Demonic spirits that I’ve worked with (Part 1 – Barsafael)

When trying to recount demonic experiences, there is – by the very nature of the phenomena – a poverty of language when it comes to detailing the feelings and transformative energies involved. That being said, I’ll do my best to share some of my encounters with inhuman spirits. I have never performed demonic invocation, only evocation. The difference between them is that the former involves channeling the spirit into your body, while the latter involves an external manifestation.

Unlike many ritualists, I have not had much success with the Goetic spirits, save for one whom I’ll address a bit later. These are commonly seen as the demons of which we have a working knowledge and of whom experiential accounts are readily available, both online and in literature. Spirits of other pantheons (for lack of a better term) are generally lesser known and viewed by some as more unpredictable and dangerous. I have found, however, that the risk one takes when performing an evocation is generally of a similar nature, regardless of what grimoire one recites the words from.

So, setting aside the Goetia for now, I’ve worked with spirits from the Profane Seals grimoire provided by the Maergzjirah Cabal, the Tabella plumbea Traguriensis, the Grimorium Verum, and one demon mentioned in ancient Zoroastrian and Zurvanite texts. Some of these evocations have gone smoothly (indeed, one was much more subtle than I had expected), while another gave me genuine disorientation and unrest. One in particular opened a door that I had neither intended nor expected, putting me in the throes of demonic oppression. In some of the posts to come on this website over the next few weeks, I’ll mention several of the demons and will detail some of the experiences I’ve had (others I’d prefer to keep private, and as such I won’t share those here).

Barsafael

Barsafael was the first demon I had success in evoking, and it was during a time when I was an absolute novice. I still view myself as a mere student of the occult, but at the time I could count on one hand the number of proper rituals I had performed. In this case, I contacted the spirit not seeking knowledge or personal gain, but vengeance against someone who had become a significant roadblock in my success at work and my emotional wellbeing.

This particular demon is mentioned in the Tabella plumbea Traguriensis and The Testament of Solomon, in which he is associated with the power to inflict migraines. In truth, it goes far beyond this, with the spirit’s repertoire encompassing the full spectrum of the mind and consciousness. Barsafael is able to unsettle and unravel the mind, ravaging the sanity of one’s enemy and leaving cerebral sickness, fear, or torment in its wake. He is able to ensnare one’s thoughts in psychic energy so profound that it alters their very beliefs, decisions, and perception. He is able to put wicked thoughts in an otherwise pure head, or numb and stupefy areas of the brain where intellect and creativity once flourished.

I evoked Barsafael with the intention of asking him to assault the mind of a person I hated, albeit temporarily – enough to derail their career and remove them as an obstacle from my own life; thenceforth, the demon’s hold over them could be relinquished and they could go on and do as they pleased – far away from me. I was not prepared for how afraid I felt when the demon made his presence known, nor the speed with which he manifested. I had scarcely finished reciting the incantation when I felt an intense drop in atmospheric pressure, as if before a storm. I felt cold and quickly but briefly ridden with a sense of vertigo. Something clenched in my stomach and my mouth went dry – whether these feelings were due to my fear or the acausal energy being drawn into the room, I can’t say for sure.

As I finished the incantation, there was a feeling of “settling,” as if a kind of consciousness was blanketing the entire room. I was struck with a definitive sense of being watched and something in me just knew that I was no longer alone. Out of respect I willed myself to continue to focus on the altar straight ahead of me, and on Barsafael’s sigil, one that I had drawn in a sort of trance-like state, letting my hand be put into motion by what skeptics would call the ideomotor effect, but which I knew to be a dark spiritual guidance (it was during this time that I had felt the first inklings of fear in my chest).

Out of the corner of my eye, on the left side of where I sat, I saw a tall shadow race along the wall – so quickly that it was like a blur, and I found myself thinking of the reports people have made over the years of encounters with “shadow people.” I then felt a sudden looming intensity directly before me, and I knew that Barsafael had shifted along the length of the room until he was near the altar. What I saw next happened in an almost delirious manner, and in a way that partly defies any description that I can think of – it was like seeing an entire image but only being able to comprehend a fraction of it; that fraction is what I’ll share here in my description of the spirit. Fittingly, my head was hurting as I struggled to “see” a totality that was extra-dimensional; it existed in ways that the human brain can’t fathom – it was like seeing a new primary color that had just been created.

What I can remember, I tried later to capture in a drawing (pictured, left) as I venerated the demon in my artwork. I saw a figure that seemed to emerge as though sculpted from the wall above the altar, but it was faint and painful to the eyes, like seeing bright afterimages seconds after you’ve looked at snow – except that instead of being like a stamp of light across my vision, it was inverted – a kind of ‘glowing darkness’ (I’m aware of the inherent contradiction here) that seemed to draw itself inward through the wall. It felt like it was pulling my vision with it, distorting and altering the size and depth of everything else around it and shoving every material thing I could see to the peripheries in a way that I can never satisfactorily explain.

I remember there being appendages coming out of the head that could have been antennae or horns or hair. On his torso were large faces that seemed to appear in the dozens, all seemingly either superimposed over one another or shifting from one to the next so quickly that my eyes couldn’t properly perceive the speed. I remember three limbs extending from his lower body that seemed to switch or transform between human legs, animal legs, and a lack thereof – again, this latter part I have real trouble with describing, but when this happened, it would almost seem like there was a reflection of a splinter or edge of a leg both above and below where the actual leg had just been, but in the space where the leg was supposed to be, there was this kind of imploding, two-dimensional blackness.

I actually don’t remember how much time passed as I tried to behold him, I just know that I was missing time when I later finished the ritual. It felt like he had taken my head off my body and transported it to another plane of existence, because I couldn’t feel my body in the moment, only the pain that coursed through my head. This is why in my artwork I depicted severed human heads chained to the demon’s side. The triangular black void behind him in the image represents all of the remaining physicality that I could not comprehend.

What you have to understand is that what I was “seeing,” I was witnessing in a way that defies any form of observation you can readily understand, and as I said at the beginning of this post, there is a lack of appropriate language I can use to relate what I experienced. The final thing that comes to mind is a series of detached mouths that could have been anywhere on Barsafael’s figure, or perhaps were separate from him and appeared on yet another dimensional plane that my mind could not fully grasp; I simply remember chattering mouths with gnashing teeth and flickering tongues and streams of spittle that seemed to be yelling in a cacophony of voices. Some of these voices would stay with me long after I completed the ritual, almost like snippets of human mental torment played on a loop that seemed to come from a far distance.

