
#extradirty
$LAYYYTER
tumblr dot com
Interview Vampire Daily
No title available

gracie abrams
Keni
One Nice Bug Per Day

oozey mess
cherry valley forever
Not today Justin

ellievsbear
Sade Olutola
YOU ARE THE REASON

if i look back, i am lost
official daine visual archive
Phantogram Three
TMBGareOK. The Official They Might Be Giants tumblr
h

titsay
seen from Malaysia
seen from United States
seen from United States

seen from United States
seen from United States

seen from China

seen from United States
seen from United States
seen from Venezuela

seen from United States

seen from Spain

seen from Malaysia

seen from South Korea

seen from United States
seen from Bangladesh

seen from Ghana

seen from Malaysia
seen from United States

seen from United States

seen from United Kingdom
@shinss1-blog
Resources for Binding Magic
Updated: June 22nd, 2017
For the purpose of this masterpost, I am defining binding as “any spell that can be utilized to prevent a person from performing any specific action, generally harmful in nature, by rendering them incapable or unable of doing so.”
There are other ways to utilize bindings of course - in the instance of keeping something closer to you - but the spells in this list will be relating to the definition I have listed above.
General Resources
[Binding Magick]
[Binding Spells]
[Bindings]
[Bindings, Bindings, Bindings!]
[Ways to Cast Binding Spells]
General / Multipurpose
[Basic Binding]
[Binding Chalk]
[Binding Poppet]
[Binding Spells]
[Bottle Cap Binding]
[A Charm to Bind an Enemy]
[Circle of Salt Binding Spell]
[General Binding Spell]
[Generic Binding Spell]
[House Bolton Flayed Man Binding Spell] (cw: gif)
[Jam the Pot]
[The Kraken’s Tentacles (Binding Spell)] (cw: gif)
[Lapis Water Binding] (cw: gif)
[Mirror Box Binding]
[My Favorite Binding Spell] (title of the post by OP)
[Put It on Ice Spell]
[A Quick Binding Technique]
[Sand Spell for Banishing or Binding]
[Suppress, Bind, Stop, and Crush Spell]
[Toilet Binding/Banishing]
[Tolerance Binding Spell]
Hinder Harmful Actions
(cw for all the spells in this section: mentions of abuse / abusive benhaviour)
[Binding a Malefactor]
[Binding Jar Spell]
[Binding Spell]
[“Blood” and Dirt Binding Spell]
[Christian Witch Binding Spell]
[The Hanged Man Binding Spell]
[Honey Binding Spell]
[(Sea Witch) Binding Spell]
[Seal of the Imprisoned]
[Simple Binding Spell]
[Simple Binding Spell]
[Spell Jar to Stop a Trouble Maker]
[To Stop a Spreading Influence]
[Trapped in the Moon]
Stop Other Magic / Magic Users
[‘Expelliarmus’ Spell] (cw: gif)
[Protection Jar Against Binding and Hexes]
[Psychic Parasite Pesticide Paper Charm]
[Spider Thread Binding Spell]
[Unbinding Spell]
[Unbinding Spell (Knot-Magic)]
Halt Gossip / Speech
[To Bind Their Words]
[Binding Someone’s Mouth] (cw: gif)
[Binding Spell for a Silver Tongue] (cw: sigil as blog header)
[Impede Speech (Pathfinder Inspired Binding Spell)]
[Keep My Secrets Binding Spell]
[Shut the Fuck Up]
[Shut the Hell Up Spell] (cw: gif)
[Silence the Oppressor Binding Spell]
[Silencing Sigil] (cw: sigil)
[A Simple Bind to Shut Someone Up]
[To Steal a Dog’s Bark]
[Ursula’s Steal Her Voice Binding Spell]
[Gossip Stopping Scrub]
[To Halt Gossip]
[Put A Cork In It: A Spell to Stop Gossip]
[Simple Shut Up Powder]
[STFU Powder]
[Spell: Halt Gossip]
[Spell to Stop Gossip & Slander] (tw: music autoplay)
[Spells to Stop Gossip]
Prevent Touching
[Touch-Me-Not Binding Spell]
[Hands Off Spell- Body Scrub to Prevent Unwanted Touching]
Remove From Your Life / Prevent Contact
(akin to banishing)
COMMUNICATION WITH DEMONS
Communication with demons is a vital part of demonolatry and frequent practice in theistic satanism. Communication isn’t usually considered a magickal actper se, but thanks to demons you can get new ideas that can improve life in certain areas – in the same way as it could happens when doing a ritual or while casting a spell, or visualizing, doing affirmations, etc. When we are able to sense demons and their responses, we can work magically in unison (for example: while directing energies). Gaining extrasensory insight (not through usual, physical means) could be seen as magick. In my opinion, being sensitive to spiritual energies also means to be sensitive to magical energies so you can use it, which brings tangible results in life. That is why communication with demons is in my opinion an important part of satanic magick, especially when using theurgy or mixed approach! Summoning on the other hand is usually considered a magical act, but there is no communication without summoning first and there is no summoning if we have no intention to communicate in some way, that is why I consider these two topics as one. However in this article, I will discuss general communication with demons, but concrete methods of summoning will be placed in another article. Now that we established that this kinds of ability or abilities is very important part of satanic magick, let’s have a closer look on some basic points. There are few things you need to know or learn: 1) Everyone can learn how to communicate with or channel demons! There are people called mediums, who are born with natural gift to see various kinds of non-physical energies. However everyone can increase own sensitivity in that direction. Of course it requires some work but it’s easier then most people think. It is not an extraordinary skill, it is something quite common when you finally get to know it and you will find then that many people already receive such signals but are merely ignoring them. 2) Have realistic expectations! Nothing can block your experience like overgrown expectations build on Hollywood movies, gossips, fear, lack of knowledge (what you know becomes normal, safe and you can approach it calmly, without burden of extensive emotional reactions that can withhold or alter your control and effects). Demons don’t show in puff, sulfur smoke, they are not physical (although some claim to obtain physical manifestation, it is rather very rare and unusual – read: doubtful effect) so they don’t have body with horns, tails – those are just our projections. Demons are energetic beings so they can assume any form or none form at all. They can express both male and female energies, although some demons prefers one over another. For example, Lucifer could be a dashing female beauty in someones eyes. Experiences vary from person to person so one may see a demon as a horned beast, other as a tall man with dark eyes, others will see colorful balls of energy and others would only sense merely presence or physical/mental sensation without any form. Expectations are tied to convictions, that are often tied to your beliefs (even former beliefs) or social biases. If you are still afraid of demons and think of them only as malignant entities, you won’t be able to control your emotions and then your subconscious expectation of negative experience will manifest. So be sure to drop those kinds of convictions and clear out your biased convictions, otherwise your emotional reaction will produce an effect that is not to your liking or more commonly, your fear or heightened emotions will block the entire experience. So approaching and learning slowly how to summon and talk to demons will calm and familiarize you with the process. With time you will find that this is so easy and so normal, that you may be surprised how others overreact on such usual thing. Most experiences of that kind are very subtle so no flashes, no roars, sulfur or glowing portals from hell ;). 