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Introduction
ne can say that I didn’t choose the demon, but rather it was the demon
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who chose me. This also, had been revealed to me by Astaroth.
“I have been with you from the beginning. December 9th, 2015.”
I earnestly and sincerely believe some of us are chosen from birth by a
particular spirit or entity and they attempt to establish a connection with us
through subtle messages, whether it be in dreams or conscious
“coincidences” through our waking life. When I am forced to reflect on
December 9th, 2015 and the magical practices I was undertaking around that
date, I recall that I was invoking almost daily a being who revealed herself to
me in a dream a few years prior: her name is Lilithia. This was before I ever
heard of Lilith or decided to tread the path of black magick, which only
testifies to the power of the subconscious mind to receive impressions from
seemingly external beings. Over time, and with a thorough study of Lilith
herself, I began establishing a connection to this being called Lilithia. I
integrated her as an archetype into ancient Egyptian practices as contained in
the Book of the Dead, notably the ritual of the Gates and Pylons. I believe it
was at this time, under this particular disguise, that Astaroth entered my life.
Backtrack to the preceding summer—I invoked Venus to grant me a lover
and sexual partner, and within a month a “miraculous” message came to me
from a forum I had almost neglected entirely. This young woman, upon
discovering that we resided in the same town, requested that I teach her about
magical theory and practice, which I all too eagerly accepted to do. Soon
enough, we were involved in a romantic relationship.
It was shortly after that things began to turn sour. I learned of her very
promiscuous past, involving multiple lovers and almost every sexual fetish
imaginable. It wasn’t long before she committed adultery, unable to control
her sexual urges. It took many months, but I was eventually successful in
“banishing” her from my life entirely.
However, despite a complete banishing on the material plane, the
relationship would have profound and lasting consequences on the Astral
Plane. I sincerely believe that our relationship opened doors for all sorts of
spirits. I recall an instance where she told me that a demonic entity tried to
possess her in a dream, and I performed a divination to find out the name and
nature of the spirit. As I was shuffling the Major Arcana to obtain a name
from the Hebrew letters associated with each card, three cards slipped from
my hand and fell to the floor. As I picked them up, in this particular order,
and laid them out on the altar, I saw that I had The Fool, Justice, and Death,
which are attributed to the letters Aleph (A), Lamed (L), and Nun (N).
“Alan?” I thought, “But that’s just an ordinary name.” I dismissed the
divination as a complete failure.
A week before I intended to visit her, I began reading the Sacred Magic
of Abramelin the Mage, and lo and behold, within the list of some 200 spirits
my eyes happened to fall on the name Alan, a servant of Astaroth!
Based on the fact that Samuel MacGregor Mathers merely lists, in his
translation of the Abramelin grimoire, this spirit as being under Astaroth’s
dominion one might prematurely dismiss this discovery as almost
insignificant. However, within the personal context of my discovery and
through qabalistic verification, dismissing the discovery would be a great
mistake. Using the letters provided in the divination, the number of Alan is
81, a supreme lunar number pertaining to the sephirotic sphere of Yesod or
its qliphothic equivalent: Gamaliel. Yesod/Gamaliel is attributed to the
number 9, and 9 x 9 equals 81! Those acquainted with qabalistic theory can
immediately grasp these connections. To avoid prolonging this digression, I
will only add that the sphere of Yesod is lunar and attributed to the astral
plane, dreams constituting the primary component of astral manifestations.
Now, knowing that I had truly been in contact with the magical current of
Astaroth herself, I proceeded to banish her apartment with the Lesser
Banishing Ritual of the Pentagram and Hexagram, and sprinkled holy water
around the bedroom.
It didn’t end there. Every time I would sleep with her in her bed I would
be given unknown magical sigils and seals in my dreams. This would persist
throughout our year-long relationship. Furthermore, I would always be
tormented with strange and sinister dreams, most certainly provided by a dark
and sinister environment. I joked with her many times that her apartment was
“haunted”, but I was truly convinced it was. Alan may have been banished,
but something else, something much stronger, had replaced him.