I felt a definitive sense of dismissal, as though the spirit could sense my fear and thus he found me unworthy of attention, and indeed, at that moment I felt something ebbing away, like he was beginning to take his leave. I didn’t speak then, but I made my wish known to him with my thoughts – yet again, in a way I can’t full describe; you could say it was telepathic, but even that is insufficient in summing up the nature of the exchange. The best way I can relate the end result to you is this way: I gave something of my mind, and received something in return; a kind of energy. I could then will that energy and its intended purpose toward the person I was targeting. I somehow knew to do this, and by the time I had finished, Barsafael was gone.

Everything felt normalized again, and it almost felt as if nothing had happened at all, except for the fact that my head was pounding and I felt completely physically drained. I finished the ritual and then set about immediately coming up with rough sketches of Barsafael. I found myself realizing that I had promised to venerate him with art, but could not recall when I had said so (I use the word “said” loosely here, since I never spoke aloud to him). I felt that it must have happened within some pocket of time that I lost during the experience, and whatever had occurred within that space lay outside of my memory. I would keep sketching for a while, but would not complete the picture until many months later. I eventually ended up including the art on clothing items I currently sell on an online shop – something of which I’m still not sure the demon approves of.

The experience was altogether more intense, more elusive (memory-wise), and more abrupt in its conclusion than I ever could have imagined before it happened. I very much felt that Barsafael had not so much “worked with me” as he had thrown a bone to a needy but meddlesome and naïve child; that he had the intention of both assuaging the nagging feeling that my clumsy, first-time evocation had caused him, and of showing me the intensity of the acausal and demonic, as if to challenge me to continue pursuing The Black Work. The eventual result, however, was that things went exactly as I’d hoped when it came to the person I was targeting. The person had a mental breakdown and was thus pulled out of my way, making a path open up to me and elevating my position amongst certain people.

I didn’t come away from the evocation unscathed, however. The aforementioned chattering, cacophonous mouths seemed to stay in the farthest recesses of my mind, and for a long time I could hear faint “events” somewhere in the distance (in actuality, likely on a spiritual plane). I’ve mentioned residual hauntings – echoes or shades of people who once lived; this felt more like residual terrors or deaths – hearing things that once happened on this Earth replay over and over on a loop. I heard a woman scream and plead for something – it sounded like it was coming from outside, far below my 19th floor apartment, but seemed to change direction based on which way I turned; I would hear this exact same “event” play on numerous occasions, not only in my apartment, but when I was outside, when I had traveled to other cities, etc.

This is only one example of some of the distant terrors I would hear, and some of the others disturbed me to the extent that I won’t mention them here. This was not my last encounter with Barsafael, but it was my first. It left its mark on me and I still don’t feel that this mark is truly gone. I’m going to wrap up this post here, but I’ll share more of my experiences in the days and weeks to come. Infernal Hails.

The ethics of casting curses

 Note: This post and the explanation and instructions contained therein are for informative and educational purposes only. Neither I nor this website condone the threatening or harming of another human being. I do not advocate incitement to harm and I warn others not to take such actions. You are responsible for the choices you make and for abiding by the law.

Even outside of The Black Work, amongst outsiders who fear Satanism, there is often little discussion of curses. Aside from a few supposedly cursed objects that have gained some attention throughout the years, there is a shortage of fundamental information on curses and their place in ritual work. There are also curses with preconditions that lay outside of the ritualist’s control, such as generational curses, or stumbling onto cursed land.

Just what is a curse? It is a malediction; it is a negative wish that is willed onto a particular person, object, or area, where it will pour acausal energy into its victim in order to manifest the desired outcome of the one who cast the curse. A curse cast upon an enemy is akin to taking a pair of shears and snipping a branch from a budding shrub before applying a pesticide. Some semblance of order in some area of the victim’s life is severed, inflicting a wound upon their spirit that allows the acausal to seep in and do its work. It is the forceful application of chaos to an otherwise orderly element in a person’s life. Where previously someone had mental quietude, perhaps now their mind will become disordered. Where once a plot of land was natural and bountiful in accordance with the laws of physics, now it might experience demonic influence and destructive psychic phenomena.

We can further divide curses into two categories: human-willed and spirit-willed. A human-willed curse is usually in the form of an incantation made during a ritual, with a particular person as the target – usually this person’s written name, a photo, or a strand of hair or article of clothing belonging to them is placed upon the altar. In the case of a spirit-willed curse, the acausal energies of an inhuman spirit are transmitted directly onto the recipient; this is often how an entire section of land, or a home, or an object can be tainted. The Randolph Forest in Maine is an example of a place that is likely occupied by the demonic. Robert, a doll currently contained at the Fort East Martello Museum in Florida, would be an instance of a cursed item that bears harmful power.

Knowing what a curse is, the next questions a participant in The Black Work must ask is, why and when should one cast such a thing upon another human being? Another important question: What are the consequences of doing so for the ritualist? There are different types of curses with varying degrees of harm. A simple hex is meant to agitate, frighten, or mildly disturb an individual in some way, while a basic curse is meant to deliver some kind of singular, impactful negative event. A death curse is absolute, and requires pure hate – and often, demonic influence, as well – in order to prove successful.

As I mentioned in the text at the beginning of this post, you should never threaten or harm another individual. In a hypothetical context, however, there are certain people who would deserve to be cursed. Mundanes who are weak-minded, ignorant, and bear no spiritual consequence to the world or the universe, are ostensibly prime candidates for a hex or a basic curse. Those who deliberately harass, torment, or endanger the ritualist could conceivably be deserving of quite a brutal curse, for the sake of vengeance, as well as simple self-defense against their malicious energy. An innocent who has anything of value or contribution to you, others, or the world in general, would never be the target of a curse, unless the ritualist wanted that negative energy to rebound and affect them instead.

