic and literal—of destroying what once was in order to return a state of being to its most basic foundations. Through the destructive power of Aries, the jaws of the crocodile, we are stripped bare—exposed to the light of the Sun and entrusted to the care of the nurturing Mother. Through the warming of the Sun’s rays we attain new growth and perspective, guided by the light of the Morning Star, Venus—the eyes of the goshawk.

Agares’ Lessons – Summary

Looking beyond the surface. Finding the “diamond in the rough”. Acknowledging that there is always a silver lining. Undiscovered talents and strengths. Thinking outside the box.

Wisdom through experience. Understanding our fellow human beings and relationship with the Universe. Communication and language.

Motivation. Endurance. Inspiration to climb out of ruts. Action. Beginning new ventures. Finishing what we have begun. Growth. Sports.

Balancing strength with fragility. Nurture, rest and recuperation. Getting back to our roots.

Being honest with ourselves and with others. Letting go of shallow concerns and interests. Starting over. Wearing our hearts on our sleeves. Acknowledging weaknesses in ourselves. Taking a back seat.

Life and death. Cycles and changes. Runaways. Running from problems.

Vigilance. Caution. Higher vision and psychism.

By examining the lessons which a particular Demon has to offer to us, we can find those lessons which relate to a specific problem in our lives and work with that Demon in order to correct any imbalance which may be present. However, just because a particular Demon “specialises” in certain areas, it does not mean that It is limited solely to such. For example, you may discover that when working with Agares, He may be interested in helping you with an issue in your life which may seem completely alien to His Nature or concerns.

The best way to work with a Demon is to begin by using meditation and visualisation to establish contact. Once you have attained a rapport with a Demon, you may begin by asking It questions relative to your specific problem and “tuning in” to receive Its messages. Demons communicate with us in many ways—usually through seemingly random thoughts or signs in our environments. They may also be worked with through Shamanic journey or a variety of divination methods.

Prompts for Exploration

1. When you are feeling distressed or alone, what comforts you? In what ways do you, in turn, comfort others who are in need?

2. Are you guilty of vanity? In what ways? What things affect your self-esteem? What things improve it? What are you unwilling to compromise on when it comes to looking or feeling your best? Why?

3. Do you judge people based on first impressions or how they appear? Have you ever been discriminated against? How did you deal with it?

4. Can you look back on your younger years and recognise things you did or behaviours in yourself that you now consider to be foolish or unwise? What life experiences led you to change these things? How does the person you were make you feel about the person you are now?

5. Are you a procrastinator? Do you often find yourself in emotional or motivational ruts? If so, how do you break free from them and get things done? Who or what are your inspirations in life?

6. Do you feel a need to control every aspect of your life? Do you ever allow others to take the reins while you trust them to do the right thing? If not, what would happen if you did?

7. Do you take responsibility for your actions? Are you a blame-shifter or do you acknowledge your flaws and mistakes?

Meditation – The Old Man & The Crocodile

 

Find a quiet place in which to meditate, making sure that you will not be disturbed. Either using this article or your own drawing, focus your mind on Agares’ seal. When you can visualise it without looking at it, close your eyes and sit up straight, clearing your mind of the debris and remnants of the day’s thoughts and worries. Remain focused, in your mind’s eye, on the seal. Taking a deep breath in through your nose while counting to four, exhaling through your mouth while counting to six. Feel your body relax and your consciousness shift, floating away like a leaf in the current.

Visualise the seal beginning to fade as you imagine yourself in a forest at dusk. Allow yourself to feel the warm summer wind blowing over your bare skin, hear the crickets calling in the thick ferns and marvel at the blue green hue of the trees as their branches sway lazily in the breeze. Before you, an old forest path stretches deep into the darkening woods—further down the track, you notice someone approaching very slowly, but you are unable to clearly make out the figure.

You decide to walk towards them, cautious yet unalarmed. Suddenly you stop as you realise that it is an old man—however, there is something very strange about him. You notice that he carries a goshawk upon his fist, much in the same way as falconers carry their companions. The hawk is watching you closely, peering at you with its large keen eyes and bobbing its head warily from side to side. Even stranger is that the old man appears to be sitting upon the back of a large crocodile, its breath coming heavily as it strides slowly towards you.

The crocodile stops just in front of you, seemingly operating on a telepathic command from the old man. Looking closer, you see that the old man is thin and haggard—his face is withered and a scraggly beard adorns his chin. He smiles at you and asks for your name. Feeling much more confident, you do not hesitate to tell him. In return he reveals to you that he has been searching for you. As you come to understand, he informs you that he has a task for you to complete. He tells you that he needs for you to help a small child. You agree to do what you can, and the old man points behind you. Turning around, you see that there is a door which has appeared upon the forest path. Walking towards it, you take a deep breath and open it, stepping into the darkness within.

The door closes behind you and your eyes slowly begin to adjust. You realise that you are in the bedroom of a little girl. All around you are toys, family photos and school awards, yet you hear only the weeping of the child as she lies curled into a ball on her bed. Walking to the bedside, you kneel down and stroke her hair softly, asking her why she is crying when she is surrounded by so many beautiful things. She tells you that she is afraid of growing up and of losing her family. Overwhelmed, you sit on the bed and take her into your arms, telling her all of the reasons why she should not be afraid of growing up—you tell her how important it is to enjoy each day and to look for the good in everything. You explain to her that by growing up, she will be able to do new things and to meet new friends. Slowly, she begins to relax and you dry her tears. She looks up at you and smiles and wraps her arms around you. You close your eyes and hold her tightly, but are suddenly aware that you are no longer yourself, but have taken the place of the little girl—looking up you see that, in your place, is the old man. He smiles down at you before rising and disappearing again.

You feel completely relieved and are convinced that everything will be alright. You are suddenly no longer aware of any worries and can only think about those things in your life which you are truly grateful for. Closing your eyes, you wrap yourself in the blankets and drift to sleep, bringing yourself back to normal consciousness and feeling refreshed.

Assignments

1. If you are artistically inclined, create a work of art using Agares’ seal as inspiration. You may choose to create a drawing, sculpture or piece of jewellery—alternately, you may even wish to compose a piece of music which best represents Agares as you perceive Him. Outline the symbolism of your creation—explain the meaning behind any colours you may have chosen or any materials or why your work specifically embodies the Nature of Agares. Meditate on this creation at least once a week and make note of any impressions or thoughts you may have.

2. On a sheet of paper or parchment, write down all of the things in your life which you feel impede your personal growth. They may be things such as “insecurity, low self-esteem, feeling inadequate” or “boss has it in for me, no friends, drink too much”. Contemplate these things and on a second sheet of paper, write down things you believe can counteract them. For example, where you may have written “low self-esteem” as an impediment, you can counteract this with something such as “get a new haircut”. Likewise, if you included something such as “boss has it in for me” as an impediment, a counteraction for this may be something as simple as “look for a new job”.