Shortly before our breakup I was compelled to perform the Abramelin
retirement, but instead of the prescribed six months I only performed it for a
month and a half before I summoned the Infernal Princes and Sub-Princes
(Astaroth being one of them). At around the same hour I summoned the
demons in the direction of the East, my next-door neighbor was found dead
in his home from suicide. I do not hold myself accountable for this in the
slightest, since the ritual had a lasting negative effect on me as well. Demons
affect everyone since they are with us from birth until death. They are ever
present in the astral fabric surrounding our little world, waiting to be called,
and if they are not called, they will begin acting of their own accord. This is
how I began to realize that it is better to traffic with them directly, so that one
may bring them under one’s command, instead of letting them do as they
please with our lives. Either way, after that ritual I developed an extreme
addiction to smoking which persists to this day. They are slowly trying to kill
me, to accelerate the inevitable so they can take me with them, so they can
claim my soul. To this day I still suffer from frequent astral attacks (mostly
through dreams when conscious psychic barriers are considerably weakened)
and extreme exhaustion where day by day it is becoming increasingly
difficult to wake up from prolonged sleeping.
[Note: During the period leading up to the publication of this book much
initiatory progress was made through which I succeeded in overcoming these
attacks of astral vampirism. I am pleased to announce that my personal health
has greatly improved as a result.]
A few months after the Abramelin ritual I evoked Astaroth separately.
The demon appeared to me as a beautiful queen clad in green skirts and
golden battle armor. She revealed to me she is the infernal representation of
Astarte, an ancient goddess of love and lust. I could clearly feel her presence
in the room, and although I didn’t request anything for the next three months
all sorts of forbidden secrets of many famous occult orders just “fell into my
lap”. Armed with this overflow of knowledge, I was well equipped to be one
of the greatest occultists that ever lived. I am forever indebted to Astaroth for
that!
Drawn in, lured by her vicious and lurid promises, I continued to invoke
her (I can recall at least twenty different occasions). I was obsessed; but I feel
there was no other outcome for me, since the door had been opened two years
prior and could never be closed. I believe it is better to follow the current than
try to oppose it and bring upon oneself unimaginable misfortune, so in an
astral encounter with the Queen of Demons I slit my hand and sealed a
contract in my own blood, pledging my soul to Astaroth in return for fame,
fortune, and infinite knowledge. To this day, I continue to communicate with
her, and ever since that day my life has been exceptional. We are like close
friends—no, more like lovers—and in exchange for a small fee she is now
my go-to demon, whom I can always depend on for anything I desire.
In this present volume you will find all you need to establish a powerful
and lasting connection to the great demon queen Astaroth. Within its pages,
you will find all the necessary rituals as revealed to me by Astaroth herself, to
connect yourself to her infernal current, to make a pact, and to obtain all that
you desire. Essentially, you will be initiating yourself into her Sacred
Temple, and be consecrated to her service, obtaining all the rewards I listed
above.
Before even beginning to study the rituals, there are some preliminary
considerations that one ought to keep in mind.
It is of utmost importance that one writes and maintains a magical diary,
carefully noting the effects of the rituals, the thoughts one has, dreams,
impressions, and feelings, since this will allow one to be self-reflective and
establish a discourse towards illumination.
Also, it is important that one have a thorough understanding of basic
ceremonial magick theory. Many of the medieval grimoires, particularly the
Goetia, provide ample instructions to accustom oneself to the rudimentary
techniques of ritual performance.
Finally, one must absolutely understand that there is no such thing as a
“one-off” demonic conjuration. Once the door has been opened, it can never
be truly closed. The moment one conjures a demon and demands something
one is making a deal with them. Therefore, before undertaking to practice
these rituals, one must be ready to make a full, lifetime commitment to
Astaroth, and not stop once the ritual practices have begun. Once setting foot
on the path, there is no turning back.
We will now begin to examine the rituals themselves.
PART ONE
The Rites of Astaroth
The Blackening of the Soul
he first rite is quite simple, since its primary purpose is to welcome and
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draw Astaroth into one’s temple. It is the beginning of what I call the Dark
Devotion. It is the impregnation of one’s aura and soul with the Astaroth
current which is a necessary prerequisite to the practice of the other rituals in
this book.
The Blackening of the Soul must begin on the night of the Full Moon and
will take place over the following fourteen days leading up to the New Moon.
It may be practiced at any time of the year, so long as it is begun during a
Full Moon.
