Infernal Dialogues

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Category: demonic medicine

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astral nasties attachment black magick constructs demonic medicine demons magick occult servitors spirits

Predatory Servitors: A Primer

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

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

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

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

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

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

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

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

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

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

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

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

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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.

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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.

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demon queen demonic medicine demonolatry demons history machalath machaloth magot magoth mahlat mythology satanism women

The Satanic Feminine Divine: Part III – Machaloth

Originally published 7 March 2011. © Torey B. Scott

 
 Machaloth, although not considered to belong to the hierarchy of the Demon Queens of sacred sexuality, is one of the most enigmatic Demonesses within Semitic Demonolatry. Like Eisheth Zenunim, little is known of Machaloth’s origins. Within Kabbalistic traditions, Machaloth is one of the four averse powers beneath the feet of the Kerubs thus making Her the anti-Kerub of the world of Briah. Like Her daughter, Agerath, Machaloth is depicted as a woman who is part serpent. She is said to ride upon a beast which resembles a scorpion-like serpent or dragon.

Machaloth is reputed to have a special relationship with the kingdoms of the Greeks—it is suggested by some soft polytheists that She is perhaps comparable to one of the Greek goddesses or serpent-like creatures within Greek mythology.

Machaloth’s name loosely translates from the Hebrew mahathallah as “deception” or “illusion”. Her name is similar to that of the Demon, Magot(h)—often appearing within occult texts as a high-ranking Demon and similar in status to Beelzebub, Asmodeus and Satan Himself. This suggests that Magoth and Machaloth may be one in the same, although there is no real evidence to support this theory.

She is associated with the Element of Water and with the 23rd Path known as Sekhel Qayyam or the Path of Sustaining Intelligence upon the Tree of Life. As a Demoness of Water, Machaloth is aligned with Lunar currents and the concepts of compassion, healing and psychism. Like Naamah, Machaloth is a fantastic deity to approach when pursuing divinatory avenues as She will speak truly and with patience. Although all of the Demonesses may be approached for matters of healing, Machaloth is especially concerned with the healing arts, especially in relationship to afflictions pertaining to fluid, chills, menopausal symptoms and nutrition. She is also especially concerned with scrying and introspective mediations.

Machaloth is the Matron Demoness of mothers. Although many of the other Demonesses are inherently concerned with the protection of infants and childbearing women, Machaloth is specifically aligned with the sacredness of motherhood. While most of the other Demonesses may be approached for the protection of a child, Machaloth is the ideal ally for the ensuring of the safety of any woman to whom has been born a child regardless of age. She can offer guidance and compassion for mothers who are dealing with rebellious teenage children and especially those single mothers who are struggling to raise a family on their own. She is also a goddess of fertility.

Machaloth, like many Water spirits, has a hauntingly beautiful singing voice and often uses it to soothe those in distress. She may often be heard singing when we are experiencing times of extreme stress or pain and reminds us that all suffering is only transient. She also possesses the power of foresight and may send to us omens or messages in order to warn or to prepare us for life-altering events and changes. Her presence is felt most strongly during storms and periods of heavy rain. Unlike the majority of Her sister Demonesses of Water who are innately connected with the oceans, Machaloth is primarily attached to freshwater lakes, streams and ponds. She sometimes manifests as a beautiful middle-aged woman, nude from the waist up with pale skin that shimmers iridescently.

Machaloth has the ability to aid the magician in situations in which defensive magick is called for. As well as teaching us ways in which we may best protect ourselves, She can also grant to us temporary or permanent Auric shields and may act on our behalf in negotiations with the Patron or Matron deity of the offender in question. Machaloth has a deep knowledge of the occult and of the ways of human beings and well-suited to serve as an advisor if one is in doubt of one’s abilities or is simply in need of direction. She also retains influence within the realm of psychism—mentoring and aiding those in need of the knowledge of astral travel, dream interpretation, spiritual visions and clairvoyance.