3) Learn to recognize demonic presence and communication! As stated above most of the process is very subtle so you need to make yourself more sensitive to signals that are all around and frankly quite common. You may even discover that you are already communicating with demons but you were not aware of that… Lots of inner dialog can be based on spiritual communication. Communication may happen in various ways: a) visual – you may see something in the corner of your eye (a color, a shape), see visions (not as hallucinations but merely as pictures in your mind, not so different from your visualizations that we have all the time when thinking about something,although sometimes skilled medium can see through physical eyes so it can happen), dream (definitely more vivid then usual dreams); b) vocal – various signals from clear sounds and voices in altered state of mind to mind to mind communication that is projected by our brain as voice (again like above: rarely as physical experience, mostly all happens within your mind); c) sensual – both physical (senses) and mental experiences (impressions – often mistaken and/or mixed with feelings/emotions, because many impressions induce some emotional reaction, however impressions in their nature are neutral, only later we assign them emotional meaning) are common here (shiver, cold, heat, sting, touch, blow, etc. and as well as presence and other mental impressions) d) emotional – hard to distinguishable from sensual one, usually those two melt together so you may experience a powerful form of a presence with emotional exhilaration, excitation (not just usual excitation but strengthened over normal amplitude – like on drugs but without negative effects and with full control and awareness) and yes – also love. Of course experiences rarely are so distinct, all forms of communications are possible at ones or various mixes of them, often with one more clear then others. Telepathic communication can embrace also various forms from above examples because it can be n0n verbal, for example when you ask or wonder about something, images or whole ideas and knowledge could suddenly pop in your mind (R. Monroe calls this package of thoughts – thought rotas). Or it could be plain verbal, just as if you were imagining discussion or someone talking to you. The big question is, how do I know it’s real, how do I know I am not imaging it? Unfortunately, there is no hard, scientific prove for that, you need to decide it for yourself. Experience it and see if it’s real for you. But there are some things that may help you verify your experience. Quite common method of confirmation is asking for sign and then throughout the day or next few days, you may notice meaningful writings in papers, sentences in TV, someone’s talking, animals, or all kinds of “coincidences” that happen too frequently, too harmonized, too aligned in short period of time that it could be just random. It may be something more tangible as noises, electricity spikes, things moving, falling off by itself, etc. Simply, all occurrences that are significant to you and the particular demon. Other thing that is important and points out that something more happens here, is when you ask something and then suddenly you know the answer. Or you ask yourself in mind and “imagine” someone answering and that answer is not like you expected but very helpful, wise, deep, almost as if someone other told you that… You may resist the message, yet it keeps coming stubbornly, not sensible to your personal liking.. Pragmatic approach is most helpful here: no matter if you are imaging it or not, what matters is the fact that those information, ideas are helpful, insightful and practical. Often those advises are so not like we would imagine it so it’s hard to follow, but demons are consequent. You ask, you receive. If and when to use it, that’s entirely up to you. The more you trust in your inner feelings and experiences, the more clear answers you get. However, there is no 100% certainty that you got the info right, none of esoteric methods can give you that, because our natural way of receiving spiritual guidance is always through creative meanings, so you can’t really separate if from things you think you make up, often those fantasized things are surprisingly accurate. Occasionally or when having a natural talent in that directions, answers may be so strong, so “loud”, that you are 100% sure that someone none-physical said it, although you can’t answer why. You just know, because it’s so tangible, so real, so clear, that you can’t ignore it. However, it’s not always like that, so be prepared for both, more subtle ways and those strong ones. Often when getting sudden ideas and writing or saying it, you get exhilaration, uplifting and the thought is building up, encouraging you to express it. You feel in those moments that you are spiritually inspired and there is something more in that process then meets the eye. Of course you are free to choose version that you are just extraordinarily creative and sensitive person. However often those inner thoughts are so complex, deep and surprising, that you may have troubles to express it fully by words.There is more to communication then language. That is why, instead listening, reading about channeled messages or others communicating with demons, learn it by yourself. You can do it! SUMMONING DEMONS – INVOCATION Invocation is the main technique of summoning demons used by satanists and demonolators. Before discussing details, let’s see what invocation is and how does it differs from evocation. An invocation (from the Latin verb invocare “to call on, invoke, to give”) is a magickal act in which we invite (politely) a spiritual entity to come. Invocation can take also a form of a prayer. During that process we open ourselves to spiritual energy of an entity, allowing for natural, unrestricted communication, exchange of energies, sometimes merging of consciousnesses. If a circle is created during ritual (not always), it is used for balancing of