One will require a glass or silver chalice filled with water, black food
coloring, an altar covered with a black cloth (a nightstand works just fine, so
long as the cloth covering the altar is black) and a black candle. The sigil or
seal of Astaroth as it appears in the Lemegeton (the Crowley-Mathers
translation from 1904) should be placed in the center of the altar. It should be
drawn in green.
On the first night prepare everything as follows: the altar is covered with
the black cloth, the sigil is placed in the center with chalice on top, and the
candle stands behind it. Have the chalice filled with fresh water. Place the
food coloring off to the side.
Enter the temple solemnly, light the candle, and take a few minutes to
relax yourself. Deep and controlled breathing works just fine. Try to clear
your mind of the day’s events, and slowly feel yourself entering the magical
world.
Stand straight, and declare loud and clearly:
“O Astaroth, from your skirt flows the breath of creation. From your
pearly breasts flows the black blood of immortality. From the very heart of
my soul I invoke thee to manifest yourself in this temple and make me a
disciple of your infernal current. Let me taste the sweetness of your kisses,
and blacken my soul day by day so I may be brought closer to your forbidden
covenant.”
Take the black food coloring and add a few drops to the water in the
chalice, then exclaim:
“Let this water be my soul, which shall blacken day by day in your honor,
O great Astaroth. Day by day, bring me closer to the Infernal Covenant. I do
this in your honor, Queen of the Infernal Abodes.”
hen enter controlled and rhythmic breathing, and imagine a black sphere
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surrounding your body from head to toe. As the dark aura spreads and
completely surrounds you, intone “Astaroth” four times.
Remain a few moments in contemplation of what you have performed,
then extinguish the candle and exit the temple in silence. Make sure to write
the results in your magical diary.
This exact ritual shall be performed every night until the New Moon. In
addition to this ritual there is another practice that should be performed every
day starting on the Full Moon and extending throughout the entirety of the
Rites of Astaroth. It is the Infernal Adoration, which must be performed 4
times daily: once upon waking, at noon, at sunset, and before retiring to bed.
It should be memorized as follows:
“O Astaroth, I adore thee.
Teach me forbidden knowledge,
And grant me the gifts I ask.
At sunrise, midday and sunset
I call thee from the depths of my heart.
O Astaroth, I adore thee.”
fter the conjuration drink a sip from the black water chalice, then lay
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down naked upon the ground. You may use a pillow to rest your head. Close
your eyes and allow Astaroth to come to you, feel her cold embrace upon
your body, and imagine her on top of you, making love to you as you have
invoked her to do.
As you feel yourself getting aroused try to masturbate for as long as you
can. At the moment of climax state your wish, which can be anything
including wealth, power, love, fame, etc. During your orgasm, imagine filling
Astaroth with your vital sexual fluids, and allowing her to feed off them to
grow stronger and manifest your desire. It is important to state that you wish
for it to be fulfilled within one week, or else she may tarry and disregard your
request.
It is important to note here that the gender of the Magician means little
towards the ritual itself. The Magician may be male or female. Obviously,
most women would likely prefer a male demon to work with in this manner,
and thus they are free to use the structure of these rituals—which are
described primarily in masculine terminology, as their author and operator is
male—as a base for their own workings. The demon which calls to you may
not be Astaroth, but the structure provided for communion, devotion, and
ascension here will remain nevertheless. What is crucial is the understanding
that this sexual magick is an alchemical process, one which refines opposites
and brings them into Infernal Union. The active and passive forces come
together, becoming equally exalted as one. For this reason, a gender polarity
between the Magician and the demon is highly recommended regardless of
the Magician’s sexual orientation, for the rite concerns itself much more with
this sacred alchemy of opposites than with the pleasure derived. For same sex
(or homosexual) couples, the polarity can be taken to a mental level, one
partner embodying the “passive” and the other the “active” principle, despite
it not being so physically. This method should be just as effective.
After the climax, keep Astaroth in the temple and take another drink of
the black water. Alternate between meditation and invoking her with the
above conjuration until sunrise. If you feel inclined, have sexual intercourse
with her as many times as you wish; just do not let her leave the temple until
sunrise.
At sunrise, finish the remaining black water in the chalice, and then you
may rest for a few hours before undertaking the next rite. It is fine if you see
Astaroth leaving the temple, however it would be unwise to perform any
banishing of the potent forces you have built up together, as they will directly
charge the subsequent work.