Primary Name: Machaloth

Other Names: Machalath, Mahlat; Magoth, Magot (Speculative)

Mythological Source(s): Kabbalistic and Occult Traditions

Title: Machaloth, Mother of Agerath

Role: Demoness of Water, Matron Demoness of Mothers

Sacred Animals: Serpent, scorpion, eagle, crab, dove, penguin, catfish, cat, camel, frog, toad, baboon, bat, hare, rabbit, otter, dog, sow, turtle, ibis, heron

Mythical Beings: Water beings, ghosts, succubi, vampires

Zodiacal Sign(s): All Water Signs, especially Cancer

Planet(s): The Moon

Element(s): Water

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

Colours: Sea-green

Soul Part: None

Sense: Taste

Musical Key: None

Kabbalistic World: Briah

Kabbalistic Hell: None

Kabbalistic Palace of Hell: None

Tree of Life Attributions: Path 23 (Sustaining Intelligence)

Qliphothic Habitation: None

Associated Demons: Malkunofat

Vowel: O

Sounds: s, sh, z, zh

Environment: Hydrosphere

Season: Fall

Magickal Words: Nerxiarxin, Geniomouthig, Thothoutthoth

Consort: Unknown

Children: Agerath

Parentage: Rahab (Speculative)

Trees: Willow, alder, hazel, lime tree, mangrove

Herbs: Lotus, waterlily, leek, crab-apple, hay, camphor, cucumber, poppy, pumpkin, gourd, lettuce, melon, purslane, beetroot, reed, white sandalwood, lime, lotus, watercress, banyan, almond, mugwort, hazel, moonwort, alder, pomegranate, mistletoe, peony, comfrey, mangrove

Stones: Moonstone, pearl, quartz crystal, chalcedony, emerald, sapphire, green lapis, onyx, beryl, aquamarine, marble

Incense: Myrrh, orris, calamus, lotus, jasmine, willow, black copal, white sandalwood, benzoin

Metals and Minerals: Silver, sulphates

Tarot Cards: The Hanged Man (Elemental/Kabbalistic), The High Priestess (Planetary), The Chariot (Zodiacal), the four Queens, Cups, Queen of Cups

Ailments: Fluid retention, chills, menopausal symptoms, hormonal imbalances in women, stress and anxiety, post-partum depression, malnutrition and malabsorption, lymphatic disorders, menstrual troubles, arthritis, stomach complaints, breast cancer and breast disorders, nausea and vomiting

Bodily Government: Female reproductive organs, female hormones, lymphatic system, breasts, stomach

Sin: Sloth

Vices: Laziness, depression, procrastination, irresponsibility

Virtues: Zeal/enthusiasm, inspiration, punctuality, responsibility

Holy Days: July 21 (Zodiacal), June 21 (Summer Solstice – Northern Hemisphere)

Time of Day: Sunset

Chemical Element: None

Alchemical Process: Dissolution

Symbolism: Storms, rain, rivers and streams, scorpion

Chakra: Third Eye, Heart, Belly

Ritual Tools: Wine, chalice, mirror, aspergillum

Drugs: Blue lotus, juniper, Emmenagogues, ecbolics

Powers and rulership: Compassion, Greece, water magick, motherhood and the protection of mothers, divination, defensive magick, negotiations, the occult, calming of anxiety, freshwater bodies and systems, omens, storms, rain, menopause, female hormonal disorders, fertility, healing, introspection, meditation, hydromancy, enchantments, clairvoyance, astral projection, dreams, visions

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brides of samael demon queen demonic medicine demonolatry demons history maamah mythology naamah nahema nahemah nahemoth satanism women

The Satanic Feminine Divine: Part II – Naamah

Originally published 7 March 2011.  © Torey B. Scott
 
As one of the four Demonesses of sacred prostitution and sexuality, Naamah is an important goddess within the traditions of many Theistic Satanists and Demonolators. Naamah’s name translates to “pleasant” or “pleasing” and She is considered to be a goddess of divination. Other variations of Her name are Na’amah, Maamah, Nahemoth and Nahemah. These spellings often occur within various Grimoires and Kabbalistic writings in reference to Her alleged status amongst pseudo-Christian occultists as a sinister being associated with evildoing.