energies, creating a suitable environment for magician and summoned entity. Both are within circle. An invocation suggests: free, unrestricted exchange, politeness, respect, closeness, made on positive emotions. An evocation (from Latin word evocatio was the “calling forth” or “summoning away”) – is a magical act of commanding, forcing, threatening (with names and symbols – usually of Christianity) spiritual entity. Circle is created here every time to protect magician from summoned entity/energy and to bound, restrict entity within it. Magician is in that case outside the circle, demon inside. An evocation suggests: fear, restriction, forceful domination based on negative emotions. Remember, old grimoires are written from christian point of view so all rituals there are evocations. Satanists don’t use them but there is no problem with using such references, information and others to transform them into your invocation ritual. An invocation is most natural method of summoning demons (or any entity) and in opposition to evocation, it doesn’t create unnecessary tension and boundaries, which restrict flow of an energy. An evocation on the other hand requires a lot of energy and results are weak in comparison to opposite method. An invocation instead is or could be very simple and powerful. Because of that evocation isn’t only used by satanists to summon demons, but is also used by Christians or christian occultists to summon angels. There is simply no better technique that yields such results. Satanists don’t have to protect themselves from demons so they can summon demons as easily as christian occultists angels. The catch by the method of invocation in case of demons is, you need to let go completely of christian dualistic beliefs and notion of demons, otherwise your subconscious convictions cause unpleasant results. So you need to have complete satanic beliefs, positive attitude toward Satan and demons, then you will be able to work safely and receive satisfactory results. There are several ways of performing invocation: 1) An invocation ritual This is most complicated method but it is recommended for newbies who begin their journey through theistic satanism and/or demonoltry. It is also used by more advanced practitioners during celebration rites or by more special occasions, or if believed that this is the most proper way to do it. Below I place an exemplary, relatively simplistic ritual (for beginners) proposed by the TG (Traditional Demonolators) fromdemonolatry.org. Every proper ritual has 3 phases: a beginning, a body ritual, an end. a) Beginning – Chose a proper place, clean it so you would feel that this is not an ordinary occasion. Prepare all needed ritual utensils. Place four candles north, east, south, west (could be of any color, although I prefer black ones, but you can have one of each corresponding color) on each quarters of the circle. Altar is in the middle (more or less) of the circle, directed north or any direction you find suitable for that occasion. When you are ready, begin north invoking earth energy by calling on earth elemental demon of your choosing, for example Belial. Take deep breaths, relax mentally and physically. Take dagger/athame/stick/finger, point it upwards (at the sky) and draw in front of you ZD sigil as shown above on the picture, visualizing energy lines creating the symbol, reciting at the same time enn: Lirach Tasa Vefa Wehlic, Belial. You can repeat the enn three times. Imagine earth, its energy, feeling, entering the circle, creating it. Then you turn east and invoke air energy by calling upon Lucifer (or any air elemental demon of your choosing). Repeat previous step using Lucifer’s enn: Renich Tasa Uberaca Biasa Icar, Lucifer. Then visualize air energy, its feeling, entering the circle and creating it. Correspondingly you do the same south for fire (Flereous – Ganic Tasa fubin, Flereous.) and west for water (Leviathan – Jedan Tasa hoet naca, Leviathan.). In the center invoke Satan (Tasa reme laris Satan) as fifth element, the spirit, combining and balancing all elements together. Then you invoke chosen demon in the middle using his/her enn in similar way as by elements. b) Body ritual – That’s up to you, depends on what you want to achieve. You can write down your wishes, burn them, channel demon, draw picture/sigil or burn one, dance, sing, meditate, work with energy, visualize, have sex, make sacrifice, etc. c) End – Thank demon and all other elemental demons for being present and hearing you out, say goodbye, extinguish candles with fingers or candle extinguished (don’t blow off!). For demonic enns see this article. It’s good to write your all impressions, feelings and thoughts down. They may vary strongly, no ritual is the same. Depending on your focus and sensibility, you can achieve full, clear contact or slight, unclear impressions, in such case don’t worry. You will succeed with patience and motivation. Don’t try too hard. A ritual should be serious but also fun! Be creative. Your attitude must be light, only then you will be able to hear, sense demons. Ask them that you want to have clear answers and for the confirmation if you have doubts, it may come in few days or quicker. Many advanced magick users do rituals and create circle differently. Instead 4 points circle (based on square) you can base it on pentagram or triangle. Some practitioners report that the energy of shapes does matter here so a square offers very stable energy, a circle a balanced one, a triangle very intense one (don’t recommended for beginners). You can have shapes within shapes so for example four point circle encompassing triangle based altar (points of a figure are made by candles). With experience and confidence you can create your own rituals which work the best. Of course it’s good to follow general rules of ritual magick here. So for example: be rested. If you are exhausted, schedule ritual for different time (although there are some rituals that require to be fatigued mentally, probably because mind easier detaches itself from physical then, however control and focus drops down). Don’t eat too much and shortly before ritual (small fast could be a good idea if you are not distracted by hunger, otherwise light meal is the best way to go; sometimes food sacrifice is a part of a ritual – every rule has some exceptions), heavy stomach distracts, also digestion holds our energy more in physical range, so spiritual experiences may be harder to obtain if you are new to this. It’s good to darken the ritual space and let be lighted mostly by candles, but rituals can be also done with full light, loud music. Whatever takes you in proper mood. 2) A prayer – could be enough to initiate a contact – yes! it is sometimes so simple! Prayer could be also a part of body ritual. The form and words of a prayer are up to you. 3) A simple mental invitation – With time, experience or talent you may receive connection with chosen demon at any moment easily just by asking him/her in thoughts or even just by thinking about him/her! Or you may have easiness to connect in such way with certain demons while with others you must take more work. Some demons are easier, some harder to get in touch with, depends on person, there is no rule here. For example, when starting a tarot session I ask Vassago to come and I ask for clarity and accuracy of reading. I receive message that he is there, then I begin, as simple as that! Sometimes I am asked about certain demon and immediately I hear this demon answering me, I receive additional information mentally. It’s not always like that but it happens. Understand that with time communication with demons will be coming easily and naturally, if it isn’t already. 