The Consecration
he purpose of this ritual is to consecrate one’s entire physical and
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spiritual self to Astaroth, represented by the Four Traditional Elemental
Weapons (i.e. The Wand, The Cup, The Dagger, and The Pentacle). As you
probably already know, the Wand represents Will, the Cup represents
Understanding, the Dagger represents Intellect, and the Pentacle is the Body
itself.
The consecration of each Weapon takes place over seven days, since
there are twenty-eight days in the lunar cycle which provides seven days for
each of the four elemental weapons. The first “weapon” to be consecrated is
the Body, the rest are in ascending order, therefore consisting of the Dagger,
the Cup/Chalice, and lastly the Wand. This is not the traditional order in the
western tradition, however this has been decreed by Astaroth, and I sincerely
confirm that there is a symbolic reason for this particular order: the Body is
the densest and most material of manifestations, followed by the more
tenuous “intellect”. The Chalice and Wand are considered, by Crowley at
least, to consist of highly spiritual elements. Any reader acquainted with
Crowley’s Thelemic philosophy knows that he placed Will (the Wand) as of
primary importance in man’s microcosmic constitution. So, it is highly
probable that this order has been provided by Astaroth since it would imply
consecrating the lowest aspect of self and progressively culminating in the
surrender of our “divine spark” to her service.
The body consecration takes place on the New Moon, during the day
following the Dark Devotion. The Consecration of the Body is to be
performed in this manner:
Take olive oil and add some black food coloring to the mixture. Then
anoint one’s forehead, heart center, genitals, and feet with it, then exclaim:
“I consecrate and pledge this Body to thee, O great Astaroth, that it may
be a fitting vessel for your Infernal Greatness.”
hen intone the name of the demon four times while imagining a black
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aura surrounding your body. Repeat this once daily for the next six days.
The rest of the consecrations follow in a similar manner, except that one
replaces the word “Body” with Intellect for the Dagger, Understanding for
the Cup, and Will for the Wand.
Consecration of the Tarot Deck
he Tarot is the tool of choice of Astaroth, since the word “TAROT” is
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contained within her very name. In addition, it is written in the Goetia that
one of Astaroth’s powers, besides the teaching of all Sciences and Secrets, is
to reveal events, whether known or concealed, of the past, present and future,
thus making her the perfect demon to invoke for divinatory work.
This seems to be also confirmed by the Sacred Magic of Abramelin the
Mage, which lists 32 servitors under Astaroth’s dominion. These can be
associated to the 32 paths of the Tree of Life, 10 servitors for each of the 10
Sephiroth and 22 servitors for each of the 22 paths connecting the Sephiroth.
I am indebted to Astaroth’s assistance in providing me with the complete
list of associations of her servitors with the Tree of Life. It is as follows:
The Sephiroth:
1. Kether – KOLOFE
2. Chokhmah – CAMAL
3. Binah – GINAR
4. Chesed – QUARTAS
5. Geburah – OMBALAT
6. Tiphareth – BAFAMAL
7. Netzach – NIMENIX
8. Hod – BAHAL
9. Yesod – APORMENOS
10. Malkuth – ARGILON
The Paths:
I t is taught in Western Magick that the 10 Sephiroth and the 22 paths are
associated with the Minor and Major cards in the traditional Tarot deck. The
Sephiroth represent the 10 numbered cards in each suit (Wands, Cups,
Swords, and Pentacles) while the 22 paths are attributed to the 22 cards of the
Major Arcana.
This Rite consists therefore of consecrating the 10 cards of each suit to
the 10 Servitors associated with each Sephirah, and further consecrating the
22 cards of the Major Arcana to the 22 servitors corresponding to the Hebrew
letter associated with each of the 22 Major Arcana.
The ritual is quite simple, and requires only the altar covered with a black
cloth, a black candle, incense, and a Tarot Deck of one’s choice (although
Crowley’s Thoth deck is perhaps most effective due to its sexual imagery and
contemporary symbolism).
Essentially, one invokes Astaroth and then one petitions her to send her
servitors, one by one, as their names are called. When one is ready to
consecrate the corresponding card, one traces their name with the incense
stick as it is spelled here in this book [Note: there are no sigils or seals
accompanying these spirits in the book of Abramelin], while calling their
name and demanding that they consecrate that particular card with their
power of prophecy and insight.
