WRATHFUL CHAOS

FIVE BOOKS of SATANIC PHILOSOPHY

ARIOCH
First Published in 2015

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Copyright © 2015 by Arioch

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 Contents

List of Illustrations

Acknowledgements

Introduction

BOOK 1
The Summa Diabologica
A Chaosophical work which explores the foundational
concepts of the Chaos-Gnostic tradition, and sheds a
new dark Light on old knowledge, thus producing
Gnosis…5

Tiamat the Writhing ∵ Tiamat the Slain ∵ Tannin the

Slumbering ∵ The God of the God ∵ On the Nature of
Suffering ∵ The Afterlife ∵ Sitra Ahra – the Other Side ∵
Theathanatos – Lady of Death ∵ Manifestations of the
Anti-God ∵ The Black Earth ∵ Concerning Black Magick
∵ On Symbols ∵ Concerning Gnosis ∵ Defining
Chaosophy ∵ Suicide as Satanic Grace ∵ Illuminism ∵
A Final Word on Misanthropy
 BOOK 2
Sefer Iqqesh
A re-working of the Hermetic Qabalah used to produce
deeper Sinister Gnosis and the return to Chaos. Along
with a new interpretation of Qabalah, a new Tree of
Death glyph is introduced which better assists the Black
Adept in the search for Illumination…61

Qabbalah: The Tree of Death ∵ A New Tree ∵ Tehom:

Devouring Gimel and Teth ∵ Three Forms of Nothing ∵
The 11 Mansions of the Sitra Ahra ∵ The Broken Star
Glyph ∵ The Abyss ∵ The Twenty Coils of Apophis ∵ The
Four Qabbalistic Anti-Worlds ∵ Dragons of the Anti-
Worlds ∵ The Four Rivers of Hell ∵ The Seven Earths
and Infernal Habitations ∵ The Order of Disorder ∵ The
Three Palaces of Satan ∵ The Black Zodiac ∵ How to Use
the Qabbalah ∵ Black Earth Meditation ∵ The Five
Accursed Nations ∵ A Final Word

BOOK 3
Ra’a: The Language of Demons
 An introduction to the magickal use of the voice,
followed by a treatise on the language of demons and
how the Adept might use such a language to further
arrive at True Gnosis…161

The Magickal Use of the Voice ∵ The Alphabet in

Western Script ∵ Consonants ∵ Vowels ∵ Diphthongs ∵
Gematria and the Numbering System ∵ The Ra’aian
Script ∵ Coding Words and Names ∵ The Occult
Properties of the Letters ∵ The Alphabet of Perfumes ∵
Diacritics ∵ Sigils ∵ Charging Sigils ∵ A Final Word on
Magickal Languages

BOOK 4
Ater Astrologia
An introduction to the concept of “Black Astrology,”
which is based in the study of the Black Luminaries –
empty mathematical points in space…217

The Black Sun ∵ The Black Zodiac ∵ Demons of the

Black Zodiac ∵ The Six Infernal Planets ∵ The Planetary
Rulers ∵ The Planetary Sigils ∵ The Planetary Days ∵
The Planetary Hours ∵ Sigils of the Planetary Hours ∵
The Tridecagram ∵ The Black Sabbath ∵ The Black Earth
∵ Priapus ∵ The Diamond ∵ A Final Note
 BOOK 5
Zara: Book of the Younger Lilith
A short treatise on the Art and Science of Divination,
exposing the various flaws in today’s practices, and
revealing two new systems of Divination by which the
Adept may arrive at Gnosis…

On Time ∵ The Enquiry ∵ Naamah – Mother of

Divination ∵ Preliminary Notes ∵ The Meditation ∵
Method 1: Full-body Possession ∵ Method 2: Zara ∵
Designing the Zara Blocks ∵ Casting the Zara ∵
Interpreting the Zara ∵ A Final Word on Divination

APPENDIX
Demonic Names Translated into Ra’a

List of Illustrations
Broken Pentagram…70

Sigil of Cathariel…87

Sigil of Thaumiel…90

Sigil of Chaigidel…93

Sigil of Satariel…95

Sigil of Gash’khalah…97

Sigil of Golachab…99

Sigil of Tagiriron…102

Sigil of A’arab Zaraq…104

Sigil of Samael…107

Sigil of Gamaliel…110

Sigil of Nahemoth…113

Tree of Death (Hebrew Names)…115

Tree of Death (Sigils)…116

Coils of Apophis…123

Ra’aian Alphabet…176
Ra’aian Alphabet (Special Characters)…177

The Letter Bar…181

The Letter Dag…182

The Letter Hem…182

The Letter Uri…184

The Letter Zam…184

The Letter Char…185

The Letter Yam…186

The Letter Kur…186

The Letter Laf…187

The Letter Mal…188

The Letter Nia…189

The Letter Sak…190

The Letter A’ano…190

The Letter Par…191

The Letter Tzu…192

The Letter Qul…192

The Letter Raf…193

The Letter Shal…194

The Letter Than…194

The Letter Cath…196

The Letter Thau…197

The Letter Chai…197

The Letter Sat…198

The Letter Gash…199

The Letter Gol…199

The Letter Tag…200

The Letter A’ara…200

The Letter Sam…201

The Letter Gam…201

The Letter Nah…202

Star of Sigilcraft…210

Sigil of Malkunofat…212

Black Luminaries…223
Sigil of URA’ABAT (Saturn)…233

Sigil of MUAV (Uranus)…234

Sigil of NUR (Neptune)…235

Sigil of SUM (Jupiter)…236

Sigil of ETLU (Mars)…237

Sigil of UMA (Venus)…238

Sigil of Shichiriron (3 p.m.)…244

Sigil of Abiriron (4 p.m.)…244

Sigil of Dagdagiron (5 p.m.)…245

Sigil of Nashimiron (6 p.m.)…245

Sigil of En Tannin (7 p.m.)…246

Sigil of Shalbeiron (8 p.m.)…246

Sigil of Tzaphiriron (9 p.m.)…247

Sigil of Bahimiron (10 p.m.)…247

Sigil of Necheshthiron (11 p.m.)…248

Sigil of Tzelilimiron (12 p.m.)…248

Sigil of Adimiron (1 a.m.)…249

Sigil of Nachashiron (2 a.m)…249

Sigil of Beiriron (3 a.m.)…250

The Planetary Tridecagram…251

Block One… 283

Block Two…284

Block Three…285

Block Four…286

Block Five…287

Arioch…302

Acknowledgements

To Robyn.

I’d also like to acknowledge the Temple of the

Black Light and the adherents of the Current
218. While I am in no way affiliated with the
Temple, without their contributions and the
contributions of the M.L.O., Chaos-Gnosticism
would simply not exist in its present form.
 Introduction

I began writing Wrathful Chaos in early 2011,

and while it started out as a personal grimoire,
it quickly grew into the body of work you now
hold in your hands. At first I was reluctant to
publish this work, because as a personal
grimoire it was…personal. However, heeding
the call of my own demonic Guide, I have finally
decided to make this unique system of Black
Magick available to the Sinister Adept, because
the feeling of attachment I had for this work
was merely an illusion of the Demiurge. For the
only matter of importance is the returning to
Chaos, and the Gnosis contained within these
five books are designed solely for that purpose.

Every aspect of Wrathful Chaos, from the

obvious to the hidden, is meant to reflect the
ideas of Chaosophy in some way, and the Adept
is encouraged to read this work twice: first with
his eyes and then with his spirit. Because of this,
these five individual books form one complete
system of advanced Infernal Sorcery, just as all
individual things within Chaos are as one. And
1
so the Adept should read each book while
keeping in mind the previous ones, and the
ones to come, as each supports one another.

It is true when I say that this work teaches

an advanced form of Infernal Sorcery, and so
the magician should have a fair understanding
of basic Occult concepts before putting this
work into practice. In fact, some of the
materials required to practice this form of
Magick are deadly and illegal. The experienced
magician should have no problem properly
using these materials, but nonetheless, neither
the author nor the publisher will take any
responsibility for any damage or harm caused
by the practice of this Art. To know, to dare, to
keep silent.

This work is divided into five books, those

being: The Summa Diabologica, The Sefer
Iqqesh, Ra’a: The Language of Demons, Ater
Astrologia, and Zara: Book of the Younger Lilith.
While some of the terms and concepts within
these five books may be familiar to the more
experienced practitioner, the perspective from
which these subjects are taught is entirely new.

2
Rather than being a magickal book telling you
what to do, Wrathful Chaos introduces ideas
and encourages you to learn for yourself how to
employ them, distort them pervert them, and
perfect them. And so take these five books and
build upon them, knowing that they are a firm a
foundation.

I sincerely wish success for the Black

Adept who, having all of creation in his hand,
falls not to the temptation of personal gain but
who instead hurdles the whole of creation into
Wrathful Chaos before he himself jumps blindly
into the unknown depths of the Grey.

For Chaos,

Arioch

3
 Summa
Diabologica
Foundations of
Chaos-Gnosticism

To speak of Chaos is to speak of

Nothingness, but Nothingness is not empty.
For within Chaos there is light and darkness,
good and evil, beauty and ugliness, law and
lawlessness, virginity and whoredom, being
and non-being. To genuinely speak of Chaos
is to speak of blended opposites, or rather,
to speak of a thing and its privation.

Chaos consists of being and non-being

in perfect blend, and therefore it is
impossible to say anything rational about the
5
Void. The thinker must resort to mysticism in
order to ponder upon the union of being and
non-being (logic perceiving of only two
states: Is and Is not, either of which must
exist separately from its opposite). But this is
the nature of the Abyss – form and
formlessness in copulation. Allow me then,
to give discourse on the nature of Chaos and
to divulge the subtlety of her Knowledge
(Chaosophy), only to show that one cannot
properly convey its Mysteries.

Tiamat the Writhing

Chaos is finite and infinite, hot and cold, light
and dark, place and no place, and within it all
things are blended together and yet
separate. Chaos is like the great writhing
dragon Tiamat of myth and each of her
various parts are comprised of smaller
dragons, and ad in finitum, each working
towards both individual benefit and benefit
of the whole. As the scales of Tiamat are

6
many serpents each maintaining their
individual purpose and expression within
Nothingness.

Because Chaos exists and does not

exist, being itself a mixture of existence and
non-existence, we may rightly call it the Pool
of Potentiality, meaning that Nothingness
contains the potential to exist but nothing
has come into existence (made to be
distinct).

Tiamat the Slain

Consider now what it means to exist. The
coalesced nature of Chaos must be divided in
order to produce the required separation of
qualities resulting in existence – the state
which we identify as reality. While Chaos is a
mixture of potentials, reality is the
realization of those potentials. Reality, also
referred to as the Cosmos within the Chaos-
Gnostic tradition, is the Nothing which has
become Something. While in Chaos light and
7
darkness were as one, within the Cosmos
light and darkness are two. The Cosmos is
the division of Chaos, but how did Something
come from Nothing?

Something, or rather all things, came

forth from Chaos in a single instance simply
because the potential for such an event
happened to be realized. We should not,
however, assume that existence has been
vomited from the Mouth of the Abyss, and
that this event is over. Instead, the Great
Creation is continuously taking place – the
Lord has not yet even finished speaking “Let
there be Light” – as the act of creation is
continuously taking place.

Chaos has been cleaved in twain, thus

allowing for the sustained existence of
creation. This may be symbolized by the
dragon Tiamat being cut in half by the god
Marduk, and whose body was used to
fashion the Universe. And so we have the
Cosmos – a reality of have and have not, and
various levels of thereof.
8
Tannin the Slumbering
We are creatures who have consciousness,
and because all things reflect the God and
vice-versa, we here assume that all other
things have consciousness in their own
degrees, whether through simple electrical
impulse or complexity of brain. Even more
importantly, consciousness must have been
experienced within Chaos, but in such a state
of mixture consciousness would be as Jung
put it: the Collective Unconscious. The
experience of consciousness in this state
would have been the maintaining of the
perception of individuality while
experiencing complete oneness with all
other things. However, all things within the
world of form have distinction, and we also
perceive consciousness as having two
distinct states each with multiple levels:
conscious and unconscious.

9
 Because consciousness has many
levels, we may arrive at the conclusion that
our experience of reality is just one level of
consciousness. That the Cosmos is more than
just one layer of reality, but is instead,
infinite realities each existing as their own
true microcosm. The macrocosm, which is
the whole of all reality, we call God or the
“Demiurge,” and assume that it has
consciousness as all things do.

The consciousness of the God would

not be the same as our own, though
certainly it would share similarities, as all
things are connected and possess like
qualities. Because the God is the totality of
reality, we may rightly say that all levels of
existence are reflections of the God. The
closer a realm is to the God, the more it
reflects the God. The further away a realm
becomes, the less it reflects the God; on the
one side Paradise and on the other Sitra
Ahra – Malkuth and Nahemoth – the created
Earth and the Unborn Black Earth.

10
 Distinction also causes us to consider
the unconscious mind, which has been
severed from its conscious twin. It should be
no surprise to the occultist that all things
have a degree of consciousness, seeing as
physicality relies upon it, and that the God
himself would therefore prefer the conscious
state over the unconscious just as he does
exist within the thing rather than the
absence of it. And we, being manifestations
of the God, do also prefer the conscious
state over the unconscious. But the Black
Adepts, those who maintain the Mysteries of
Chaosophy, know that the unconscious mind
exists in its own reality, which is one level of
the Sitra Ahra, just as the God exists in his
own reality, that being one level of the
Heaven, Nirvana, or Paradise.

Many Chaosophists hold the belief that

the unconscious mind should be exalted
above the conscious because the God favors
the latter. The wise will recognize this error
in thinking, realizing that favoring the

11
unconscious mind because the God prefers
the conscious still supports the separation
between the two types of mind, and
whatever promotes distinction is of the God.
This error manifests itself brilliantly, and
leads the would-be Adept into believing that
whatsoever thing the God favors must be
hated, when in fact the only thing which
must be hated is division.

Unfortunately, this Wisdom is lost on

many Left-Hand Path practitioners, for the
God favors love because it produces life, and
so they then prefer hate because it produces
death. I would have you not fall into such
thinking! Love and life existed within Chaos
just as hate and death did so exist, and one is
no better than the other, but now in the
Cosmic world they are made distinct and
have become equally abominable.
Therefore, let the adept hate distinction and
reject only that, and turn all things which
have been made distinct into weapons of the
Other Side.

12
 The unconscious mind has often been
symbolized by a sleeping dragon, but this
symbolism is only partially correct, as it is
not only the unconscious mind which sleeps
but also the conscious. The unconscious
mind, which contains the unconscious ego,
exists as its own being in its own reality, just
as the conscious mind does. The conscious
mind is unaware of the reality of
unconscious mind, though it can affect it,
and likewise the unconscious mind is
unaware of the reality of the conscious mind,
and it too can cause conscious change. Both
conscious and unconscious mind, therefore,
may be symbolized by a single slumbering
dragon – one eye being the conscious mind
and the other the unconscious. One may
refer to this “dragon” by any name soever,
though here we shall call it Tannin1, because

1
Tannin (tan-neen) ‫ תַּ נִּין‬means “Dragon,” “Serpent,” or
“Monster.” It is used to represent the union of the conscious and
unconscious mind of the adept, which results in a new type of
consciousness generally viewed as being Illumination or
“enlightenment.” Awakening the Tannin is the first major
breakthrough for the Chaosofer, as it reveals his true Sinister

13
it is natural to represent Chaosophic ideas in
Qabalistic symbolism, at least in the
beginning.

Both eyes must be opened in order for

the dragon to arise within the magician, and
this is accomplished by the blending of the
two minds through ritual and meditation.
This Sinister process is called Awakening
Tannin, the great sleeping or blind dragon.
After the Neophyte has accomplished this he
shall find himself counted among the Sons
and Daughters of Beliya’al. He shall further
acquire new Knowledge and Understanding
that can only be gained by accomplishing
this First Great Abomination.

The God of the God

There is another error which is prevalent
within traditional Chaosophy, that being the

personality and silently initiates him into the Mystical Body of

Satan. The plural of Tannin is Tanninim.

14
God is a tyrannical being, and that he out of
spite curses man with all of his suffering. The
God, however, does not naturally act out of
malicious intent but instead acts according
to his nature, just as we do our own, and he
strives to maintain his existence. So rather
than adopting the view that the God is a
tyrant, I would have you view the God as
being ruled by his nature – the God of the
God is his own function. His tyrannical
personality exists only according to our
perception, because we do not exist at the
same level of the God and therefore cannot
truly know anything about his personality or
intentions. To say that the God is jealous or
spiteful is like saying that the God is loving
and forgiving – both are asinine assumptions
based in nothing other than hope, and in
fact, the God may be both at times. Though,
because the God desires distinction, we call
him ignorant and stupid.

But we cannot deny that suffering

exists and is experienced, and so there is

15
need to explain how suffering came to be
without the Demiurge purposely causing it.

On the Nature of Suffering

One experiences suffering chiefly as being a
thing that is done to him which is beyond his
control, as in the examples of one man
inflicting pain onto another, or a part of
one’s own body inflicting pain over the
whole. This is made possible because of the
separation of agents, and whatever is
separate from you can cause suffering, and
vice-versa.

Within Chaos there is no distinction

between things, and even though suffering
exists as a potential, it is not experienced by
consciousness in the same manner in which
it is experienced during physical life. Within
Chaos consciousness experiences the state
of existing as suffering rather than being

16
afflicted by it. Instead of “I feel pain” the
correct statement within Chaos would be “I
am pain.” Again: “I do not suffer, I am
suffering.” In the light of this understanding,
the experience of feeling suffering can only
occur in the realm of the Demiurge, because
therein all things are distinct and that which
has distinction can impose its will onto
others. It is for this reason that we fight to
return all things to Chaos – to remove the
experience of suffering.

The Afterlife
Returning your attention back to the
Demiurge, I would have you reconsider the
common idea that the God somehow
escaped Chaos, created reality, and that
Chaos exists as some far off place to which
we may return after death. We understand
that Chaos is the mixture of opposites and

17
that the Cosmos is the separation or the
individual existence of those opposites, so
let us then realize that Chaos itself became
split at the moment when the potential for
being was realized. Chaos had cracked into
two pieces, those being form and
formlessness. The mixed duality of Chaos has
been transformed into the unmixed duality
of Cosmos. Each potential once existing
together within Nothingness have now
become two – have and have not, life and its
absence death, love and its absence hatred,
the good and the evil, the hot and the cold,
the worlds of form and the worlds of
formlessness. Chaos itself has been turned
inside out.

The God permeates everywhere –

there is no place that is truly and completely
empty of the God because it is the God
which gives things distinction and shape,
allowing for the existence of “place,” but
there are varying degrees of his influence. It
is in the places where he is the most absent

18
that we find our demonic co-conspirators.
Absence of place must be expressed just as
place itself is expressed so long as we are
within the Cosmic world and not in pre-
Demiurgic Nothingness. This place, called the
Absence of Place, is referred to as the Sitra
Ahra within the Luriac Kabbalah, which is
Qabalistic system adhered to by most Black
Adepts and Qabalists in general.

Sitra Ahra - The Other Side

If there is no Chaos to return to after death,
it is reasonable to wonder what does
happen. I would have you consider the non-
initiate and his fate first. Know that the cycle
which sustains the God is life and rebirth. All
things, from the large to the small, exist
within this cycle. Even our universe is born
over and over. Those non-initiates who lack
the Black Fire within them will be recycled
and become some other manifestation of
the Demiurge. The initiates on the other

19
hand, those Black Brothers called Bene
Beliya’al, are taken up as though they were
in a great black ocean of cold and death to
the Sitra Ahra2 wherein they shall conspire
with one another and work to unleash anti-
cosmic energy throughout the Cosmos
defiling their respective levels of creation. It
is of the highest importance that the
Chaosopher understands the difference
between Chaos and the Sitra Ahra. Chaos
has become Cosmos, while the Sitra Ahra is
the place most devoid of the God in any
given level of Cosmic reality – the Other Side
is Formlessness and Death.