4) If the above mentioned methods of summoning demons aren’t doing anything for you, you may try a different one (as I said, there are many ways of obtaining the same result). Read my article aboutSatanic Astral Temple for more info! Remember, demons can hear you mentally unrestricted so you can’t hide anything. But they don’t have ego like we do so they don’t judge, don’t react exactly like people. They may seemingly sound and react humanly at first glance, but they don’t get angry, resentful, scared, jealous. If they do, then you are not talking with demon only with lesser energy (residue after living person) or there is a chance you’re making it up… However, demons may give you kick in some way. It is known for some to experience small electric discharges if you violate the agreement (like: you oblige to drop smoking yet you had moment of weakness) to make you remember. They are not fairies so they can be blunt. When speaking to demons, there is no reason to worry about wording, demons read our intentions and understand our thoughts and emotions better then we do. And they do have sense of humor. So relax, let go of fear and allow demons to merge with your energy. In time and frequent contacts with demons you may notice you have changed and behave more like them. How to choose a proper demon? There are few methods: – Study the literature, take all demons that sound helpful with your matter and analyze your feelings about his/her name, enn, sigil. Choose one that appeals to you the most. If you still have no clue, try to contact with each of them. The most proper one creates immediate, strong, clear connection, creating feeling of excitement. – Trust your feelings. If you are fascinated in certain demon, there is a high chance he/she represents things in which you are strong and… weak (great chance to learn). Or you may just know which one is best for the occasion. – Demon chooses you. You feel very strong attraction or something calls you, you feel personal energy calling for your attention. You find clues, events, “coincidences” that raise your interest in a demon. – Ask mentally, which demon would be most suitable in given situation and wait for response. When it comes, ask for name. In that way often you meet demons that are not mentioned in literature. Don’t worry. There are thousands of thousands of thousands demons and more. In literature we meet only fraction of them so it’s not surprising if a “new” demon answers. DEMONIC ENNS Enns are sentences (in unknown, demonic language) of invitation, admiration or requests for protection for particular demons. Enns were channeled by various persons. For first time they appear in private grimoires of demonolator Alexander Willit in 16th century and since then they appear in practice of various demonolator families (and lately outside of them too). Traditional demonolators claim that the same enns (or similar) were channeled independently by two different person in different location and that they stay consistently the same. Although we have no dictionary of every world used in enns, no knowledge about its grammar (it does exist, hence language), we know some words and are aware roughly what some enns mean. For example Ganic Tasa Fubin Flereous could be translated as Fire protect the flame, Lord Flereous. Enns are said, chanted or vibrated during various demonolatry rites or meditation. For examples see thisS. Connoly’s video. You don’t need to concern too much about the spelling. People use various versions of it depending on their native language and personal feeling how enns should be said. Intention is what counts the most so don’t worry about correctness. For more details about spelling watch this video. List below consists of enns of Dukante and of Goetia hierarchy in alphabetic order*. Abbadon – Es na ayer Abbadon avage Abigor – Aylan Abigor tasa uan on ca Agaliarept – On ca Agaliarept agna Agares – Rean ganen ayar da Agares Agares – Rean ganen ayar da Agares Aim – Ayer avage secore Aim Alloces – Typan efna Alloces met tasa Amducious – Denyen valocur avage secore Amducious Amdusias (also Amdukias) – Denyen valocur avage secore Amdusias Ammon – Avage Secore Ammon ninan Amon – Avage Secore Amon ninan Amy (also Avnas) – Tu Fubin Amy secore Andras – Entey ama Andras anay Andrealphus – Mena Andrealphus tasa ramec ayer Andromalius – Tasa fubin Andromalius on ca Asafoetida – Asana nanay on ca Asafoetida Ashtaroth – Tasa Alora foren Ashtaroth Asmoday – Ayer avage Aloren Asmoday aken Asmodeus – Ayer avage Aloren Asmodeus aken Astarot – Serena Alora Astartot Aken Astaroth – Tasa Alora Foren Astaroth Astarte – Serena Alora Astarte Aken Azazel – Eya on ca Azazel aken Babeal – Alan Secore on ca Babeal Bael – Ayer Secore On Ca Ba’al Balam – Lirach tasa vefa wehl Balam Balberith – Avage Secoré on ca Baalberith Barbatos – Eveta fubin Barbatos Bathin – Dyen Pretore on ca Bathin Beelzebuth (also Beelzebub) – Adey vocar avage Beelzebuth Beleth – Lirach tasa vefa wehl Beleth Belial – Lirach Tasa Vefa Wehl Belial Belphegore – Lyan Ramec Catya Ganen Belphegore Berith – Hoath redar ganabal Berith Bifrons – Avage secore Bifrons remie tasa Botis – Jedan hoesta noc ra Botis Buer – Erato on ca Buer anon Bune (also Bime) – Wehl melan avage Bune Tasa Camio (also Caim) – Tasa on ca Caim renich Cimejes (also Cimeies or Kimaris) – Ayer avage secore Cimejes Crocell – Jedan tasa Crocell on ca Dantalion – Avage ayer Dantalion on ca Decarabia – Hoesta noc ra Decarabia secore Delepitoré – Deyen pretore ramec Delepitore on ca Eligos – Jedan on ca Eligos inan Eurynomous – Ayar Secore on ca Eurynomous Flereous (also Haures – see below) – Ganic Tasa Fubin Flereous Focalor – En Jedan on ca Focalor Foras – Kaymen vefa Foras Forneus – Senan okat ena Forneus ayer Furcas – Secore on ca Furcas remie Furfur – Ganen menach tasa Furfur Gaap – Deyan Anay Tasa Gaap