Once you have written your list of counteractions, crumple up the piece of paper containing the impediments and abuse it—take out all of your frustrations on it and pour all of that negative repressed energy into it. Afterwards, either burn it or bury it. Keep your list of counteractions visible and use it as a checklist—strive to accomplish at least one counteraction per month.

Categories
black magick demonolatry demons kabbalah kelipot klippoth magick qliphoth ritual satanism sorcery

An Introduction to Qliphothic Sorcery

Originally published 23 May 2012. © Torey B. Scott

Understanding The Qliphoth

Most practitioners familiar with Left-Hand Paths will most assuredly have been exposed to the concept of the Qliphoth. Like Kabbalah itself, the Qliphoth have often played a central role in many of the practices of Occultists and Ceremonial Magicians. The Qliphoth Itself, if it can even be justly referred to as one ‘thing’, can be a confounding topic and for this reason many new to Ceremonial practices are rather keen to avoid It altogether. However it must be understood that the Qliphoth can mean many different things depending upon context and the inclinations of the Magician.

It would be impossible to discuss the Qliphoth without also including Kabbalah as a whole. If you are not familiar with the basic concepts behind Kabbalah, I suggest that you consider undertaking Magicka School’s exceptional course, “Introduction to the Magician’s Kabbalah” by Marcus Katz. Additionally, there are specialised forums within the boards which deal exclusively with discussions pertaining to the Kabbalah. Further information can be sought online or through books such as my personal favourite, David Ariel’s Kabbalah: The Mystic Quest in Judaism.

To understand the Qliphoth is to first understand the Kabbalah. The problem with this arises due to the numerous interpretations of what the Kabbalah and the Tree of Life actually are. There are many variations of Kabbalistic study—one of the most popular within the magickal community is commonly referred to as the Esoteric Kabbalah. Within some magickal circles, the Esoteric Kabbalah is less favoured in comparison with the other traditional interpretations of the Kabbalah and aspects of Jewish mysticism such as Merkabah. Because of these differences in interpretations, there is rarely little consensus within Occultism as to exactly what the Qliphoth is, how It originated and what It means to the magician.

There are several accounts of how the Qliphoth originated. Some portray the Qliphoth as the ‘shells’ or ‘husks’ of God’s first aborted attempt at creation. In this account, the Qliphoth is the realm of dark energies which some consider to be evil or demonic in nature. In other accounts, the Qliphoth are the ‘reflection’ of the Sephiroth upon the waters of the Abyss. Still others consider the Qliphoth to be the nightime or reverse side of the Tree of Life, opposite but still connected to the realm of Light by Da’ath. In most of these accounts however a common theme is present—the Qliphoth is essentially the ‘dark half’ of the Tree of Life, sometimes referred to as the Tree of Death.

While such a generalisation is by far an inaccurate and unjust summation of the Qliphoth, it is a viable introduction to the concept of the polarity which exists between the Qliphoth and the Sephiroth. The Tree of Life consists of ten ‘emanations’ or ‘numerations’ which are known as Sephiroth (Sephirah in the singular). Each of these numerations essentially represents a different aspect of God’s creative process. Many magicians view the Sephiroth as literal realms while others consider Them to be allegorical, comparable to states of mind. Whatever the case may be, most practitioners who choose to work with the Qliphoth regard It as a collection of the flawed or severe expressions of creation.

The word Qliphoth, like the word Sephiroth, is plural. In the Hebrew language, Sephiroth roughly translates as ‘numerations’ whereas Qliphoth (Qliphah in the singular) translates as ‘peels’ or ‘husks’. Generally the Qliphoth is referred to as a single entity, an area of study—however the Qliphoth in the truest sense consists of ten essential ‘husks’ which mirror the ten numerations of the Tree of Life.

Within some practices, magicians imply that the Sephiroth are present in all things and yet are removed from the earthly realm of Man. Because of the seemingly contradictory nature of Kabbalistic theory, many students are intimidated and resistant to undertaking the study of the Tree of Life. While it is visible from the aforementioned example that Kabbalistic theory can be quite complex, it is again dependent upon the individual interpretations and convictions of the individual as to what the Sephiroth, and Qliphoth, mean to that individual.

In revisiting the concept of the Sephiroth’s presence within the world, while aspects of the Sephiroth exist within all things, all but one of the numerations are said to wholly exist beyond the realm of Man. The tenth Sephirah, Malkuth, is also known as the Shekinah—the fundamental feminine aspect of God which is alone accessible to and knowable by humanity. Malkuth is sometimes equated with the tangible world and Universe – many adherents of modern Goddess-dominated religions have equated the Shekinah with the great Goddess archetypes such as Diana, Gaia or Isis. But deeper still than the Shekinah reside the Qliphoth.

As with the diversity found within the accounts of the creation of the Qliphoth, there is much debate pertaining to other fundamental questions surrounding Their very nature, limitations and location. Second only to the question of what the Qliphoth are is the question of where They reside. In some depictions, the Qliphoth are said to reside ‘behind’ the Tree of Life, directly ‘below’ it or ‘below and behind’ it. Regardless, many accounts of the Qliphoth depict Them as residing amongst us, within the world of Assiyah, the earthly realm itself and, in some ways, within the Shekinah.

Within a polarised perspective, the Qliphoth may then be assumed to encompass all of the negativity and evildoing of this world. While this may be a very appealing and simple explanation of the Qliphoth for some, it is not entirely accurate. The Sephirah of Geburah would in fact better fit such a description as It, not the Qliphoth, is the unrestrained element of God’s severity.

What then, one may ask, is the Qliphoth and how would understanding such forces contribute to magickal practice? Depending upon what one’s personal interpretation of the Qliphoth is, there is great potential in working with Qliphothic forces within the context of magick. Generally, many practitioners of Left-Hand Paths consider the Qliphoth to be something comparable to the ‘Satanists’ Tree of Life’. This is a very inaccurate description of the Qliphoth as it is not simply a Tree of Life for Satanists, but a container of forces which encapsulate the potential for destruction on many levels. However, Qliphothic sorcery – like aspects of any powerful magickal system, path or practice – is not intended for the casual dabbler.

Why would anyone endeavour to work with such destructive forces? Like anything within the Universe, the Qliphoth not only has the potential to destroy but also to create. While the emanative process of the Sephiroth does not function in the same manner, the Qliphoth have been employed by practitioners of many different magickal systems with favourable results. For some practitioners who are inclined towards psychological allegory within magick, the Qliphoth represent the negative states of existence. Some view the Qliphoth in a similar manner as one would view an astronomical Black Hole – perpetually drawing into Itself the Universe surrounding It.