Think of it this way: All energy, even the acausal, must go somewhere. Whether it is distributed throughout oneself, presenced in the form of an inhuman spirit, returned to the plane from whence it came, or inflicted upon someone else, it will always continue to be. When the acausal is drawn from chaos and made manifest on the physical plane, it is – by the nature of our reality – immediately organized into some hierarchy or system. In the context of a curse, this system would be that of “like attracts like”; in other words, the place of that energy is to be a mere link within a chain of similar energy.

So, if the ritualist casting the curse sends it to someone who already bears hateful energy, the acausal will take its place in that system and cause a chain reaction. However, if it does not find similar energy, it will be drawn backward toward the hateful will of the user, bringing negative consequences to the person who cast an irresponsible curse. This follows a similar principle to that of the law of attraction and plays a role in why the vibrational energy already inside human beings can manifest change in accordance with their intents and emotions.

With some curses, however, things can be a bit different. This is the case when talking about generational curses or spirit-willed curses. Generational curses are sometimes called bloodline curses, because they are passed down through the bloodline of a family. Thus, a person can be born with the acausal energy – and the original intent poured into it – already inside them. These curses can be difficult or impossible to break, but it has been done. When it comes to spirit-willed curses that affect a home/property, a tract of land, an object, etc., the material it affects becomes a mere hollow receptacle, not having anima or spirit of its own to interact with the acausal (in the case of Robert the cursed doll, it is literally an inanimate object). Thus, it cannot offer or refuse consent to be affected, it simply is, and anyone interacting with it will also be affected – to various degrees and in various ways, depending on the person.

The best way to navigate curses is to avoid them altogether. It would not be illegal, however, to curse a place or an item, so long as there are no people involved, no trespassing occurs, nothing is physically damaged that does not belong to you, and above all, no people are threatened. In the case of a human-willed curse toward a house, for instance, it would be charged with hateful acausal energy, with a specific goal in mind. In future posts I will outline in greater detail ways to do this and provide incantations.

The final thing to know about curses is that they are often the reason why many bad things may occur in one particular place, or why a particular home is beset with demonic spirits. People who were victims of horrible treatment can also will a curse onto a place, explaining why so many abandoned mental asylums are occupied by dark intelligences. Like the energy used by the human spirit in accordance with rituals, curses also have an energy signature that can be a beacon for the demonic. When spread across a large distance over land or within a structure, they can open a large konduit through which these spirits manifest. If you are aware of a particular place or object that is indeed cursed, it could prove potent for the purpose of conducting certain rituals or bearing witness to inhuman spirits. Or, for those unwilling to expose themselves to spiritual danger – and understandably so – it’s advisable to steer far clear from them, and the energies they contain.

Satanists and their place in society

by Blake X

There is a prevailing stereotype about Satanists that has been perpetuated in the United States, one that is rooted in truth but when applied uniformly, becomes a flawed generalization. Perhaps due to the Satanic Panic of the 80s and its condemnation of “evil music,” outsiders often have a perception of Satanists that falls in line with aesthetics of the gothic and metal subcultures: black hair, black clothing, and inverted crosses or pentagrams. While some – myself included – enjoy this particular look and style, it represents but a small percentage of how adherents of Satanism choose to dress or conduct themselves.

Two immediate ironies come to mind when religious moralists and concerned families conjure up images of the proverbial “devil worshiper.” The first lay in the self-contradictory hysteria itself, particularly in the context of the former and current Satanic Panics: that simultaneously as church leaders and frightened parents condemn metal shirts and gothic attire, they hold a greater conspiratorial fear that world leaders and public figures themselves are vile, horrific Satanists/Luciferians. Politicians, teachers, corporate CEOs, and doctors are secretly donning black robes in the twilight hours, plunging knives into sacrificial victims, having orgies, and devouring babies. One would think that people would make up their minds: is it your rebellious teenage son and singers like Marilyn Manson who are the problem? Or the “secret Satanic elite” with their dark one world government agenda? Who are the real Satanists whom you so fear?

The second irony is rooted in the past, way back in the very first codification of Satanic philosophy in America: the Church of Satan, formed in 1966. Formed by Anton LaVey, a calliope musician and former photographer for the San Francisco Police, who shaved his head, had a penchant for wearing business suits, and notably despised metal music, the man credited with starting the first U.S. Satanic organization didn’t exactly match the popular descriptions of an “evil Satanist.” Nor did many of his followers, with the Church attracting the likes of Jayne Mansfield and Sammy Davis Jr.

The association between dark, rebellious imagery and Satanism did not occur in any noticeable way until the late 70s, with rock and eventually metal popularizing the music/Satan connection, even if the devilish imagery was not always intended to be taken literally or seriously. Of course, from the 80s onward, a moral panic ensued in which people seized upon these aesthetics and crafted their own deluded narrative around it. These tall tales persist in some form to this day, and a compelling argument can be made that a Satanic Panic 2.0 is in full swing; simply look at the slew of New World Order conspiracy blogs, #Pizzagate rants on Twitter, and YouTube channels that talk about Satanic cults brainwashing celebrities and demons preying on our children through horror movies and TikTok. One might be relieved that the fear-mongers have moved on from metal, more concerned these days about Katy Perry or the Astroworld Festival.

So what is the truth about Satanists? The answer is, for those wringing their hands and consumed by conspiratorial paranoia, surprisingly straightforward. Most Satanists are productive, hard-working members of society, albeit on the fringes of it in terms of their philosophical beliefs and private lifestyles. There are indeed many Satanists – the authenticity of their beliefs varying – who are part of the metal subculture, and look as one familiar with the popular stereotypes might expect. There are also many Satanists who are doctors, nurses, veterinarians, electricians, carpenters, police officers, members of the military . . . and of course, artists and musicians.

I myself am a journalist and production manager for a news website, as well as a music reviewer on YouTube. My girlfriend is a professional cook who has spent many, many years in the restaurant industry. One of my friends is a construction worker. Another works in an Amazon warehouse. All Satanists, all intelligent, active, dutiful, honorable human beings. Yes, there are extreme components to the Satanic philosophy that are not palatable to the masses, and when it comes to the Current 432 and The Black Work, there are outright tenets by which I abide that could be seen as provocative and accelerationist, promoting chaos, destruction, and societal upheavel within specific contexts. We do not, however, condone wanton violence for its own sake, or the kind of perversions more commonly associated with the Catholic Church, but which is hypocritically passed off to the Judeo-Christians’ favorite scapegoats in order to distract the grey masses from their institutions’ own iniquities.