Glasya-Labolas – Elan tepar secore on ca Glasya-Lobolas Gremory (also Gemory or Gamori) – An tasa shi Gremory on ca Gusion – Secore vesa anet Gusion Haagenti – Haaventi on ca Lirach Halphas – Erato Halphas on ca secore Haures (also Flauros, Flereous, Haurus, or Havres) –Ganic tasa fubin Flauros Ipos – Desa an Ipos Ayer Leraje (also Leraikha) – Caymen vefa Leraje Leviathan – Jaden Tasa Hoet Naca Leviathan Lillith – Renich viasa avage lillith lirach Lucifage – Eyen tasa valocur Lucifuge Rofocale Lucifer – Renich Tasa Uberaca Biasa Icar Lucifer Luithian – Advisor : Deyan anay tasa Luithian Malphas – Lirach tasa Malphas ayer Mammon – Tasa Mammon on ca lirach Marax (also Narax) – Kaymen Vefa Marax Marbas – Renach tasa uberace biasa icar Marbas Marchosias – Es na ayer Marchosias Secore Mesphito – Mesphito ramec viasa on ca Murmur (also Murmus) – Vefa mena Murmur ayer Naberius – Eyan tasa volocur Naberius Oriax (also Orias) – Lirach mena Orias Anay na Orobas – Jedan tasa hoet naca Orobas Ose (also Voso or Oso) – Ayer serpente Ose Paimon – Linan tasa jedan Paimon Phenex (also Pheynix) – Ef enay Phenex ayer Purson – Ana jecore on ca Purson Rashoon – Taran Rashoon nanay Raum – Furca na alle laris Raum Ronove – Kaymen vefa ronove Ronwe – Kaymen Vefa Ronwe Rosier – Serena Alora Rosier Aken Sabnock – Tasa Sabnock on ca Lirach Sallos (also Saleos) – Serena Alora Sallos Aken Samigina (also Gamigin) – Esta ta et tasa Gamigin Satan – Tasa reme laris Satan – Ave Satanis Satanchia – Furca na alle laris Satanchia Seere (also Sear or Seir) – Jeden et Renich Seere tu tasa Shax – Ayer Avage Shax aken Sitri – Lirach Alora vefa Sitri Sonnelion – Ayer Serpente Sonnillion Stolas (also Stolos) – Stolos Ramec viasa on ca Svengali – Desa on Svengali ayer Taroon – Taroon an ca nanay Tezrian – Ezyr ramec ganen Tezrian Unsere – Unsere tasa lirach on ca ayar Uvall (also Vual or Voval) – As ana nany on ca Uvall Valefor – Keyman vefa tasa Valefor Vapula (also Naphula) – Renich secore Vapula typan Vassago – Keyan vefa jedan tasa Vassago Vepar – On ca Vepar Ag Na Verrier – Elit Rayesta Verrier Verrine – Elan Typan Verrine Vine – Eyesta nas Vine ca laris Volac (also Valak, Valac, or Valu) – Avage Secore on ca Volac Zagan – Anay on ca secore Zagan tasa Zepar – Lyan Ramec catya Zepar * – Some demon names could be differently spelled throughout various literature; in many situations you can treat them as synonyms, however there are some purists who insist claiming that one name=one demon; most people reasonably accepts changes and various spellings that grew over time; enns above could have the same or sometimes slightly different version for different name spellings; in practice use the one you feel most comfortable with. If you don’t have a proper enn for demon you want to work with, don’t worry. You can ask for it in meditation or simpler: use invitation in your native language, like for example: Belial, I politely invite you to visit me orVassago, help me in my divination workings, let them be precise and clear, or Lord Beelzebub attend this rite and fill me with your strength, etc. For me enns work powerfully and when I have occasion to use them, I prefer them instead of my native language, because they feel clear, unburdened with meanings of normal words, sacred, focused on this one goal. However you are free not to use them if you feel like it. Enns are not necessary part of workings with demons, but can be a great help.
The Forty-Eight Calls or Keys
Guide to the Pronunciation of the Enochian Keys (Phonetic) All letters are sounded as in English with these exceptions: A ah as in “fAther” C k as in “Cake” E eh as in “grEy” I ee as in “fEEt” O long o as in “smOke” Q k as in “Qabalah” U long u as in “fOOl” The First Key The First Key – Dee’s English I rayng ouer you, sayeth the God of Iustice, in powre exalted above the firmaments of wrath: in whose hands the Sonne is as a sword and the Mone as a throwgh thrusting fire: which measureth your garments in the mydst of my vestures, and trussed you together as the palms of my hands: whose seats I garnished with the fire of gathering, and bewtified your garments wth admiration. To whome I made a law to govern the holy ones and deliuered you a rod with the ark of knowledg. Moreouer you lifted vp your voyces and sware [obedience and faith to him that liueth and triumpheth] whose begynning is not, nor ende can not be, which shyneth as a flame in the myddst of your pallace, and rayngneth amongst you as the ballance of righteousnes and truth. Moue, therfore, and shew yorselues: open the Mysteries of your Creation: Be frendely vnto me: for I am the servant of the same yor God, the true wurshipper of the Highest. The First Key – Enochian Ol sonf vorsg, goho Iad balt, lansh calz vonpho: sobra z-ol ror i ta Nazpad Graa ta Malprg Ds hol-q Qaa nothoa zimz Od commah ta nobloh zien: Soba thil gnonp prge aldi Od vrbs oboleh grsam Casarm ohorela caba pir Od zonrensg cab erm Iadnah Pilah farzm zurza adna Ds gono Iadpil Ds hom Od toh Soba Ipam lu Ipamis Ds loholo vep zomd Poamal Od bogpa aai ta piap piamo-i od vaoan ZACARe c-a od ZAMRAM Odo cicle Qaa Zorge, Lap zirdo Noco MAD Hoath Iaida. The First Key – Phonetic Ol sonuf vaoresaji, gohu IAD Balata, elanusaha caelazod: sobrazod-ol Roray i ta nazodapesad, Giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. Causarem ohorela caba Pire: das zodonurenusagi cab: erem Iadanahe. Pilahe farezodem zodenurezoda adana gono Iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape Piamoel od Vaoan! Zodacare, eca, od zodameranu! odo cicale Qaa; zodoreje, lape zodiredo Noco Mada, Hoathahe I A I D A! The Second Key The Second Key – Dee’s English Can the wings of the windes vnderstand yor voyces of wunder, O you the second of the first, whome the burning flames haue framed within the depth of my Iaws; whome I haue prepared as Cupps for a Wedding, or as the flowres in their beawty for the Chamber of righteousnes. Stronger are your fete then the barren stone, and mightier are your voices then the manifold windes. For you are become a buylding such as is not, but in the mynde of the All powrefull. Arrise, sayth the First: Move therfore vnto his Servants: Shew your selues in powre: And make me a strong Seething: for I am of him that liueth for euer. The Second Key – Enochian Adgt v-pa-ah zongom fa-a-ip Sald vi-i-v L sobam I-al-prg I-za-zaz pi-adph cas-arma abramg ta talho paracleda Q-ta lors-l-q turbs ooge Baltch Giui chis lusd orri Od mi-calp chis bia ozongon Lap noan trof cors tage o-q manin Ia-i-don Torzu gohel ZACAR ca c-no-qod, ZAMRAN micalzo Od ozazm vrelp Lap zir Ioiad. The Second Key – Phonetic Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelar; lape zodir IOIAD!Adagita vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelar; lape zodir IOIAD! The