Naamah’s origins are obscure. Scholars do not agree as to the manner in which She first appears within mythology nor is it clear as to exactly how She became identified as a Demoness of sacred prostitution. The Zohar depicts Naamah as a fallen angel and one of the four brides of Samael alongside Lilith, Eisheth Zenunim and Agerath bat Machaloth. Within Zoharistic tradition, Naamah and Her sister Demoness, Lilith, were alleged to have visited Adam in the form of succubi—mating with him and bearing vast numbers of Demonic offspring. One such legend suggests that the Demon Prince, Asmodeus, was the product of the lovemaking between Naamah and Adam. Another telling of the story of Asmodeus’ birth implies that Agerath bat Machaloth, not Naamah, was the mother of the Demon whose father was King David.

Kabbalistically, Naamah’s role is very pronounced—at least within the context of the Qliphoth. She is aligned with the direction of Northwest, associated with Abaddon, and is depicted as a crouching woman with an animal’s body, eating earth as She crawls along the ground. Although this depiction may seem strange, it is rather fitting considering that Naamah is considered amongst most Demonolators to be a goddess of the earth. This consideration is further supported by the fact that Kabbalistically She is given rulership of the tenth anti-Sephirah of Malkuth (known upon the Tree of Life as “Kingdom” and associated with the Earth), known Qliphothically as “Lilith” but not to confused with the goddess, Lilith. Naamah also serves as a gatekeeper and psychopomp, meeting and guiding departed souls as they pass from their incarnate existence into the discarnate realm of Spirit. She exudes love and reassurance as She escorts each soul through the gate and beyond the Shadow of Death to the Otherworlds which lie in wait. She can serve as a spiritual gatekeeper as well—acting as a bridge between the unseen realms and the causal and safely communicating messages to the individual from the Otherworlds and the hereafter. She is also a Matron goddess of the creatures within the natural world, bringing healing and renewed life to all plants and animals in peril. She resides within a lush and fertile nocturnal garden filled with strange yet beautiful flora.

In addition to Her rulership of the tenth Sephirothic and anti-Sephirothic spheres of Malkuth and Lilith, Naamah is also aligned with the 31st Path known as Sekhel Temidi or the Path of Perpetual Intelligence upon the Tree of Life and the Element of Fire, indicating Her association with sexuality and passion. Naamah’s nature may thus be seen as primarily aligned with Earth, but secondarily incorporating aspects of both Fire and Water. Naamah is perhaps the most nurturing of the Four Queens and is ever-eager to provide comfort and reassurance to Her children. Thus I attribute to Her nature the Element of Earth as the primary Element and the Element of Water as the secondary Element—acknowledging the role of Fire within Her nature as a goddess of passionate love. Naamah also offers serenity to those who are troubled by worry and indecision. She helps us to slow down and examine the obstacles before us, reminding us of our strengths and abilities to solve all of life’s problems by having faith in our own Selves. She helps us to recognise those things in our lives which are detrimental to our wellbeing as well as those which benefit us or will do so in the future.

Naamah has long enjoyed a reputation as one of the most sensual and virtuous Demonesses of sacred sexuality. She has even been depicted within fictional literary works such as the novel Kushiel’s Dart by Jacqueline Carey as a gracious divine mother goddess, inspiring within Her children passion, desire and an appreciation of sexual pleasure. This portrayal of Naamah is rather accurate as She is a goddess to whom all matters of human sexuality are sacred gifts. One is reminded of the line delivered by the Great Goddess of Wicca in which She says “all acts of love and pleasure are my rituals”. This is perhaps a perfect sentiment for Naamah. Those who seek Her mysteries should bear in mind that to appreciate the joys of the flesh is to pay homage to Naamah.