Theathanatos – Lady of Death

Now we must consider what this “anti-
cosmic” energy actually is, seeing as we

2
Or “Sitra Achra,” is Hebrew and means “The Other Side.” It is the
realm which is the most absent of the Demiurge and his Cosmic
influence. Most Chaosophists view this realm as being singular,
however, one may benefit greatly by realizing that every level of
Cosmic reality contains its own Sitra Ahra.

20
know already from whence it comes. Just as
the God is one with numberless
manifestations, so too is the Anti-God, who
came into existence before the God as the
absence of the God; the God being form is
distinct from the Anti-God who is the
absence of form. This Anti-God, whom some
call Theathanatos and others still Azerate,
exists as endless manifestations of itself
much in the same manner as the God. While
the God encourages creation because his
function is to create, Theathanatos
encourages destruction because it is her
function to destroy. Both the God and the
Devil are ruled by their natures.

When I say that Theathanatos destroys

it must be realized that I am saying that
Theathanatos brings annihilation in its
fullness and to all levels of existence. Like
the God, she manifests within all planes of
being and exerts her will in all places. Her
combined will and the reason behind it
should be viewed as the actual meaning

21
behind the phrase Black Light and related
terms. This is because her Will is privation –
it is death, darkness, and all things that are
without, and the reason behind her Will is
the reason behind our own: the desire to
return to Chaos. The Black Light, therefore, is
the Will to Ruin unto Chaos3. That is to say,
acausal influence is the motivation or the
Will to destroy all things (Black Flame), while
anti-cosmic power/energy (Black Light) is the
actual act of destroying. Just as the flame

3
The initialization of the mystical phrase, “Will to
Ruin unto Chaos,” being W.R.C., can be transliterated into
Hebrew and the gematria thereof rendered. In Hebrew
W.R.C. becomes Vav, Resh, and Gimel, which combined have
the numeric value of 209, or 11 (2+9=11), the number
attributed in honor of the teachings contained within this and
other works. Further, according to the gematric system given
within this work, W.R.C. becomes V.R.K., which in turn
becomes VARAK – a demonic word representing these
Mysteries. Varak has the gematria of 128, or 11 (1+2+8 = 11).
Will to Ruin unto Chaos is a powerful statement, as it means
that one is illuminated enough to not only realize the
necessity for absolute destruction, but is oneself an active
agent thereof.

22
produces light, so too does the Will to ruin
produce Chaos.

Just as the Will of the God is made

manifest beyond him, so the Will of the Anti-
God is the same. And just as all gods are
manifestations of the One God, so too are all
Infernal Intelligences manifestations of
Theathanatos, and even we are
manifestations of her, being united in evil
cause. For all that share in the will of
Boundless Freedom, whom some call Fire-
Born, are manifestations of the Anti-God and
may rightfully be called Demons regardless
of their substance, including temporal man.
So too are all who share in the Will of the
God, that is to exist as thingness,
manifestations of the God, and we may
rightfully call them Gods, as they exist only
to sustain the whole.

Manifestations of the Anti-God

23
With eyes Illuminated by the Black Sun of
Satan, you have come to understand that
inhuman spirits are manifestations of the
One who is Naught. There is need, however,
to draw distinction between these spirits just
as one draws distinction between himself
and others. For all things within Cosmos are
distinct, and the manifestations of the Anti-
God, who exists as part of Cosmos, are no
exceptions.

There are many systems which we may

employ in order to render the Names of the
various demonic manifestations of
Theathanatos, but in this work we shall
adhere to the principles of the Qlippothic
Qabbalah as it is presented in Sefer Iqqesh.
The adept is encouraged to experiment with
the ideologies of all legitimate systems of
Chaosophy, for in doing so they may discover
that ours be the most rewarding. And so
using the Art of Black Magick, and having
been encouraged even unto Illumination, we
shall here set a most proper system of

24
demonology, which the adept may use to
gain insight into the Mystery of the Oneness
of Satan’s Twoness.

There are only 30 demonic spirits with

which we should concern ourselves, and
they are all three-fold in nature. For each of
one of these spirits is indeed an intelligent
being, but each are also an Order of
countless intelligent beings, as well as
symbols for specific parts of the Sitra Ahra.
These 30 Manifestations of Death are further
divided into two sets, the first being the
Major and the second being the Minor. This
does not mean that one is better than the
other, but that the Major represents the
forces themselves, while the Minor
represent the Intelligences behind these
forces. The Major Spirits are 11 in number,
and they are as follows.

25
The Major Spirits, also called the

11-Headed Dragon of Wrathful Chaos

1. Paimon (or Satan)

2. Moloch
3. Ba’al Zevuv (or Theathanatos)
4. Hylel (or Lucifer)
5. Astaroth
6. Ashmedai (or Samael)
7. Belphegor
8. Beliya’al (or Belial)
9. Adrammelech
10. Lilith (or Anammelech, the Elder Lilith)
11. Nahema (or Naamah, the Younger
Lilith)

These Major manifestations of the first

Satan may be expressed thusly:

Paimon and Moloch oppose the God.

26
 Ba'al Zevuv is Satan and Moloch opposing
the God through the Darkness of Death,
which is Deafening Silence.

Lucifer is Ba'al Zevuv opposing the God

through the Black Flame, which is the Black
Sun – the source of Lightless Light.

Astaroth is Lucifer opposing the God

through Consuming Black Light, the Lightless
Light produced by the Black Sun.

Ashmedai is Astaroth opposing the God

through All-Consuming Black Light, the
Lightless Light of the Black Sun scorching all
levels of existence.

Belphegor is Ashmedai opposing the God

through the creative expression of Black
Light, which is a boastful perversion of
Cosmic Law.

Beliya’al is Belphegor opposing the God

through the breaking of Cosmic Law.

Adrammelech is Beliya’al opposing the

God through the dimming of Cosmic Light.
27
 Lilith is Adrammelech opposing the God
through the snuffing out of Cosmic Light.

Nahema is Lilith opposing the God through

perverting the creation of the False Light –
she is the Black Earth.

Here follows the Minor Spirits.

The Minor Spirits, also called the

20 Ministers of Wrathful Chaos, who are

the Coils of the Demon-Serpent Apophis

1. Amprodias
2. Baratchial
3. Dagdagiel
4. Hemethterith
5. Uriens
6. Zamradiel
7. Characith

28
 8. Yamatu
9. Kurgasiax
10. Lafcursiax
11. Malkunofat
12. Niantiel
13. Saksaksalim
14. A’ano’nin
15. Parfaxitas
16. Tzuflifu
17. Qulielfi
18. Raflifu
19. Shalicu
20. Thantifaxath

In regards to the 11 Major Spirits, it

should be noted that Satan and Moloch are
counted together as one, representing the
dual-nature of the Satan. This is the 11 in the
10, or the 11 who kill the 10. The 20 Minor
Spirits and their Mysteries are explained in
Sefer ha-Chodesh.

29
The Black Earth
How can we, as potential Chaosophers,
return Chaos to its original state of
statelessness? The fearful have said, “Only
by meditation and going inward can we
destroy Cosmos,” for these type are afraid of
losing their freedom and physical lives. The
naïve have said, “Only by assaulting the real-
world and looking outward can we destroy
Cosmos,” for these type, while not afraid of
incarceration or death, lack the ability to
look inward and realize that they are part of
Cosmos and must begin their destruction
with themselves.

But the Wise, having the Light of Hylel

to guide them, have seen the truth of the
matter: that in order to destroy Cosmos we
must begin with ourselves and then, as dead
spirits with hands of bone and fire, reach out
to destroy all other forms of existence. By
destruction absolute we may assist our
Brothers and Sisters in returning Chaos to its
original state of blended potentials.
30
 Before we can return existence to a
stateless state of suspended potential we
must first realize that there are many levels
of existence, with ourselves finding rest in
the physical level. The great Intelligences of
the Sitra Ahra, which we generally view as
being inhuman demonic forces, each pervert
their native reality. And so Qabbalistically we
say that the Qlippah Gamaliel is the total
perversion of the Sephirah Yesod, which is
the absence of YHVH, the Foundation of
Foundations.

The Sons of Daughters of Cain – those

humans who contain within them the
reflections of Chaos, must be included as
members of the Sitra Ahra, for having
worked against the physicality of God, the
man has earned the title Adam Belial.
Humans who consciously strive against the
Demiurge are part of the demonic force
within the Qlippothic realm of Nahemoth,
which is the perversion of the physical realm
as a whole. I say that man is part of the

31
demonic force operating within Malkuth
because he has partnership with every other
Intelligence that operates within this plane.
This is a secret best reserved for a more in-
depth study of the Qabbalah, but the point is
that it is our duty as physical manifestations
of the Satan to block and frustrate the
Cosmic influence within our physical realm.
Only when our physical reality is corrupted
absolute, both inward and outward entirely,
can we Agents of Destruction jump into the
Abyss and restore Chaos. Take comfort in
knowing that the other levels of existence
are in a similar manner being frustrated by
their own demonic forces. This physical
frustration of the God produces the Black
Earth – the changing of Malkuth into
Nahemoth.

There are two things which we must

destroy: the grandeur of the God as he is
reflected within us and the grandeur of the
God as he is reflected outside of us (in our
level of physical reality), as the God is

32
expressed in his vain works. However, many
Adepts I have known maintain the belief that
maybe if they could just destroy the Earth, or
the Universe, then they would return to
Chaos. But this is faulty thinking that results
from a limited perspective. Our world isn't
the only one, our Universe isn't the only one,
and our reality isn't the only one. Even if the
entire Universe as we know it were to cease
existing, there are countless others that will
prosper and advance without blinking an eye
at the destruction of our own. As individual
parts of the God, we cannot do everything
on our own, and what we destroy will be
rebuilt. Our goal, therefore, should be the
perverting of our world, our Universe, and
our Cosmos. To cause existence to reflect
the non-existence of the Sitra Ahra is the
first Great Work. After the creation of the
God has been in such a way bent and
twisted, and when all realities are in such a
way perverted, then the God no longer has
an individual identity, for he is reflected in
his works and if his works do not reflect his
33
Will, then he is no longer expressed in them.
This causes an imbalance between the
influence of the God and the influence of the
Anti-God, who constantly works to destroy
form. And finally, this imbalance permits the
possibility for the return to Chaos.

Let the Black Adept be willing to both

die and to cause death, for in dying all shall
die. The first part of our Great Work, which is
destruction on a personal level, is taught and
maintained by the Art of Black Magick and
its methods. The second part of our Great
Work is governed over by Illuminism, and the
principles thereof. We shall explore both of
these concepts in the following two sections.

Concerning Black Magick

We must first speak on the matter of magick
in general. Magick is not an excuse to do
nothing, though it has become one for some.
Evoking the above in spite of the below, the
mundane approaches magick with the belief
34
that ritual replaces real-world work, when in
fact it is merely complimentarily of it.

Magick is the Science of Understanding

oneself and ones conditions. It is the Art of
applying that understanding in action.4 In
this one statement we may derive several
instructions good for learning, a few of them
being that:

1. Magick is a Science and must be

approached scientifically. This does not
mean that we must be narrow-minded,
as unfortunately many of you will
associate the scientific with the
fanatical skeptic, thanks to such
asinine people. A scientist, whether of
the natural sciences or the occult,
must approach their experiments with
neither the doubt of the skeptic nor
the blind faith of the believer. The
magician, like the physicist, preforms

4
Magick in Theory and Practice, Aleister Crowley

35
 experiments in order to find out the
result and does not assume to know
the result prior to completion of the
experiment.
2. Magick is the Science which produces
genuine understanding regarding
oneself, which ultimately comes from
one’s own unconscious mind, or inner
self. Further, magick gives the
understanding of one’s conditions;
magick not only enlightens man to
himself as the microcosm, it enlightens
him to the nature of reality beyond
himself, and he because of this has the
potential to receive Chaosophy.
3. Magick is understanding in action. This
has three implications, the first results
in the other two, and it is the
understanding that action does not
translate to only spiritual action
(meditation, ritual, ceremony, spells,
etc.), but it also applies to physical
action. Whatever thing you change
within reality to suit your Will is an act
36
of magick, whether it be participating
in a sacred ceremony or simply
defecating. Man has the potential to
not only change his personal reality
but also the reality of every other living
being on the Earth. This is powerful
magick, but only if he applies both the
spiritual or psychological and the
physical aspects of magick; a person
cannot draw a sigil, charge it, and then
expect his dreams to come true. But
such a one can create a sigil and forget
about it, after which time he should
actively pursue his goal. In this case,
the sigil acts as complimentary to the
physical pursuit of the Adept – even if
the magician is inexperienced the sigil
will act as a psychological stimulant
and enhance the magician’s positive
opinion regarding the operation, thus
improving the chance that his pursuit
will end positively. And if the magician
can tap into the “powers that be,” the
sigil will also channel and direct forces
37
 that are not yet fully understood by
man. The second is that this
understanding produces action, both
spiritual and physical. The physical
action of the magician must reflect his
spiritual contributions. For example, if
a man wishes to curse another, he
would only be leaving his victim’s fate
to chance if he limited his assault to
baneful spells and ceremonies. But if
the magician had worked these same
ceremonies and then physically
pursued the misfortune of his enemy,
he would likely find success in larger
amounts. With this approach to
magick, the magician is not separate
from the magick he conjures. Instead
of casting curses, be the curse.

Of the many errors plaguing Occultism

today, the belief that magick is neither white
nor black is the most damaging. Consider
what “white” and “black” symbolizes in
38
order to escape this pitfall. When we say
“White” and “Black” magick, we are referring
to the properties of whiteness and
blackness. White is produced when all light is
reflected and none of it is absorbed, and this
can obviously symbolize the God who is the
All Dividing – the Demiurge who reflects
himself outward as thingness. Black is
produced when all light is absorbed, and
naturally symbolizes the All Devouring – the
Anti-God, who is also called the Collapsing
God, because she collapses all reality back
onto itself as though it were a scroll being
rolled up.5

Magick must not be judged according

to morality, as morality is entertainment for
fools; there is neither moral nor immoral,
but only Absolute Creation and Absolute
Destruction, neither of which is subjective.
Magick is further both a physical and a
spiritual/psychological Science, and the
magician must not favor one over the other

5
Revelation 6:14

39
– either spiritual or physical destruction, as
both must be experimented with and
ultimately mastered.

On Symbols
Symbols are the language of the mind. Using
symbols the unconscious mind
communicates with the conscious and vice-
versa. Dreams, visions, mandalas, sigils,
characters, artwork, and alphabets are all
ways in which the two minds can be
encouraged to become one.

The Western Sinister Tradition has

innumerable symbols, all of which express
some aspect of the Will of Satan and
Moloch. These symbols are generally taken
from some aspect of the Right-Hand Path.
Example: The inverted pentagram,
representing to some the destruction of
Cosmos and to others the glorification of
matter over the Spirit, is adapted from the
upright pentagram which represents the
40
Spirit ruling matter, or Cosmic rule in
general. It is by no miracle then that the
upright pentagram has become the symbol
representing the entire Right-Hand Path
according to our Western tradition, or that
the inverted pentagram has become the
symbol for the Left. There are also many
variations of the pentagram, and many
variations of those variations. While there
are too many symbols to comment on in one
book, I would like to speak regarding three,
starting with the pentagram from the
example above.

The pentagram was first discovered in

Sumerian script where it acted as the
logograph for the word Ub, which means
“corner, angle, nook; a small room.” 6 It has
since been used by countless spiritual
systems – Early Christians used the
pentagram to represent the five wounds of
Christ (his head, two hands, and two feet),
Chinese mystics use the pentagram to

6
The Sumerian Lexicon, John A. Halloran

41
represent both the five elements in Chinese
cosmology (medicine, acupuncture, Feng
Shui, and Taoism) but also the five phases of
Chinese alchemy (Fire, Earth, Metal, Water,
and Wood), and at the center of the
Rosicrucian altar the figure can be found
burning brightly with Cosmic light and
blinding those present. These are a few
examples of the pentagram’s use in different
cultures and times, and the Adept should
explore this topic further, as it will open the
Doors of Ingress.

Of the many symbols at our disposal

there are only three types. The first is the
Inverted type, and this can be seen in the use
of the inverted cross and pentagram.
Inverting a thing is to make a mockery of it,
as it expresses contempt for the existence of
the thing. The second is the Broken type,
which is the breaking of some part of the
symbol. Breaking a symbol does not merely
show contempt, but instead it shows the
desire to destroy the thing entirely. The third

42
is the Inspired type, which is neither an
Inverted nor a Broken symbol, but these are
figures which are received through
meditation, ritual, and systems of Black
Magick.

Concerning Gnosis
The word Gnosis comes from the Greek
word Gignoskein, meaning “to know.”
Knowledge is a function of the brain, and so
the first thing we must understand is that
Gnosis is not simply knowledge revealed to
the Adept by demons or any other entity,
but is instead factual information attained
through study and experimentation.
Information that is revealed to the Adept by
demons without the need to study is called
Understanding, because it is the
understanding of the knowledge one attains
in Gnosis. However, Gnosis in the Anti-
Cosmic context is not simply knowledge.
Gnosis is both the attainment of the

43
Knowledge of Chaos (Chaosophy) and the
Understanding of this information which
comes only from inhuman instruction or
Illumination.

We may observe the teachings of

Chaos in our reality if we are keen on
looking, and so Chaosophy may be arrived at
by the observant mystic, meaning no demon
or outside teacher is required to deliver such
knowledge to the Adept (granted, it is wise
to have a teacher or a Guide, as the Will of
the Formless is a difficult thing to perceive
for most because of our Form). Though, even
if one were to observe the Will of Formless
and receive Chaosophy, this does not
guarantee that such a one will honestly
understand the deeper Mysteries of Chaos.
Such an Understanding only occurs when the
conscious and the unconscious minds are
united together, thus allowing the Adept to
behold both the form of Chaosophy and its
unspoken formless Mysteries.

44
 By itself, Knowledge of Chaos results in
madness, and is of little use to the Minister
of Darkness. However, when the Adept is
open to receiving insights from the Other
Side concerning his Knowledge, then he
attains Understanding. And just as
Knowledge is useless without
Understanding, Understanding must
accompany Knowledge. The blending of
Knowledge and Understanding results from
the temporary unification of the Mind
(conscious and unconscious united as one
Mind or “spirit”). This United Mind, which is
twoness in oneness, is the experience and
the state known as Gnosis.

There are many interpretations of

Gnosis, and others have written about how
to attain it. But I would have you consider
that there is only one way of attaining Gnosis
according to our Sinister Tradition, and that
it is by the attainment of Knowledge through
study and experimentation, and the
attainment of Understanding by the

45
administration of Demonic forces. When
Knowledge and Understanding are united
and working in unison towards Destruction,
the Adept experiences Gnosis.

Defining Chaosophy

Chaos is the intellectual study and

application of the teachings of Chaos.
Chaosophy includes the study and
manipulation of the different spiritual
system of man, especially the Qabalah, in
order to arrive at new systems which
encourage Gnosis.