Once this is done with all the appropriate cards, one should wrap the deck
in black silk and set it aside until it is ready to be used.
[Note: The only cards not consecrated are the Court Cards, which in a
divination would naturally represent actual individuals involved in the
Question, and are therefore not associated with any spiritual beings
whatsoever.]
Signing the Pact
aving pledged one’s entire being to Astaroth, and having made initial
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contact with her, welcoming her into one’s temple and life, one is now ready
to seal a pact with her.
From my experience, the only way Astaroth makes pacts is on the Astral
Plane, where she lures you in and has you at her mercy. Evoking her into a
triangle where she is at the mercy of the Magician will not do, since she will
neither be helpful nor comply in such case.
Therefore, one needs to invoke Astaroth by the same Conjuration used in
the Dark Devotion (slightly modified according to the nature and purpose of
the present ritual). Sit comfortably and imagine a door with her sigil on it,
which opens to a hazy atmosphere, and then imagine one’s body walking
through the door. One’s subconscious will dictate images from her realm, and
she will invite you in and lavish you with many gifts, making exceptional
promises of wealth and power, and finally she will present you with a
contract that you must sign in your own blood (not physically, but astrally). It
is crucial that the signing of the pact should occur on the astral plane, without
any sort of physical bloodletting. This allows for modifications to the pact
over the course of one’s lifetime (if the magician so wishes to work with
Astaroth for that long), or for the pact to be annulled by Astaroth if she feels
you have positively exceeded all she can provide. After this has been
performed, she will kiss you, sealing the pact you have just made.
It is extremely important that on the following day you invoke her once
more and use either automatic writing (where she takes mild possession of
your body and writes through you), or through a spirit board where the terms
of the contract are established and you renew the pledge. This finalizes the
deal.
Conceiving the Egregore
his ritual lasts nine months, the exact time an ordinary pregnancy
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endures, and consists of the creation of an egregore with Astaroth herself.
This egregore or familiar spirit will serve as the direct and permanent
connection between you and the Astaroth current. It is a sort of Astral Chain,
binding you to the demon queen herself.
It should begin on the New Moon and last nine months following that
day.
For this ritual, one needs a vessel of some sort to contain one’s sexual
fluids (a glass jar that can be hermetically sealed works just fine) and an extra
black cloth to cover the jar.
In this ritual, one invokes Astaroth as before, and at the moment of
climax one places one’s sexual fluids within the jar and then immediately
seals it and covers it in black cloth.
Afterwards one intones the following command:
“I bid thee Astaroth, within your very own dark and blasted womb, to
conceive for me a powerful egregore, a magical child, who will serve as a
permanent messenger between me and you, forever binding me to your
infernal current. Let yourself grow bigger and bigger throughout the nine
months following this unholy conception. At the end of this time you will
give birth to a mighty child who shall seal our covenant in a lasting
manifestation. O Astaroth, let this deed be accomplished!”
et the cloth-covered vessel on the altar and do not move it for the entire
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nine-month gestation. Daily, continue to feed it with incense and adore it by
the following:
“O Astaroth, bigger and bigger grows your womb, day by day, until the
time when the ripening of the seed shall produce a child mightier than all the
denizens of the Earth! I feed this child with an offering of incense and my
own adorations. O Astaroth, hear my plea, and continue to grow in my
name.”
Absorption of the Egregore
At the end of the nine-month gestation one must uncover the jar, open it,
and inhale deeply, absorbing the energy generated within into oneself, feeling
a permanent connection to Astaroth.
This is indeed the climax of the Astaroth Rites, since now a permanent
connection has been established between you and the Queen of Demons. You
may then ask Astaroth to reveal the name and seal of your new spirit-child,
and also which particular combination of powers it inherited from her. It will
live on the astral as one among her many legions, though one that only you
will have contact with, who is loyal only to you and will seek to assist your
ascent in her Mysteries by any means necessary. Work with it well, for it will
be one of your most potent spirit allies, and a direct intermediary between
yourself and all of Astaroth’s legions, who will recognize it as her progeny.