If we were to indeed view the Qliphoth as the “anti-Sephiroth”, it would be marginally feasible that this “drawing into” aspect of Its Nature could be utilised for constructive ends. An example would be to examine each Qliphah and Its unique signature in order to harness the particular “artery” in concordance with the task at hand – for example, if one wished to counter his or her feelings of inner conflict over a decision, the artery of Thaumiel could be focused upon the aspect of his or her life in need of reparation. In this context, the individual arteries of the Qliphoth could be analogised as vacuums, drawing out accumulated energies which are no longer beneficial to the individual. This use of Qliphothic magick, however, is less akin to sorcery than it is to self-examination and self-cleansing. The Qliphoth can also be utilised for projective magick.

Some practitioners of Qliphothic Sorcery ascertain that the Qliphoth Themselves are inherently receptive – that is, as aforementioned, it is believed that the Tree of Death only draws Into Itself and therefore does not project Itself into the Universe. However, within the context of Judaic Kabbalism, this is not the case as it is believed that the Qliphoth are ever-influencing the world of Man – that it is Man, not the Qliphoth, which draws the Peels unto Himself. If this is the case, then utilising Qliphothic energies for projective magick can be rather straightforward – the invocation of a particular Qliphah may be sufficient. However, many magicians who believe that the Qliphoth are wholly receptive also believe that the key to utilising Qliphothic energy within the context of projective magick is not the Qliphoth Themselves, but the entities who govern Them. In the next article, we will explore some of the entities aligned with the Qliphoth and Their functions within.
Categories
devil fallen angels history lucifer mythology satan satanism

Satan: Then & Now


Originally published 7 March 2011. © Torey B. Scott

“My names and manifestations on this plane are legion, I have been known to many, but understood by but a few.” -Liber Azazel

It makes sense to introduce this section with a simple question—who exactly is Satan? Most Neo-Pagans assume that they know the answer. For these Neo-Pagans, especially Neo-Wiccans, Satan is simply a Christian invention derived by the Church as a means of frightening Pagans into religious submission. While there is little doubt that Satan, as most know Him today, has Christianity to thank for His bad reputation, He is most assuredly not a “Christian invention”.

In order to better understand the evolution of the mythology behind the name, we will have to work our way backwards to the beginning of His story. Amongst Theistic Satanists today, Satan is a very real being. Something that is exceedingly common is to assume that Satanists worship “The Devil”—the embodiment of evil. For myself and others, Satan and “The Devil” are two different entities altogether.

The role and character of The Devil have been blown entirely out of proportion thanks to the Christian obsession with Satan’s perceived influence over humanity. According to fundamentalists, The Devil controls every aspect of daily life—it is constantly seeking to lure human beings into its snares through the pursuit of earthly pleasures such as rock music, dancing, sex and (of course) alternative religions. One would think, from listening to such claims, that The Devil’s power must surely rival that of the Almighty’s! With so much paranoia and obsession feeding such a concept, there is absolutely no doubt in my mind that Christians have, through their unfounded fears, created their own Devil.

Many of you may be familiar with what is commonly known as an egregore or thoughtform. The concept of an egregore revolves around the school of thought in which it is accepted that with enough belief and energy poured into a specific character or idea, such a thing may “come into being”—fiction essentially becomes reality. A similar concept drives many of the principles behind Chaos Magick. While there is substance to the system of creating and working with fantastical imagery, for the purposes of this book I will leave the topic at that. It is a commonly shared belief within Theistic Satanism that The Devil is, in fact, an egregore and should not be confused with Satan.

Why and how, you may ask, is The Devil different to Satan? The answer comes in understanding the original role of Satan within the Judeo-Christian context. Satan’s Biblical origins establish that He was, in fact, an angel whose duty was to influence the lives and fortunes of human beings in an attempt to test their faith in and loyalty to God. This means that all of the supposed “evil” for which Satan was responsible was not only condoned by God, but was wholly devised by God. Satan was simply one of many angelic beings whose role was that of the “accuser”—responsible for revealing to God those whose faith was shakeable.

In Hebrew, the word ha-Satan, the word from which Satan’s name was derived, actually denotes a title, not a proper name—loosely translating as “accuser”, “adversary” or even “prosecutor”. Because ha-Satan is not necessarily applied to one entity, it must be understood that it is entirely possible that there is more than one Satan. In fact, the Apocryphal Book of Enoch specifically describes six such Satans, fallen angels and former Grigori whose supposed evil actions in relation to the Beni Elohim earned them God’s condemnation. Additionally, the second Book of Enoch identifies a specific angel, Satanael, as the Prince of the Grigori who was also cast out of heaven for his offenses and a similar angel, called Semjâzâ, is also described in the first Book of Enoch. However it must be made clear that not all Satanists subscribe to the Judeo-Christian descriptions of Satan as a fallen angel and accuser for God. Those who do, however, typically identify with the Satan portrayed in the Biblical Book of Job—an angel whose role is that of the trickster, accuser and tester of Mankind.

In contrast, the image of The Devil in many cases seems to contradict the original role of Satan. The word devil is derived from the Greek word for “slanderer”—diabolos. The Book of Job sees the Hebrew term ha-Satan (Accuser) evolve into ho diabolos (Slanderer) within the Greek Septuagint translation of the Bible. It is not until the advent of The New Testament that the term diabolos becomes much more identifiable with Satan, being mentioned more than thirty times alongside His name. One note of historical curiosity is that some early Gnostic sects and the 11th century French Christian sect known as the Cathars denoted the Christian God of The Old Testament, not Satan, as “The Devil”, a malevolent entity which whose purpose was, through deception, to enslave humanity.

“For God to be free of responsibility for human evil, humanity must be capable of freely choosing to be diabolically evil. But if human beings can freely choose to be diabolically, purely, evil, Satan and his demons are redundant.” -Phillip Cole – The Myth of Evil

Mainstream Christianity has taken the original mythology behind the Biblical Satan and His role and has exaggerated it, embellished it and subsequently evolved it to such an extent that The Devil has become a character of its own. Most of the popular Christian beliefs about The Devil today have actually been derived from The New Testament and the writings of Christian scholars whose own beliefs and interpretations of Biblical lore have contributed to the modern imagery behind The Devil. Concepts such as Hell being the abode of The Devil and the ongoing war between the Christian God and this evil entity for the possession of human souls have no real basis within the Hebrew foundations of the Bible. In a very basic sense, it may be said that Satan is the entity of the Hebrew Biblical tradition and The Devil, the personification of evil, belongs to Christian theology and the traditions of The New Testament. It may be easy to see why so many Satanists take offense to being mistaken for devil worshipers.

In addition to The Devil, Theistic Satanists do not generally consider Satan to be the same entity as the Christian depiction of Lucifer. I personally do not subscribe to the belief that Lucifer and Satan are one in the same. This is perhaps one of the most obvious differences between Theistic Satanism and the related practice of Luciferianism. Like many other Theistic Satanists, I do not believe that Lucifer is Satan primarily due to the fact that the Biblical origins of the word lucifer have nothing to do with Satan.