Primary Name: Naamah

Other Names: Na’amah, Nahemah, Maamah, Nahemoth

Mythological Source(s): Kabbalistic and Occult Traditions

Title: Demon Queen, Bride of Samael, Queen of the Earth

Role: One of the Four Demon Queens, Demoness of Sacred Sexuality, Protector of Women and Children, Goddess of Love

Sacred Animals: Bull, serpent, dog, lamb, owl, goat, sow, dove, rhinoceros

Mythical Beings: Gnomes, dwarves, elves, gorgons, minotaurs, succubi

Zodiacal Sign(s): All Earth Signs, especially Taurus

Planet(s): Earth, Venus

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

Direction: Northwest (Kabbalistic), North (Traditional), East (Biblical), South (Agrippa)

Colours: Black and yellow

Soul Part: Guph (The Physical Body)

Sense: Touch

Musical Key: F

Kabbalistic World: Assiah

Kabbalistic Hell: None

Kabbalistic Palace of Hell: The Seventh Palace

Tree of Life Attributions: Malkuth

Qliphothic Habitation: Lilith (Queen of the Night)

Associated Demons: Lilitu

Vowel: A

Sounds: k, kh, g, gh

Environment: Geosphere

Season: Winter

Magickal Words: Psychompoiaps, Demogened, Zenobiothiz, Nerxiarxin

Consort: Samael

Children: Asmodeus (Speculative)

Parentage: Unknown (perhaps Rahab)

Trees: Oak

Herbs: Lily, olive, wheat, peach, fig, vervain, mallow, almond, honeysuckle, lemon, coriander, watercress, spinach, fuchsia, clover, mistletoe, iris, hyacinth, lilac, cherry, myrtle, daisy, pansy, periwinkle, apple, rose, thyme, verbena, corn, ivy, willow, cereals, oak

Stones: Quartz crystal, sapphire, garnet, carnelian

Incense: Dittany of Crete, storax, black copal, vertivert, sandalwood, musk, patchouli, oak moss, rose, myrrh, ambergris, benzoin, clover

Metals and Minerals: Bismuth, copper, red brass, green lapis, pearl, coral, glass

Tarot Cards: The Empress (Planetary), The Hierophant (Zodiacal), Judgment (Kabbalistic), the four Princesses, Pentacles, Queen of Pentacles

Ailments: Mental illness, bowel complaints, joints and bone disorders and injuries, reproductive difficulties and disorders, menstrual pain, sexual dysfunction, growth problems, hormonal disorders, throat and neck conditions and injuries, lethargy, sexually-transmitted diseases, stomach and digestive complaints, cancer, numbness, diarrhoea, constipation

Bodily Government: Excretory system, skeletal system, reproductive organs (especially the female reproductive system), throat and neck, tissues

Sins: Lust

Vices: Inertia, hypersexuality, gullibility, self-undoing

Virtues: Discrimination, scepticism, self-control

Holy Days: May 14 (Zodiacal), April 30 (Walpurgis Nacht/Beltane – Northern Hemisphere)

Time of Day: Midnight

Chemical Element: Sulphur, Antimony

Alchemical Process: Congelation

Symbolism: Circle, Alchemical glyph for Salt, inverted triangle, equal-armed cross, key, cube

Chakra: Root

Ritual Tools: Magickal circle, salt, altar, chalk, wax, lectern

Drugs: Hashish, aphrodisiacs

Powers and rulership: Love, sacred sexuality, lust and desire, comfort, healing, nurturing, safety, relationships, protection and wellness for animals and vegetation, comfort for the dying and departed souls, healing, introspection, reassurance, discernment, serenity, logically solving problems and dilemmas, soothing anxieties, self-confidence, willpower, altered states of consciousness, earth magick, geomancy, talismans, alchemy, physical strength, love magick, sex magick, knowledge of the afterlife, communication with the deceased, necromancy

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brides of samael demon queen demonic medicine demonolatry demons history lilith lilitu mythology satanism women

The Satanic Feminine Divine: Part I – Lilith

Originally published 7 March 2011.  © Torey B. Scott

Perhaps the best-known Demoness of all time is Lilith. Although a vast number of variations and interpretations pertaining to Her origins and nature may be found scattered throughout the annals of religious traditions, Lilith is most often accepted to be the first wife of the Biblical Adam and, contrary to belief, the first woman. In the Talmudic version of Her myth, Lilith was created, like Adam, from dust. Unlike Lilith’s successor, Eve, who was created from Adam’s rib, Lilith was created as an equal to Her husband. During their lovemaking, Lilith desired to mount Adam and to move astride him. Adam, however, insisted that She lay beneath him. Because Lilith considered Herself to be Adam’s equal, She did not feel that it was fair for Her to assume the subservient role and to allow Her male partner to dominate Her. Because of Her refusal to obey the commands of Her husband, Lilith finally abandoned him (although another version of the story insists that God cast Lilith out of the Garden and cursed Her).