Third Key The Third Key – Dee’s English Behold, sayeth your god, I am a Circle on whose hands stand 12 Kingdoms: Sis are the seats of Liuing Breath: the rest are as sharp sickles or the horns of death, wherein the Creatures of ye earth are to are not, except myne own hand which slepe and shall ryse. In the first I made you Stuards and placed you in seats 12 of government. giving vnto euery one of you powre successively ouer 456, the true ages of tyme: to the intent that from ye highest vessells and the corners of your governments you might work my powre, powring downe the fires of life and encrease continually on the earth: Thus you are become the skirts of Iustice and Truth. In the Name of the same your God, lift vp, I say, your selues. Behold his mercies florish and Name is become mighty amongst vs. In whome we say: Moue, Descend, and apply your selues vnto vs, as vnto the partakers of the Secret Wisdome of your Creation. The Third Key – Enochian Micma goho Piad zir com-selh a zien biab Os Lon-doh Norz Chis othil Gigipah vnd-l chis ta-pu-im Q mos-pleh teloch Qui-i-n toltorg chis i chis ge m ozien dst brgda od torzul i li F ol balzarg, od aala Thiln Os ne ta ab dluga vomsarg lonsa cap-mi-ali vors cla homil cocasb fafen izizop od mi i noag de gnetaab vaun na-na-e-el panpir Malpirgi caosg Pild noan vnalah balt od vooan do o-i-ap MAD Goholor gohus amiran Micma Iehusoz ca-ca-com od do-o-a-in noar mi-ca-olz a-ai-om Casarmg gohia ZACAR vniglag od Im-ua-mar pugo plapli ananael Q a an. The Third Key – Phonetic Micama! goho Pe-IAD! zodir com-selahe azodien biabe os-lon-dohe. Norezoda cahisa otahila Gigipahe; vaunudel-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisaji em ozodien; dasata beregida od toreodul! Ili e-Ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa CALA homila; cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vaunu na-na-e-el: panupire malapireji caosaji. Pilada noanu vaunalahe balata od-vaoan. Do-o-i-ape mada: goholore, gohus, amiranu! Micama! Yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. Casarameji gohia: Zodacare! Vaunigilaji! od im-ua-mar pugo pelapeli Ananael Qo-a-an. The Fourth Key The Fourth Key – Dee’s English I haue set my fete in the sowth and haue loked abowt me, saying, are not the Thunders of encrease numbred 33 which raigne in the Second Angle? vnder whome I haue placed 9639 whome none hath yet numbred but one, in whome the second beginning of things are and wax strong, which allso successively are the number of time: and their powres are as the first 456. Arrise, you Sonns of pleasure, and viset the earth: for I am the Lord your God which is, and liueth. In the name of the Creator, Move and shew yourselues as pleasant deliuerers, That you may praise him amongst the sonnes of men. The Fourth Key – Enochian Othil lasdi babge od dorpha Gohol G chis ge auauago cormp pd dsonf vi v-di-v Casarmi oali Map m Sobam ag cormpo c-rp-l Casarmg cro od zi chis od vgeg dst ca pi mali chis ca pi ma on Ionshin chis ta lo Cla Torgu Nor quasahi od F caosaga Bagle zi re nai ad Dsi od Apila Do o a ip Q-a-al ZACAR od ZAMRAN Obelisong rest-el aaf Nor-mo-lap. The Fourth Key – Phonetic Otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? Casaremi oeli MEAPEME sobame agi coremepo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o CALAA. Torezodu nor-quasahi od fe-caosaga: Bagile zodir e-na-IAD: das iod apila! Do-o-a-ipe quo-A-AL, zodacare! Zodameranu obelisonugi resat-el aaf nor-mo-lapi! The Fifth Key The Fifth Key – Dee’s English The mighty sownds haue entred in ye 3th Angle and are become as oliues in ye oliue mownt, looking wth gladnes vppon the earth and dwelling in the brightnes of the heuens as contynuall cumforters. vnto whome I fastened pillers of gladnes 19 and gaue them vessels to water the earth wth her creatures: and they are the brothers of the first and second and the beginning of their own sea[ts] which [are garnished with continually burning lamps] 69636 whose numbers are as the first, the endes, and ye contents of tyme. Therfore come you and obey your creation: viset vs in peace and cumfort: Conclude vs as receiuers of yor mysteries: for why? Our Lord and Mr is all One. The Fifth Key – Enochian Sa pah zimii du-i-v od noas ta-qu-a-nis adroch dorphal Ca osg od faonts peripsol tablior Casarm amipzi na zarth af od dlugar zizop z-lida caosagi tol torg od z-chis e si asch L ta vi u od iaod thild ds peral hubar Pe o al soba cormfa chis ta la vis od Q-co-casb Ca nils od Darbs Q a as Feth-ar-zi od bliora ia-ial ed nas cicles Bagle Ge iad i L. The Fifth Key – Phonetic Sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripeso ta-be-liore. Casareme A-me-ipezodi na-zodaretahe AFA; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe El ta-vi-vau; od iao-d tahilada das hubare PE-O-AL; soba coremefa cahisa ta Ela Vaulasa od Quo-Co-Casabe. Eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile Ge-iad I-el! The Sixth Key The Sixth Key – Dee’s English The spirits of ye 4th Angle are Nine, Mighty in the firmament of waters: whome the first hath planted a torment to the wicked and a garland to the righteous: [g]iving vnto them fyrie darts to vanne the earth and 7699 continuall Workmen whose courses viset with cumfort the earth and are in government and contynuance as the second and the third. Wherfore harken vnto my voyce: I haue talked of you and I move you in powre and presence: whose Works shalbe a song of honor and the praise of your God in your Creation. The Sixth Key – Enochian Gah s di u chis em micalzo pil zin sobam El harg mir babalon od obloc samvelg dlugar malprg arcaosgi od Acam canal so bol zar f-bliard caosgi od chis a ne tab od miam ta vi v od d Darsar sol peth bi en B ri ta od zacam g mi calzo sob ha hath trian Lu ia he odecrin MAD Q a a on. The Sixth Key – Phonetic Gahe sa-div cahisa EM, micalazoda Pil-zodinu, sobam El haraji mir babalonu od obeloce samevelaji, dalagare malapereji ar-caosaji od ACAME canale, sobola zodare fabeliareda caosaji od cahisa aneta-na miame ta Viv od Da. Daresare Sol-petahe-bienu Be-ri-ta od zodacame ji-micalazodo: sob-ha-atahe tarianu luia-he od ecarinu MADA Qu-a-a-on! The Seventh Key The Seventh Key – Dee’s English The East is a howse of virgins singing praises amongst the flames of first glory wherein the Lord hath opened his mowth: and they are become 28 liuing dwellings in whome the strength of man reioyseth, and they are apparailed wth ornaments of brightnes such as work wunders on all creatures. Whose Kingdomes and continuance are as the Third and Fowrth Strong Towres and places of cumfort, The seats of Mercy and Continuance. O you Servants of Mercy: Moue, Appeare: sing prayses vnto the Creator and be mighty amongst vs. For to this remembrance is given powre and our strength waxeth strong in our Cumforter. The