It is commonly assumed that Lucifer was simply another name used in the Bible to denote Satan, but this is inaccurate. Lucifer means “morning star” in Latin and occurs in the Bible primarily as a translation of a metaphorical title given to a Babylonian King whose fall was detailed in a passage from Isaiah 14:12:

“How you are fallen from heaven, O Day Star, son of Dawn! How you are cut down to the ground, you who laid the nations low!” -Isaiah 14:12 – King James Version of the Holy Bible

The Babylonian King was referred to as “day star” or “morning star” by Isaiah in reference to the fact that the King’s fall was comparable to the Canaanite myth in which the personified Morning Star, whose arrogance had inspired it to ascend the heavens and to establish itself on the mountain of the gods, is cast into the Underworld. This ancient myth would later be adopted in the second Book of Enoch. In this adaptation, the Grigori Prince, Satanael (replacing the Morning Star of the Canaanite myth), arrogantly aspires to establish his throne higher than the clouds over the earth, desiring to be all-powerful. He leads a rebellion of angels which ultimately fails to succeed, finding himself and his cohorts cast down for their transgressions.

Jerome, responsible for the Latin Vulgate translation of the Bible, translated the original Hebrew passage as lucifer qui mane oriebaris which, in English, means “morning star that once rose early”. Erroneously, later Christian scholars decided that this entire passage referred to Satan and alluded to the myth of His fall from grace, thereafter the name of Lucifer becoming synonymous with Him. Many Neo-Wiccans and Neo-Pagans tend to believe that Lucifer is the name of a Roman God, a similar belief is found within the context of Gnosticism in which Lucifer is the son of the goddess Sophia.

Many Theistic Satanists accept the depiction of Satan as the serpent responsible for tempting Eve in the Garden of Eden as well as the Gnostic interpretation of Him as being the entity responsible for giving Knowledge to humanity. Although I personally believe that this particular story is allegorical, it nevertheless speaks of Satan’s role as a being concerned with forcing us to question those things in our lives which bind or hinder us. In Hebraic traditions, the entity responsible for the temptation of Eve and her subsequent impregnation with Cain was known as Samael, or “poison of God”. Samael is often equated with Satan by both Hebraic and Christian scholars, but within Talmudic mythology, Samael is regarded as the angel of death and one of the principle Archangels. Jewish traditions do not consider Samael to be evil as His role, in addition to being the angel of death, is that of the accuser, acting upon the direction of God. In other mystical traditions such as those of Zoharistic Kabbalah, Samael becomes the “prince the demons”, a fallen angel, and consort of the four Demonesses of sacred prostitution—Naamah, Lilith, Eisheth Zenunim and Agerath bat Machaloth. In addition to Kabbalistic tradition, Samael’s role as a sinister entity emerged with the advent of Gnosticism in which He is considered to be the demiurge. I do not believe that Satan is a fallen angel in the Biblical sense—for me, He is a god like any other god. I believe that He is, indeed, an “accuser”, but in the sense that He inspires us to take a long hard look at ourselves, to question our boundaries and personal convictions. There is almost a unanimous belief amongst Theistic Satanists that through the pursuit of Knowledge, understanding things for ourselves instead of accepting what we are told by others, we are upholding the spirit of Satan’s lesson that Knowledge is Power.

In religions which view Knowledge as dangerous and threatening to the authority of God and the clergy, Satan would naturally be seen as the adversary to law and order. Perhaps it is because so many Satanists embrace a rather anarchic philosophy when it comes to religious and moral constraints that Satan is such an ideal champion for the human experience. In both Corinthians and the Book of John, Satan is described as the “god” or “prince” of this world. What this means is that Satan is concerned with the mundane, with the pursuit of pleasure and the importance of the enjoyment of incarnation. In Christian theology, worldliness and earthly pleasures are seen as devices through which Satan operates—instilling within human beings a desire to put themselves and their own wants ahead of their relationship with God. It is because of this belief that many Christian denominations shun modern conveniences such as televisions, computers and telephones. These things are seen as serving the interests of Satan.

The mythology of Satan also encompasses other religions such as Islam. Iblis, the angel of Islamic deity Allah, is given a very similar role and nature to that of Satan in the Qu’ranic tradition. In Islamic myth, Iblis refused Allah’s command for the angels, or Djinn, to bow before Adam. He saw Adam as being inferior to the angels—Adam was, after all, made from clay and the angels had been created from fire. Allah condemned Iblis and he was thereafter known as Shaitan, which translates loosely to “rebel”. Shaitan then roamed the earth, vowing to lead astray those human beings whose faith in Allah was questionable. Like the Judeo-Christian God, Allah condones Shaitan’s testing of Mankind.

The figure of Melek Taus within the Yezidi mythos is reminiscent of Satan, as well. Shaitan is, in fact, an alternate name for Melek Taus; although it is unclear if this attribution is the result of an outside Muslim influence. The Yezidi religion is little understood by most. It is suggested that the majority of its beliefs are pre-Islamic in origin which infers that, if Malek Taus and Satan are identical, Satan’s beginnings may be much more ancient than previously understood.

With so many similar mythologies scattered throughout the world’s cultures, it is difficult to say where and when the Satan of Theistic Satanism originated. Many suggest that His roots lie within Zoroastrianism in the guise of the principle entity of evil, Angra Mainyu. However, such a character did not appear within Zoroastrianism until the later appearance of Zurvanism which disappeared before the 10th century. Figures similar to Satan can be found in nearly every world religion—deities such as Loki, Rahu, Mara, Set and Enki have all been compared to Him. However I am not a soft polytheist and therefore do not believe that all of these deities are the same or that they are merely facets of Satan. There is no consensus amongst Theistic Satanists as to who Satan actually is—because it is a highly individualistic religion and because it encompasses many unique paths and points of view, Theistic Satanism acknowledges many different interpretations of Satan’s identity and role within the lives of human beings.

I have been confronted with the assertion by some Neo-Pagans that Satan is nothing more than an amalgamation of pre-Christian gods, created by Christians in an attempt to frighten Pagans into converting to Christianity. As we have already discussed, Satan’s origins are much older than Christianity, but there is some element of truth to this notion. Although similar monstrous depictions of Satan had existed for much longer, according to Ronald Hutton’s Triumph of the Moon, it was during the 19th century that Christian writers and representatives began to create a physical representation of Satan that overtly resembled that of the Pagan Horned Gods of old, most notably Pan. This was in reaction to the increasing prevalence of Pan’s appearance within literary works of the time. It would therefore be much more valid to state that Satan’s physical appearance, not He Himself, is primarily a Christian invention derived from depictions of Pagan gods.