Because we as Chaosophists are not

merely following the structures of these
systems as they’re taught by non-
Chaosophists, we should not limit
ourselves to the traditional doctrine of
these systems. Now, because we draw a
distinction between Chaosophy and
typical theology, we are still operating
46
within the illusion of Cosmos. Therefore,
the great Secret of Chaosopby is that we
should use Chaosophy to overcome
Chaosophy. Rather than believing that
finding a system of Chaosophy which
expresses one’s Sinister Spirituality is the
goal, the true goal is to use Chaosophy in
order to transcend beyond it. The man on
top of the bone pile sees the farthest.

The destruction of Chaosphy, which

is the destruction of our many systems
and traditionsm is the final reward of
Chaosophy. This great destruction of
ideologies is the Silence of Ba’al Zevuv, for
the teachers and books are made silent in
the presence of Chaos.

Suicide as Satanic Grace

That which has life will die, and the truth is
nothing has life but all things are in the

47
process of dying. Man who spends such a
short period of time in experiencing physical
life forgets that there are other forms of
existence, and that all things have
consciousness. This means that he too shall
continue after physical death, but perhaps in
another form. Because of his fear of death
man works to prevent the inevitable, but he
merely prolongs his own suffering.

We who are Illuminated by the rays of

the Black Sun understand this concept, and
we in our power must take command over
both our lives and our deaths. You are free
to live however you choose, and you are also
free to die in a like manner. Rather than
having death thrusted upon us by disease,
murder, or the natural process, we
acknowledge suicide as exerting our own
Will even in our death. Suicide is the death
for a person who has accomplished all that
he can possibly accomplish in the physical
form, however, suicide is turned into a
disgrace by the hopeless and the mentally ill,

48
who rather than mastering their own human
condition have been over-powered by their
temporary situation. Suicide is the Door to
Death which has been reserved for the
Adept, not the mentally ill or weak.

Illuminism
As we seek to transform Malkuth into
Nahemoth it is quite easy to fall into one of
the many snares of the God, and one such
snare is the exaltation of ideologies. In the
desire to arrive at Nahemoth some have
adopted the belief that the inhabitants of
Malkuth must suffer, but this is ignorant. For
the inhabitants of Malkuth are one of three
things: Unaware of the God and that they
themselves suffer due to his existence, are
aware of the God and Willingly worship him,
or are aware of the God and willingly oppose
him. Those who are not aware of the
Demiurge in the manner in which we have
49
been made aware of him through Gnosis
suffer against their will, just as we ourselves
do, and so with these we share a bond.
Those who knowingly serve the God suffer
willingly and even enjoy their suffering, and
so these deserve to suffer even more – cast
them away from you. And of course, those of
us who willingly oppose the God do so in
order to abolish the suffering shared
between ourselves and the sleeping masses.

Therefore, ideologies such as

Communism, Democracy, National Socialism,
and the rest are pointless and only leads to
further suffering, which is enslavement to
the God. The goal is not to live in a perfect
world as these ideologies claim to produce,
but to live in a world devoid of the
perfection of creation, until ultimately
returning to Chaos. The wise Adept
acknowledges the folly of those who
subscribe to such ideologies, and so let the
wise also acknowledge the purpose of

50
human society while existing as part of
Nahemoth:

1. That man should rise to the state of

deity.
2. That man should reject his own
divinity.
3. That man in this rejection does reject
the divinity of all.
4. That man should strive to rule himself,
to live as he pleases, and to die as he
pleases.
5. That man should keep one eye on
Chaos and the other on the Demiurge.

There is no more perfect a way to live than

this.

A Final Word on Misanthropy

51
Everything is meaningless and mundane
here. We are caught in the cycle of the
Demiurge whom we mean to find liberation
from. Physical life should be enjoyed by the
Satanist, because more than any other
knows exactly how meaningless and
mundane everything is.

Although we suffer because of our

condition, as explained previously, we must
not permit ourselves to lose our sense of joy.
For it is in the spirit of joy that we seek to
return to Chaos, and it is joy that results
from our hatred for Cause. Because of this,
the Satanist should not become over-
whelmed by suffering, but should always
have joy within him even if he suffers
terribly. If the God has made you
uncomfortable and you are constantly in the
throes of sorrow, it is only due to a lack of
being engulfed by Black Flame, which is
outside of the God’s ability to invoke
despair.

52
 If the Sons and Daughters of Light have
frustrated you, and if you find yourself
dwelling in hatred so much that you cause
yourself to suffer, remember that hatred
must result in joy. Become distant from the
faith that troubles you, and preform
psychologically liberating ceremonies such as
the Black Mass. Mock these faiths and
belittle them, and then you will cause their
unconscious influence over you to be no
more.

Misanthropy in regards to the people

of the God is natural to use because we can
only hate that which causes us suffering, but
falling into self-abuse and personal despair is
useless. Let the emotionally and mentally
weak be converted into Christians, Muslims,
Jews, Pagans, and the rest. But do not permit
the weak to make a claim to Satanism.

53
54
 Sefer Iqqesh
Book of the Perverse
Qabbalah

The Qlippothic Qabalah as it is currently

being taught and practiced by Sinister
Magicians is the product of the Golden
Dawn’s system of Qabalah as it is presented
in both The Book of the Black Serpent and
Liber 231 (Aleister Crowley). The Golden
Dawn’s system of Qabalah is itself a mixture
of mostly Lurianic Kabbalah and Western
occultism, and has been re-packaged nearly
verbatim by most schools of Chaosophic
thought. One major flaw with this
reproduction is context. The context of the
Hermetic Qabalah is union with Source, or
God. The demons of the Qlippoth are simply

55
wasteful products left-over from creation,
and they exist only according to the Will of
God. The Satanic entities are matters to
overcome and advance beyond, for the
Qlippoth exist as the vice of each Sephira,
and belong to the Sephira, and must be
experienced even by the White Adept.
Unfortunately, this context remains in the
Left-Handed interpretation of Qabalah even
if it isn’t immediately recognized.

Qlippothic Sorcery as it exists now

exalts the Demiurge because it places the
Qlippoth as being parts of the Sephiroth7,
when in fact they are entirely separate from
them. The error is the idea that the Qlippoth
have been in some way produced or caused
by the Sephiroth, because if this is the case,
then the God who controls the Sephirotic
forces would also by proxy control the
Qlippothic, and returning to Chaos would be

7
“The Palace of Darkness which contains Malkuth and Yesod
enthrones the demons called the Gamaliel…” Scales of the Black
Serpent, pg 39, Michael W. Ford

56
entirely impossible because the God would
simply be too powerful.

If Qlippothic sorcery in its current form

is flawed have we as Black Magicians wasted
our time in its practice? No. Even flawed
practice can work wonders, and has even
made it possible for a more Sinister Tree to
take root and grow. Our practice only
becomes flawed once we become aware of
the flaw, and now having been made aware
of the flaw, those willing may correct their
practice and thereby evolve as Ministers of
Darkness. But before we can correct our
Qabalistic practice, we must end our
Qabalistic practice. We must think in new
ways – creating new algorithms and
distorting old ones. This is the goal of Rising
on the Planes.

There is no need to create entirely

from scratch, or re-invent the Fiery Wheel.
Qabalah as a type of Occult filing cabinet and
magickal system is perfect, but Qabalah as a
means of first self-deification and then self-
57
destruction is lacking in its current form. A
new Qabalah is required – one that can be
used both by the magician who means to
perfect Black Magick, and the mystic who
yearns to return to Chaos. This new system,
built upon the corpses of the old, changes
both the Tree of Life glyph and the basic
principles of Qabalah. And while it originates
from Qabalah we cannot rightly call this new
system of Black Magick “Qabalah,” because
it adheres to neither Jewish nor Hermetic
standards. A new name is required for our
new weapon.

Qabbalah: The Tree of Death

The name given to this new Qlippothic
Qabalah is QABBALAH, an obvious play on
the word Qabalah. But there is esoteric
meaning. The additional B symbolizes the
injecting of Samael’s venom into the system
of Qabalah, as the letter B or Bet in Hebrew
58
maintains the numerical value of 2 – the
number of adversity. Further, we may
examine the mathematics and note that the
Hebrew for the word Qabalah is comprised
of the letters Qoph, Bet, Lemedh, and Hey,
giving the word the gematric value of 137. In
Sinister gematria, this number is the least of
the Satanic numbers, because while its
individual parts combined totals 11, these
same parts individually exalt the God. The 1
represents the Unity of God, the 3 his Trinity,
and the 7 symbolizes the wholeness of his
creation. Only in adding these individual
numbers together can we arrive at 11,
because the final outcome of God’s creation
will be destruction and the return to Chaos.
However, with the addition of the second
Bet, we create the sum of 139 which totals
13. 13 is the Qlippothic 11 plus the
adversarial 2 of Samael, which is the formula
by which the Qlippoth manifest themselves
to us with some type of form or physical
sensation: The non-physical Sitra Ahra (11)
desires to manifest to physical man (2) and
59
does achieve physical manifestation through
the influence of Black Astrology (13), most
notably through the Black Sun.

What is curious about Qabbalah, aside

from the number games, is that it may be
divided into two additional Hebrew words:
Qab and Balah. Qab means “something
hollowed out” and referred to a unit of both
dry and wet liquid (about 2 quarts). The
second word, Balah, means “wasted away,
decaying.” Qab and Balah: that which is
hollowed out and decaying – the Tree of
Death. So while Qabalah means to receive
knowledge by eating from the Tree of Life,
Qabbalah means to receive Knowledge by
eating from the Tree of Death, because while
the God feeds the good man8, the evil man
must pluck those apples for himself9.

8
Matthew 6:26
9
Genesis 3:17

60
A New Tree

If we reject the common Qabalah and even

its more “Sinister” cousins because they are
based upon the same Tree of Life glyph and
subsequent White-Light Qabalistic system
which leads to Source, then we are left with
the need to discover a new Tree upon which
we may hang our Chaosophic ideas and
whose branches we may climb and fall from
in order to find Illumination.

The first shape we may arrive at using

the teachings of Chaosophy is that of a man.
We must realize that the Qabalah is our
system of finding God, and that the Tree of
Death is our system of escaping him.
Qabalah is man’s key to enlightenment, but
it is not the key for all creatures, and we

61
should not assume that the teachings of the
Qabalah are the truth, but rather they are
means of attaining the truth.

The figure of a man naturally

represents our struggle towards Chaos,
which like ourselves, is both spiritual and
physical. The symbol of a man, however,
traditionally symbolizes God’s perfect
creation – man being the height of God’s
expression according to the Qabalists, and
while we may be tempted to invert the
pentacle to produce a Baphomet we should
not wish to only mock the Tree of Life by
turning it upside down, but to destroy the
Tree entirely, and we may better symbolize
this by breaking the pentagram. For we
mean to traverse an entirely new Tree which
is the product of man escaping the confines

62
of his own limited awareness. The most
natural place to break the pentagram is at
the genitals, as shown below.

The Broken Pentagram

63
 Breaking the pentagram at the area
symbolizing the genitals or even some other
place is not an uncommon practice in
magick, as the broken pentagram can be
found in such books as The Magus by Francis
Barrett, in the illustration called “On the
Characters of Good and Evil Spirits.” It is
natural for us to break the pentagram at the
point of the genitals because the sin of Adam
and Eve was sexual in nature according to
Gnosticism, and we being Chaos-Gnostics
acknowledge this theology (in a perverted
form), and the entire story of the Qlippoth is
one sexual in nature. Further, breaking the
pentagram in this way allows the Adept to

64
depart Cosmos and return to Chaos, as will
be explained shortly. This glyph is the entire
key to Chaos and the fountain from which
Chaosophy flows.

The well-read or observant student will

notice that the Broken Pentagram possesses
11 angles, as was pointed out by those first
heroes of Chaos in the Liber Azerate.
However, unlike the Founders of the Current
218, I do not invert the pentagram when
using it to symbolize the Tree of Death.
Again, inverting a thing only shows contempt
for it, while breaking it in some manner
symbolizes its destruction. We may make a
further argument for the use of this glyph
over the inverted or re-named Tree of Life
because of the star’s most perfect points, to
which we may ascribe the 11 Major

65
Qlippoth, the 20 Minor Qlippoth, the Four
Worlds, the Four Dragons, and etc.

Tehom: Devouring Gimel and Teth

It is not enough that we merely alter the

glyph symbolizing the Tree of Life, as this will
result in the same useless systems we are all
acquainted with, but instead we must alter
the Tree itself.

It is wise for us to first make a

reduction to the Tree rather than an adding
to it some new part, as the Devil is always
found in the wanting, and so let us consider
the first Great Reduction.

When Eve took fruit from the Tree of

Knowledge, according to Scripture, her eyes

66
were opened and she knew good from evil.
This is symbolized by the removing of the
13th Path on the Tree of Life, also called the
13th Tunnel of Set by most practitioners of
the old Qlippothic Qabalah. The 13th Path is
symbolized by the Hebrew letter Gimel,
which has the numeric value of 3 and
connects the Sephiroth Kether and
Tiphareth. The reasons for removing this
path for the woman and not some other are
numerous, but the main is that this path
connects Kether, which represents the God’s
first desire to become distinct, with
Tiphareth, which represents the Beauty that
is produced from the balance of Love and
Strength (Chesed and Geburah). By removing
the 13th Path to symbolically represent the
fruit which Eve at, we are effectively

67
removing the path connecting the
unfathomable God from the Beauty of his
creation, thus rendering his creation obscene
(an act of Gamaliel).

The Second Great Reduction comes in

removing the 19th Path – the Path of Teth
whose number is 9. This is done to symbolize
the Man, Adam, removing fruit from the
Tree and eating. Among the many Occult
reasons for removing this path and not some
other, the main is that Teth connects Chesed
and Geburah, love and might, but because of
Eve’s transgression, Tiphareth fails to
balance these two forces due to it lacking a
connection to the God-Head (Kether). This
results in the extremes of love or gentleness
(Chesed) and strength or might (Geburah),
causing one to destroy the other before

68
dying itself. In this formula the entirety of
the Mysteries of the Sitra Ahra may be
discovered.

Because all that has shape and distinction is

sustained by the Demiurge, the two paths
which we have abolished from our New Tree
do not simply cease to exist, but instead, are
recycled as all things are. The Paths of Gimel
and Teth become on our Tree of Death that
area known as Tehom. This Hebrew word
means “Deep Abyss,” ans has erroneously
been equated with pre-Demiurgic Chaos, but
this is simply not the case. For Tehom
represents formless even though it is form
itself, as water is a formed thing and yet it
remains shapeless and without constant
form. So while it may be easy to equate
Tehom with Chaos, we must recognize that it

69
has form and instead represents un-diluted,
non-interpreted Chaos within the physical
world. Tehom is the mixing of the 13th and
the 19th Paths, which is the waste of man’s
First Parents, and symbolizes Wrathful Chaos
upon the Tree of Death. This Wrathful Chaos,
or Tehom, is the result of man attaining the
Knowledge of Chaosophy, and so upon the
Tree of Death this Abyss is natural and
rewarding to the Adept, while on the Tree of
Life the Great Abyss manifests as the
pseudo-Sephirah Da’ath, and tempts the
slaves of the Demiurge to seek Chaos and
liberation. Tehom is represented by the
inverted black triangle at the center of the
Tree of Death, and it is sometimes called the
Sea of Perdition, and the Ocean of Tears.

70
Three Forms of Nothing

Before we can begin exploring the topology

of the Tree of Death we must first come to
an understanding of how the Tree of Death
came into existence (or non-existence).
Preceding Cathariel are three emanations of
Nothingness – the very same Nothing from
which All-things came forth.

The first form of Nothing is called

Desolation or Formlessness, and in Hebrew
this is called to as Tohu. Because Tohu and
the other two types of Nothingness exist and
are distinct, we must acknowledge the
influence of the God even within them. Tohu
is consciousness without form, but this
consciousness rather than being individual, is
the combined intellect of the Sitra Ahra.

71
Tohu, unlike the following 2 forms, is not
honored by any one hour but is instead the
combined hours of the Qlippoth.

The second form of Nothing is called

Emptiness or Void, and in Hebrew this is
called Bohu. This type of Nothingness is
empty space. It is place, which is defined by
its structure, but which is empty and lacks
individual properties aside from its
emptiness. Bohu is honored in the hour of 2
a.m.

The third form of Nothing is called

Darkness, and in Hebrew this is called
Chasek. Darkness here is that which is
perceived in the empty space of Bohu. One
may imagine Bohu to be an empty room, but
what would that look like? What does

72
complete emptiness look like? Darkness.
Chasek is honored in the hour of 3 a.m.

From these three states of

Nothingness come the 11 Mansions of the
Sitra Ahra, or the 11 Qlippoth which exist in
the absence of the God, being qualities of
the Anti-God.

These three forms of Nothing, also

called the Three Powers Before Samael, are
symbolized on the Tree of Death by the
following paths or Coils:

1st Form: Tzuflifu

2nd Form: Qulielfi

3rd Form: Raflifu

73
 The Word of Power giving access to
these forms is KEKHAIYU’US, and the Name
of Power used invoke them is KEKHAI.

The 11 Mansions of the Sitra Ahra

Just as the Sephiroth upon the Tree of Life

represent the 10 manifestations of the God,
the Qlippoth upon the Tree of Death
represent (among other things) the 11
manifestations or planes of non-existence,
otherwise called the Sitra Ahra. I say 11 and
not 10 because one Qlippah is actually two
(Cathariel and Thaumiel), which is generally
represented as being a single Qlippah
(usually Thaumiel alone, as most systems
ignore Cathariel), but on our Tree the 11 is
Glorified and not hidden within the 10 of
God.

74
 The 11 Mansions of the Sitra Ahra are
as follows.

0. Cathariel. While upon the Tree of Life the

Sephirah called “Kether” symbolizes the God
in his unfathomable form, Cathariel
symbolizes that which is beyond the God’s
ability to understand: Nothingness. Cathariel
is the only “real” Qlippah, as it is the first
emanation of the three types of
Nothingness, which will be discussed later.
All of the other Qlippah are manifestations
of Cathariel, just as the three Worlds are
manifestations of the first World Atziluth-
Chosek . Because the Qlippah named
Cathariel is beyond the God’s understanding
we must conclude that Cathariel is also
beyond the understanding of our conscious
minds, which is part of the God because it

75
perceives of form. We may go further and
say that experiencing Cathariel in its fullness
requires physical death, and what we may
experience of this Qlippah in the physical
world is behind the veil of our own psyches,
and that experiencing it requires the use of
the unconscious mind rather than the
conscious because unconsciousness
perceives Nothingness. The Adversarial
Power of Cathariel, which the Black Magician
may attain through the proper practice of
this Art, is the ability to be aware of and be
influenced by outside inspiration, while the
spiritual experience attained is the
Annihilation of self. Cathariel opens the
Adept’s mind in such a way as to allow the
unconscious mind, which constantly
communicates with the demonic hierarchy,

76
to relay its knowledge to the conscious mind.
When the mind is opened in such a manner
without the participation of the sorcerer,
and especially when the sorcerer is unaware
that such an opening has occurred, he shall
experience his unconscious mind in the form
of a teacher or guiding spirit. And while we
know that the unconscious mind is not a
separate entity, we must play the part of a
fool and indulge the idea that it is a unique
entity, for the conscious and the unconscious
minds are not yet blended and remain fragile
due to the strength of their beliefs. The
spiritual experience of Cathariel is
Annihilation.