Seventh Key – Enochian R a as isalman para di zod oe cri ni aao ial purgah qui in enay butmon od in oas ni para dial casarmg vgear chirlan od zonac Lu cif tian cors to vaul zirn tol ha mi Soba Londoh od miam chis tad o des vmadea od pibliar Othil rit od miam C no quol Rit ZACAR, ZAMRAN oecrimi Q a dah od o mi ca olz aaiom Bagle pap nor id lugam lonshi od vmplif vgegi Bigliad. The Seventh Key – Phonetic Ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-piregahe Qui-inu. Enai butamonu od inoasa NI pa-ra-diala. Casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. Soba lonudohe od nuame cahisa ta Da o Desa vo-ma-dea od pi-beliare itahila rita od miame ca-ni-quola rita! Zodacare! Zodameranu! Iecarimi Quo-a-dahe od I-mica-ol-zododa aaiome. Bajireje papenore idalugama elonusahi–od umapelifa vau-ge-ji Bijil–IAD! The Eighth Key The Eighth Key – Dee’s English The Midday, the first, is as the third heaven made of Hiacynet Pillers 26: in whome the Elders are become strong wch I haue prepared for my own righteousnes sayth the Lord: whose long contynuance shall be as bucklers to the stowping Dragon and like vnto the haruest of a Wyddow. How many ar there which remayn in the glorie of the earth, which are, and shall not see death, vntyll this howse fall and the Dragon synck? Come away, for the Thunders haue spoken: Come away, for the Crownes of the Temple and the coat of him that is, was, and shalbe crowned, are diuided. Come, appeare to the terror of the earth and to our comfort and of such as are prepared. The Eighth Key – Enochian Bazmelo i ta pi ripson oln Na za vabh ox casarmg vran Chis vgeg dsa bramig bal to ha goho i ad solamian trian ta lol cis A ba i uo nin od a zi agi er rior Ir gil chis da ds pa a ox bufd Caosgo ds chis odi puran teloah cacrg isalman loncho od Vouina carbaf Niiso Bagle auauaga gohon Niiso bagle momao siaion od mabza Iad o i as mo mar poilp Niis ZAMRAN ci a o fi caosgo od bliors od corsi ta a bra mig. The Eighth Key – Phonetic Bazodemelo i ta pi-ripesonu olanu Na-zodavabebe OX. Casaremeji varanu cahisa vaugeji asa berameji balatoha: goho IAD. Soba miame tarianu ta Iolacis Abaivoninu od azodiajiere riore. Irejila cahisa da das pa-aox busada Caosago, das cahisa od ipuranu telocahe cacureji oisalamahe lonucaho od Vovina carebafe? NIISO! bagile avavago hohon. NIISO! bagile momao siaionu, od mabezoda IAD oi asa-momare poilape. NIIASA! Zodameranu ciaosi caosago od belioresa od coresi ta a beramiji. The Ninth Key The Ninth Key – Dee’s English A mighty garde of fire wth two edged swords flaming (which haue Viols 8 of Wrath for two tymes and a half: whose wings are of wormwood and of the marrow of salt,) haue stled their feete in the West and are measured with their Ministers 9996. These gather vp the moss of the earth as the rich man doth his threasor: cursed ar they whose iniquities they are in their eyes are milstones greater then the earth, and from their mowthes rune seas of blud: their heds are covered with diamond, and vppon their heds are marble sleus.* Happie is he on whome they frown not. For why? The God of righteousnes reioyseth in them! Come away, and not your Viols, for the tyme is such as requireth cumfort. The Ninth Key – Enochian Mica oli bransg prgel napta ialpor ds brin efafafe P vonpho o l a ni od obza Sobca v pa ah chis tatan od tra nan balye a lar lusda so boln od chis hol q C no quo di cial v nal aldon mom caosgo ta las ollor gnay limlal Amma chiis Sobca madrid z chis ooanoan chiis auiny dril pi caosgin od od butmoni parm zum vi C nila Daziz e thamz a-childao od mirc ozol chis pi di a i Collal Vl ci nin a sobam v cim Bagle Iab baltoh chirlan par Niiso od ip ofafafe Bagle acosasb icorsca unig blior. The Nineth Key – Phonetic Micaoli beranusaji perejala napeta ialapore, das barinu efafaje PE vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi CIAL. Vaunesa aladonu mom caosago ta iasa olalore ginai limelala. Amema cahisa sobra madarida zod cahisa! Ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. Dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai Colalala. Ul ci ninu a sabame ucime. Bajile? IAD BALATOHE cahirelanu pare! NIISO! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. The Tenth Key The Tenth Key – Dee’s English The Thunders of Iudgment and Wrath are numbred and are haborowed in the North in the likenes of an oke, whose branches are Nests 22 of Lamentation and Weaping layd vp for the earth, which burn night and day: and vomit out the heds of scorpions and live sulphur myngled with poyson. These be the Thunders that 5678 tymes in ye 24th part of a moment rore [with a hundred mighty earthquakes and a thousand] tymes as many surges. which rest not neyther know any echoing* tyme here. One rock bringeth furth 1000, euen as the hart of man doth his thowghts. Wo, Wo, Wo, Wo, Wo, Wo, yea Wo be to the earth! For her iniquitie is, was and shalbe great! Come awaye: but not your noyses. * “Any echoing time between.” The Tenth Key – Enochian Coraxo chis cormp od blans Liucal aziazor paeb soba lilonon chis virq op eophan od salbrox cynixir faboan U nal chis Coust ds saox co casg ol oanio yor eors vohim gizyax od math cocasg plo si molui ds pa ge ip larag om droln matorb cocasb emna L patralx yolci math nomig momons olora gnay angelard Ohio ohio ohio ohio ohio ohio noib ohio caosgon Bagle madrid i zirop chiso drilpa Niiso crip ip nidali. The Tenth Key – Phonetic Coraxo cahisa coremepe, od belanusa Lucala azodia-zodore paebe Soba iisononu cahisa uirequo OPE copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. Vaunala cahisa conusata das DAOX cocasa ol Oanio yore vohima ol jizodyzoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. El pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. Ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe Ohyo! caosagonu! Bajile madarida i zodirope cahiso darisapa! NIISO! caripe ipe nidali! The Eleventh Key The Eleventh Key – Dee’s English The Mighty Seat groaned and they were 5 thunders which flew into the East: and the Egle spake and cryed wth a lowde voyce, Come awaye: [and they gathered themselues together and became] the howse of death of whome it is measured and it is as they are, whose number is 31. Come away, for I haue prepared for you. Moue therfore, and shew your selues: open the Mysteries of your Creation: be frendely vnto me: for I am the servant of ye same yor God, the true wurshipper of the Highest. The Eleventh Key – Enochian Ox i ay al holdo od zirom O Coraxo ds zddar ra asy od vab zir comliax od ba hal Niiso salman teloch Casar man holq od ti ta z-chis soba cormf i ga Niisa Bagle abramg noncp ZACARe ca od ZAMRAN odo cicle qaa Zorge lap zirdo noco Mad Hoath Iaida. The Eleventh Key – Phonetic Oxiayala holado, od zodirome O coraxo das zodiladare raasyo. Od vabezodire cameliaxa od