There have been some – and there will likely be more – who use Satanism as a cover for their own psychotic behavior; killers and abusers, and some of these people gather in collectives, within which they can share their sick natures and support one another’s vile acts. These are opportunists who are not true representatives of Satanism. They are the bottom of society’s barrel, the unworthiest caste who latch on to Satanic imagery in order to try and appear above the hierarchal cesspool from whence they came.

This is why the Satanic tenet of lex talionis is of prime importance: such people must be dealt with in brutality equal to that which they inflicted upon the innocent. In this way, yes, the average true Satanist is indeed different than the increasingly hypertolerant, egalitarian society we are currently saddled with; unlike those who meekly preach or narcissistically virtue signal about acceptance and forgiveness, the Satanist believes in righteous vengeance against those who deserve it. And make no mistake: those who abuse or harm the innocent and the naïve, those who violate the consent of other human beings, those who hijack Satanic imagery and symbolism to attempt to glorify their otherwise vile, unremarkable criminality, are to be treated with nothing less than retribution.

Those who like to play at being Satanists with neither respect nor understanding nor spiritual awareness are not exclusive to the criminal world. One particular organization that is currently in vogue with many people is also guilty of this, pilfering Satanic symbols and nomenclature and tweaking it to fit into their “progressive” politically correct worldview. They are a group of political activists masquerading as Satanists, and like all attention seekers who require validation from others to assuage their insecurities, they perform public stunts to shock and offend. Satanism is far above such antics and the prosaic, milquetoast materialism and equality spiel they’re trying to sell. Many young people with true Satanic potential are baited into membership in this organization, yet so many more recognize it for what it is and brush it aside as another aberration; another instance of the mundane dross of society anachronistically still hanging on by its fingertips in the new Age of Satan.

What, then, is our place in society? If not a global elite seeking to destabilize and conquer the world; if not a hodgepodge of political activists with identity crises and too much mascara; if not a collective of brainwashed, MKUltra-esque celebrities; if not a crowd of angsty teenagers who have just discovered Slayer?

Our place is to be preceptors, as well as students, of the spiritual. Receivers and conductors of the acausal and the demonic. Disruptors to the current social order, but not in line with the views or desires of any politician or clergyman. We are here to manifest change in this reality, both for our benefit and to construct a new age and world that is more conducive to uplifting the strong, to placing merit and integrity above all else. Our purposeful infiltration into groups with authority and influence is not part of some greatly nefarious agenda, save for the birth pangs of the change that we will eventually bring – but this is hardly cruel or wicked if one has a proper understanding of how and why the grey masses are doomed to self-destruction, unless the Satanists have a hand in adjusting the levers and pulleys that make this world work.

Most of our activity happens within our private spaces, rather than the public sphere. A Satanist who seeks to avoid condemnation, witch hunts, and kangaroo courts driven by hysteria and collectivist groupthink, must operate in the shadows. And this is what Noctifer, the night-bringer, represents, and that’s embodied within the Current 432 and its konduit. As more of us engage in The Black Work, more and more demons walk the Earth, and their energies in tandem with the manifestation of our wills brings about real change in our reality. It’s already happening. As it happens, while the fears people have of secret cults and dark Illuminati is unfounded, there is one grain of truth within that panic: this world does indeed belong to Satan. We are here to turn the tide in our favor – just not in the way the misled masses believe.

The fragmenting of the self & the creation of alters

An alter is an additional personality contained in a single body. So named in reference to alter ego, and as a nod to the “altar” at which one prostrates themselves during The Black Work, an alter is often seen as something undesired in non-Left-Hand Path circles. Conspiracy theorists and certain religious fundamentalists associate the term with abusive psychological trauma and conditioning, often linking it to the U.S. government’s MKUltra experiments or similar projects. Psychologists do not use the term, but would relate its effects to those of dissociative identity disorder. The creation of alters, however, is a deliberate splitting and compartmentalization of various personas for ritualistic purposes.

The primary purpose of alters is to bear the brunt of demonic invocation, up to and including possession. By dividing up one’s personality and sending certain alters into the subconscious, one can allow the demonic to manifest their energies and will on the mind and spirit without having to endure the worst aspects of the demon’s presence on their life. I’ll explain it this way: the demonic, unlike the Judeo-Christian way would have you believe, are not evil. They are not good. They are not ‘right’ or ‘wrong.’ These are attributes devised and assigned to human beings by other human beings – even if human beings have written scripture that tries to claim otherwise. Demons are above and beyond this; they are apotheosis incarnate. They are powerful, empowering, intelligent, helpful . . . and dangerous.

Satanists reject the claims of Roman Catholics that humans in the throes of the demonic are somehow sinful, or that they are bound to evil. Some of the terminology used for the presence of these spirits, however, is suitable. Demonic oppression, for instance, when stripped of its Christian fear-mongering implications, is an accurate way to describe a dark intelligence that is acting in a way dangerous or deadly to a human being – whether that demon was purposely summoned or has chosen to inhabit a particular area or pursue a person. Regardless, being in the presence of the demonic can be overwhelming and, indeed, oppressive if protective measures are not taken. It is not the job of the demonic to censor themselves or repress or disguise their true nature simply because they have helped us with something we called upon them for. It is not the responsibility of these entities to exercise leniency on those who have botched a ritual, or bitten off more than they can chew due to naïveté or foolhardiness.

Everyone who dares to pursue the acausal and work with the Current 432 must be ready to accept and handle the incidentals and consequences of their practices. One must also keep in mind that once they open a door – a konduit – they have exposed themselves to the spiritual realm, and even those unwanted and uncalled upon may take interest, or even choose to vex or torment someone. A practitioner may also run the risk of being targeted (i.e. cursed) by another practitioner, or may even be collateral damage in a curse not intended for them. People born with generational curses/tainted bloodlines, and people born with natural gifts (“sensitives”) are also naturally more at risk.