After the absorption of the egregore there are no other rites, save
persistent use of the Tarot deck and regular invocations of Astaroth in order
to maintain a connection with her current. However, by this point one should
be sufficiently knowledgeable to devise their own rites, and therefore I shall
let the Magician devise the continuation according to their own ingenium.
This concludes the Rites of Astaroth.
PART TWO
The Grimoire of Astaroth
The Forty Legion Generals
nce the above rites have been duly performed, and once one has
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obtained the respect of the Demon queen herself, then one may evoke any of
Astaroth’s servitors and employ them to assist one in obtaining anything that
is within the office or power of that particular spirit to perform.
Know that the list of spirits contained in this book are little known,
perhaps never having been revealed in these particular forms at all. It was
Astaroth herself who provided me with their names, seals, and offices.
These represent the veritable and genuine spirits under Astaroth’s
dominion. While both the Goetia and The Sacred Magic of Abramelin the
Mage provide information on Astaroth’s servants (the Goetia claiming that
there are a total of 40 legions of spirits under her command, which has
actually been confirmed by the demon herself through a communication),
much of this information is ontologically false. Rather, the list of
“Abramelin” spirits under Astaroth’s command provided in the chapter
dealing with the Tarot Deck are meant to be taken symbolically. In other
words, their number represents a convenient manner of establishing a “dark
Qabalah” of sorts, leading to the creation of a complete cosmological formula
for working solely with Astaroth and being able to rely exclusively on her
infernal power to carry out a variety of magical rituals, including but
certainly not limited to evocation, divination, and pathworking on the Tree of
Life. Therefore, they are not “real” in the way humans understand reality.
They are symbols.
The spirits contained in this section are the “real” spirits ruled by
Astaroth.
First, there are four Chief Commanders of the totality of Astaroth’s
Legions. Concerning these commanders, Astaroth advised me that: “They are
not to be summoned unless with me, or they will not obey. They do not have
any office as such, for their sole purpose is to gather and command.”
In addition, these Chief Commanders do not have sigils or seals
representing them. Only their names have been provided, and they are as
follows: SEPATH, GAZTETOZ, ANEALI, and AZTOTAZ.
I have found a method in which these Commanders may be employed,
and I believe this is legitimate since their purpose is to “gather and
command.” I am convinced they are required in a ritual to bring forth any of
the other spirits in the Hierarchy. This, however, will be revealed later.
Second to the Chief Commanders are the 40 generals who each rule their
own legion of 600 spirits. Their names, seals, and powers are listed here:
1. Akanef
Akanef is the only spirit whose name is taken from the list contained in
the Book of Abramelin, seeming to confirm at least the legitimate spiritual
existence of this particular spirit. Akanef appears as a naked, disheveled and
dirty middle-aged woman who constantly walks on all fours or hunched,
crawling about like a spider in one’s temple or astral vision. Akanef’s power
is to destroy all establishments and buildings either through fire or by
collapse of infrastructure. Akanef also “slays” humans by ravishing their
minds with babbling madness and insanity. Furthermore, Akanef seems to
carry out her commands silently, for in every encounter with her she would
only return the sign of silence (by placing her index finger to her lips) in
guise of reply. All this was revealed by Astaroth, since Akanef never speaks.
It would seem, based on my encounters with Astaroth on the Astral Plane,
that Akanef is her “personal favorite” since the two seem to be almost always
near each other. I have never demanded anything thus far from her, since her
refusal to provide any sort of verbal reply makes me wonder how powerful or
vicious she could be in dealing her harm to those one sets her against.
2. Akelioza:
Has the power to turn the magician invisible. In dealing with this spirit, it
is important that one specify the exact amount of time (whether in minutes or
hours) that one wishes to remain unseen or else you may be invisible
eternally! It seems that only appeals to the supreme queen Astaroth herself
can override the power of Akelioza. Akelioza also procures the love of
women, but at a price: don’t be surprised if the woman you seek to attract
suddenly becomes filled with intense sexual desires to the point of
nymphomania.
3. Bachtachoth
Grants riches, wealth and honors. He must be invoked on a Sunday, and
one must be polite with him or he will not be helpful. I interpret this warning
as perhaps providing an offering of some sort to Bachtachoth.
4. Zaphir
Zaphir’s power is to grant prophecies and ideas (specified per request)
through dreams. Also, Zaphir can tell one of future events, and if possible,
how to avert them or accelerate their occurrence.