Basic Correspondences of Cathariel –

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 Demonic Order: Cathariel, the Broken
Ones

Demonic Ruler: Moloch

Spiritual Experience: Annihilation

Consciousness: Qlippothic

Planet: Black Sun

Word of Power: KATAKHARIL

Name of Power: MULU’UKIKH

Color: Black speckled with gold

Image: A fallen crown

Perfume: Cannabis (sativa)

Time: 3 p.m.

78
 The Sigil of Cathariel

1. Thaumiel. This Qlippah is the absence of

unity and oneness. Thaumiel, meaning
“Twins of God,” is the essence of twoness.
While at Kether the magician experiences
complete and awesome unity with the
Demiurge, in Thaumiel the magician will

79
experience a complete and awesome
separation from God, and in turn, from all
aspects of Cosmos. This experience does not
result in a hatred for Cosmos, but instead,
the God is so far removed from the Adept in
Thaumiel that human emotions, such as hate
as we experience it, do not exist for the God.
Only isolation exists, and this breeds an
inhuman or demonic hatred for Cause.

Basic Correspondences of Thaumiel –

Demonic Order: Cathariel, the Broken

Ones

Demonic Ruler: Paimon or Satan

Spiritual Experience: Duality

Consciousness: Astral

80
 Planet: Saturn

Word of Power: TEKHAEMA’AL

Name of Power: PAIMUN

Color: Black speckled with red

Image: Two heads without bodies, or

two crossed scythes

Perfume: Gum Arabic and Sulfur

Time: 4 p.m.

81
 The Sigil of Thaumiel

2. Chaigidel. The second Qlippah is called

Chaigidel, which means the “Confusion of
the Power of God.” While the Demiurge
reveals his Will to creation (Binah), the
Qlippah Chaigidel confuses the very same
power, causing it to fall into the Abyss of

82
Daath (Tehom), where it is ultimately
destroyed before it can reach Binah.
Chaigidel is called the Great Silence of the
Sitra Ahra, because it symbolizes the muting
of the God’s voice, which speaks his Will and
ultimately by his Word creation is formed.
But Chaigidel prevents the Demiurge from
speaking “Let there be…” and creation is
rendered un-create.

Basic Correspondences of Chaigidel –

Demonic Order: Ghogiel, dwellers in

the emptiness of God

Demonic Ruler: Ba’al Zevuv

Spiritual Experience: Silence

Consciousness: Lucid dreaming

Planet: Jupiter

83
 Word of Power: KHUGHIVAL

Name of Power: BILIZ

Color: Blue mixed with green

Image: A face without a mouth, a head

covered by a veil, or an eclipse of the Sun

Perfume: Asafoetida

Time: 5 p.m.

84
 The Sigil of Chaigidel

3. Satariel. While Chaigidel silences God,

Satariel conceals the Cosmic illusions which
the Demiurge attempts to manifest in
creation through the Sephira Binah.

Basic Correspondences of Satariel –

Demonic Order: Sheireil, the hairy ones

Demonic Ruler: Hylel or Lucifur

Spiritual Experience: Illuminated

Consciousness: Deep meditation

Planet: Neptune

Word of Power: SUTIRIL

Name of Power: KHEYAL

85
 Color: Yellow mixed with red

Image: A trident, a hairy animal, an egg

yolk mixed with blood

Perfume: Olibanum and burning hair

Time: 6 p.m.

The Sigil of Satariel

86
4. Gash’khalah. The Sephirah Chesed is the
Great Nurturer, as it expresses the Will and
essence of God throughout creation. The
absence of this Sephirah results in the
Qlippah called Gash’khalah, the ones who
exist as constant destruction.

Basic Correspondences of Gash’khalah –

Demonic Order: Azariel, the ones who

unite all things in destruction

Demonic Ruler: Astaroth

Spiritual Experience: Outward

Destruction

Consciousness: Deep sleep

Planet: None

Word of Power: GHISIKHIL

87
 Name of Power: ASITURIKH

Color: Black

Image: A hammer, a broken altar, a

chain

Perfume: Volcanic alum mixed with

salvia

Time: 7 p.m.

88
 The Sigil of Gash’khalah

5. Golachab. The Sephira Geburah

represents the ruling power of the God over
his creation, and the absence of this Sephira
is called Golachab, the burning bodies. For
the spirits of Golachab assist the Sitra Ahra in
over-coming the Cosmic power of the God
through the destruction of the God in one’s
own Self.

Basic Correspondences of Golchab –

Demonic Order: Usiel, the Ruins of God

Demonic Ruler: Ashmedai

Spiritual Experience: Inner destruction

Consciousness: Sleep paralysis

89
Planet: Mars

Word of Power: GHALIKEB

Name of Power: ASIKHU’UMUV

Color: Red

Image: A sword

Perfume: Burning cedar

Time: 8 p.m.

90
 The Sigil of Golachab

6. Tagiriron. The spirits of this Qlippah

reveals the ugliness of creation and the God
through attacking what the Demiurge
considers “perfect” in his creation. For
example, the spirits of Tagiriron may
forcefully possess a servant of the God in
order to display how weak the human Will
really is, and to expose the ugliness of
human form.

Basic Correspondences of Tagiriron –

Demonic Order: Zomiel, the Revolting

Ones

Demonic Ruler: Belphegor

Spiritual Experience: Possession

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 Consciousness: Suspended

Planet: None

Word of Power: TIGHUREN

Name of Power: BALAPIKHAGHAR

Color: Grey

Image: A skeleton or corpse adorned

with gold and gems

Perfume: Decay

Time: 9 p.m.

92
 The Sigil of Tagirion

7. A’arab Zaraq. This Qlippah, being the

absence of Netzach or the Divine
Compassion of God, is abusive and over-
whelming lust which disperses itself
throughout the creation of God in place of
the influence of Netzach.

93
Basic Correspondences of A’arab Zaraq –

Demonic Order: Theumiel, the Fouled

Substance

Demonic Ruler: Beliya’al

Spiritual Experience: Abusive lust

Consciousness: Awake

Planet: None

Word of Power: ARAB ZARA’AK

Name of Power: BILUYUL

Color: Black speckled with green and

blue

Image: A raven or a man with the

wings of a Raven

Perfume: Long pepper and musk

94
 Time: 10 p.m.

The Sigil of A’arab Zaraq

8. Samael. Hod upon the Tree of Life is the

Sephirah which divides the collective power
of the Demiurge into its distinct parts.
Samael, on the other hand, works to return
the parts of the God to one Source, and in

95
turn, to return the one Source back to Chaos,
resulting in the complete desolation of form.
This is the Qlippah from which Satanic
Powers are conjured during rights of Black
Magick, because these rites express the Will
of the Dark Gods, and so we may say that
Samael is the Qlippah of Sinister Sorcery and
ritual.

Basic Correspondences of Samael –

Demonic Order: Theuniel, the Wailing

Ones

Demonic Ruler: Adrammelech

Spiritual Experience: Adepthood

Consciousness: Qlippothic

Planet: Moon in Umbra

Word of Power: SUMAL

96
Name of Power: AVEREMI’ILEKIKH

Color: Yellow, orange, and red

Image: A Lunar Eclipse, a powerful

king, a stork

Perfume: Citrus and Nightshade

Time: 11 p.m.

The Sigil of Samael

97
9. Gamaliel. This qlippah results in the
perverting of the forms that exist as part of
Yesod, which later become physical matter
in Malkuth. Because the forms of Yesod
becomes physical matter, we may say that
Yesod is the womb from which creation
bursts forth. Likewise, because Gamaliel
perverts these forms thus producing new,
abominable creations, we may say that
Gamaliel is the womb from which
destruction bursts forth. It is from this
Qlippah that the demons are given life. As an
intelligent force, Gamaliel manifests itself as
Lilith, and this is why she is called the
Mother of Demons.

Basic Correspondences of Gamaliel –

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 Demonic Order: Ogiel, the ones who
flee from the God

Demonic Ruler: Lilith

Spiritual Experience: Spiritual Death

Consciousness: Sleep Paralysis

Planet: Sun in Umbra

Word of Power: GHAMUL

Name of Power: LETIKH

Color: Grey, red, and lilac

Image: A Solar Eclipse, a beautiful and

horrid woman, a deformed child

Perfume: Menstrual blood

Time: 12 p.m.

99
 The Sigil of Gamaliel

10. Nahemoth. Physical reality, which is the

God observing the result of his Will, is
represented by the Sephirah Malkuth. The
absence of this state, or rather, the absence
of the God within this state is called
Nahemoth on the Tree of death – meaning

100
“Whisperers.” For the God spoke Malkuth
into creation, but Nahemoth is a strangling
of that first voice, but though the God is
choked he is not entirely silenced. For the
Word of the God is necessary for sustaining
form, and Nahemoth is form which is
provoked to formlessness.

Basic Correspondences of Nahemoth –

Demonic Order: Nehema, the ones

who groan

Demonic Ruler: Nahema, or Naamah

Spiritual Experience: Misanthropy

Consciousness: Physical awareness

Planet: Earth

Word of Power: NUKHEMIT

101
 Name of Power: NAKHEM

Color: Indigo, black, and gold

Image: A kind young woman or girl

wearing a crown of grapes, a cube, a black
circle, an open eye

Perfume: Menstrual blood

Time: 1 a.m.

102
 The Sigil of Nahemoth

The Broken Star Glyph

Now that we have a basic understanding of

the Major Qlippoth it is right that we place
these concepts upon our new Tree, which is
created using the Broken Pentagram. The
first glyph shows the Major Qlippoth on the
Tree of Death using the Brokek Star Glyph
with their traditional Hebrew names.

103
The Tree of Death with Their Hebrew Names

104
The second glyph shows the same Qlippoth
with their sigils.

The Tree of Death with Their Sigils

105
The Abyss

On the Tree of Life, the Door offering

entrance into the Sitra Ahra is called to as
Da’ath, or Knowledge. On the Tree of Death,
Da’ath is called Tehom, the Great Abyss. For
Tehom is the other-side of Da’ath. The Abyss
is represented by the inverted black triangle
in the center of the Tree of Death.

The Twenty Coils of Apophis

The removal of Gimel and Teth results in

thirty total paths making up the Tree of
Death rather than the typical thirty-two. 11
of these Paths are the Major Qlippothic
realms of existence (traditionally 10, as
Thaumiel is part of Cathariel), and 20 of
these being states of diminishing
106
consciousness required to exist as part of the
Sitra Ahra. The 11 Qlippoth will be covered
shortly, but here let us concern ourselves
with the 20 paths connecting them, usually
called the Tunnels of Set.

When these paths are symbolized by

tunnels and called the Tunnels of Set (an idea
of Kenneth Grant), it causes the magician to
visualize himself as being the one traversing
these tunnels, and this journey is one of will
– the magician is willfully venturing through
the Tunnels of Set until finally arriving at a
Major Qlippothic sphere. This context works
for some but others may find more benefit
from viewing these paths not as tunnels
which you willingly explore, but as being the
coils of a serpent from which you cannot
escape. For within the coils of a serpent

107
there is no freedom to move and explore,
but the serpent alone is in control of its
prey’s journey, which is only to death.
Viewing the 20 Minor Paths of the Qlippoth
as being coils of a serpent in which part of
the magician’s Demiurgic Consciousness
must die results in a more prolific and
dangerous experience, which ultimately
results in Gnosis.

The 11 Major Qlippoth should be

visualized as realms which the Adept may
explore (exalting individual will), but the
Paths connecting them should be perceived
as something done to the magician rather
than as something the magician dominates
through exploration (exaltation of Sinister
Will).

108
 The 20 Coils of Apophis, which are
states of Death-Consciousness, may be also
be viewed as being intelligent agents,
because all things have consciousness.
However, it is important for the Adept to not
limit these paths to being conscious
intelligences with which the magician
communicates. The true abstractness of
these paths must be revealed to the
magician (while the Major Qlippoth have
been defined and their experiences
explained, the Minor Qlippoth will affect
each magician in different ways, and so they
must be personally experienced in order to
be understood). Because of this, these paths
are not given sigils but they are given Names
of Power. The 20 Coils of Apophis, with their

109
capitalized Names of Power proceeding their
traditional Hebrew names, are as follows.

1. Amprodias. AMAPURAVAS.
2. Baratchial. BERITA’AKIKHEL.
3. Dagdagiel. VIGHAEL.
4. Hemethterith. KHEMU’UTIR.
5. Uriens. URUNUS.
6. Zamradiel. ZUAMEREVEL.
7. Characith. KEKHARET.
8. Yamatu. YIMATU.
9. Kurgasiax. KURUGHASUTZ.
10. Lafcursiax. LAKHAKURASATZ
11. Malkunofat. MALAKUNIKHIT.
12. Niantiel. NUTUL.
13. Saksaksalim. SEKALEM.
14. A’ano’nin. AN.

110
 15. Parfaxitas. PIRIKHATZAT.
16. Tzuflifu. TZAKHU’UL.
17. Qulielfi. ULUKH.
18. Raflifu. RA’AKhA’AL.
19. Shalicu. SHELUK.
20. Thantifaxath. TAKHENETZ.

At times, the magician may have need

to enter into the Coils of Apophis without
afterwards joining with one of the Major
Qlippah. When this occurs, the magician
should use a unique glyph representing only
these 20 Coils, and it is shown below.

111
 The Coils of Apophis

The 4 Qabbalistic Anti-Worlds

The Qlippoth themselves can be difficult to

understand, and most have fallen into the
error of viewing the Qlippoth as either
wholly realms of non-existence or spiritual

112
entities. On one level of non-existence the
Qlippoth are incomprehensible forces of
anti-cosmic power, and exist beyond the
understanding of anything beyond itself. On
another level the Qlippoth are realms of
non-existence and are parts of the Sitra
Ahra, the individual Qlippah combined
making one unholy state. On another level
the Qlippoth are the spiritual or other-
worldly Intelligences which exist within the
non-existence of Sitra Ahra. And finally, on
the last level of existence, the Qlippoth are
the demons and devils as they manifest to
us.

These 4 states of non-existence

contain the entirety of Nothingness;
everything on the Tree of Death, and all of
our experiences and understanding of the

113
Infernal, exists as part of one of these 4
magnificent states and may be experienced
accordingly.

The 4 Anti-Worlds are:

1. Atziluth-Chosek, meaning “Dark

Emanation,” this World represents
that which is beyond the God’s
ability to understand. It is the only
real World, as the other three are
projections of it. Within this World
is the Archetypal Intelligence of
Chaos, which is entirely beyond the
understanding of the God and his
creation. Here the God is entirely
absent, and the evil influence is
unaware of itself; Nothingness IS,

114
 and there is nothing beside it yet to
cause it to be distinct from
thingness. On the Tree of Death this
World is symbolized by the 2nd
Qlippah called Chaigidel, which is
Cathariel as a fathomable
expression. Here the Word of
Power is ABAVEKHUZ.
2. Abaddon, meaning “Destruction,” is
the world of destroying force. This
is the evil influence in the intellect.
At the moment the God becomes
self-aware, Abaddon begins working
to destroy the ego the God, which is
the cause of distinction. On the Tree
of Death this World is symbolized
by the 5th Qlippah Golachab, which
is the fathomable expression of

115
 Cathariel manifested as Power.
Here the Word of Power is
UKYELEM.
3. Tohu va-Bohu, meaning “Formless
and Empty,” it is the blending of
Tohu and Bohu, and is the World of
Dissolution (or Death). This is the
evil influence within the Astral
plane. This World is the Will of
Atziluth-Chosek, which is returning
the formed to formlessness. On the
Tree of Death this World is
symbolized by the 6th Qlippah
Tagiriron, which is the Power of
Cathariel manifested as the Power
of Cathariel directed according to its
Will. Here the Word of Power is
INASEPETZ.

116
 4. Chashah, meaning to be “Silent,
still, inactive,” is the World of
Without. This is the absence of
physical reality. Chashah is the
scratching away at the fabric of
reality and is our physical
experience of Sitra Ahra. On the
Tree of Death this World is
symbolized by the 7th Qlippah
A’arab Zaraq, which is the Will of
Cathariel manifested in Cosmos as
disorder and lawlessness. Here the
Word of Power is AGHRASHAT.

The 4 Worlds are states of non-

existence, with each world is more formed
than the last. The Qabbalistic forces are

117
expressed within each of these Worlds, and
so it is proper to say that demons, for
example, are independent Intelligences (the
World of Chashah) and parts of our own
human psyche (the World of Abaddon).

With this understanding there is no

need for theist to debate atheist, as both are
correct and experience the forces of Sitra
Ahra in the way most natural to them –
some glorifying rational intellect and others
of personal experience, but the wise will
acknowledge these 4 Worlds and seek to
experience each of them. This requires the
ability to maintain a belief without becoming
rigid and falling to the error of tradition (a
rare but attainable trait). It should also be
noted that these 4 Worlds do not possess

118
any sigils or invoking signs, as they may only
be encountered by a change in awareness.

There is a type of 5th Anti-World which

the magician must consider, and that is the
World of his own experience. For man is the
combination of the 4 Worlds, and he is
capable of altering his perception in order to
experience them. Man, therefore, is the 5th
Anti-World. Or rather, the person who lives a
Sinister life and who has made his body into
a temple of desecration, is the 5th Anti-
World.

Most Chaos-Gnostic schools of thought

teach that first Cosmos was formed by the
God, and then in an act of rebellion, the 4
Anti-Worlds were formed by the first
Adversary as a creative expression of

119
Wrathful Chaos. However, consider that
before the God was formed and began
creating, there had to exist the absence of
the God. When the idea of the God was first
perceived, the 4 Anti-Worlds had to come
into perception as well, as everything comes
from Nothing. These Anti-Worlds pre-date
the God, just as the 4 Dragons who guard
them.

It should be noted that the Words of

Power for each world is derived from the
first 2 and last 1 letters of the Secret Formula
of the Black Zodiac, which is
ABAVAKHUZIYIKULUMANASA’APAITZ.

Dragons of the Anti-Worlds

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 The dragon or serpent is used in
Qabbalah as a symbol of Satanic force. The
Dragons of the Anti-Worlds are the Satanic
powers which operate within their
respective Worlds. They are called “Guardian
Dragons” because their essence is so far
removed from the understanding of the God
that they, or rather the ignorance of the
Demiurge, prevents the God from
consciously experiencing these Worlds, as
though they were “guarded” from his
awareness.

The Dragons of the Anti-Worlds are

represented on the Tree of Death by the
following Qlippah:

1. Thaumiel. On the Tree of Death the

1st Dragon is symbolized by the 1st

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 Qlippah after Cathariel, Thaumiel.
As a Guardian Dragon, Thaumiel is
the adversarial force of Chaigidel,
which is terrifying Silence.
2. Satariel. On the Tree of Death the
second Dragon is symbolized by the
3rd Qlippah after Cathariel, Satariel.
As a Guardian Dragon, Satariel is
the adversarial force of Golachab,
which is the dimming or
concealment of Cosmic light.
3. Samael. On the Tree of Death the
third Dragon is symbolized by the
8th Qlippah after Cathariel, Samael.
As a Guardian Dragon, Samael is the
adversarial force of Tagiriron, which
is the poisoning of God’s creation
with the venom of Chaosophy.

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 4. Gamaliel. On the Tree of Death, the
third Dragon is symbolized by the
9th Qlippah after Cathariel,
Gamaliel. As a Gaurdian Dragon,
Gamaliel is the adversarial force of
A’arab Zaraq, which is the
perverting of God’s beauty
(creation) into obscenity.

The fifth World is not mapped on the

Tree, but it is instead the magician himself. It
should also be noted that the sigils for each
of these Dragons are the same as the sigil of
their Qlippah. For example, the Dragon
called “Gamaliel” shares the same sigil as the
Qlippah called “Gamaliel.”