This is where alters come in. A ritualist can take on the persona of an alter before invoking a demonic spirit, so that its energies can be channeled through that particular personality, leaving the person’s primary personality unaffected. This is especially advisable if you’re working with a particularly dangerous demon or one in which background knowledge is lacking (many run this risk when calling up non-Goetic spirits). If you intend to allow yourself to become possessed by a demon, the spirit should be drawn into one of your alters so that in can reside only in a small percentage of your mind and spirit, affecting only a portion of your mental faculties and psyche. There is excessive bravado amongst some Theistic Satanists who offer incantations for demonic invocation – without mention of the implicit dangers and the vast power and ferocity of the spirits being channeled. In truth, invocation without the right circles of protection – and the presence of alters – can go deadly wrong.

The creation of an alter requires a bit of psychodrama, strength of will, purposeful dissociation, and – advised but not mandatory – a mind-altering substance. While I do not condone or encourage the usage of illegal drugs, there are naturally occurring plants with psychoactive properties that can lubricate the mind and spirit. Speaking of spirits, alcohol may also do just fine. This mind-altering substance could even be in the form of music, such as ritual ambient, or soundscapes at certain frequencies. Whatever helps you feel a break between yourself and your immediate reality, and whatever allows you to surrender control.

First, create an alternate personality and gather and assemble its various traits. Here’s what I mean: Come up with a new name, and then assign that name certain attributes that are different than your own; a different posture, a different manner of speaking (using a different accent may even help). Give this personality interests that are different from your own – they mustn’t all be different, just enough so that the distinction is clear. Find a quiet space and time when you won’t be bothered – nights are recommended, and during a time when the moon is in the waxing gibbous stage of its lunar cycle is even better. Practice mentally seeing yourself as this new personality. During this time, try and think of your primary personality as something foreign; something strange and confusing, meant to be disregarded and forgotten.

As you’re doing this, consume your substance (alcohol, music, etc.) and allow yourself to dissociate – try and feel a separation between your spirit and your physical body, and a detachment from reality. As you feel yourself drifting, try and arouse the sensation within yourself of falling . . . falling into darkness . . . into a black void. Feel yourself isolated and think of yourself as a blank canvas. Then meditate on the new personality you’ve created and on its attributes. Wallow in the thoughts and feelings you’ve assigned to this alter, allow yourself to feel a sense of joy and excitement over the interests you’ve assigned to it, and work yourself up into anger and disgust over the things this personality dislikes or hates. Spend a significant amount of time “within” this new personality, and when you feel you’ve adopted the role so deeply as to become one with it, bring yourself back into the moment and let yourself reconnect with the physical world around you.

Then spend time engaging in the thoughts and interests of this alter. If you need to speak, use that alter’s cadence and accent, and let the mental voice that orders your thoughts do the same. If a thought enters your mind that feels like it belongs to your primary personality, tell yourself that it’s not right; that you should feel a sense of fear and panic, as this thought did not originate from the new “you” that is your alter. Banish the thought and reorient yourself mentally. Use the physical movements, posture, and mannerisms of this new personality constantly while you’re in this role. If you happen upon things that fall into the category of your primary personality’s interests, do something that disgusts or hurts you in this moment, and associate that feeling with the “interest.” You may drink something that you hate the taste of, or make a small cut on your finger. Continue to do this each time an interest is aroused that does not fall in line with the interests of your alter.

Continue this practice for as many days and/or nights as you think you require, beginning with the process of dissociation and concluding with the acting out of this alter. When you feel it’s time to return to your primary personality, meditate to empty your mind, then forget about the alter as if it were a dreamlike experience until it’s time to change personalities again. Eventually, your alter will begin to seem to take on a life of its own, its personality acting and coming to the surface independently of your primary one. When you feel this alter has been given sufficient independence, shift fully into it before your demonic invocation, and if a full-on possession is intended, channel the demon into the alter.

You can repeat this practice to create additional alters until your needs and purposes are fulfilled. The application of alters can also be useful in everyday life and in interactions with the mundanes/grey masses. The Satanist, like the Satanic/Luciferian archetype itself, should practice deceit and manipulation of the common people when it suits and empowers him or her. The weakness of mundanes presents an easy opportunity for exploitation, and their energies are better in your hands. As such, operating within the parameters of a particular alter may prove suitable when working with colleagues or acquaintances you dislike or need something from, or when encountering anyone whom you must bend to your will to achieve a goal.

The primary personality of one involved in the Current 432 can be overwhelming and even come across as threatening. It may be necessary to utilize an alter with attributes more palatable to the grey masses. An alter with a humble or meek persona, even if it is disingenuous and performative, may garner sympathy, engagement, or other results you seek from a person for whatever reason. On the other hand, a persona with a forceful, bold, and disagreeable personality may prove important in matters of business or in dealing with an enemy or rival. Having these alters within your mind is akin to having psychic safety nets. While these are of high importance in grappling with the totality of the spiritual darkness one works with, they also hold practical merits when utilized in everyday life. The creation of any alters is absolutely not necessary, but for those who are intimidated by the scope of the demonic or the idea of opening themselves up to the acausal as a whole, they may prove an invaluable resource.

Magick is all about energy – including ours

As I outlined in a previous post, when a ritualist engages in The Black Work, they are drawing energy from the acausal into this reality. How our own energy interplays with this, however, is of paramount importance. Think of the human body as both a receptacle and antenna: it receives and interprets the acausal energy signature, then amplifies and directs it toward a singular purpose. This is how the clairvoyant is able to work such energy in her favor in order to achieve divination. It’s how a healer is able to mend psychic and spiritual wounds. It’s also why a ritual tends to go more successfully when the practitioner is of sound mind and body, i.e. not overtly stressed, distracted, etc.

We are walking radiants of energy. Our biological cells, tissues, and organs hold electrical properties, and movements of ions across our cell membranes fuel our nervous systems so that they distribute signals throughout our bodies. It is this very electrical transmission that drives everything from our motion, to our physical sensations, to our very heartbeats themselves. The total functions and purposes of the electrical activity in our brains – even after physical death – has yet to be fully understood. All this energy holds inherent spiritual functionality, as well. It’s why those who engage in prayer are often able to make their desires manifest, even though there is no “God” on the receiving end to hear their plea. It’s why the placebo effect can improve a person’s health, as their belief in it directs their mental energy toward a single goal: healing.