5. Se’la’ieth
This spirit is a great teacher in magick, and upon request can procure any
books he deems fit for the magician to have in order to progress in their own
personal work. It is best if one does not specify any particular titles, since
Se’la’ieth knows best what each particular person needs.
6. Cassiel
Aids one in matters regarding travel. Interestingly, this is the same name
as the archangel of Saturn. I leave it to the reader to explore this connection
in their own workings with him themselves.
7. Panoz
Can make one eloquent in all tongues, and teaches the “universal
language”. I am not sure myself what is meant by this, but I interpret it as the
language of symbols and archetypes used in magical practice.
8. Zopec
Zopec’s power is to make the magician physically strong in combat. His
servants will protect the magician day and night against adversary.
9. Ariston
Ariston is perhaps one of the most important of Astaroth’s servants, for
he is a great initiator. It was also revealed to me that if Astaroth chooses not
to appear she sends Ariston instead as her messenger.
10. Zaphlit
Similar to Zopec, in that he grants great physical strength.
11. Carcaroam
Grants riches, honors, and political power.
12. Kephar
Kephar is a teacher, particularly of the Qabalah, Alchemy, and
Chiromancy. I was told he teaches them “perfectly”.
13. Namezod
Her power is to ease the birth of children and increase fertility in women.
14. Morcariel
Possesses powers quite similar to Zaphir.
15. Akrazom
Akrazom is a great teacher in the fields of necromancy and sexual
magick.
16. Bileta
Procures love between men and women.
17. Vasaloth
Grants initiation in famous occult orders, guaranteeing a meteoric rise
among such places and people. Vasaloth helps secure the proper social
connections and almost “puts the words in one’s mouth” regarding how to
convince the Grand Masters of occult orders to accept and initiate you.
18. Gebinar
Teaches sexual magick perfectly, and acts as a demonic lover taking on a
pleasing form for the man or woman who invokes him or her.
19. Domelazeth
Teaches one how to transform into any being whatsoever.
20. Ceperot
Makes gardens and crops grow perfectly and abundantly, but she
demands an offering from such crops to be burned annually in her honor, or
else she will withdraw her assistance.
21. Sal’ith’azel
She kills, slays, and destroys. Extremely terrible, she is the demon queen
of suicide. She can allow one to speak to those who died by their own hand.
22. Bezemoth
Bezemoth is the demon-general of murderers. He can reveal the nature of
mental disorders and how to cure them.
23. Anugelar
Helps one with artistic or creative projects.
24. Serpazoth
Can cause all sorts of storms to occur within an hour of being summoned.
25. Nezom
Teaches one how to make the Philosopher’s Stone and cures all physical
ailments.
26. Ablatoth
Allows one to speak to deceased souls who are under his dominion. The
resemblance of Ablatoth’s sigil to the glyph of the planet Uranus reveals a
hidden aspect of this spirit. Qabalistically, Uranus is attributed to Daath or
the Abyss, which is often referred to as the “false sephirah”. Based on this
correspondence, I am inclined to believe that Ablatoth is not a spirit of
necromancy in the traditional sense, but rather that the description given to
me concerning “deceased souls who are under his dominion” was a veiled
way of saying that Ablatoth rules over adepts who have failed to cross the
Abyss and have found themselves trapped therein. Enough has been written
about the horrors of the Abyss that to elaborate here would be excessive. I
have not worked with Ablatoth for these reasons. Let this be a caution to the
reader: the descriptions of these spirits were delivered with a hint of
deception! Subtle interpretation is required to unveil the deeper implications
of their function. There is much uncharted territory here!
27. Aldebaroth
Can revive dead matter and bring riches.
28. Reguliel
Can teach astronomy and the nature of stars and celestial bodies.
29. Sematiel
Causes all sorts of wars, revolutions, and uprisings to occur in six months
to a year after being commanded to do so.
30. Cheruzon
Gives one the ability to kill or injure by using magical words (which he
imparts to the magician). However, every use of a word, as Astaroth warned
me, depletes 5 years from one’s own life.
31. Vinimath
Can teach philosophy, rhetoric, and geometry perfectly.
32. Arzac
Can enable one with the “gift of tongues” and teach all poetic arts.
33. Lemaj
Grants riches, disciples and armies in the largest amounts.