The Four Rivers of Hell

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There are also 4 rivers within the 4 Worlds of
Terror, and they correspond with the 4 rivers
in Eden according to the Book of Genesis.
The 4 Rivers are as follows.

1. Characith. Traditionally called

Phlegethon, these are the Waters of
Tears, which represents the active or
positive force of the Sitra Ahra.
2. Yamatu. Traditional called Acheron,
these are the Waters of Creation,
which represents inactive or negative
force of the Sitra Ahra.
3. Shalicu. Traditionally called Lethe,
these are the Waters of Forgetfulness
and the Waters of the Ocean, which
represents the absence of distinctness.
4. Thantifaxath. Traditionally called
Cocytus, these are the Waters of

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 Silence, which represents the
uncreated.

The 7 Earths and Infernal Habitations

Traversing the Tree of Death requires 7

different states of consciousness (called
Earths in Qabbalah), which are levels of
awareness leading to the mixing of the
conscious and unconscious minds. This also
means that different bodies are required to
experience the Tree (called Infernal
Habitations in Qabbalah), which house these
7 types consciousness. The so-called Fire-
Born naturally contain these states of
consciousness and the bodies used to house
them, while the Clay-Born may possess up to
6 but not the entire 7. This is why it is said

125
that one cannot be converted or made into a
Satanist – you either possess these qualities
or you do not, just as one’s physical body is
born either whole or incomplete. Therefore,
the Adept need not try to create these
bodies, but instead he should allow them to
naturally manifest as his consciousness shifts
appropriately. This, however, does not apply
to the Qlippothic body, which must be
received in Tehom.

The 7 Earths and Infernal Habitations

are as follows:

The 7 Earths (states of consciousness)

1. Aretz - Dry, crumbling earth. This is

your every-day waking consciousness

126
 when is focused on formlessness
rather than form.
2. Adamah - Reddish mold. This is your
astral consciousness, which is the state
of awareness you experience while
within the astral plane.
3. Gia - Undulating ground. This is
awareness as it is experienced during
lucid dreaming.
4. Neschiah - Meadow land. This is
awareness as it is experienced during
dreaming.
5. Tziah - Desert land. This is awareness
as it is experienced during deep sleep.
6. Areqa - Earth. This is awareness as it is
experienced during deep meditation.

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 7. Thebel - Mixed earth and water. This is
awareness as it is experienced within
the Sitra Ahra.

The 7 Infernal Habitations (bodies)

1. Sheol - Depths of the Earth. This is

the physical body of the Black
Adept.
2. Abaddon - Perdition. This is the
astral body.
3. Titahion - Clay of Death. This is the
body one perceives while lucid
dreaming.
4. Bar Shasketh - Pit of Destruction.
This is the body one perceives while
dreaming.

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 5. Tzelmoth - Shadow of Death. This is
the body one perceives while in
deep sleep.
6. Shaari Moth - Gates of Death. This
is the body one perceives while in
deep meditation.
7. Gehinnon - Hell. This is the body
one perceives while part of the Sitra
Ahra. It is also called the Qlippothic
Body.

Here follows the states of consciousness

appropriate to each Coil or path:

Aretz: 10, 4, 20, 30

Adamah: 11, 3, 21, 22

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Gia: 9, 12. 2, 23

Neschiah: 8, 13, 1, 24

Tziah: 7, 14, 15, 26

Areqa: 6, 16, 17, 18, 27, 28

Thebel: 0, 18, 19, 5, 25, 29

The Order of Disorder

The experienced Adept may traverse the

Tree in any number of ways, beginning with
whichever Qlippah he desires. But in the
beginning it is wise for the Adept to travel
the Tree in ways familiar and proven to be
beneficial. What follows are directions
showing which Qlippah the Adept should
begin with first, where he should go next,
until finally reaching the 3 forms of
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Nothingness. After the practitioner
experiences the Tree in this way, he will no
longer need any other guide or map besides
his own instinct. Here follows the way in
which the Adept may arrive at Gnosis.

1. Nahemoth to Amprodias.
2. Amprodias to Gamaliel.
3. Gamaliel to Baratchiel.
4. Baratchiel to Samael.
5. Samael to Dagdagiel.
6. Dagdagiel to A’arab Zaraq.
7. A’arab Zaraq to Hemethterith.
8. Hemethterith to Gamaliel. (second
visit to Gamaliel).
9. Gamaliel to Uriens.
10. Uriens to Tagiriron.
11. Tagiriron to Zamradiel.
12. Zamradiel to Tagiriron (2nd visit
to Tagiriron).
13. Tagiriron to Characith.
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14. Characith to Tehom (1st entry
into Tehom).
15. Tehom to Yamatu (1st departure
from Abyss).
16. Yamatu to Golachab.
17. Golachab to Kurgasiax.
18. Kurgasiax to Gashkhalah.
19. Gashkhalah to Lafcursiax.
20. Lafcursiax to Sateriel.
21. Sateriel to Malkunofat.
22. Malkunofat to Sateriel (2nd visit
to Sateriel).

23. Sateriel to Niantiel.

24. Niantiel to Chaigidel.

25. Chaigidel to Saksaksalim.

26. Saksaksalim to Thaumiel.

27. Thaumiel to A’ano’nin.

28. A’ano’nin to Thaumiel (2nd visit to

Thaumiel).

29. Thaumiel to Parfaxitas.

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30. Parfaxitas to Samael (2nd visit to
Samael).

31. Samael to Tzuflifu.

32. Tzuflifu to Ketheriel.

33. Ketheriel to Quliefli.

34. Quliefli to Ketheriel (2nd visit to

Ketheriel).

35. Ketheriel to Raflifu.

36. Raflifu to Parfaxitas (2nd visit to

Parfaxitas).

37. Parfaxitas to Shalicu.

38. Shalicu to Tehom (2nd entrance into

Tehom).

39. Tehom to Thantifaxath (2nd

departure from Tehom).

40. Thantifaxath to Chaos.

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Thus there are 40 total movements (a
number the clever student should research),
with 11 repeated movements. This further
results in 29 Sinister ranks (40-11=29) which
creates the Infernal Hierarchy, with the 30th
rank being reserved for the moment when
Chaos is restored.

The 3 Palaces of Satan

There are innumerable rewards to properly

living the Tree of Death, with service to
Satan being the reward itself. These gifts or
rewards, called “Palaces” in Qabbalah, are
achieved by the Adept one he has
successfully been initiated into specific
Qlippothic realms. The 3 Palaces of Satan are
as follows.

The First Palace: The Adept is accepted by

the whole of the Sitra Ahra. Paths - 10, 11, 9,
12, 8, 13, 7, 14, 6, 15, 16, 17
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The Second Palace: The Adept is given power
over creation to live out his Will. Paths - 18,
5, 19, 4, 20, 3, 21, 22, 2, 23, 1, 24

The Third Palace: The Adept arrives at

perfect Gnosis as an individual, or returns to
Chaos as a scale on the Dragon. Paths - 0, 25,
26, 27, 28, 29, 30

The Black Zodiac

The Infernal Powers of Black Astrology are

also represented on the Tree of Death by the
Black Zodiac, with each sign expressed by
one of the Qlippah. Paths 13-25 symbolize

135
the signs of the Black Zodiac, in order, as
shown below.

Path 13. Capricorn.

Path 14. Aquarius.

Path 15. Pisces.

Path 16. Pisces the Second.

Path 17. Aquarius the Second.

Path 18. Capricorn the Second.

Path 19. Capricorn the Third.

Path 20. Sagittarius.

Path 21. Scorpio.

Path 22. Libra.

Path 23. Libra the Second.

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 Path 24. Scorpio the Second.

Path 25. Sagittarius the Second.

How to Use the Qabbalah

It is assumed that the reader is familiar with

the Qabalah enough that he may begin
experimenting with the ideas found within
this text, but surely there will be a reader or
two who needs a little more information. So
let us begin.

The Qabbalah is generally viewed as

being a psycho-spiritual tool which is
designed to bring the psyche of the magician
into awareness of the Other Side. While this
is in part true, this idea limits the practical
use of Qabbalah to being a mystical practice

137
that has no genuine use in the real-world.
Qabbalah must be lived if you mean to
benefit from it, and not merely meditated
upon. Indeed, the Qabalah is an entire
system of initiation, as the Adept may
measure his progress thereby, and
demonstrate the same to others who are
familiar with the Tree of Death and its
system of Sinister Sorcery.

But here I shall give a simple means of

Rising on the Planes, that is, escaping the
confines of our physical condition and
transcending (or descending rather) into the
empty spaces known as the Qlippoth. For the
Qabbalah, being much more than a spiritual
tradition, is the means by which we may
arrive at individual and universal Gnosis.

138
 Because our goal is to transform
Malkuth, our physical Cosmos, into
Nahemoth, the absence of our physical
Cosmos, we shall begin with this Qlippah and
show the means by which the Adept may
gain access to its current.

Black Earth Meditation

This simple meditation technique will cause

the consciousness of the magician to rise
beyond the confines of his body and to
experience the Qlippothic realm of
Nahemoth. The other Qlippah may be
experienced in this way, with the sigils and
names being changed to reflect the Qlippah
of interest. It should be noted that this
technique is the “bare bones,” and that the

139
magician should be familiar with the various
properties of Nahemoth in order to utilize
them properly.

1. The magician should spend 10 minutes

in simple, basic meditation.
2. He should then rapidly increase his
breathing until feeling as though he
may lose consciousness.
3. At this point, he should return to
normal rhythmic breathing and begin
to visualize a door made of stone. On
this door is the sigil of Nahemoth.
4. The magician should visualize himself
tracing the sigil with the index finger of
his left hand, while mentally chanting
the Word of Power belonging to
Nahemoth.

140
5. He should continue this intense
visualization, repeating the 4th step
until finally the sigil begins to glow
black.
6. The Black Light emanating from the
sigil should slowly engulf the entire
door. Once the door has been covered
in Black Light, the magician should
vibrate the Name of Power belonging
to Nahemoth.
7. Upon the vibration of this name, the
door will disintegrate leaving only
Black Light. The magician should then
step into the blackness, and thereafter
he shall see the world of Nahemoth.
Rather than describing it here for you, I
would rather the magician experience

141
 it for himself and to describe this world
in his own words.
8. The magician, once he finds himself in
the Qlippah of Nahemoth, should
explore the world as he finds it, always
keeping in mind the various
correspondences of this realm so that
he may take note of hidden messages
in the landscape, in the speech of the
beings found there, and so forth. And
should he ever find himself in danger,
he should speak the Name of Power of
Nahemoth before ending his session.

The Five Accursed Nations

The Five Accursed Nations are here

presented as spiritual, demonic ranks.

142
Because the Qabbalah is initiatic we may use
this system to chart our own spiritual and
intellectual growth. Naturally, different
groups are going to have different standards
required for a student to progress in their
style of Black Magick, but here is the general
standard.

1. Amalekites. These are the Aggressors,

and the magician who has been
initiated into the Chaos-Gnostic
tradition should consider himself as
part of the Aggressors, for it is his
hatred for Cause that drives him to
Chaos.
2. Geburim. These are the Violent Ones,
for it is the magician who has turned
his hatred for Cause into an action-
plan against it.

143
3. Raphaim. These are the Shades, which
represent the magician actively
dimming the Cosmic Light of Source
through his works. Those who actively
work against the God should be
considered Shades.
4. Nephilim. These are the Sons of
Lawlessness, who having proven their
resolve by their works, are adopted by
and considered members of the Sitra
Ahra.
5. Anakim. These are the Children of
Chaos, who through Satanic Grace,
exist beyond physical description.

A Final Word

144
Qabbalah is a highly complex system of
Black Magick, and the student should
avoid two great errors: 1) Believing that
the Qabbalah is the goal rather than the
means to the goal, and 2) Over-
simplifying the Qabbalah. While I have
presented this system of Sorcery as
simply as I can, I have but touched upon
the subject, and the Adept is encouraged
to devour all of the knowledge available
regarding this subject.

145
146
 Ra’a
The Language of Demons

The Magickal Use of the Voice

Man is made distinct from the other animals

of the Earth by two things: culture and
speech. While other animals do indeed
possess types culture and communication
systems, man has perfected these two
qualities, and with them has made himself
the Lord of the Earth. Here we shall concern
ourselves with speech, which leads to
culture.

147
 The human voice is perhaps the
greatest creation of the God, for while he
intended man to employ it in his praise, with
it we are also capable of expressing our
Sinister Will. Speech is the first way in which
the concepts of Chaosophy are manifested
outside of the Chaosophist, and so we may
say that the voice is the foundation of Black
Magick, which itself is an expression of
Chaosophy. The voice is the lantern carrying
the Illuminating Light of Lucifer.

Traditionally, Hebrew has been the

language which Chaosophists have resorted
to in order to uncover the Mysteries of
Chaos, because the system which is used to
illustrate these ideas is taken from the
Jewish Mystery Tradition of Kabbalah. And
while this method is proven reliable, it is also
limited to the language of Hebrew, and so in
turn the Gnosis attained by the use of this

148
system is limited by the Jewish spiritual
culture of Kabbalah and its language.

The use of Hebrew or some other

language in place of one’s own native tongue
is an often error, and with Abramelin we
must agree, that one’s own native tongue is
sufficient for communicating the Mysteries
of Satan. Why, then, do we feel compelled to
use alien tongues such as Hebrew, Greek,
and Latin? The answer is relatively simple:
We relate the experience of mystery with
our spirituality. We love the mysterious, and
the more foreign than the mundane, the
better. But while Hebrew indeed gives
insights into Chaosophy from the perspective
of Qabalah, the goal is to transcend these
many perspectives, which leads to the arrival
of pure or True Gnosis.

The problem, therefore, is that as

humans we require a sense of mystery,
149
especially in our spiritual life, but our parent
tongue is far too mundane to express the
teachings of Chaos, in that it is used in every-
day speech and has lost its sense of deeper
mystery. The solution is the creating of an
encoded language – one that is based in a
person’s native tongue, but given structure
and sounds which cause the mind to fall into
the meditation of Silence. Because English is
the most widely used language, I have (with
the help of my own Demonic Guide), arrived
at an encoded form of English suitable for
the rites of Black Magick. This language,
which is a perversion of English and should
be manipulated to reflect one’s own
comfortable tongue, is called Ra’a.

The Alphabet in Western Script

150
While the English language contains twenty-
six letters, and the Hebrew alphabet twenty-
two, the alphabet of Ra’a has only 20 letters
(16 consonants and 4 vowels), which
produce 10 additional sounds, and they are
as follows.

A, B, E, GH, I, K, KH, L, M, N, P, R, S, SH,

T, U, TZ, V, Y, Z

When transliterating from English the

following applies:

1. English C and Q are represented by

K.
2. English D, J, and W are represented
by V.
3. English G is represented by GH.
4. English F and H are represented by
KH.
5. English O is represented by U.
151
 6. English X is represented by TZ.

English Equivalents

A P
B R
E S
GH /g SH
I T
K /c/q U /o
KH /f/h TZ /x
L V /d/j/w
M Y

152
 N Z

Consonants

The 16 consonants are pronounced in the

following manner.

B: As in the word better, except when it is

found at the very end of a word. Then it
takes a D sound, as in the word devil. B can
be trilled to indicate pride or victory, but
when it takes the D sound it cannot be
trilled.

GH: While this sound does not have an

English equivalent, it is called a Voiceless
Uvular Fricative, and resembles a less harsh
"clearing your throat" sound that you find in

153
Semitic languages. This consonant must
follow either a vowel or a diphthong.

K: As in the word kill. This letter can follow

the letter KH without being separated by a
vowel, doubled-vowel, or diphthong.

KH: This is pronounced as the ch sound as in

the word child. This letter can follow the
letter K without being separated by a vowel,
doubled-vowel, or diphthong.

L: As in look. L can be trilled to indicate

calmness, peacefulness, and receptivity.

M: As in most.

N: As in none.

P: As in put, but always followed by a slight

breath of air.

R: As in rat. R can be trilled to indicate

anger, aggression, and dominance.

S: As in saw.

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SH: As in shout.

T: As in tall, but always accompanied by a

slight breath of air.

TZ: As in nuts, but a Z sound in place of the

S.

V: As in vile.

Y: As in you. This is the only non-vowel letter

that can come directly before or after a
consonant.

Z: As in Zebra.

Vowels

Each vowel has two forms: long and short. In

order to differentiate between long and
short vowels when transliterating into a
language like English, long vowels may be
written with a diacritic called a Caron (ˇ)

155
above it. Short vowels do not take this
diacritic.

A: Pronounced as in the word apple.

Ǎ: Pronounced as in the word father.

E: Pronounced as in the word better.

Ě: Pronounced as in the word beef.

I: Pronounced as in the word bit.

Ǐ: Pronounced as in the word bite.

U: Pronounced as in the word puck.

Ǔ: Pronounced as in the word tooth.

Doubled-Vowels
Aside from the basic vowels, there are also
doubled-vowels. Doubled-Vowels are vowels
repeated twice consecutively, and each
vowel is separated by an apostrophe.
Doubled-Vowels are always pronounced
156
long. For instance, the doubled vowel A’A is
pronounced ah-ah. The Doubled-Vowels are
as follows:

A’A, E’E, I’I, U’U

Diphthongs

Diphthongs are two vowels which are

spoken together in order to produce a single
sound. Unlike vowels, diphthongs cannot be
doubled. There are seven diphthongs in Ra’a,
and their pronunciations are as follows.

AE, AI, AU, IA, UA, UE, UI

AE: Pronounced as in the “a” in ate.

AI: Pronounced as “eye.”

157
AU: Pronounced as the “ou” in bough.

UA: Pronounced as the “wa” in wall.

UE: Pronounced as the “we.”

UI: Pronounced as the “wi” in wit.

IA: Pronounced as the “yu” in the word yum.

There are 6 simple rules for diphthongs:

1. Anytime these vowels appear together

in a word, they should always be
pronounced as a diphthong.
2. Diphthongs cannot be doubled.
3. A diphthong must be followed by a
consonant unless it ends a word.
4. A diphthong cannot come before a
vowel unless it ends a word or is part
of a proper name.
5. When a diphthong precedes or follows
a vowel in a name, the name must
contain a glottal stop before the
diphthong. For instance, the name
IAIM is divided thusly: IA – IM, with a

158
 short pause between the IA and the
IM. In the same manner, MIAI would
have a glottal stop between the MI and
the AI. We use the ' diacritic in order
indicate the glottal stop. E.g. IA'IM, and
MI'AI.
6. While a diphthong can compose the
middle of a word, they can also begin
and end words.

Gematria and the Numbering System

Every consonant and vowel contains a
numeric value which serves as the
numbering system, and consequently
gematric values of words, phrases, names,
and so forth may be attained. Unlike other
gematric systems which only count the
values of consonants, vowels are also
counted. The gematric/numbering system is
as follows.

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A=1 P = 20
B=2 R = 30
E=3 S = 40
GH = 4 SH = 50
I=5 T = 60
K=6 U = 70
KH = 7 TZ = 80
L=8 V = 90
M=9 Y = 100
N = 10 Z = 1000

The Ra’aian Script

While one may use the traditional Western

characters to represent the letters of our
code, the Adept will benefit greatly from
using the Ra’aian Script to represent these
same sounds, because the design of these
letters are taken directly from the Qlippothic
sigils that each character represents, and the
observant magician may find their pattern in

160
said sigils. This causes each letter to be
charged with the Power of the Qlippah
which it represents.

The Ra’aian Alphabet

161
Further, we may represent the special
sounds of our code (diphthongs and
doubled-vowels), in Ra’aian Script as shown
below.