Our bodies are waypoints where physical and spiritual energies meet; synergistic catalysts that vibrate power that restructures our reality, yet this happens in a way so seemingly mundane and filtered through a perception so compromised by clinical, materialist worldviews that we underestimate our own potential. Our bodies contain wireless circuits around which flow the amalgamated energies of the physical and acausal alike, though most people are sorely lacking in terms of the latter. This is due to everything from one’s state of mind to their environment, eating habits, and beliefs (or lack thereof). A ritualist with a calcified pineal gland is immediately more disadvantaged when it comes to the success of their working. A skeptical practitioner who is simply going through the motions during an evocation “just to see what happens” is not likely to have a rewarding experience (quite the contrary, it can be a disastrous – and dangerous – one).

Continue to think of the body as an antenna in the context of this following example: Studies have shown that people are more likely to witness spirits and hauntings when they are surrounded by a frequency of around 18.98Hz; this is commonly referred to as the “ghost frequency.” This frequency has been shown to vibrate the human eye, causing shapes and figures to seem to manifest in one’s peripheral vision. Though skeptics use this to explain away the spiritual, on the contrary, it all but confirms the give-and-take nature of the human body and acausal energy. This frequency is a highly recommended one in certain rituals, as it enhances one’s perception of konduits (gateways through which acausal energy and demonic spirits may manifest on the physical plane). This is an instance of one’s “antenna” capturing an electrical signal and drawing spiritual power into one’s vessel, where it can then be used in accordance with one’s will and the electrical transmissions of one’s body.

Think of it this way: Why are the words we speak – and the power and conviction with which we speak them – so important in ritual? Enns, in particular, can be important and potent during an evocation, helping to harmonize the physical body’s energies with the entity being called upon; this is done through what is called an enn chant, the vocalizations of which are vibrated out into the world to produce change by way of the energy contained therein. In a more general sense, the words we say and the emotions and intentions behind them have real bearing on the nature of our reality. This is why a group of healers with absolute passion and belief directed toward an ill person can achieve exactly what they set out to do through their collective chanting. It’s why governments are able to conduct psy ops so effectively, the words of their propaganda being the source of their power, directed toward a specific goal. It’s why saying something as simple as, “I love you” or “I hate you,” can utterly transform the psychological and spiritual state of the person hearing it.

The energy and capabilities that naturally give us all the potential to be magickians can also have significant bearing on our own spiritual interactions and experiences, as outlined in the 18.98Hz example. Certain demons may take special interest in someone who has a unique energy signature in their brain, or who has a particular aura (auras, by the way, are generated by a combination of physical energy and spirit). Environment, circumstance, and context all play an enormous role in this, which is why the correct or appropriate ritual setting is so fundamental to achieving a satisfactory working.

If you’ll recall in some of my earlier writing, I mentioned that a union of opposites, or a coalescence of seemingly paradoxical elements, is one of the underpinnings of the acausal. In this vein, a lack of physical motion (and thus a reduction of expenditure of physical energy), combined with the clarity of mind that comes with exercises such as meditation, is often the ideal way to vibrate one’s energy at such a speed, and in such tandem with one’s spiritual hunger, so as to pierce the veil between the physical plane and the spiritual realm, drawing in chaos energy and allowing the demonic to manifest in a way that our perception can record. There are caveats to this, of course, such as necessary associated incantations and sigils, but the point is that we all possess the ability to use our energies in metaphysical ways.

I will provide two metaphors to better elucidate two processes: the first being the way we interact with the spiritual, and the second being the way it evades or slips out of the perception of most human beings. The first metaphor is The Rice Experiment. If you place a small figurine on a bed of dried rice, and then vibrate the bowl of rice at a strong enough intensity, the figurine will sink beneath the rice grains and disappear into it. Much in the same way, when we vibrate our energy in accordance with spiritual practices at a rapid enough rate – whether through incantation, evocation, meditation, etc. – part of our consciousness will slip beneath and beyond the physical plane and into the spiritual (this is also the impetus behind astral projection). See it as one’s spirit prising apart the very atoms that make up the material world and slipping through hairline cracks in between them, falling down a narrow rivulet into another dimension, another state of being.

The second metaphor, and the one that I use to explain why the average human being can’t perceive the spiritual world, is The Lizard Experiment. In this scenario, there are two lizards crawling on the wall of a room. The room is empty except for a single balloon floating in the air. Now assume that the lizards can only crawl and not jump, and can only see what’s directly in front of them (no peripheral vision). As the lizards crawl along the wall, one of them slips and falls directly onto the balloon. The first lizard tries to find its mate by crawling along the walls, scouring every inch of them. Meanwhile, the second lizard tries to find its mate by crawling along the surface of the balloon. Neither can find the other, because their vision does not permit them to see beyond two dimensions. From the perspective of the first lizard, the second lizard slipped into another dimension.

In the same way, spirits exist in a dimension beyond the normal perception of human beings. When we reorient ourselves, however, through calling acausal energies into ourselves and through the magick and ritual of The Black Work, we expose ourselves to the spiritual realm and thus allow our perception to be enhanced, thus the demonic can expose themselves to us in a way that we can comprehend.

In Essays in Occultism, Spiritism, and Demonology, a man wintering in Mexico City with his family spoke of a disembodied voice that warned him to quickly attend to his daughter. Upon finding her sound asleep in her bed, he was horrified to discover a deadly scorpion just inches from her, poised to strike. “Quickly lifting the rug from the floor,” he said, “I fell upon and smothered it.” Of his experience, he spoke of spirits and our inability to see them until they allow it. “We are surrounded with beings that we know not,” he said. “A sense is wanting to us, and if but a veil dropped, we might see this room filled with beings who look on us.”

That missing sense – indeed, so often called the “sixth sense” – is the ability to perceive that which lay beyond our physical plane. There are things that so few of us are fortunate enough to gain witness to, and if so, only due to the careful manipulation of our energies for a spiritual purpose. Even fewer are granted this sight by the spirits themselves, and fewer still are born with the ability to be a natural mystic; a “sensitive.” The tools, however, already exist within ourselves. We merely need to learn how to use them.

What is a demon?

by Blake X

The earliest documented origin of ‘demon’ can be traced back to the ancient Greek δαίμων, or ‘daimōn.’ This term denoted a lesser divine power or tutelary spirit. From this root word we later got the Latin ‘daemon,’ which simply referred to a spirit. The darker implications of the word lay in the Septaguint translation of the Hebrew Bible into Greek, in which ‘daimones’ came to refer to “malignant spirits or devils,” and was used during the Byzantine era to condemn the Greco-Roman pantheons, likening the old gods and familiar spirits observed by the pagans to entities of malevolence and disrepute.