Lilith evolved over time into a Demoness, finding Herself feared and loathed by those who considered Her to be an evil spirit concerned with murdering newborn babies and mothers during childbirth. The association of Lilith with a child-murdering Demoness most visibly originates with the Jewish interpretation of the myth of Abyzou, a female Demon of European tradition who was allegedly responsible for miscarriages and infant mortality. She is also depicted, in contrast with the traditional image of Satan, as being the Serpent responsible for the temptation of Eve. Amongst Zoharistic traditions, Lilith was one of two Demonesses who mated with Adam and bore innumerable Demons from this union. Another legend details that, after Her abandonment of Adam, Lilith resigned Herself to abide within the desert where She allegedly found refuge and companionship with sympathetic Demons. God sent three of his angels to retrieve Her, but Lilith denounced him. According to other sources, Lilith vowed to murder the children of men for the sins of their fathers—smiling at them and destroying them as they lay vulnerable within their beds. Although most Satanists and Demonolators do not accept this sensationalised depiction of Lilith as the destroyer of innocent lives, many honour Her as a protector of children and pregnant women as well as an advocate for women’s rights.

It is suggested that Lilith originated as a Sumerian goddess of desolation and may be associated with the Babylonian demon known as lilitu, a succubus-like entity which preyed upon men. Her name translates to “Storm Goddess” or “She of the Night” and Her sacred animal is the owl, believed to symbolise Her affiliation with nightime and Her alleged role as a silent predator. Amongst modern Demonolators and Theistic Satanists, Lilith is honoured as a protective goddess and one of the four Demonesses of sacred prostitution. She is sometimes identified with the star known as Algol or “The Demon’s Head”. Lilith is often embraced as the Matron deity of many female Demonolators due to Her obvious role as a champion of gender equality, female empowerment and feminine sexual liberation.

Lilith is often considered to be a dual-aspected goddess—She is honoured amongst many Demonolators in both Maiden and Mother facets which are Lilith the Younger (Lilith Ulemta) and Lilith the Elder (Lilith Savta). In Her aspect as Lilith the Younger, She is considered to be the wife of the Demon, Asmodeus. She possesses the ability to transform dark energy into usable energy and may be approached in matters in which one has found themselves cursed or plagued by Auric attachments. In Her aspect as Lilith the Younger, Her image is that of a hermaphrodite—female from Her head to Her waist and male below. She is depicted as riding within a chariot drawn by a winged horse and a winged lion and is aligned with the direction of Southwest. This image was inspired by the Kabbalistic tradition in which Lilith plays a substantial role as a Qliphothic Demoness, ruling the anti-Sephirah of Yesod which is known as Gamaliel.

An interesting correlation between Lilith’s association with the ninth Qliphothic emanation is that, like Yesod, Gamaliel is associated with the Moon, independence and illusions. As the Mistress of Illusions, Lilith’s lessons often present as life situations which are seemingly “too good to be true”—She encourages us to look beyond the illusion and, through the inner vision of our intuition, discern the truth. Her connection with discerning illusion from truth is also represented by Her sacred creature, the owl, whose acute vision and ability to find its way through the darkness enable it to thrive. Lilith, as depicted in ancient reliefs, traditionally wears a headdress adorned with lunar horns and is sometimes envisioned as a winged woman with the legs and feet of a bird of prey. Lilith the Younger is specifically attributed to the 30th Path known as Sekhel Kelali (The Path of Collecting Intelligence) upon the Tree of Life and Thagiriron (Disputers) upon the Tree of Death. Because of this association, Lilith the Younger may be seen as possessing a similar nature to that of Eisheth Zenunim, the eldest of the Four Queens—Her nature as a passer of judgment and goddess of retribution denotes Her as a beneficial ally when one is in need of justice, especially those events in which one has falsely accused an innocent.