162
 The Ra’aian Alphabet (Special Characters)

Coding Words and Names

Creating a word in Ra’a is meant to be

relatively simple. Let us consider the English
word “Magick.” We should follow these
basic rules to translate this (and every other)
word, name, or phrase into Ra’a.

1. Remove the vowels from the word and

keep only the consonants. We would
thus render the word MAGICK as
MGCK.
2. Translate the consonants using the
English Equivalents table as previously
given. MGCK then becomes MGHKK.
Because this produces multiple Ks, we
may opt to exclude one from our
translation, or we may maintain it.
3. Now we should add the vowels, which
is the hardest part of this procedure.
Not only must we consider the
individual vowels, but we must also
consider doubled-vowels and
diphthongs. Should you use a vowel, a

163
doubled-vowel, or a diphthong? This
will depend on whether or not you’re
creating the word for private use or
whether you plan the word will be
used by others. If only you will be using
this word, then you should use
whichever sits well with you, or
whichever “feels” correct. This use is
personal, and so you should feel
personally attached to the word. If you
mean to share this word, or if you’d
like to be more cerebral in your
approach, you should choose
whichever gives the word the most
elaborate hidden Chaosophic meaning
and accurate gematric value. In our
case, the word MAGICK which we have
reduced to its consonants MGHK (I’ve
chosen to drop the second k), becomes
MAGHEK. This word has the gematria
of twenty-three, and the well-read
student may see how this number
most perfectly relates to the idea of
magick.

164
The Occult Properties of the Letters

I have divided the alphabet into two groups:

Major and Minor. The Minor letters,
symbolizing the twenty Coils of Apophis (or
the Minor Qlippoth), are shown below,
followed by the ten Major Qlippothic letters.

It should be noted that first the

character in Ra’aian script is shown, followed
by the letter’s name, then its western letter
equivalent, next the letter’s corresponding
Coil or Path on the Tree of Death, the
Qlippothic name of that Coil, and finally, a
Zara interpretation which will make sense
once The Book of the Younger Lilith is
understood.

The Minor Letters of the 20 Coils

165
 : A. AMP. This letter represents the 11th
Coil, Amprodias.

Zara meaning – The 11th Coil is the first

doorway to death which the Adept
experiences as he dies to the old world of
Malkuth, and in his death, the world dies
with him. This is the Coil leading to new
beginnings, which ultimately leads to new
endings. This is creative destruction.
Amprodias connects Nahemoth with the 9th
Qlippah Gamaliel, which symbolizes the
perversion (Gamaliel) of Malkuth thus
producing Nahemoth.

: B. Bar. This letter represents the 12th

Coil, Baratchiel.

166
 Zara Meaning – B is the letter of
twoness in the context of Sinister
Copulation, for Baratchiel is the Coil
connecting the sphere of perversion,
Gamaliel, with the poisonous one Samael.
This is the person who understands the
power of sexual perversion, and who uses
such power to cause destruction. This is the
letter of Sinister tantric meditation.
Baratchiel signifies perverted desire.

: V. Dag. This letter represents the

13th Coil, Dagdagiel.

Zara Meaning – This Coil symbolizes

the perverted power of Samael being
dispersed throughout the many levels of
existence. This Coil connects Samael, the
poisonous one, to the A’arab Zaraq, the
dispersing ones. This letter signifies one who
can reach out and influence others at a
distance. This is the one who has influence,

167
but perhaps has yielded this influence to
self-doubt and loathing. Such a one must
exert their Will or he shall have the will of
others exerted over him.

: KH. Hem. This letter represents the

14th Coil, Hemethterith.

Zara Meaning – This letter symbolizes

the driving force of lust. It is envy, jealousy,
restlessness, love and contempt. It connects
A’arab Zaraq back to Gamaliel, the
dispersion of perversion within the Tree of
Death. It may symbolize the desire to
express oneself in more creative ways.

: U. Uri. This letter represents the 15th

Coil, Uriens.

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 Zara Meaning: Uriens connects
Gamaliel - perversion, with Tagiriron, the
Litigators. This represents the perversion of
Cosmic Law and the mockery of those who
support it. This is a call to liberation through
the bending of Divine laws.

: Z. Zam. This letter represents the

16th Coil, Zamradiel.

Zara Meaning: This letter connects

Nahemoth with Tagiriron, symbolizing the
breaking of societal and mundane laws. This
may symbolize one who has perhaps
conformed to the norm of society, and who
needs to break free.

169
 : K. Char. This letter represents the
17th Coil, Characith.

Zara Meaning: This letter connects

Tagiriron with the Abyss, and is the first Coil
which leads the Adept into the Abyss. This
represents the complete breaking down of
both Divine and societal laws, and
symbolizes liberation from both Divine and
societal laws. This may represent one who
has a need to create his own standards, as
the only Rule is one’s own Will.

: Y. Yam. This letter represents the

18th Coil, Yamatu.

Zara Meaning: This letter connects the

Abyss with Golchab, and symbolizes the first
departure from the Abyss. Whereas prior to
the entering the Abyss the Adept was
struggling to overcome the restriction of law,

170
the Adept now has received Infernal Power
from the Abyss which causes him to be
enflamed with the desire to receive further
Gnosis. It may symbolize the need to
educate oneself even further.

: E. Kur. This letter represents the

19th Coil, Kurgasiax.

Zara Meaning: This path connects

Golachab with Gash’khalah, and represents
the Adept who was encouraged to Gnosis by
burning Black Flame, and who now is called
to destroy his past ideas and beliefs in order
to allow for new Gnosis to manifest. This
path may symbolize new beginnings which
come after destroying the old.

171
 : L. Laf. This letter represents the 20th
Coil, Lafcursiax.

Zara Meaning: This page connects

Gash’khalah with Satariel. While Binah gives
form through the knowledge of the
Demiurgic illusions, seeing as form itself is
but illusion, the demonic forces in Satariel
opens the eyes of the Adept to these
illusions by the breaking of them in
Gash’khalah, which leads to Sinister Gnosis
in Satariel – the ones who reveal by
concealing. This may indicate one who is on
the brink of Gnosis, but who has failed to
achieve it due to his love for tradition and
the understanding of the crowd. Such a one
must empty himself of his understanding, as
one who is so empty may then be filled. This
is the realization that an emptying is
required.

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 : M. Mal. This letter represents the 21st
Coil, Malkuofat.

Zara Meaning: If the previous letter

called the magician to empty himself, this
letter is represents the process of becoming
empty. The 21st Coil connects Satariel with
Golachab. Here the Adept must destroy his
previously held beliefs, in recognition of
their flaws, so that he may be prepared to
receive Gnosis in Thaumiel.

: N. Nia. This letter represents the 22nd

Coil, Niantiel.

Zara Meaning: This Coil connects

Satariel with Chaigidel. Previously, the Adept
was in the process of emptying himself of his
long-held beliefs about himself, spirituality,
society, existence, Cosmos, the Sitra Ahra,
and so forth, and now he has arrived at such

173
a state of emptiness, and from Satariel he
may reach the state of Thaumiel, and from
this Qlippah achieve Gnosis. This is one who
has become empty, and this emptiness
produces the experience of the Silence of
Ba’al Zevuv, for in emptiness there can be
only silence. The Adept is waiting to be filled
by the twin flames of Black Light from
Thaumiel.

: S. Sak. This letter represents the 23rd

Coil, Saksaksalim.

Zara Meaning: This Coil connects

Chaigidel with Thaumiel. While the Adept
experienced Silence caused by Emptiness
through the previous Coil, here the Adept
ventures for from Silence to Gnosis, and the
first emanation of Gnosis (for man) is always
speech. This Coil, this leads to the Gnosis
found in Thaumiel, and may indicate a

174
Master of Black Magick, or someone who
will encounter such a Master.

: I. A’ano. This letter represents the 24th

Coil, A’anon’nin.

Zara Meaning: The 24th Coil connects

Thaumiel with Satariel. This represents the
Adept who in an enlightened state becomes
a Shade himself, and with his Chaosophy he
shall blot out the Sun. Here the student
becomes the teacher, and service to others
is required.

: P. Par. This letter represents the 25th

Coil, Parfaxitas.

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 Zara Meaning: This letter connects
Thaumiel with Samael, and represents the
Adept existing as the Qlippah Samael. In his
separation from the God, the Adept now
becomes the poisonous one who destroys
the whole of creation in his thoughts and
actions. This symbolizes the Magician-King,
or the Grand Adept.

: TZ. Tzu. This letter represents the 26th

Coil, Tzuflifu.

Zara Meaning: This letter connects

Samael to Cathariel, and symbolizes the
Adept as Samael transcending
categorization, rank, hierarchy, and all
mundane concepts which have both limited
him and excelled his progress in Chaosophy.
This is the Coil which takes the Adept to
Cathariel, where he for the first time shall
exist as the Sitra Ahra itself.

176
 : GH. Qul. This letter represents the 27th
Coil, Quliefli.

Zara Meaning: This letter connects

Cathariel back to Chaigidel. When the Adept
as the Sitra Ahra returns, for the first time, to
the Tree of Death he does so as the
Chaigidel, and he is the Silence of Ba’al
Zevuv. Here the magician strangles and
silences the babblings of the God and his
creation. The magician himself is the physical
manifestation of Ba’al Zevuv.

: R. Raf. This letter represents the 28th

Coil, Raflifu.

Zara Meaning: This Coil connects

Cathariel with the 29th Path. Once the
magician, as the demonic force of Chaigidel,

177
silences the whole of creation and the God is
found dumbstruck, the Adept shall
immediately find himself back in the Qlippah
of Cathariel, for when the God is silent the
emptiness of his expressed Will produces the
state of Cathariel. From this state the only
“place” for the Adept to go is back to the
Abyss, where he shall further blend with the
Sitra Ahra with the loss of his own individual
ego.

: SH. Shal. This letter represents the

29th Coil, Shalicu.

Zara Meaning: Here the magician

willingly dies to his Self within the drowning
waters of the Abyss, and he in turn once
again becomes fully united with the Sitra
Ahra.

178
 : T. Than. This letter represents the
30th Coil, Thantifaxath.

Zara Meaning: This is the unknowable

Coil, for it leads back to Chaos, and therefore
one cannot properly speak of its qualities,
but they must be experienced.

179
The Major Letters of the 10 Qlippoth

: A’A. Cath. This letter represents the

nulled Qlippah, Cathariel.

Zara Meaning: Cathariel is

unknowable while existing as part of the
consciousness of God. Both minds but be
united as one Mind, the conscious with the
unconscious, which occurs in Thaumiel and
Chaigidel. Once this union occurs, the Adept
experiences Cathariel – total union with the
Sitra Ahra.

180
 : E’E. Thau. This letter represents the
st
1 Qlippah, Thaumiel.

Zara Meaning: This letter represents

complete separation from the God, and must
be experienced with the unconscious mind.
This is the Adept existing as the Abyss itself.

: I’I. Chai. This letter represents the

2nd Qlippah, Chaigidel.

Zara Meaning: This letter represents

the silencing of the God, that is, to silence his
influence in one’s own conscious mind. This
is the person who is not yet separated from
the God but who, in acts of Wrathful Chaos,
shuns his influences and prevents his Will
from being manifested in the worlds through
181
him. This Qlippah must be experienced with
the conscious mind.

: U’U. Sat. This letter represents the 3rd

Qlippah, Satariel.

Zara Meaning: This letter represents

the concealing power of the Adept, which he
utilizes in order to hide the influence of the
God by covering it in Shades of Darkness.
This is the Adept as Shade himself, who by
the power of the Sitra Ahra, makes it as
though the God were non-existent, for in
place of his false light – Black Flame
illuminates the whole of Cosmos to Chaos.
For what the God has made distinct, the
Satariel shall unite in the covering of
Darkness.

182
 : AE. Gash. This letter represents the 4th
Qlippah, Gash’khalah.

Zara Meaning: This letter represents

the Adept as the destructive force of the
Sitra Ahra. Not content with concealing the
influence of the God, here the Adept actively
works towards its destruction. For what the
God has made whole, the Gash’khalah shall
break into pieces.

: AI. Gol. This letter represents the 5th

Qlippah, Golachab.

Zara Meaning: This letter represents

the Adept as the representation of Black
Fire, as well as the immersion therein. Here
the Adept desires to die to the God rather
than experiencing rebirth.

183
 : AU. Tag. This letter represents the 6th
Qlippah, Tagiriron.

Zara Meaning: This Qlippah

symbolizes the Satanic scholar – the one
who knows the teachings of the Demiurge so
thoroughly that he can see the errors in it,
thus exposing the illusions of the God.

: IA. A’ara. This letter represents the 7th

Qlippah, A’arab Zaraq.

Zara Meaning: This letter symbolizes

wandering nature of the Adept, who finding
no home nor comfort within the Cosmos, is
constantly moving in the attempt to discover
the Sitra Ahra. This is wandering
restlessness.

184
 : UA. Sam. This letter represents the 8th
Qlippah, Samael.

Zara Meaning: This letter symbolizes

the Adept who is in a state of illumination,
for the poison of Samael is a healing elixir for
the Black Adept, and it does cause the
falseness of his character to die.

: UE. Gam. This letter represents the 9th

Path, Gamaliel.

Zara Meaning: This letter symbolizes

the perverting of creation. Because it is the
Qlippah closest to Malkuth, our physical
world, it is natural for us to strive for the
state of Gamaliel in our own Cosmos, and
indeed, this must be the goal of the student:
to pervert Malkuth with the forces of
Gamaliel, thus turning it into Nahemoth.

185
 : UI. Nah. This is letter represents the
10th Qlippah, Nahemoth.

Zara Meaning: This letter symbolizes

the Earth and society reflecting the nature of
the Sitra Ahra rather than the Will of the
Demiurge. This is the physical world as ruled
over by the Adam-Belial, the evil men and
women who actively oppose the God. All
levels of reality must be perverted in such a
way, with man focusing on Malkuth, just as
the other forces of Darkness focus on their
own individual levels of existence.

The Alphabet of Perfumes

There are many creative ways in which we

may express the various letters of Ra’a, and
perhaps the most useful is through the use
of specific scents to symbolize each of the

186
Major Qlippothic letters. By assigning
perfumes to each of the letters, the Adept
may express any word, name, or statement
through the sense of smell, and combining
this with his other senses, will render him
more readily capable of experiencing the
forces he wishes to call upon, as the infernal
should be experienced by all of his senses,
and with them all he should call out to the
Powers of Darkness. The Alphabet of
Perfumes are as follows.

WARNING: All of these perfumes should be

burned in a well ventilated and open area, as
most of them are highly toxic, deadly, or
illegal. Investigate the effects of these
perfumes thoroughly before burning. The
Adept should also refer to the perfumes
given in the previous work.

0. A’A. Cathariel: Cannabis (sativa)

1. E’E. Thaumiel: Sulfur

2. I’I. Chaigidel: Musk
3. U’U. Satariel: Cedar
4. AE. Gash’khalah: Flesh/skin
5. AI. Golachab: Hair
6. AU. Tagiriron: Asafoetida
187
7. IA. A’arab Zaraq: Pallid Henbane
(all parts very toxic)
8. UA. Samael: Henbane (all parts
very toxic)
9. UE. Gamaliel: Vervain
10. UI. Nahemoth: Cannabis (indica)
11. A. Amprodius: Dragon’s Blood
12. B. Baratchiel: Human waste
13. V. Dagdagiel: Wormwood
14. KH. Hemethterith: Coal
15. U. Uriens: Deadly Nightshade (all
parts very toxic)
16. Z. Zamradiel: Hemlock (all parts
very toxic)
17. K. Characith: Salvia Divinorum
18. Y. Yamatu: Plastic (fumes are
toxic)
19. E. Kurgasiax: Coriander
20. L. Lafcursiax: Fennel
21. M. Malkunofat: Black-flowered
Hellebore (all parts toxic)
22. N. Niantiel: Rue
23. S. Saksaksalim: Storax
24. I. A’anon’nin: Willow
25. P. Parfaxitas: Pathcouli
26. TZ. Tzuflifu: Mustard seed
27. GH. Quliefli: Blood root

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 28. R. Raflifu: Mandrake (all parts
very toxic)
29. SH. Shalicu: Datura (all parts very
toxic)
30. T. Thantifaxath: Cannabis
(hybrid)

Diacritics

A diacritic is a special mark used to change

the sound of a letter or a group of letters.

There are six diacritics which may be used,

and they are as follows.

1. ∵ used to indicate a long vowel, and it

is placed above the letter. When
transliterating into other languages,
the Caron ˇ can be used instead.
2. ' used to both indicate and separate
doubled-vowels. It should be placed
above the vowel that is doubled. This
prevents the need to write both
vowels, but when transliterating into
other languages, both vowels should

189
 be written respectively and they
should be separated by this diacritic. If
this diacritic is used for a long vowel, it
should be placed to the left of ∵. This
diacritic is also used to indicate a
glottal stop whenever necessary.
3. ° used to indicate a trill, and it should
be placed beneath the letter.
4. ˕ used to indicate a raising of volume
and intensity of the voice. It is to be
placed beneath the letter where the
change begins.
5. ˔ used to indicate a lowering of volume
and intensity of the voice. It is placed
beneath the letter where the change
begins.
6. - used to indicate a returning to normal
volume and intensity of the voice. It is
only used to complete either a raising
or a falling of the voice. It is placed
above the letter where the change
begins.

190
Sigils

Sigils represents a more abstract

manifestation of a spirit. Whereas first the
demon manifests itself in some imagery,
because man perceives things beyond
himself by perceiving their form and
structure. Next, the demon delivers its Name
to the magician, for the name though it has
form is less physical than the image, and so
we can see that the demon reveals itself in
stages, with each stage a more abstract
revelation of its Essence. Lastly, from the
Name of the spirit we may arrive at its sigil,
which is a drawn character representing the
spirits. The sigil is even more abstract than
the form and Name of the spirit, and it is by
meditating upon its sigil that we may finally
perceive its true Essence, which is beyond
physical manifestation.

191
 There are two types of sigils: The first
is the type which are channeled or given
directly from a spirit, and these seem to be
more artistic expressions of force than a
technical map charting the nature and
function of the entity. The second type,
naturally, is the technical figure which is
arrived at by using precise systems of
Sigilcraft. The main difference between the
two is that the first type of sigil and its use
should be limited to the magician[s] working
with that spirit and in that context, whereas
technical sigils may be used by anyone and
shall always produce the same results. Here
we shall concern ourselves with Sigilcraft as
it is taught in Qabbalah.

In order to arrive at the technical sigil

of a demon we need represent the character
and letters which make up its name. We may
do this by decorating a 30 pointed star with
each of the characters of the Ra’aian
language, as shown below.
192
 The Star of Sigilcraft

If, for example, we wished to arrive at the

sigil of the demon Malkunofat, we should
first encode this name in Ra’ain script, thus
rendering it MALAKUNIKHIT. In order to
193
mark the beginning of the sigil, a special
character should be used, and I have elected
to use the figure of a trident to signify the
starting letter of this sigil, B. Next, we need
only draw a line to the next letter in our
Name, and so on until we have completed
the sigil. We must then mark the ending
letter of the sigil with another, different
special character, and I have chosen to use a
black circle, symbolizing the Black Sun and
the Black Earth in some instances. Should a
Name possess more of the same letters, the
magician need use another special character
to convey this information, and I have
elected to use a cross to symbolize repeated
letters, as shown the sigil of MALAKUNIKHIT
which has two repeated A’s. See below.