In truth, no single iteration of the word ‘demon’ is ubiquitously applicable when discussing the realm of the spiritual. Because the majority of modern Western society has come to associate the word with inhuman spirits, however, it is pragmatic to continue its usage in this way, both for the sake of brevity and to avoid unnecessary confusion. I use the term interchangeably with ‘dark intelligence’ and ‘dark spirit.’ 

To say that any rendition of any or all of these terms, however, is sufficient in the absolute sense, would be incorrect. There are intelligences that are as dark, threatening, and terrifying as they are helpful and empowering – Barsafael, a demon who can cause cerebral sickness and mental disquietude, was a strong example of this in my personal experience. There are also spirits who initially seem benevolent or harmless, only to later prove themselves tricksters or aggravators. Some manifestations that initially seem intelligent are nothing more than residual hauntings – erstwhile echoes of human beings who once were alive, and who are a mere shadow or aftereffect, no longer able to perceive the world or interact in any way with others. (I’ll go into greater detail on non-demonic spiritual activity in a later post.)

But let’s play materialist’s advocate for a moment and assume that these are all flights of fancy, delusions, examples of myth and folklore, or outright hoaxes; that demons who are able to manifest in our reality, vex and torment humankind, grant power and knowledge, perform great supernatural feats, and even possess human beings, are as fictional as the Iliad and the Odyssey; nothing more than the product of stories told by those with rudimentary, superstitious fears and archaic understandings of the world around them.

Certainly, there’s an abundance of material in popular culture with which to caricature the demonic as the stuff of horror films and ‘paranormal’ fraudulence, and there is an apparent dearth of evidence in the real world to make the case for the existence of the demonic – or the spiritual in any form. The cases of demonic encounters that have been touted as genuine are seemingly always circumstantial, subjective, and without hard physical proof. (I myself have seen more videos of hauntings, demonic presences, and outright possession than I can count, and have only ever seen two or three that I truly believe to be genuine.)

Any and all visual ‘proof’ can be written off as doctored, embellished, completely fabricated, or chalked up to tricks of the light, the presence of videographic artefacts, and in the case of ‘orbs’ (balls of energy or light commonly associated with spirits), a photographic phenomenon called backscatter. Any audial proof can also be dismissed. Supposed EVP (electronic voice phenomena) picked up on spiritboxes or other devices might be reduced to people’s penchant for apophenia, which is the tendency to perceive symbolic or significant connections between unrelated sounds. This can occur much in the same vein as pareidolia, which is the propensity for finding patterns or imposing meaning on images, shapes, or objects that are actually random and inconsequential.

These things must not only be considered, but accepted as true when cases of the alleged supernatural are successfully discredited, disproven, or otherwise explained within a material, non-spiritual context. There was a video circulating around the Internet in the early 2010s that supposedly depicted a man possessed by a demonic spirit – it was very compelling and unsettling, and yet it was later proven to be a project created by a film student. There are plenty of images of ‘orbs’ that under even the most amateur of photographic analyses are revealed to be a specular reflection from a mirror, creating the illusion that a ball of light has appeared. More often, a dust mote is revealed to have been captured in the photo, catching the flash of the camera as it drifted by.

If these errors in judgment and perception occur during attempts to document spiritual presence or activity – to say nothing of outright scams or hoaxes – then how is one to make the case for the existence of demons at all? The answer to this is twofold. 

First, and most simply, there is no argument or presentation of evidence you can possibly make to demonstrate the reality of the demonic to anyone who does not believe – or for that matter, to anyone who holds an agnostic view on the matter due to lack of personal spiritual experience. It’s my belief and understanding that this is by demonic design; that whether collectively or individually, these dark intelligences are capable of – and always successful in – evading witness, documentation, and confirmation of their existence, excepting only those whom they choose to appear to. They don’t seem to want humanity as a whole to believe in or perceive them, and as life forms of higher intelligence and power, they bolster this skepticism and disbelief with ease.

Many who still do not believe in them will declare that this is circular logic, and that it represents the fallacy of argument from incredulity. They will say that it circuitously evades the empirical method for acquiring proof, and in a manner that conveniently justifies the believer’s argument. This is where the second part of the twofold answer comes in: The only way to genuinely know the demonic is through personal experience. It isn’t something you can record and demonstrate to others, it’s something that only occurs in a deeply personal way in the presence of one person, or sometimes a group, and which will be so vividly and palpably empowering and intoxicating that you will no longer have a single lingering doubt as to the legitimacy of spiritual existence. You won’t question if it was a delusion, a psychotic episode, or a shared hallucination, because there is something inexplicably outside the realm of our nomenclature that lends indisputable, self-affirming definition to the entity itself, something that will spiritually shift and psychically transform the witness.

As a side note, it’s even possible that a demon manifesting itself to a single person does so in a way that only that person’s brain and eyes can record. If you believe this to be wildly ridiculous, you should know that there are confirmed real-world applications for directional sound that only penetrates the brain of a single person – no one else can hear it. In 2003, a man named Woody Harris developed and registered a patent for HyperSonic Sound, which can control the directionality of sound waves in order to send music, voices, and any other forms of audio directly into the brain of the person who stands within the narrow energy beam it projects. Since then, other companies have patented similar technologies, and the military itself is currently actively using the technology in some capacity. If you were to tell someone 50 or 60 years ago, however, that this was possible, it would have been met with skepticism and dismissal. I’ve come to believe it highly likely that as beings of energy, when the demonic leave the acausal to appear in our reality through a konduit, they manipulate the electromagnetic spectrum and in this way, create a narrow pathway, within which the spirit and the person can exclusively commune. (I’ll go into the relationship between spirits and the electromagnetic spectrum much more deeply in future posts, including how spirits are more likely to be observed and influence our physical reality at a frequency of 18.98 hz).