There are sects and individuals who believe that Satan is not merely one of many deities, but rather that He is the only deity—the Creator of the Universe and identical to the Neo-Pagan concept of the All. There are others still who believe in a similar concept in which Satan is the Creative Force behind the Universe as well as the Source of all deific manifestations. This belief in one all-encompassing energetic consciousness, expressing itself within the Worlds as deific masks or facets, is the embodiment of soft polytheism in which individual deities are aspects of the greater Whole.

For those Satanists who embrace aspects of Christian theology, Satan’s realm is Hell or a division thereof. I subscribe to a variation of this belief—for me, Satan is a god of the Underworld (which I do not necessarily refer to as “Hell”). I will discuss my personal Cosmology later on, but I do believe that the Underworld is the abode of many deities and Otherworldly entities besides Satan and the Demons. Theistic Satanists who also consider themselves to be Demonolators tend to regard Satan as the Lord of the Demons as He is often described within classical Grimoires. In such works, Satan is sometimes considered to be the highest-ranking Demon within particular hierarchies, commanding Demons such as Beelzebub, Astaroth and Asmodeus amongst others.

There can be a great deal of confusion where Satan’s aliases are concerned—names such as Leviathan, Baphomet, Azazel, Samael, Mastema, Abaddon and the aforementioned Beelzebub are all names which have been applied to Satan. Beliefs will differ from individual to individual, but it is widely accepted that names such as Leviathan, Beelzebub and Abaddon refer to separate Demons and not to Satan Himself.

Amongst Atheistic Satanists, Satan is not understood to be a supernatural entity at all. He is, instead, a representation or a symbol of individuality, rebellion against conformity and the pursuit of natural human desires. To Theistic Satanists who embrace components of LaVeyan philosophy, Satan embodies all of these characteristics whilst remaining a very real and sentient being. Atheistic Satanism is perhaps the most visible strain of Satanism in existence today, but it is often misinterpreted by Christians and Neo-Pagans as being concerned with worshiping The Devil. Atheistic Satanism employs the use of symbolism and ritualised taboo-breaking as a means of psychological evolution for the individual; but, Satan, as the antithesis of established religious dogma, serves as a figurehead and inspirational device rather than an external entity.

Where personal relationships with Satan are concerned, there are many points of view depending upon the practitioner and his or her theological persuasions, sect orientation and experiences. There are some who view Satan as a teacher and a father figure—in fact it is not uncommon to encounter individuals who refer to Him as Father. Others may enjoy a less intimate relationship with Him, choosing to honour Him as a guide and mentor. In my experiences, Satan has been less of a father figure and more of a friend and companion. He is empathetic, involved and willing to listen to my sorrows as well as share in my happiness. Others with a stronger leaning towards Neo-Paganism may choose to think of Him as the God—the consort of the great Mother Goddess. Thus Satan becomes the Horned God, a less popular but certainly a valid perspective.

I believe that there is almost always a lingering fear of Hell and damnation for those Neo-Pagans and non-Neo-Pagans alike that have come from a Christian family or upbringing. I know that I had my doubts when I came to Neo-Paganism in my late teens—there was always this nagging worry at the back of my mind which asked, “what if the Christians are right and I’m really going to Hell?” This is, in my opinion, a natural reaction—especially when one has been told repeatedly of the “realities” of sin and The Devil. There is little doubt that there are individuals who have come to alternative religions and who subsequently deny the existence of Satan in an act of overcompensation for the fact that they are afraid that He may actually exist. This is not to say that this is the sole reason why some Neo-Pagans and Wiccans do not believe in Satan—most assuredly, everyone has a right not to believe in something. However to acknowledge Satan’s existence is not to “admit” that the Christians are right in any way—after all, I believe in Satan and I do not for a moment believe that myself nor anyone else is destined for eternal damnation.

As I mentioned earlier, the Christian preoccupation with the belief that Satan is embroiled in a constant struggle with God over the souls of human beings is nonsense. Because so much of what makes up Christian theology was established by scholars and based upon their own interpretations of the Scriptures well after the death of Christ, there is little left which historically or Biblically supports the idea that Satan is anything like the lying, wicked “Father of Lies” of which He has so unjustly been accused.

I have always found it humorous, but understandable, when I am asked if I have “sold my soul to Satan”. Let me assure you that I have not sold my soul to anyone. Some Satanists choose to enter into agreements or pacts with Him or with their Patron Demon. Before you allow your mind to conjure up images of Faust and “deals with The Devil”, understand that real-life Satanic pacts have nothing in common with their fictional counterparts save outward appearances. We will discuss pacts at length in the next section of the book.

As many Neo-Pagans have begun to warm to the idea of accepting other Christian figures such as the Virgin Mary, Jesus Christ or Mary Magdalene into their personal pantheons, it must be stressed that there is little argument in support of a continuing Neo-Pagan denouncement of Satan. I strongly disagree with religious cherry-picking when it comes to deity—I believe that one should be consistent in his or her support or lack thereof. For me, it makes little sense to insist that Jesus Christ is real and worthy of being honoured but that Satan, on the other hand, is not real and is thus not worthy of being honoured.

I have heard the argument from Neo-Pagans who include Jesus within their personal pantheons that Jesus was not the “son of God” but was, instead, simply a prophet or champion of peace, having ascended to the unseen planes and who continues to guide those who reach out to him. Through this explanation, they justify their continued denial of Satan’s existence by claiming that the Bible was only a partial-truth and that Satan is either entirely fictional or simply has no power over human beings. I find this simply absurd in the fact that if their argument is that the Bible is but a half-truth and that Jesus was not whom he was portrayed to be, why then can Satan not play a different role? It is quite a stretch to strip Jesus of his identity as the son of God when the New Testament is quite clear that this was his nature; and, it is an even further stretch to dismiss the existence of Satan entirely on the basis that doing so negates the Christians’ argument against alternative religions being The Devil’s playground. I find it interesting that everyone else in the Bible can somehow assume a different role except for Satan who, mysteriously, remains “evil”.

Satan enjoys a much more welcoming reputation amongst Satanists in that He is embraced as the wellspring of Knowledge and as the true god of Man. Many Theistic Satanists and Demonolators work with Satan in a more transcendent manner—choosing to simply honour Him through prayer and ritual, but never experiencing a vision of Him outside of their own imaginations. For others, techniques such as Shamanic journeying, scrying and intense ritual work have afforded them the opportunity to experience His many manifestations. When I speak of manifestations, I must make it clear that I am not talking about Satan appearing in a puff of smoke. As most active practitioners of Neo-Paganism already know, deities manifest Themselves in a variety of ways—most often these encounters occur during altered states of consciousness.

Some have described Satan as appearing in the form of an old man with white hair, a beard and black eyes—others have described him as being of a ruddy complexion and as having auburn hair. I have encountered Satan through Shamanic journey several times and He has always manifested Himself for me as a clean-shaven, middle-aged man of either Middle Eastern or Eastern European appearance. Deities will almost always appear to us in a form which either means something to us personally or with which we are most likely to feel comfortable. Some deities may not ever appear in human form, instead choosing to assume the guise of an animal, plant or force of nature.