Lilith the Elder is sometimes considered to be the chief manifestation of the goddess, most closely associated with Her role as the bride of Satan or Samael. Within Thelemic mythology, the feminine representation of Babalon is comparable with Lilith by many Demonolators although this line of thought is much more common within Luciferian circles. Kabbalistically, Lilith is also regarded as one of the four averse powers at the feet of the Kerubs. In this, She may be seen as an anti-Kerub, described as being outwardly beautiful yet inwardly corrupt and putrefying, riding upon a strange beast. As one of the averse powers, Lilith is said to rule the Kingdom of Babel. Her division amongst the four elemental anti-Kerubs is classified as belonging to the Kabbalistic world of Atziluth and encompassing the Sephiroth of Kether, Chokmah and Binah. In this, Lilith may be considered the emanation of the primary Divine Feminine—amongst some She is thus aligned with the great creative Mother emanation of Binah, the Aima Elohim. Elementally, the world of Atziluth is assigned to Fire—however Lilith’s true Elemental nature is dependent upon the perceptions and interpretations of the individual. Lilith the Elder is given rulership of the direction of Southeast within Qliphothic traditions and is associated with the 28th Path upon the Tree of Life known as Sekhel Motba (The Path of Active Intelligence) and Bahimiron (Bestial Ones) upon the Tree of Death. Lilith the Elder is the Demoness of the Dark Arts and malediction. She is a great ally and mentor to the magician when attempting to learn the subtleties of black magick.

Much confusion arises amongst Demonolators when attempting to discern the truth in the conflicting mythological accounts of Her marriage to both Asmodeus and Samael. One of the most common assumptions is that Her maiden aspect, Lilith the Younger, is paired with Asmodeus as an aspect of Samael. This is, however, a soft polytheistic interpretation as many Demonolators do not equate Samael and Asmodeus as being the same entity. Nonetheless, many Kabbalistic traditions indicate that the character known as “Samael the Black” is identical to Asmodeus. Regardless, the most common belief amongst Satanic Demonolators in regards to Lilith’s relationship with a male counterpart is that She is the bride of Satan.

Many Neo-Pagans have begun to recognise the value in Lilith’s story as it relates directly to the struggle against the oppression by male-dominated religious traditions. In addition, Lilith is often interpreted as a manifestation of the Great Goddess, especially amongst soft polytheists. In addition to Lilith, most Demonolators also embrace a belief in Her three companion goddesses—Naamah, Eisheth Zenunim and Agerath bat Machaloth. Some paths insist that these sister Demons are in fact mere aspects of Lilith, but the inclination for Satanic practitioners to accept all four Demonesses as independent sentient beings remains prevalent.

Primary Name: Lilith

Other Names: Lilitu (Speculative), Lilith the Elder (Lilith Savta), Lilith the Younger (Lilith Ulemta)

Mythological Source(s): Babylonian, Christian, Judaic, Occult and Kabbalistic Traditions

Title: Queen of the Night, Demon Queen, Bride of Samael, Mistress of Illusions

Role: Succubus, Demoness of Sacred Sexuality, One of the Four Demon Queens, Protector of Women and Children, Goddess of Childbirth

Sacred Animals: Owl, toad, dog, elephant, serpent, cow, catfish, camel, baboon, crab, bat, rabbit, otter, sow, goose; peacock, eagle, raven, mole, cuttlefish, mouse, crocodile, goat, wolf, oyster, tortoise, crow (Lilith the Elder); Lion, birds of prey, stork, cats, vultures (Lilith the Younger)

Mythical Beings: Strange beasts, monsters, Pegasus, winged lions, salamanders, phoenix, lares, ghosts, succubi and incubi; Will-o’-the-Wisp, dragon, manticore (Lilith the Younger); water beings, sylphs (Lilith the Elder)

Zodiacal Sign(s): All Fire and Water Signs (General); Aquarius (as Lilith the Elder); Leo (as Lilith the Younger)

Planet(s): The Moon (General); The Sun (as Lilith the Younger); Saturn (as Lilith the Elder); Algol (Star)

Element(s): Earth (Innate), Fire (Primary), Water (Secondary); Fire/Air (as Lilith the Elder), Fire/Water (as Lilith the Younger)