After all of the above, a reader could very well highlight what they see as the inherent irony in this blog post: that right after I stated that one simply cannot effectively make the case for the demonic’s existence to those who don’t – and won’t – believe, I’ve contradicted this claim by going to such lengths to make that very case in the paragraphs that followed. But these explanations are not meant to make a believer out of a skeptic – they are an attempt to explain the nature of the demonic and how, in my understanding, they interplay with this reality; those who are initiated and want to delve more deeply into what the demonic truly are and how they interact with us will hopefully benefit from this writing. I sincerely doubt that those reading this who don’t find validity in what I say, will think anything more of this than an interesting and entertaining bit of writing, and I accept that. If a fellow Satanist or anyone involved in The Black Work does read the details I’ve outlined here, and it enriches and better informs their own experiences with such spirits, I would consider that an instance of myself taking the knowledge and understanding I have gained and paying it forward.

In conclusion, demons are advanced intelligences bound neither by time nor physicality, and who evade our perception unless or until they reveal themselves to us – and even then, we bear witness to only a fraction of their totality, the rest of which lay in a dimension that is simply beyond us. They are above and beyond the nature and very structure of our reality, deity-like in their transcendance of it, and as such, they can manipulate its elements at their will. 

It’s surprising how much compartmentalization of foreign or alien beings occurs when people discuss such a subject – such as the fact that there is rarely – if ever – much overlap between beliefs in extraterrestrials and demons; the former is relegated to fringe science and conspiracy theory, while the latter is more often spoken of in religious or paranormal circles. Rarely is it ever underscored that the demonic are, by their very nature, alien. When it comes to those who say that “aliens” would be so advanced that their methods of travel and existence would be nearly unfathomable to us, never does it occur to them that demons – and spirits recorded throughout ancient history that predated that term – are the very embodiment of that hypothetical they are discussing.

It's an astonishing case of not seeing the forest for the trees. Because people operate within such strict, self-imposed parameters (science, religion, parapsychology, paranormal, etc.), they are unable to draw parallels where they exist, and the scope with which they view the issue is thus far too myopic. The demonic are entities far above us in intelligence and power, and what their purpose in indulging our invocations and evocations is – if there even is a singular purpose – will perhaps never be known. What we do know is that they are effective in empowering us, enhancing our understanding and perception of the universe, opening the konduits to allow us access to the acausal, and rendering our rituals successful. In The Black Work, the demonic are our gateway to greater enlightenment – through darkness.

The konduit of the Current 432

The Current 432 is what is called a konduit; a channel that links between the physical (causal) world and the spiritual (acausal) realm, whether made manifest externally or filtered through the ritualist (as occurs during demonic invocation). This current is so named because 432 is the total numerical value of ‘noctifer,’ or night-bringer, in gematria. Gematria is a form of exegesis for the derivation of infernal gnosis – in simpler terms, it is a form of mystical numerology with the purpose of achieving a higher understanding of the spiritual self and its functions and relations to the acausal (that which lay beyond physical existence and normal human perception).

    Let’s backtrack a bit and break the terminology down in a more palatable manner. Classic physics maintains that every aspect of physical reality is derived from causation. Quantum physics, on the other hand, accepts that certain events are acausal and based on randomness, like the nucleus of a radioactive atom breaking apart and unleashing energy in radioactive decay – this is an event which has no clear definitive material precondition for its behavior. Most of what populates our reality above the atomic level, however, is indeed a matter of cause and effect. When it comes to spirit, on the other hand, this is not the case. Spiritual activity can be defined by meaning and symbolism, it can occur randomly and erratically, and it only organizes itself into a system when it is drawn through a konduit and into the physical world.

    On the other side of this plane of existence is the spiritual realm, the source from which - during a ritual - one draws energy, and it is acausal. Chaos and paradox are its core components. This is why a union of opposites is possible when it comes to the occult; why two seemingly incompatible or contradictory elements can join without canceling one another out. It is the underpinning of the duality of Baphomet, and the impetus behind transmutation and transubstantiation. When the acausal is drawn onto the physical plane, it can bend the rules of our reality and make the supposedly impossible happen. For those who still hold to a strictly materialist worldview, think of this as being not unlike the sometimes self-contradictory behavior observed in subatomic particles. And where “cause and effect” defines the nature of our immediate physical reality, when it comes to magickal practices it is much more a case of “meaning and effect.”

    Think of the spiritual properties of salt (purification, good fortune, warding against harmful spirits), then think of how rock salt and table salt have differing chemical compositions. The physical components of the salt have no bearing on the desired effect when these are used for spiritual purposes. Rather, it’s about what it symbolizes, and what that meaning makes manifest in a particular ritual. Thus, the two become interchangeable for this purpose. Meaning and effect. Think of how certain symbols historically had a significant psychological and spiritual impact on people, and then think how those symbols’ meanings changed, and thus, how their effect on the masses changed. The visual properties of the symbols themselves were not altered, but the meanings they conveyed were radically transformed.

    Many such symbols and elements within the physical world may serve to aid in the opening of konduits – again, not due to their physical properties or components, but due to the spiritual meaning they convey. There are innumerable konduits – sometimes called portals, gateways, or nexions – but the one that I work with is the Current 432, the Noctifer.

    The Black Work is not arbitrarily named. It is derived from Noctifer; from the night-bringer. This is the dark aspect to the Luciferian archetype, the evening star, which brings illumination through darkness – again, here we see the inherent paradox, the union of opposites. Noctifer is the figurehead, the centerpiece of The Black Work – that ritual work which opposes and obscures the white-light energies of the Right-Hand Path and of the Judeo-Christian way. The ultimate goal of The Black Work is up to the individual practitioner (or, if undertaken collectively, the group or cell), whether to empower the self, to curse an enemy, or to acquire knowledge and wisdom of the spiritual. It can involve working with death energies, engaging in sex magick, or practicing astral vampirism.

    The universe in which we live is much broader, stranger, and more complex than any human being can fully fathom, but by allowing ourselves to alter and enhance our perception, we can glimpse behind the veil of the physical, and interact with those energies and entities therein, and experience a true awakening that has connotations more far-reaching than anything within the confines of physical parameters can ever match. To live and practice The Satanic Way in spiritual form is to engage in The Black Work, and to open a konduit in accordance with Noctifer is to tap into the Current 432. In future posts I will go into more detail on some things I have experienced in this regard, and what I continue to seek as I delve further into this pathway. Hail Satan, Hail Noctifer, Hail Thyself!