Whatever His history, origins, nature or appearance, Satan has inarguably touched the lives of many people from many different walks of life. Perhaps in this awakening Aeon a new destiny awaits the devils of old–or, perhaps, the world will finally see a new friend in an old enemy.

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The Satanic Feminine Divine: Part VI – Agerath

Originally published 7 March 2011. © Torey B. Scott

Like Eisheth Zenunim, Agerath’s mythological origins lie primarily within Kabbalistic traditions. Along with the aforementioned, Lilith and Naamah, Agerath is one of the four Demon queens of sacred prostitution. She is considered to one of the brides of Samael alongside Her three sister Demonesses and Her name tentatively translates to “reward”. Her name is more commonly written as Agerath bat Machaloth, which means “Agerath, daughter of Machaloth” in Hebrew. Agerath is, of course, the daughter of the Demoness, Machaloth. She is sometimes reputed to be the mother of the Demon Prince, Asmodeus—as She was once mated with King David to produce the offspring. Alternate versions of the story of Asmodeus’ conception suggest that Naamah, not Agerath, was His mother.

Although opinions vary, many authors attribute Agerath to the direction of West—indicating that Hers is a watery nature. However, Kabbalistic traditions suggest that She is associated with the direction of Northeast which is a more accurate assignment considering Her nature. Agerath is depicted as a Witch Queen and with an appearance akin to that of the Gorgon, Medusa, with serpents in place of Her hair. She rides within a grand chariot which is drawn by an ox and an ass. This traditional depiction of Agerath implies that Her nature is earthy, more closely related to that of Naamah’s. As the earth is aligned with sensuality, sex and love within occult schools of thought, it makes sense that Agerath should be included as a goddess of the Earth. Agerath’s depiction also encompasses the sacred animals of three of the four anti-Kerubs—the serpents of Her mother, Machaloth; the ox of Her husband, Samael; and the ass, the sacred animal of the watery Chaos Dragon, Rahab.

I attribute Agerath to the 29th Path—referred to as Sekhel Mughsham or the Path of Corporeal Intelligence upon the Tree of Life and Nashimiron (Malign Ones) upon the Tree of Death. Interestingly the common title of the Sekhel Mughsham is “The Elder Witch”, a fitting title for Agerath’s nature as the Witch Queen. The Sekhel Mughsham is assigned to the Zodiacal sign of Pisces, which supports the less popular perspective that Agerath’s nature is aligned with the Element of Water. I personally subscribe to the belief that She may be most accurately recognised as a goddess of the Earth, with secondary Water and Air characteristics. Further evidence to support the attribution of Agerath to the 29th Path is the fact that the Nashimiron are described as women united to the bodies of serpents, drawing a close comparison to the tradition depiction of Agerath as a Medusa-like figure.

I perceive Agerath as sensual and beautifully sinister, enjoying both performing and receiving performance within sexual and theatrical contexts. She is a goddess who is deeply enamoured of music of all kinds and seeks to inspire creativity within all who approach Her. She is concerned with upholding the Satanic philosophy that the human experience is to be cherished and that the Self should be indulged its wants and desires so long as it is responsibly done. She inspires us to look within ourselves and to discover the roots of our inadequacies, fears and self-undoing. She helps us to understand and acknowledge our own basic human needs and to unravel the threads of our cocoons by slowly exposing ourselves to new ideas, adventures and ways of thinking.

Primary Name: Agerath bat Machaloth

Other Names: Agerath, Aggereth, Agrat, Agrat bat Mahlat, Agerath bat Machalath

Mythological Source(s): Zoharistic Kabbalah, Judaic and Occult Traditions

Title: The Witch Queen, The Elder Witch, Bride of Samael, Demon Queen

Role: Demoness of Sacred Sexuality and Witchcraft, One of the Four Demon Queens

Sacred Animals: Serpent, ox, ass, beetle, fish, dolphins, bull, owl, eagle, scorpion, dove, penguin, heron, swan, stag, cuckoo

Mythical Beings: Phantoms, Succubi, Werewolves, gnomes, brownies, dwarves, dryads, elves, faeries, undines, mermaids, naiads, water sprites, hippogriff

Zodiacal Sign(s): Pisces

Planet(s): Jupiter

Element(s): Earth (Primary), Water (Secondary), Air

Direction: Northeast (Kabbalistic), North (Biblical), West (Agrippa), North (Traditional)

Colours: Stone colour (Assiah), Buff flecked with silver-white (Briah)

Soul Part: None

Sense: Touch (Earth), taste (Water)

Musical Key: F

Kabbalistic World: Assiah (Earth), Briah (Water)

Kabbalistic Hell: None

Kabbalistic Palace of Hell: None

Tree of Life Attributions: Path 29 (Corporeal Intelligence)

Qliphothic Habitation: Nashimiron (Malign Ones)

Associated Demons: Nashimiron, Qulielfi

Vowel: A

Sounds: k, kh, g, gh

Environment: Geosphere

Season: Winter

Magickal Words: Tauropolit, Louloenel, Nerxiarxin, Psychompoiaps

Consort: Samael

Children: Asmodeus (Speculative)

Parentage: Machaloth (Mother)

Trees: Elm, ash, poplar, cedar, cherry tree, elm

Herbs: Poppy, raspberry, agrimony, aloe, amaranth, daisy, beetroot, borage, cedar, cherry, red cabbage, quince, strawberry, flax, mulberry, elm, poplar, peony, plum, buckwheat, sesame, violet, nutmeg, cinnamon, cloves, clover

Stones: Pearl, amethyst, ruby, sapphire, lapis lazuli, clear quartz, diamond, beryl, aquamarine

Incense: Ambergris, red storax, golden copal, mace, Balm of Gilead, saffron, ash, cedar, cinnamon, black copal, lotus, myrrh, clover

Metals and Minerals: Tin, gold, bismuth, sulphates

Tarot Cards: The Moon (Pisces), Wheel of Fortune (Jupiter), The Hanged Man (Water), the four Princesses, Pentacles/Coins, Queen of Pentacles

Ailments: Sexual dysfunction, sexually-transmitted diseases, gout, leg and foot problems, bone disorders and injuries, tissue damage, cancer, bowel afflictions, lymphatic disorders, malnutrition and malabsorption

Bodily Government: Legs, feet, sexual organs, bones, tissues, organs of excrement, lymphatic system

Sins: None

Vices: Over-indulgence

Virtues: Responsibility to one’s loved ones and oneself

Holy Days: March 12 (Zodiacal)

Time of Day: Midnight

Chemical Element: None

Alchemical Process: Projection

Symbolism: Magick mirror

Chakra: Root

Ritual Tools: Mirror, salt, chalk, wax, aspergillum, chalice

Drugs: Opium, narcotics

Powers and rulership: Getting in touch with the primal needs of the Self, instincts, sexuality (especially female sexuality), love, compassion, healing, illusions, visual magick (glamour), magickal control or influence over others, divination, theatre and music, prostitution

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The Satanic Feminine Divine: Part V – Eisheth Zenunim

Originally published 7 March 2011. © Torey B. Scott
Eisheth Zenunim’s origins lie primarily within Zoharistic Kabbalah. Alternate forms of Her name are Isheth Zenunim, Isheth Zennanim and Qodeshah. Alongside Her sister Demonesses, Eisheth Zenunim is regarded as the first of the four queens of the Demons—all goddesses of sacred prostitution and brides of Samael. Little is known of Eisheth Zenunim outside of Zoharistic writings, however many Theistic Satanists and Demonolators include Her within their respective pantheons as a goddess of women’s mysteries.