194
 The Sigil of Malkunofat

(Note the trident as the starting point, which leads to the

rest of the letters. Note also the crosses representing the
repeating letters, and finally, the black circle marking the
end of the sigil.)

195
Charging Sigils

The Chaos Magician has designed many

ways in which the Adept may charge a
sigil, or to invoke the powers which the
sigil represents. And while the magician is
encouraged to study this branch of
magick, the principles of Chaos Magick is
regards to sigilcraft do not apply to the
sigils found within this work. These sigils,
of the most Sinister Qlippoth and Infernal
Hierarchy, attract those Intelligences
which they represent and need not be
invoked, conjured, or charged. However,
the magician should meditate with the
sigils until he has arrived at an emotional
and instinctually bond with the forces
represented by the sigils.

A Final Word on Magickal Languages

196
Speech is our way of communicating, both
with ourselves and with Intelligences beyond
the restriction of physical form, and we must
not believe that Ra’a or any other language
is the true or actual language of demons.
Such languages exist for us, and they aid us
in learning how to express our Will in ways
beyond mere language, and such expression
is the actual language of the inhuman spirits.
Both angel and demon speak but in a way
alien to man’s speech, for they think and it is
understood. And so we must keep this in
mind when dabbling or dedicating ourselves
to the mystical and forbidden tongues. As
with all things, we must perfect these
various things and over-come them as we
arrive at a more true Gnosis.

Ra’a is the most perfect, Sinister

language or code that man currently
possesses because it was designed for the
sole purpose of assisting the Sitra Ahra in
returning duality to Dual-Oneness.
Therefore, do not underestimate this or

197
other systems of magickal languages, but
instead study them, master them, adapt
them, and overcome them.

198
199
 Ater Astrologia
Book of the Black Luminaries

Let us not fall into error as those before us

have done, but instead let us attain a deeper
understanding regarding the Celestial
bodies, which the astrologers claim
determines the character of a man, and from
which the White Adepts draw their power.

It is true when I say the White Adepts

draw their power from the Heavenly abode,
as I shall show, though I find no reason to
believe one’s character is governed by the
stars. Every serious student must have the
ability to separate the Occult Arts from the
superstitious, thereby eliminating what does
not work and indulging in what does.

200
 So we shall discuss the nature of the
planets in relation to magickal and occult
operations and divine whether or not
traditional planetary magick is of any use to
the Chaos-Gnostic practitioner. And as we
explore the astrological ideas of men such as
Don Néroman and Jean Carteret, we shall
come to the knowledge of this new astro-
magickal system, whose only purpose is the
ushering forth of anti-cosmic influence into
our reality.

Saturn, Venus, Mars and the other

Celestial Mansions within our Solar system
are, as all physical things are, manifestations
of the God. While our physicality is also part
of Source, we possess a consciousness which
the planets do not. Though all things share in
consciousness according to their portion, on
Earth man alone has Willfull Consciousness,
meaning that we are active participants in
the creation of reality and may, according to
our Will, shape reality on the whole. While
other self-aware creatures can indeed alter

201
their personal reality, only man (as far as we
now know), can alter reality on a grand scale.
And so we must wonder then, if man is
governed by his own agent (his Will), then
what agent governs the planets and the
other conscious forms which lack this type of
consciousness? What force sustains them
and causes them to execute their functions?
And from where do they draw their power –
the very same power that the magician’s call
down?

Whatsoever thing lacks Willful

Intelligence is governed over by the God, for
all things which cannot rebel are naturally
servants of the Demiurge, which he uses to
sustain his separation from Nothingness –
that being the cycle of life, death, and
rebirth, as all things which cannot escape
this cycle through rebellion merely assist in
the continuation of Source. We may say that
the physical planets contain only the power
which the Demiurge has allotted them, and
that they possess no supernatural power of

202
their own, being unable to change their own
natures or to even stir themselves to change.
The physical planets, therefore, only possess
Demiurgic Grace and their power can only, in
the end, sustain the God. The Black Adept
will not prosper from evoking the various
planets or even observing their movements,
but because of complacency and a love for
tradition, many have fallen into this trap set
by the Lord of the Heavens, but we shall be
wiser.

Do not think that because we have said

that the planets can only serve the God by
whom they are empowered, being
themselves founts of Cosmic False Light, that
we should ignore them entirely, for we
would fall into an even greater error. All
things are corruptible, and it is within
corruption that we shall find acosmic power.
But there is greater power in the absence of
these bodies. Consider first the privation of
the physical Sun, the body which the
astrologers have made their foundation, and

203
we shall find for ourselves the Black Sun –
the Foundation of our Sinister Art.

The Black Sun

Rather than being a physical body whose
substance is made by the God, our Black Sun
is not a physical body but rather an empty
point in space. Because the planets take an
elliptical path around our Sun rather than a
circular one, every orbit has not one but two
centers. In regards to a planet’s orbit, the
Sun generally occupies one of the centers
belonging to the planet’s orbit. The second
center, being itself empty and unoccupied, is
the Black Sun for that particular planet’s
orbit.

It should be noted that the Black Sun is

more or less a fixed point in space and
located at roughly 2 degrees Capricorn.
Moving at less than a degree each year, the
Black Sun requires about 18,000 years to
make one full pass through the zodiac.
204
Although the Black Sun moves slowly, we
observe it moving through the zodiac much
faster due to the movement of the Earth
around the physical Sun, and it is this illusion
of movement that we employ in our system
of Black Astrology. In the following diagram
one may see how the Black Sun is “formed,”
as well as the other Black Luminaries which
we shall treat upon shortly.

205
 The Black Luminaries

The Earth’s approach to the Black Sun

comes to a climax on the 24th day of June,
and upon this day is in direct opposition to
the visible or Demiurgic Sun. Due to its
nearness to the Earth, the Black Sun on this
date turns retrograde, meaning it is moving
at its fastest speed, which is even faster than
the speed at which our Moon moves.

206
 Furthermore, the movement of the
Black Sun reveals specific days when the
Doors of Ingress may be opened and the
forces of Blackness and Cold may be
unleashed from their place of dwelling thus
corrupting our one-tenth of reality. These
Days of Darkness are as follows.

February 18. Black Sun enters Aquarius

April 21. Black Sun enters Pisces

June 7. Turns retrograde in Pisces

June 19. Re-enters Aquarius

June 22. Enters Capricorn

June 23. Re-enters Capricorn

June 24. Opposes the White (physical) Sun

and Enters Sagittarius

June 26. Enters Scorpio

June 29. Enters Libra

207
July 11. Turns direct in Libra

August 13. Enters Scorpio

October 17. Enters Sagittarius

December 18. Re-Enters Capricorn

The Black Zodiac

The 13 Days of Darkness form the
foundation of Black Astrology, and with
these days we may arrive at a new Black
Zodiac, for just as the Sun creates the zodiac
of the God, the Black Sun creates the Zodiac
of the Anti-God. The Adept should
understand that because this new Zodiac is
based in a Sun that is not there, one should
not think of this Zodiac (or Black Astrology in
general) in terms of orthodox astrology nor
attempt to apply traditional occult
philosophy, but instead consider all things
using the Mind of Knowledge-Giver, and
rather than tradition we seek to uphold the
perversion of it. While mundane astrology is
208
good for predicting cosmic patterns, Black
Astrology must be considered a powerful
weapon against the patterns of the Cosmos.

Our Black Zodiac consists of 13 signs,

or rather, 6 signs which the Black Sun enters
and re-enters, and in doing so corrupts said
signs. These 6 signs are considered 13
correctly, as the Black Sun manifests
different Powers each time it enters a sign.
The second or third entry of the Black Sun
into any given sign is signified by appending
“the second” or “the third” to their
traditional names. The Black Zodiac, and its
appropriate dates according to the
movement of the Black Sun, is as follows.

Capricorn. December 18 – February 17.

Aquarius. February 18 – April 20.

Pisces. April 21 – June 6.

Pisces the Second . June 7 – June 18.

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Aquarius the Second. June 19 – June 21.

Capricorn the Second. June 22.

Capricorn the Third. June 23.

Sagittarius. June 24 – June 25.

Scorpio. June 26 – June 28.

Libra. June 29 – July 10.

Libra the Second. July 11 – August 12.

Scorpio the Second. August 13 – October 16

Sagittarius the Second. October 17 –

December 17.

Demons of the Black Zodiac

We may further divine the Demons of the
Black Zodiac, using Qabalistic demonology,
each representing the manifestation of the
Black Sun in their respective signs. Though
these names are taken from the Qabalah,
here their properties are distorted even

210
further, becoming for us the inhuman titles
of each Black Sun Sign, each being the names
of their governing Spirit and planet. They are
as follows.

Capricorn becomes the Schichiriron, the

Black Ones.

Aquarius becomes Abiriron, the Clay-like

Ones.

Pisces becomes Dagdagiron, the Fishy Ones.

Pisces the Second becomes Nashimiron, the

Malignant Women.

Aquarius the Second becomes En Tannim,

the Dragons or the Spring of Dragons.

Capricorn the Second becomes Shalhebiron,

the Fiery Ones.

Capricorn the Third becomes Tzaphiriron,

the Scratching Ones.

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Sagittarius becomes Bahimiron, the Bestial
Ones.

Scorpio becomes Necheshthiron, the Bold

Ones.

Libra becomes Tzelilimiron, the Clangers.

Libra the Second becomes Adimiron, the the

Blood-covered Ones.

Scorpio the Second becomes Nachashiron,

the Snake-like Ones.

Sagittarius the Second becomes Beiriron, the

Herd.

The Six Infernal Planets

You have seen how the Black Sun traverses
through the mundane zodiac, rendering a
new Black Zodiac consisting of 5 doubled
signs and 1 tripled. Consider now that each
sign is naturally governed by one of the 6

212
Infernal Planets, and being given the same
Demonic Name as the sign which they
govern, are as follows.

Saturn (Schichiriron)

Uranus (Abiriron)

Neptune (Dagdagiron)

Jupiter (Bahimiron)

Mars (Necheshthiron)

Venus (Tzelilimiron)

The Planetary Rulers

Each planet, being named after their
respective Demonic Order, also has a
governing or ruling spirit who sends forth
Acomic energy as it relates to the qualities of
their planet. The Planetary Rulers are as
follows.

213
Saturn. In the Babylonian tongue here called
Urbat, which in Ra’a is rendered URA’ABAT.
Ruled by Moloch and Paimon/Satan.

Uranus or Earth. Called Mudu and rendered

MUAV. Ruled by Naamah.

Neptune. Called Nuru and rendered NUR.

Ruled by Lucifer.

Jupiter. Called Suqammumu and rendered

SUM. Ruled by Ba’al Zevuv.

Mars. Called Etlu and rendered ETEL. Ruled

by Ashmedai.

Venus. Called Ummum and rendered UMA.

Ruled by Lilith.

214
The Planetary Sigils

The Sigil of URA’ABAT (Saturn)

215
The Sigil of MUAV (Uranus)

216
The Sigil of NUR (Neptune)

217
The Sigil of SUM (Jupiter)

218
The Sigil of ETLU (Mars)

219
The Sigil of UMA (Venus)

220
The Planetary Days
We may further give tribute to the Black
Zodiac by assigning the various planets and
their signs to the days and their hours. By
doing this, we are not saying that the
planet’s themselves exert any special power
of their own during these times, but instead,
we only mean to organize the Black Adepts
so that their efforts are united in common
goal. For instance, if we say that the day of
Saturn is good for operations of destruction,
then we only mean that the magicians
working towards discord should perform
such operations on this day, allowing one
magician’s power to strengthen the others
even if having never met. Further, we may
rename the days and the hours just as we
did with the Black Zodiac.

In regards to the Magickal Week, we

have removed Sunday from our system, and
this will be explained shortly, and have
further set Saturday to mark the beginning
of the week. The Planetary Days, and being
221
given the same Demonic Name as the planet
which they govern, are as follows.

The Planetary Hours

Again we may honor the Black Zodiac by
further attributing each planet to the hours
of our day. However, rather than following
the old traditions, we shall not employ all
twenty-four hours but instead only celebrate
thirteen. This arrangement leaves eleven
hours unused during the day. Of the week
days we shall remove Sunday, which shall
become for us the Lesser Sabbath, as it
symbolizing the Greater Sabbath on a
microcosmic scale, which will be explained
shortly.

This arrangement excludes eleven

hours per day, which are not named but
must be times of rest for the Black Adept, as
the God operates within this period and only

222
the Dark Gods can frustrate his designs
during this time. Further, by reserving the
December 24th as the Greater Sabbath
(which is explained below), we are removing
a total of 168 days and 7 hours from our
magickal year. The Planetary Hours, being
given the same Demonic names as the
Infernal Orders which act during their time,
are as follows.

3pm is ruled by ruled by Capricorn and

becomes the Hour of Shichiriron – the Black
Ones.

4pm is ruled by Aquarius and becomes the

Hour of Abiriron – the Clay-like Ones.

5pm is ruled by Pisces and becomes the Hour

of Dagdagiron – the Fishy Ones.

6pm is ruled by Pisces the Second and

becomes the Hour of Nashimiron – the
Malignant Women.

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7pm is ruled by Aquarius the Second and
becomes the Hour of En Tannim – The
Dragons or the Spring of Dragons

8pm is ruled by Capricorn the Second and

becomes the Hour of Shalhebiron – the Fiery
Ones.

9pm is ruled by Capricorn the Third and

becomes the Hour of Tzaphiriron – the
Scratching Ones.

10pm is ruled by Sagittarius and becomes

the Hour of Bahimiron – the Bestial Ones.

11pm is ruled by Scorpio and becomes the

Hour of Necheshthiron – the Bold Ones.

12am is ruled by Libra and becomes the

Hour of Tzelilimiron – the Clangers.

1am is ruled by Libra the Second and

becomes the Hour of Adimiron – the Blood-
covered Ones.

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2am is ruled by Scorpio the Second and
becomes the Hour of Nachashiron – the
Snake-like Ones.

3am is ruled by Sagittarius the Second and

becomes the Hour of Beiriron – the Herd.

Sigils of the Planetary Hours

Shichiriron (3 p.m.)

225
 Abiriron (4 p.m.)

Dagdagiron (5 p.m.)

226
Nashimiron (6 p.m.)

En Tannin (7 p.m.)

227
 Shalhebiron

(8 p.m.)

Tzaphiriron (9 p.m.)

228
 Bahimiron (10 p.m.)

Necheshthiron (11 p.m)

229
Tzelilimiron (12 a.m.)

Adimiron (1 a.m.)

230
Nachashiron (2 a.m.)

Beiriron (3 a.m.)

231
The Tridecagram
We may represent the principles of this
astro-magickal system with an inverted star
polygon of thirteen points. Here we place
the planets around the points of the
Tridecagram, beginning with Saturn at the
upper left point and placing the other
planets in their designated areas. The Black
Sun itself is represented by the blackness at
the center of the star.

232
 The Planetary Tridecagram

The Black Sabbath

On December the 24th the Black Sun
conjuncts with the White Sun, meaning the
physical Sun temporarily eclipses the Sinister
Sun. This event symbolizes the Demiurgic
drive to exist separately, and even though
the God shall fall into Chaos, we must
recognize the power that the God possesses
so as to not under-estimate our enemy lest
we become lazy and defeated.
233
 This day is our Day of Rest. During both
the Greater Sabbath (being December 24th)
and the Lesser Sabbath (being each Sunday),
actively opposing the outward Demiurge
should be halted and instead, the Black
Adept should oppose the Demiurge within
himself through meditation and self-
centered ritual. Our two Sabbaths are
celebrated during 3pm each Saturday (being
the Lesser Sabbath), and of course, during
the entire day of December the 24th (being
the Greater Sabbath). During the Greater
Sabbath, only 3 p.m. may be honored, while
all hours may be utilized during the Lesser.
The eclipse of our Black Sun is the reason for
removing Sunday from our Magickal Week.

The Black Earth

There is another Celestial point in space like
our Black Sun, which is for us the Black
Earth. This Black or “Scorched” Earth exists
as the second focus point of the Moon’s

234
orbit around the Earth. This point in space is
created in the Moon’s apogee, that is, when
she is the furthest from the physical Earth.
The Black Earth moves along the zodiac in
much the same way as the Black Sun, but
much faster. The Black Earth moves roughly
40 degrees each year, and requires about 9
months to make a full revolution.

Our Black Sun is represented as Samael

– the masculine force of anti-cosmic power,
and symbolizes Thaumiel. The Black Earth,
naturally, is represented by Lilith and
symbolizes Nahemoth on the Qlippothic
Tree. While the Black Sun determines which
planets relate to which days and etc.
(operating in the Macrocosm), the Black
Earth determines the finer details of each
correspondence (operating in the
Microcosm). Because of this, the Black Earth
does not have a set of specific days, but
must be calculated per day as it shall be
found in this sign and that depending on its
cycle, and this should be considered when

235
the magician prepares for an operation of
malice.

The Black Earth represents our physical

world (Malkuth) transformed into our
Qlippothic world (Nahemoth), which is the
Great Work of the Mystical Body of Satan.
Like the Black Sun, this Earth has its counter-
part, that being Priapus.

Priapus
The apogee of the physical Moon creates for
us the Black Earth, while the point in space
known as Priapus is created in the Moon’s
perigee (when it is closest to the Earth).
Priapus represents not Malkuth but rather a
redeemed Malkuth. This is the physical Earth
governed by the initiates of the White Sun,
which perfectly sustains the Demiurge.
Priapus, or the White Earth, may be
calculated and during its time the magician
may engage in anti-cosmic rites, but should

236
not consecrate new tools, or initiate new
members into his Order.

The Diamond
The Diamond is created when the Sun is the
closest to the Earth. While Priapus is the
opposite of the Black Earth in our system,
the Diamond is the opposite of the Black
Sun. This Diamond represents the Demiurge
just as the Black Sun represents Samael. The
Diamond may be calculated and during its
time of rule acts of blasphemy and
indulgence should occur.

A Final Note
This work is the foundation of Black
Astrology, and consequently, of planetary
magick from the perspective of the Left-
Hand Path. The wise student will experiment

237
with and come to master this system, while
the clever Adept shall add to it in order to
bring it to a state of perfection. Meditate
upon everything, evoke often, and enflame
thyself in the anti-cosmic Black Light of the
Sol Niger!

238
239
 Zara
Book of the Younger Lilith

Of all the magickal practices, Divination is

the most widely accepted and used. If one
cannot change their situation, then perhaps
one can at least look into the future and
foresee upset before it arrives. There are,
however, various errors in our divinatory
systems and, more rightly, in our use of
them. The Tarot cards, Runes, Ouija Board,
and every other means of attaining future
insight acts as blindfolds obscuring the Light
of Luciferic Knowledge. Like a mountain, our
common divinatory practices block our view
from extending beyond ourselves and into
eternity. This work, the Book of the Younger
Lilith, is a short treatise on Divination whose
aim is twofold: to dispel the errors as they

240
are practiced by Diviners of the Left-Hand
Path, and to present two new methods of
divination by which the magician may attain
true insight.

On Time
Divination implies the existence of time – “I
shall look into my crystal ball and see the
future.” Or perhaps the seer wishes to
behold the past, or to answer a question
regarding some present situation. Traditional
divination has always had its foundation in
time, causing divination to be flawed from
the beginning.

As normal humans who exist within

the confines time, it is logical to perceive
time and its affects and to therefore
conclude its reality. But time, like distinction,
is a function and illusion of the Demiurge.
Rather than viewing time as being our
conjoined twin, know that time is entirely
separate from us, and is imposed upon us by
241
our physicality. But time is a thing which can
be distorted, twisted, and eventually
escaped. The goal of true Divination is to
escape the illusion of time, which the God
maintains in order to strengthen division.
Glimpses of the “future” and the receiving of
personal insight is a secondary function of
Divination, though most have made this its
first.