Direction: South (Elemental), Southeast (as Lilith the Elder), Southwest (as Lilith the Younger)

Colours: Indigo (Kabbalistic); amber (Lilith the Younger); bluish mauve (Lilith the Elder)

Soul Part: Nephesh (The Animal Soul)

Sense: Sight

Musical Key: C

Kabbalistic World: Atziluth (Kabbalistic); Yetzirah (as Lilith the Elder and Lilith the Younger)

Kabbalistic Hell: Gehenna

Kabbalistic Palace of Hell: The Seventh Palace

Tree of Life Attributions: Yesod (General), Path 28 (Active Intelligence) as Lilith the Elder; Path 30 (Collecting Intelligence) as Lilith the Younger

Qliphothic Habitation: Gamaliel (Obscene Ones); Bahimiron (Bestial Ones) as Lilith the Elder, Thagiriron (Disputers) as Lilith the Younger

Associated Demons: Gamaliel, lilitu, Tentatores/Maligenii; Bahimiron and Hemethterith as Lilith the Elder; Thagiriron and Raflifu as Lilith the Younger

Vowel: I; E (Lilith the Elder); O (Lilith the Younger)

Sounds: b, v, p, f; d, dh, t, th (Lilith the Elder); s, sh, z, zh (Lilith the Younger)

Environment: Mangasphere; Atmosphere (Lilith the Elder); Hydrosphere (Lilith the Younger)

Season: Summer; Spring (Lilith the Elder); Fall (Lilith the Younger)

Magickal Words: Geniomouthig, Phimemameph, Nerxiarxin; Ypephenoury, Iaeouoi, Phimemameph, Nerxiarxin (Lilith the Younger); Sesenmenoures, Chenneopheoch, Phimemameph, Akrammachamari (Lilith the Elder)

Consort: Samael; Asmodeus (as Lilith the Younger)

Children: Numerous Demons

Parentage: Rahab (Speculative Father); Yahweh (Biblical)

Trees: Willow, hazel, alder, cypress, aspen, elm, ash, linden, laurel, palm, chestnut

Herbs: Crab-apple, hay, camphor, red poppy, hibiscus, nettle, almond, mugwort, hazel, moonwort, alder, pomegranate, mistletoe, peony, juniper, pumpkin, gourd, lettuce, melon, purslane, beetroot, reed, white sandalwood, lime; asphodel, cactus, hemlock, cocoa, cypress, datura, hellebore, spurge, fennel, male fern, lichen, moss, lungwort, rue, weeping willow, tobacco, dragonwort, coconut, aspen, peppermint, linden, pennyroyal, ash, nightshade, elm, amaranth (Lilith the Elder); angelica, balsam, corn, cinnamon, cardamom, cabbage, chrysanthemum, cyclamen, cloves, heliotrope, laurel, lavender, lotus, marjoram, orange, palm, barley, primula, rosemary, saffron, red sandalwood, sage, tansy, thyme, sunflower, knotgrass, marigold, chestnut, watercress, blue lotus (Lilith the Younger)

Stones: Quartz crystal, pearl, moonstone, chalcedony, marble, green lapis, fire opal; carbuncle, chrysolite, pyrite, aventurine, sunstone, beryl, aquamarine, diamond, ruby (Lilith the Younger); onyx, jet, topaz, garnet, jasper, turquoise (Lilith the Elder)

Incense: Jasmine, ginseng, lotus, red sandalwood, dragon’s blood, cinnamon, olibanum, camphor, myrrh, jasmine, willow, black copal, white sandalwood; frankincense, golden copal, amber, saffron, myrrh, cloves (Lilith the Younger); asafoetida, indigo, sulphur, civet, musk (Lilith the Elder)

Metals and Minerals: Silver, lead, nitrates; gold, arsenic, sulphates (Lilith the Younger); iron, antimony, lodestone, magnesium, oxides (Lilith the Elder)

Tarot Cards: The High Priestess (Planetary), the four nines (Kabbalistic), Judgment (Elemental), the four Kings, Queen of Wands; Prince of Wands, The Universe (as Lilith the Elder), Queen of Wands, The Sun (as Lilith the Younger)