Like Naamah, Lilith and Agerath bat Machaloth, Eisheth Zenunim is a goddess concerned with the expression of human sexuality in all of its forms. She is especially concerned with the expression of female sexuality and, much like Lilith, is a champion of women. Because Eisheth Zenunim was, according to tradition, the first of the succubi, She is often approached by older women and can be seen by soft polytheists as the Crone aspect of Lilith. Outside of soft polytheist inclinations, others regard Her as the wisest and the eldest of the Four Queens.

Although each of the Four Queens is inherently linked to the Element of Earth, They possess unique characteristics which are demonstrative of the influence of other Elements upon Their natures. Thus I associate Eisheth Zenunim with the direction of Southwest to indicate Her fiery and watery natures—Fire for Her warrior aspect, boldness and concern with matters of sexuality and Water for Her role as the wise Crone of the Four Queens. Thus I assign Her to the 30th Path known as Sekhel Kelali or the Path of Collecting Intelligence upon the Tree of Life and Thagiriron (Disputers) upon the Tree of Death. For myself personally, Eisheth Zenunim is the Destroyer and a goddess of Death. She is the Matron Demon of the innocent and a protector of the frail, infirm, ill, very young and very old. She is also concerned with nursing the ailments of these individuals and may be approached for aid in the event of infantile or geriatric conditions.

Her nature is illustrative of the Satanic philosophy of “an eye for an eye”—although not outwardly aggressive to those who have not crossed Her, She will not hesitate to exact vengeance upon those whom She deems to be deserving, especially in instances in which an innocent has suffered at the hands of the offender. Eisheth Zenunim, like Samael, is closely associated with the Sun—a seemingly strange alignment considering the fact that most goddesses, especially Crone goddesses, are connected with the Moon. However it is very appropriate that She is regarded as a Solar goddess considering Her polarised qualities of both Destroyer and Life-Giver.

Although Her appearance is less often detailed within the annals of Kabbalistic mythology than those of the other Queens, Eisheth Zenunim often manifests in the form of a thin, graceful Crone adorned in robes of sheer golden fabric and wearing a six-horned Solar crown. One of Her additional roles is that of judge—She may be approached for aid in the resolution of conflicts, especially those which involve false accusations.

Primary Name: Eisheth Zenunim

Other Names: Isheth Zenunim, Isheth Zennanim, Qodeshah

Mythological Source(s): Zoharistic Kabbalah, Occult Traditions

Title: The Succubus Crone, Demon Queen, Bride of Samael

Role: Demoness of Sacred Sexuality, One of the Four Demon Queens, Destroying Goddess, Protector of the Innocent

Sacred Animals: Lion, raptors, stork, seal, swan, cats, vulture

Mythical Beings: Will-o’-the-Wisp, salamanders, phoenix, dragon, manticore

Zodiacal Sign(s): Leo

Planet(s): The Sun

Element(s): Earth (Innate), Fire (Primary), Water (Secondary)

Direction: Southwest (Natural), South (Biblical), North (Agrippa)

Colours: Gold, rich amber (Kabbalistic), orange (Atziluth)

Soul Part: None

Sense: Sight

Musical Key: None

Kabbalistic World: Yetzirah (Kabbalistic), Atziluth (Elemental)

Kabbalistic Hell: None

Kabbalistic Palace of Hell: None

Tree of Life Attributions: Path 30 (Collecting Intelligence)

Qliphothic Habitation: Thagiriron (Disputers)

Associated Demons: Thagiriron, Raflifu

Vowel: I

Sounds: b, v, p, f

Environment: Mangasphere

Season: Summer

Magickal Words: Ypephenoury, Iaeouoi, Phimemameph, Nerxiarxin

Consort: Samael

Children: Unknown

Parentage: Unknown

Trees: Laurel, bay

Herbs: Sunflower, laurel, heliotrope, bay, angelica, balsam, cardamom, cabbage, chestnut, chrysanthemum, corn, hibiscus, knotgrass, lavender, lotus, , marigold, marjoram, nettle, orange, barley, palm, rosemary, saffron, sunflower, red sandalwood, sage, tansy, thyme

Stones: Yellow jacinth, fire opal, carbuncle, chrysolite, pyrite, aventurine, sunstone, onyx, diamond, jasper, cat’s eye, ruby

Incense: Cinnamon, frankincense, Kyphi, dragon’s blood, red sandalwood, lavender, lotus, orange, sage, olibanum, golden copal, amber, cloves, myrrh, benzoin

Metals and Minerals: Gold, nitrates, arsenic

Tarot Cards: The Sun (Planetary), Strength (Zodiacal), Judgment (Elemental), the four Kings, Wands, Queen of Wands

Ailments: Infantile and geriatric complaints, sexual dysfunction, anxiety, circulation problems, blood clots, strokes, oedema, cardiac disorders and ailments, spinal conditions, fever, blood disorders

Bodily Government: Female reproductive organs, circulatory system, heart, spine, blood

Sins: Pride

Vices: Pretentiousness, arrogance, false wisdom

Virtues: Humility, gratitude

Holy Days: August 11 (Zodiacal), August 1 (Lughnasadh – Northern Hemisphere)

Time of Day: Noon

Chemical Element: Chlorine

Alchemical Process: Digestion

Symbolism: Lioness, Solar crown

Chakra: Crown, Solar Plexus

Ritual Tools: Censer, burning bowl, chafing dish, lamen, talisman, charcoal

Drugs: Ecstasy, tonics, alcohol

Powers and rulership: Women’s mysteries (especially adult and older women), protection of the innocent and vulnerable, destruction of enemies, vengeance, wisdom, sacred sexuality, death, Crone magick, infantile and geriatric disorders and conditions, prostitution, judgement, reconciliation, false accusations, acquisition of wealth, crops and harvests 

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The Satanic Feminine Divine: Part IV – Gyllou (Abyzou)

Originally published 7 March 2011. © Torey B. Scott
 

Gyllou is one of the Demonesses sacred to women and to childbirth. Her origins are debatable as She Herself claims to have twelve and a half names. Gyllou’s primary name originated in Babylon, but Her others names are Amorphous, Abyzou, Karkhous, Brianê, Bardellous, Aigyptianê, Barna, Kharkhanistrea, Adikia, Myia and Petomene. Besides these names, which Gyllou revealed to humanity, She is also known by others within various other languages and cultures. Anabardalea, Gello, Antaura, Alabasandria and Obizuth are all names by which Gyllou has been known.