When I ask the Runes a question about

the future, it is asked with the assumption
that the future has yet to take place. But the
future has already blossomed and has
become the past. Again, when I ask the Ouija
board a question about my past, it is asked
assuming that the past no longer exists. But
the past is simply the future distorted. What
does it mean then to exist within the
present, as we assume that we do? It means
to exist within the unfurling of the future
which is the furled past.

All time is illusory, and all events which

have happened and will happen, are already
242
happening and have happened. This is the
meaning to the phrase, “There is nothing
new under the Sun.”10 Because of this, a
person will only ask for insight regarding the
future or the past due to ignorance and a
lack of the mystical understanding required
to genuinely know that time is just a cheap
conjurer’s trick.

The Enquiry
The fool occupies his time asking about this
mundane matter and that, hoping some
Celestial Spirit with infinite Knowledge is just
as bored as he, and in that boredom, willing
to answer his petty questions. We who carry
Lucifer’s Black Flame upon the Torch of
Radiance Abounding must not count
ourselves amongst the fools, nor imitate
their fallacies. In proper Sinister Divination
we must only enquire of two things: Matters

10
Ecclesiastes 1:9

243
of our Individual Sinister Will, and matters of
the Universal Sinister Will.

In regards to your Individual Sinister

Will, this is your Will as it applies to how you
are personally and uniquely fighting against
the God and his powers. The Universal
Sinister Will is the collective strategy of the
Sitra Ahra. So, rather than busying oneself
over matters of finances and love, through
the use of Divination the magician may gain
knowledge regarding his own purpose in this
life, the secret knowledge regarding the God
and Cosmos, the Mysteries of the Sitra Ahra,
and insight into Chaosophy. And of course
many more, even innumerable, secrets are
revealed through its practice.

The planet Mercury is the traditional

ruler of arts such as Alchemy, Divination, and
Magick. Of course, this planet is symbolic for
Hermes Trismegistus – author of the
Hermetic Corpus, and Father of

244
Hermeticism11. We lack the planet Mercury
in Black Astrology, as Mercury/Hermes
represents the Arts being used to benefit the
whole of God (White Magick). In place of
Mercury and the Son of White Magick, we
have Uranus – the planet of the Abiriron,
which is ruled by Naamah – the Daughter of
Black Magick.

Naamah – Mother of Divination

According to traditional Kabbalistic lore,
Naamah (meaning “pleasant” in Hebrew) is
one of the four wives of the Samael, the
other three being: Lilith, Agrat Bat Malat,
and Eiseth Zenunim (or Qodeshah). I would
have you consider that these four Women of
Whoredom are not four separate beings but
are instead four aspects of the one same
entity: Lilith. Naamah represents the
Younger Lilith, which is Lilith in her desirable

11
To further study Hermeticism, please see Hermetica: The Greek
Corpus Hermeticum and the Latin Asclepius in a new translation
with notes and introduction, by Brian P. Copenhaven (Editor)

245
or “pleasing” form. The Older Lilith, or simply
“Lilith,” is the Dark Mother in her destructive
and terrifying form. Because Divination does
not take away but instead gives, we must
ascribe this practice to Naamah – the
Younger Lilith. To her we look for insight,
and to her we look for comfort.

Preliminary Notes
Prior to practicing Divination the magician
should already be well versed and practiced
in Qabbalah and magick in general, lest his
results be that of any layman. He should also
have a quiet place in which he may practice
this art, as Divination is intimate and
personal. The Diviner may use any oracle he
desires, but those which are designed for the
sole purpose of Cosmic Annihilation will
always produce the finest results, affording
that the Will of the questioner is aligned with
the Will of the thing so questioned. It is for
246
this reason that I have herein supplied two
new systems of Divination.

The Diviner should begin his operation

in solitude at first, and when he has
sufficiently progressed in both skill and
technical knowledge, he may Divine in the
full sight of an audience. Let him also eat
nothing for an hour prior to practicing this
art, and when he has finished a session, he
should then eat. Music may be played while
incense burns, but only before the Divination
takes place. For once the operation begins,
the Diviner shall be in the throes of spiritual
ecstasy, and his reality shall be engulfed by
Naamah’s; the magician shall not require
incense or music to “set the mood” once the
Pleasing Spirit has settled above his head,
and so he should make use of these things
only prior to Divining. And let the magician
take care to respect the tools of his Art, lest
the profane be allowed to profane them.

247
The Meditation

Once the magician has prepared his tools

and ritual space, let him then prepare his
mind in the following manner.

1. The magician should sit or lay

comfortably. He should breathe
through his nostrils, hold the breath
for five seconds, and exhale through
the mouth. This type of rhythmic
breathing should be performed for
roughly 5 minutes before continuing.
The magician need not visualize
anything during this time, nor should
he attempt to arrive at a state of no-
mind. His only goal is breathing.
2. The magician should then begin to
visualize himself surrounded by the
Cosmos. He is naked, and his arms and
legs are out-stretched; the magician
forms the shape of the upright
pentagram with his imagined or astral
body.

248
3. Once he has a clear and sustained
image of himself, let him then imagine
dull light of a blue/green hue to be
shooting out of his arms and legs. One
by one, the Light goes forth from his
limbs and even into the Ain Soph; this
light extends into Eternity.
4. Now he should imagine the sensation
of having burning fire within his
stomach. He must be able to imagine
this feeling so intensely that he
physically produces the experience.
This fire is Black – it is the Dark Light of
Lucifer which sustains the Sitra Ahra. It
burns but it does not pain the
magician, for its burning is but your
own true Sinister Self yearning to
escape.
5. When the magician can no longer
contain this Black Light, he should
imagine it shooting forth from his

249
 Muladhara12 chakra and into eternity.
The feeling should be one of liberation.
6. At this point, the magician has invoked
the demons belonging to the Order of
Naamah through the use of the colors
related to her, he has centered his own
inner Black Flame to a single point in
his body (the stomach), and has
allowed his Black Flame to shoot forth
throughout eternity like lightening
across the sky.
7. The magician has opened a channel
into the other worlds by focusing and
using his own inner Black Light. He
should now begin to vibrate the name
of Naamah upon his breath. That is, he
should mentally vibrate the name of
Naamah as he inhales, and he should
verbally vibrate the same name on his
every exhale. Each time he exhales and
says the name of Naamah, the
magician should visualize the name
12
Also called the “Root Chakra,” the Muladhara Chakra is located at
the base of the coccyx.

250
 being sent forth into Eternity as
vibrations of energy going down the
beam of Black Light from the
Muladhara chakra. This will focus the
magician’s energy on Naamah thus
allowing for a much faster and longer
sustained connection with her Essence.
8. The magician should continue this
breathing until he can feel the
presence of Naamah, at which time he
may open his eyes and greet her in
whatsoever way seems apparent to
him. Then he may proceed with his
Divinatory Art.

Method 1: Full-body Possession

251
Like the Ouija Board, this method employs
the use of the ideomotor effect. However,
unlike the Ouija board, we will go beyond
the ideomotor effect and allow the spirit
(Naamah) to control our entire bodies rather
than merely our hands as they rest upon the
planchette.

The Diviner should draw upon the

ground, or otherwise lay thereupon, the
letters of the Ra’a alphabet. The letters
should be drawn in such a way that they
form a circle in which the magician may
stand. The magician should also have with
him a staff or the magickal rod. Lastly, the
magician should prepare his questions
before the session begins.

Once the magician has completed his

meditation and his space is set up as herein
described, let him begin the Operation.

1. The Diviner, who still being within the

throes of Naamah from his meditation,
252
 now invokes the spirit of Naamah into
himself by verbally requesting and
inviting Naamah to dwell within him.
At this time, the Diviner should be
within the circle of letters and think
about his purpose, the intent of the
Operation, the nature of his question,
and so forth. Once Naamah begins
possessing the Diviner, as sign of this,
his body may jolt suddenly or move
unexpectedly. Likewise, he may be
alerted to the presence of Naamah by
hearing unfamiliar sounds or seeing
shadows where none should be.
2. Once the Diviner has received a sign
that possession is occurring, he should
again begin to meditate, picking up
where he left off earlier. He should
vision himself with the light of Naamah
shooting forth from his arms and legs,
along with his own inner Black Light
flowing forth from the area of his Root
Chakra.

253
3. The Diviner should then visualize a
serpent slithering up the beam of his
black Light and into his stomach
through the Root Chakra.
4. Finally, the Diviner has two places in
which he may direct the serpent to
settle: in a single part of his body
(chiefly the arm/hand holding the staff
or rod) or his entire body. In the
beginning the magician should channel
the energy of Naamah into a single
arm or hand, that being the one
holding the staff or rod. Once the
magician gains experience using this
technique, he may visualize the
serpent travelling throughout the
various parts of his body. He may do
both by imagining the serpent
travelling to one of his hands and
therein resting, or to find no rest and
instead visualize the serpent travelling
throughout the whole body.
5. Once this has been done, the magician
should then open his eyes and
254
 mentally remind himself of how
detached he is from his hand or body.
He should feel this detachment and
experience it. As he does this he is
waiting for the consciousness of
Naamah to fully take control of his
hand or body. Once she does, she will
likely move the Diviner’s staff so that it
points at the letter N, or she will move
the Diviner in some other manner
which will alert him to her presence.
6. At this time, the Diviner should ask his
question[s] to the best of his ability,
remembering to focus on the task at
hand. Naamah will spell out her
answer in response.
7. After the Diviner has had his questions
answered, he should thank Naamah
for her insight, pledge his service to
her, and dismiss her.

This method of Divination may be too

advanced for some practitioners, and some
255
may fail to achieve full body possession.
Those who fail in this operation should first
evaluate their ability to creatively visualize
during meditation, and once they are certain
that they can correctly perform this task,
they should then perform it with the goal of
causing only a finger or a hand to become
taken by the spirit. Once this is achieved, the
Diviner may move onto the possession of his
arm, then the right or left side of his body,
and so on until full body possession is
achieved.

Method 2: Zara
This method is called Zara, which is an
encoded form of the Hebrew word Zarah,
meaning to scatter. This form of Divination is
an entire system in its own right, and a
longer treatise regarding it will be produced
at a later time. Contained here are the basic

256
ideas of Zara and enough information for the
magician to experiment with this system.

1. The Diviner shall acquire 5 blocks, each

possessing 6 sides, paying tribute to
the 11. On the face of each block shall
be painted, engraved, or burned the
appropriate letter which corresponds
to a location on the Qabbalistic Star
Glyph. Its sigil, number, demonic
name, and other corresponding
scenery may be used to represent each
letter of the Ra’a alphabet, or the
Diviner may simply draw the
characters of the letters. Therefore,
these blocks will represent all 30 Paths
of Destruction forming the Qabbalistic
Tree of Death.
2. Once the blocks have been created
and conjured, a familiar spirit shall be
assigned to them and it will not depart
therefrom. This spirit will act as the
engine powering these blocks,
directing acosmic energy to them so

257
 that they act as a bridge to the Sitra
Ahra. The first task of the Diviner is to
produce the name of this familiar
spirit.
3. The Diviner should first begin with the
basic meditation. Then he should
gather the blocks in his hands and as
he inhales next he should mentally
speak the phrase “What is your
name?” Upon his exhale he should
verbally speak the same phrase. All
questions should be asked in this
manner, and addressed to the familiar
spirit by name.
4. Next, the Diviner should toss and
thereby scatter the blocks before him.
The unseen characters facing
downwards represent the so far
unknown answer to the Diviner’s
question. Each block should be turned
over, one by one, revealing their
unseen side. The Diviner should use
these letters to construct the name of
the familiar spirit, and should he be so
258
 inclined, throw the blocks again to add
more letters to the name.
5. Once the Diviner has divined the name
of the familiar spirit he is prepared to
preform Divination.

Designing the Zara Blocks

The Diviner shall inscribe, etch, carve,

burn, paint, or draw each letter from the
Ra’a code, using the script from the same
code as shown in the Book of Ra’a, onto
their respective side of each block. The
block itself should be made from wood or
stone.

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The First Block. Contains the letters N, P,
M, R, L, S.

--The Second Block. Contains the letters

KH, SH, K, T, U, TZ

The Third Block. Contains the letters V, I,

Y, GH, Z, E

The Fourth Block. Contains the letters B,

A’A, E’E, I’I, A, U’U

The Fifth Block. Contains the letters AE, AI,

AU, IA, UA, EU

It should be noted that the remaining

letter, UI which symbolizes Nahema, is
not drawn upon a Zara block, but is
instead represented by the Diviner
himself.

This arrangement glorifies the Three

Infernal Palaces of Satan as described in

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the Book of Ra’a, which are again as
follows.

First Palace: N, P, M, R, L, S, KH, SH, K, T, U,

TZ

Second Palace: V, I, Y, GH, Z, E, A’A, E’E, B,

I’I, A, U’U

Third Palace: AE, AI, AU, IA, UA, UE, UI

For the more visual Adept, here

follows the five Zara blocks with the
appropriate letters assigned to each of
their sides (in no particular order).

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Block One

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Block 2

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Block 3

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Block 4

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Block 5

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Casting the Zara

After the artisan has finished designing

the blocks, he should bury them within
the Earth for a period of 6 days. Each day
he must visit the spot of their burial and
evoke the powers of the Sitra Ahra over
the ground (and subsequently into the
blocks) by leaving offerings of burning
cannabis on the first day, whiskey on the
second day, blood on the third day, raw
meat on the fourth day, burning hair on
the fifth day, and either Semen or
menstrual blood on the sixth day.

After giving the offering of the sixth

day and before the seventh day, the
magician should unearth the blocks, clean
them off, and place them as the center
piece of his altar. He should burn sweet
smelling incense and sulfur each day until
the familiar spirit of his Zara set
manifests, at which time he may ask its

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name and so forth. He may then retire the
blocks until he has a need for them.

When such a need arises, the

Diviner may cast the Zara in the following
manner:

1. After meditation, the Diviner should

hold the blocks in his hands and
clearly form his question in his mind.
2. When he is ready, he should begin
breathing in the prescribed manner:
as he inhales he should mentally ask
his question, and as he exhales he
should verbally ask his question. He
should breathe in this manner until
sensing that the familiar spirit is
prepared for his question, and if he
lacks this insight, he should ask his

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 question in this manner eleven
consecutive times.
3. The blocks are mixed in the hands
and tossed in front of the Diviner
chaotically. At this point, the Diviner
may begin reading the blocks
starting with the shape in which the
blocks fell. This is done by
comparing the pattern of the blocks
with known symbols of magick,
alchemy, geomancy, and so forth.
4. Next, the blocks shall be analyzed
for an answer to the enquirer’s
question. The sides of the blocks
facing downward which cannot be
seen are the sides containing the
answer either in part or whole. The
blocks should be turned over, one
by one, from the left to the right or
from the bottom to the top
depending on how they fall. Each
block should be read and

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 interpreted as one aspect of the
complete answer. The complete
answer can be found in the
combined letters of these
interpreted sides. The Diviner must
be led by inspiration in regards to
whether or not he should scatter the
blocks again to produce more
letters, or for clarification.
5. The Diviner should also examine the
other sides of the blocks. He should
be looking for single words or names
which may give additional insight
into his question.

This is the standard method of

casting the Zara. There are other methods
and ways in which the Zara may be
employed, and these will be presented in
a treatise dedicated to this subject.
Further, the interpretation of the
individual Zara blocks and their sides are
only given here in part. The Zara blocks,
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along with their appropriate meanings,
here follows.

Interpreting the Zara

The Diviner should refer to the Book of

Ra’a, and see the section called “The
Occult Properties of the Letters.”

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272
 APPENDIX
Demonic Names Translated
into Ra’a

While this list of translated names is

nowhere near exhaustive, it should be
enough to inspire the Adept to translate
additional names and words for his own
collection. I have also included the gematric
values of these names.

Major Spirits

Satan: SATAN = 112

Paimon: PAIMUN = 115

Moloch: MULU’UKIKH = 245

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Ba’al Zevuv: BILIZ = 1020

Hylel: KHEYAL = 119

Astaroth: ASITURIKH = 218

Ashmedai: ASIKHU’UMUV = 362

Belphegor: BALAPIKHAGHAR = 110

Beliya’al: BILUYUL = 263

Adrammelech: AVEREMI’ILEKIKH = 151

Lilith: LETIKH = 83

Nahema: NAKHEM = 30

Minor Spirits

Amprodias: AMAPURAVAS = 263

Baratchial: BERITA’AKIKHEL = 128

Dagdagiel: VIGHAEL = 111

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Hemethterith: KHEMU’UTIR = 254

Uriens: URUNUS = 290

Zamradiel: ZUAMEREVEL = 1217

Characith: KEKHARET = 110

Yamatu: YIMATU = 245

Kurgasiax: KURUGHASUTZ = 371

Lafcursiax: LAKHAKARASATz = 245

Malkunofat: MALAKUNIKHIT = 182

Niantiel: NUTUL = 218

Saksaksalim: SEKALEM = 74

A’ano’nin: AN = 11

Parfaxitas: PIRIKHATZAT = 209

Tzuflifu: TZAKHU’UL = 236

Qulielfi: ULUKH = 155

Raflifu: RA’AKHA’AL = 119

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Shalicu: SHELUK = 137

Thantifaxath: TAKHENETZ = 164

Qlippothic Realms

Cathariel: KATAKHARIL = 119

Thaumiel: TEKHAEMA’AL = 93

Chaigidel: KHUGHIVAL = 254

Satariel: SUTIRIL = 218

Gash’khalah: GHISIKHIL = 74

Golachab: GHALIKEB = 29

Tagiriron: TIGHUREN = 182

A’arab Zaraq: ARAB ZARA’AK = 1073

Samael: SUMAL = 128

Gamaliel: GHAMUL = 92

Nahemoth: NUKHEMIT = 164

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Three Powers Before Samael

Tohu (Formlessness): TUKH = 137

Bohu (Emptiness): BU’UKH = 149

Chasek (Darkness): KUKHUS = 193

The Abyss

Tehom: TIKHIM = 86

The Black Zodiac

Capricorn: SAKA’AKHIRI’IN = 111

Aquarius: ABERAN = 47

Pisces: VAGHARAN = 227

Pisces the Second: NASHIMERAN = 119

Aquarius the Second: ENUTUM = 222

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Capricorn the Second: SAKHALIBIRAN = 110

Capricorn the Third: TZEPEKHI’IRAN = 164

Sagittarius: BAKHEMERAN = 66

Scorpio: NEKKHUSHATIRIN = 227

Libra: TZELIMIRIN = 155

Libra the Second: AVIMIRIN

Scorpio the Second: NAKAKHASHUTIRIN = 256

Sagittarius the Second: BERA’AN = 47

The Infernal Planets

Saturn: URA’ABAT = 265

Uranus: MUAV = 170

Neptune: NUR = 110

Jupiter: SUM = 119

Mars: ETEL = 74

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Venus: UMA = 80

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About the Author

280
 Arioch is an
independent
scholar of the
Western Sinister
Tradition, and a
lone-wolf
practitioner of his
own unique style
of Chaos-Gnosticism. He currently resides in
Sacramento, California where he works
towards the transfiguration of Malkuth into
Nahemoth.

Would you like to contact Arioch?

Website: lionofsatan.com

Facebook: facebook.com/norkron

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Email: lionofsatan@gmail.com

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