Ailments: Labour pains, female conditions, sexual dysfunction (especially female sexual dysfunctions), circulation disorders, lymphatic disorders, bowel complaints, leg injuries and complaints, cardiac conditions, spinal injuries and conditions, pneumonia, oedema, cystitis, blood pressure, chills, vision problems, blood disorders, paralysis

Bodily Government: Circulatory system, lymphatic system, excretory system, legs, heart, spine, respiratory system, blood

Sins: Idleness; Pride (Lilith the Younger); Greed (Lilith the Elder)

Vices: Co-dependency, weakness, submissiveness, deference, negative self-perception, idleness

Virtues: Independence, boldness, confidence, self-esteem, enthusiasm/zeal, humility, generosity

Holy Days: February 1 (Imbolc – Northern Hemisphere) February 16 (Lilith the Elder); July 21 and August 1 (Lughnasadh – Northern Hemisphere) (Lilith the Younger)

Time of Day: Noon; Dawn (Lilith the Elder); Sunset (Lilith the Younger)

Chemical Element: Fluorine (Planetary), Phosphorous (Kabbalistic)

Alchemical Process: Multiplication (Lilith the Elder); Digestion (Lilith the Younger)

Symbolism: Nine-pointed star, owl, crescent moon, crystal ball

Chakra: Crown, Solar Plexus; Throat, Heart (Lilith the Elder); Third Eye, Heart, Belly (Lilith the Younger)

Ritual Tools: Mirror, incense, stones, burning bowl, charcoal, seals/sigils, aspergillum, chalice; bell (Lilith the Elder)

Drugs: Ecstasy, Emmenagogues, ecbolics, alcohol, tonics, diuretics, pennyroyal, hashish, soporifics

Powers and rulership: Seeing through illusions, women’s mysteries, protection of women and children (especially infants), sexuality, sex magick, boldness, independence, discernment, self-esteem, justice, false accusations, ending gossip, reconciliation, slander, inspiration, divination, attaining familiars, acquisition of wealth, attaining fame, black magick, astrology, necromancy, pyromancy, transforming dark energy into usable energy, removing curses and Auric attachments, defensive magick, spiritual healing

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demon queen demonic medicine demonolatry demons history mythology satanism women

The Satanic Feminine Divine: Introduction

 Originally published 7 March 2011.  © Torey B. Scott

Many of those unfamiliar with Satanic paths assume that Satanism is, like Christianity, a religion dominated by and permeated with masculine themes, ideals and aggressive philosophies which are often considered to be aligned with male qualities. Although Satanic traditions which acknowledge only the perceivably male entity of Satan as the embodiment of acausal divinity may be fairly regarded as traditions based upon masculine energies, most forms of Theistic Satanism which incorporate aspects of Satanic Demonolatry within their core religious foundations acknowledge and exalt the Dark Divine as manifesting through sacred feminine theophanies.

Some traditions regard Satan Himself as embodying both masculine and feminine polarities and as being a hermaphroditic deity which transcends the boundaries of the causal perceptions of male and female. Many Theistic Satanists embrace the image of Baphomet, as depicted by the mage Eliphas Levi, as a sound representation of the androgynous nature of Satan. As Levi’s Baphomet incorporates aspects of both man and woman, bird, fish and the terrestrial goat, it is an ideal illustration of Satan, as a being of Spirit concerned with the interests of the material world, absorbing and reflecting the beauty of Nature in all of Her guises.

Outside of the traditional exaltation of Satan Himself within Satanic traditions is the reverence of the Divine, expressed through the sacred feminine, as the Dark Goddesses. Many Neo-Pagans will already be familiar with Dark Goddesses such as Hecate, The Morrigan, Sekhmet and Hel, but Satanic traditions often recognise the Feminine Divine in the forms of Demonesses found within a variety of world cultures and mythologies.

In this series of articles, I will explore key figures of The Satanic Feminine Divine from a variety of world cultures and religions.  If you have any suggestions for figures for future articles whom I have not yet included in my series, please feel free to comment on this article and I will do my best to incorporate Them.