Like Lilith, Gyllou was historically blamed for miscarriages and infant mortality, but is today understood to be a Matron Demoness and protector of all women and children. To those who feared Her, Gyllou was said to murder infants because She envied the motherhood of the mortal women who bore them—according to legend, as a being of Spirit, Gyllou was incapable of bearing a flesh-and-blood child. She is depicted as being serpent-like or fish-like and is inherently connected with the sea and the Element of Water. Some scholars have attempted to equate Her with the primeval Ocean which would effectively drawn comparisons between Gyllou and other mythological sea entities such as Tiamat, Leviathan and Rahab. Amongst many modern Demonolators and Theistic Satanists, Gyllou is sometimes believed to be a daughter of Eisheth Zenunim and Rahab or Leviathan.

A common theme amongst classical depictions of Demonesses is that They often appear as possessing serpent-like features. Like Agerath, Gyllou is described as having serpents in place of Her hair. This connection with mythological figures such as the Gorgons, namely Medusa, leads many soft polytheists to assert that the beings are one in the same—a particular point of interest is the fact that both Medusa and Gyllou are said to have been fathered by gods of the sea. A further connection between Medusa and Gyllou is illustrated by the Testament of Solomon. In this tome, the mythical figure of Solomon punishes the Demoness by chaining Her by Her hair and hung up in front of the Temple. This echoes the legend of Medusa’s head being severed and used as a weapon by the hero, Perseus.

Most Theistic Satanists and Demonolators who honour Gyllou do not equate Her with Medusa and the Gorgons. Within other legends, Gyllou is conquered and flogged by the Byzantine hero, Arlaph—identified with Solomon and the archangel, Raphael. This image of the conquered Gyllou was inscribed upon amulets for use in the protection of childbearing women and newborn infants from the grasp of the Demoness. Gyllou often appears within stories in which She is confronted by or speaks of the archangels. Michael is said to have demanded that She reveal to him the 40 names by which She could be controlled and She speaks of Her hatred of the archangel, Raphael, within the Testament of Solomon.

Like Machaloth, Gyllou is a Demoness of healing. She may be called upon for aid in the healing of specific ailments—most notably migraine headaches, labour pains, preeclampsia, infant illnesses, hearing loss, eye afflictions, obstructions and inflammation of the throat, mental illness, arthritis, muscle pain and fibromyalgia. I associate Gyllou with the Zodiacal sign of Cancer due to its overtly watery nature in compliment to its underlying fiery influence. Although Gyllou is a Demoness of healing, She is less patient than Machaloth and may be said to have less of a “good bedside manner” than Her sister Demoness. Gyllou is a goddess to approach when one is in need of rapid healing and assurance during medical crises.

I attribute Gyllou to the 18th Kabbalistic Path. The 18th Path is known upon the Tree of Life as Sekhel Beth ha-Shepha or the Path of Intelligence of the House of Influence and Schichiriron (Black Ones) upon the Tree of Death. Because of this, Gyllou also concerns Herself with transformative rites and introspection. She is very much a goddess inclined to deliver to us the hard lessons and to burn away our self-delusions, but who stands beside us through the process—remaining to soothe our wounds after the battle.

Primary Name: Gyllou

Other Names: Gylou, Amorphous, Abyzou, Karkhous, Brianê, Bardellous, Aigyptianê, Barna, Kharkhanistrea, Adikia, Myia, Petomene, Anabardalea, Gello, Antaura, Alabasandria, Obizuth

Mythological Source(s): Europe, Babylon, Egypt, Greece

Title: None

Role: Matron Demoness of Women and Children

Sacred Animals: Serpent, crab, turtle, sphinx, ibis, heron, eagle, scorpion, dove, penguin

Mythical Beings: Vampires, undines, mermaids, naiads, water sprites

Zodiacal Sign(s): Cancer

Planet(s): The Moon

Element(s): Water (Primary), Fire (Secondary)

Direction: South (Biblical), West (Agrippa), West (Traditional)

Colours: Maroon

Soul Part: None

Sense: Taste

Musical Key: None

Kabbalistic World: Briah

Kabbalistic Hell: None

Kabbalistic Palace of Hell: None

Tree of Life Attributions: Path 18 (Intelligence of the House of Influence)

Qliphothic Habitation: Schichiriron (Black Ones)

Associated Demons: Characith, Schichiriron

Vowel: O

Sounds: s, sh, z, zh

Environment: Hydrosphere

Season: Fall

Magickal Words: Thothoutthoth, Nerxiarxin, Phimemameph, Geniomouthig

Consort: Varies

Children: Unknown

Parentage: Eisheth Zenunim, Rahab (or Leviathan)

Trees: Yew, lime tree, hazel, mangrove

Herbs: Lotus, Angelica, Watercress, crab-apple, hay, camphor, cucumber, poppy, pumpkin, gourd, lettuce, melon, purslane, beetroot, reed, white sandalwood, lime, hazel, yew, mangrove, comfrey, almond, mugwort, moonwort, alder, pomegranate, mistletoe, peony

Stones: Amber, emerald, sapphire, chalcedony, beryl, aquamarine, onyx

Incense: Onycha, camphor, orris, lotus, myrrh, storax, benzoin, opoponax

Metals and Minerals: Silver, Sulphates

Tarot Cards: The Chariot (Cancer), The Hanged Man (Water), The High Priestess (The Moon), the four Queens, Cups, King of Cups

Ailments: Migraine headaches, labour pains, preeclampsia, infant illnesses, hearing loss, eye afflictions, obstructions and inflammation of the throat, mental illness, arthritis, muscle pain, fibromyalgia, chills, malnutrition, lymphatic ailments, female complaints and disorders, vitamin deficiencies and imbalances

Bodily Government: Female reproductive organs, the stomach, breasts, lymphatic system

Sin: None

Vices: Envy

Virtues: Trueness to Self, Independence

Holy Days: June 21 (Solstice), July 21 (Zodiacal)

Time of Day: Sunset

Chemical Element: None

Alchemical Process: Dissolution

Symbolism: Alchemical furnace, serpents, Medusa, ouroboros, rain

Chakra: Third Eye, Heart, Belly

Ritual Tools: Burning bowl, aspergillum, chalice, censer

Drugs: Emmenagogues, ecbolics

Powers and rulership: Healing, transformation, introspection, protection of women, protection of children, childbirth, defiance, medical emergencies, enchantments, divination, hydromancy, sea-storms and tempests, all things pertaining to the water and oceans