34. Ictathoth
Ictathoth is a great initiator in the infernal mysteries.
35. Im’al’aeth
Allows one to know the thoughts of all men and women, and how to
control them, thus bringing them under one’s dominion.
36. Ozepa
Can consecrate talismans and bring them to life. However, these
talismans must be made to serve Astaroth and not transgress the contract one
has established with her.
37. Voz
Grants one the gift of eloquence, especially in legal matters.
38. Necrosa
Can revive the dead, only in body and not in soul, so that one can implant
one’s will upon dead bodies, using them to perform one’s bidding.
39. Abliton
Teaches alchemy, chemistry and liberal sciences, but always demands an
offering which Abliton himself shall determine.
40. Mercaroth
Allows one to transform for various purposes and intents, and also grants
honors and allows one to obtain many helpful friends.
hus concludes the list of names, seals, and offices of the 40 Legions of
T
Astaroth. The Method of evoking any one of these legions through their
General will now be presented.
The Infernal Focusing Ritual
irst, it must be known and understood that none of these spirits, legions,
F
or commanders will be obedient unless Astaroth is first invoked and
welcomed into one’s temple. This can be done in two ways, which must both
be performed consecutively before proceeding to invoke any one of the
legion generals.
The first ritual serves to initiate and mark the commencement of the
formal ceremony of evocation. I call it the “Infernal Focusing Ritual” and is
modelled loosely after the Lesser Banishing Ritual of the Pentagram taught
by the original Hermetic Order of the Golden Dawn. Rather than banish,
however, its purpose is, as implied by its name, to “focus” the mind of the
magician on the ceremony, and more importantly, to stir up and stimulate
from the depths of hell, the magical current belonging to Astaroth. In a sense,
it is actually a preliminary invocation rather than a banishing. This is used
rather than a banishing ritual because I have come to learn, from my many
workings with goetic spirits and through other magical rituals, that there is no
such thing as “banishing”—that the spirits, being essentially parts of our
deepest subconscious, are present from the beginning of our lives, and are
ever more present before the ceremony even begins, and will linger after the
ceremony ends. Even the banishing I performed to rid my former lover of the
demons who plagued her only served to push those impulses further into her
unconscious; they were never fully eliminated from her field. Like I warned
in the introduction of this book, there is no such thing as a “one-time”
evocation, either: once the door is opened, it cannot be closed again.
Therefore, the magician must choose his or her spirits wisely, for they will
continue to impact life long after he or she has initially contacted them.
Despite these aspects of magical ritual, there are nonetheless two versions
of the Infernal Focusing Ritual, an opening version which begins any
ceremony devoted to Astaroth, and a closing version to mark the end of any
such ceremony or ritual. They are essentially identical except that the opening
version features a clockwise motion beginning in the East and the closing
version features a counterclockwise motion beginning from the East and
proceeding North, West, South, and finally returning to the East.
It is generally known amongst Qabalistic magicians, that all sorts of
spirits can be classified according to Qabalistic archetypes, whether it be the
4 elements, the 7 ancient planets, or the 10 Sephiroth on the Tree of Life.
Astaroth has four Chief Commanders under her dominion, who gather
and command the 40 legions and their generals. It is safe to conclude and
surmise that these four Chief Commanders can be associated to the four
elements of Fire, Water, Air, and Earth. Maintaining this order, we can then
declare that SEPATH is attributed to Fire, GAZTETOZ to Water, ANEALI
to Air, and finally AZTOTAZ to Earth. These correspondences were
provided by Astaroth, and she bid me not “to question them,” although I
invite the reader to undertake their own qabalistic analysis if they are so
inclined.
The original banishing ritual of the Pentagram includes banishing the
unwanted elementals belonging to the 4 Quarters (East=Air, South=Fire,
West=Water, and North=Earth) by invoking the appropriate name of God and
his archangels associated to these elements and quarters.
In the Infernal Focusing Ritual, this system is maintained except that
instead of the names of God one uses the name Astaroth in the four quarters
when charging the pentagrams and instead of the archangels one would
naturally employ the four Chief Commanders.
Thus, the Infernal Focusing Ritual is to be performed as follows:
12. Visualize all that you have projected, and declare the following:
Contact: jordano.bortolotto@gmail.com
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