bahala: NIISO! salamanu telocahe! Casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. NIISA! bagile aberameji nonucape. Zodacare eca od Zodameranu! odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A! The Twelfth Key The Twelfth Key – Dee’s English O you that rayng in the Sowth and are 28, The Lanterns of Sorrow, bynde vp yor girdles and viset vs. Bring down your trayn 3663 that the Lord may be magnified, whose name amongst you is Wrath. Moue, I say, and shew yor selues: open ye Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same yor God, the true wurshipper of the Highest. The Twelfth Key – Enochian Nonci dsonf Babage od chis ob hubaio tibibp allar atraah od ef drix fafen Mian ar E nay ovof soba do o a in aai i VONPH ZACAR gohus od ZAMRAM odo cicle Qaa Zorge, lap zirdo noco MAD Hoath Iaida. The Twelfth Key – Phonetic Nonuci dasonuf Babaje od cahisa OB hubaio tibibipe: alalare ataraahe od ef! Darix fafenu MIANU ar Enayo ovof! Soba dooainu aai i VONUPEHE. Zodacare, gohusa, od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A! The Thirteenth Key The Thirteenth Key – Dee’s English O you swords of the Sowth which haue 42 eyes to styr vp the wrath of synn, making men drunken which are empty. Behold the promise of God and his powre which is called amongst you a Bitter Sting. Moue and shew your selues: open the Mysteryes of yor Creation: be frendly vnto me: for I am the servant of ye same yor God, the true wurshipper of the Highest. The Thirteenth Key – Enochian Napeai Babgen ds brin vx ooaona lring vonph doalim eolis ollog orsba ds chis affa Micma isro MAD od Lonshitox ds ivmd aai GROSB ZACAR od ZAMRAN, odo cicle Qaa, zorge, lap zirdo noco MAD Hoath Iaida. The Thirteenth Key – Phonetic Napeai Babajehe das berinu VAX ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. Micama isaro Mada od Lonu-sahi-toxa, das ivaumeda aai Jirosabe. Zodacare od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A. The Fourteenth Key The Fourteenth Key – Dee’s English O you sonns of fury, the dowghters of the lust, which sit vppon 24 seats, vexing all creatures of the earth with age, which haue vnder you 1636: behold the Voyce of God, the promys of him which is called amongst you Furye or Extreme Iustice. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest. The Fourteenth Key – Enochian Noromi bagie pasbs oiad ds trint mirc ol thil dods tolham caosgo Ho min ds brin oroch Quar Micma bial oiad a is ro tox dsi vm aai Baltim ZACAR od ZAMRAN odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida. The Fourteenth Key – Phonetic Noroni bajihie pasahasa Oiada! das tarinuta mireca OL tahila dodasa tolahame caosago Homida: das berinu orocahe QUARE: Micama! Bial’ Oiad; aisaro toxa das ivame aai Balatima. Zodacare od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A. The Fifteenth Key The Fifteenth Key – Dee’s English O thow the governor of the first flame vnder whose wyngs are 6739 which weaue the earth wth drynes: which knowest the great name Righteousnes and the Seale of Honor. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the High[e]st. The Fifteenth Key – Enochian Ils tabaan li al prt casarman Vpahi chis darg dso ado caosgi orscor ds omax nonasci Baeouib od emetgis iaiadix ZACAR od ZAMRAN, odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida. The Fifteenth Key – Phonetic Hasa! tabaanu li-El pereta, casaremanu upaahi cahisa DAREJI; das oado caosaji oresacore: das omaxa monasaci Baeouibe od emetajisa Iaiadix. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A. The Sixteenth Key The Sixteenth Key – Dee’s English O thow second flame, the howse of Iustice, which hast thy begynning in glory and shalt cumfort the iust: which walkest on the eart[h] with feete 8763 that vnderstand and separate creatures: great art thow in the God of Stretch Furth and Conquere. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest. The Sixteenth Key – Enochian Ils viuialprt salman blat ds acro odzi busd od bliorax balit dsin-si caosg lusdan Emod dsom od tli-ob drilpa geh uls MAD zilodarp ZACAR od ZAMRAN odo cicle Qaa, zorge, lap zirdo noco MAD, hoath Iaida. The Sixteenth Key – Phonetic Ilasa viviala pereta! Salamanu balata, das acaro odazodi busada, od belioraxa balita: das inusi caosaji lusadanu EMODA: das ome od taliobe: darilapa iehe ilasa Mada Zodilodarepe. Zodacare od Zodameranu. Odo cicale Qaa: zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A. The Seventeenth Key The Seventeenth Key – Dee’s English O thow third flame whose whose wyngs are thorns to styr vp vexation and hast 7336 Lamps Liuing going before the[e], whose God is Wrath in Angre, gyrd vp thy loynes and harken. Moue and shew yor selues: open the Mysteries of yor Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest. The Seventeenth Key – Enochian Ils do alprt soba vpa ah chis manba zixlay dodshi od brint Taxs hubaro tas tax ylsi, so bai ad I von po vnph Aldon dax il od toatar ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD hoath Iaida. The Seventeenth Key – Phonetic Ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta FAXISA hubaro tasataxa yolasa: soba Iad I Vonupehe o Uonupehe: aladonu dax ila od toatare! Zodacare od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A. The Eighteenth Key The Eighteenth Key – Dee’s English O thow mighty Light and burning flame of cumfort which openest the glory of God to the center of the erth, in whome the Secrets of Truth 6332 haue their abiding, which is called in thy kingdome Ioye and not to be measured: be thow a wyndow of cumfort vnto me. Moue and shew your selues: open the Mysteries of your Creation: be frendely vnto me: for I am the servant of the same your God, the true wurshipper of the Highest. The Eighteenth Key – Enochian Ils Micail-z olprit ial prg Bliors ds odo Cusdir oiad o uo ars caosgo Ca sar mg La iad eran brints cafafam ds iumd a q lo a do hi MOZ od ma of fas Bolp comobliort pambt ZACAR od ZAMRAN odo cicle Qaa zorge lap zirdo Noco MAD, hoath Iaida. The Eighteenth Key – Phonetic Ilasa micalazoda olapireta ialpereji beliore: das odo Busadire Oiad ouoaresa caosago: casaremeji Laiada ERANU berinutasa cafafame das ivemeda aqoso adoho Moz, od maoffasa. Bolape como belioreta pamebeta. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe I A I D A. The Call or Key of the Thirty Aethyrs The Thirty Names of the Aethyrs: 1. LIL 6. MAZ 11. ICH 16. LEA 21. ASP 26. DES 2. ARN 7. DEO 12. LOE 17. TAN 22. LIN 27. ZAA 3. ZOM 8. ZID 13. ZIM 18. ZEN 23. TOR 28. BAG 4. PAZ 9. ZIP 14. VTA 19. POP 24. NIA 29. RII 5. LAT 10. ZAX 15. OXO 20. CHR 25. VTI 30. TEX The Call or Key of the Thirty Aethyrs – Dee’s English O you heuens which dwell in the First Ayre, the mightie in the partes of the Erth, and execute the Iudgment of the Highest! To you it is sayd, Beholde the face of your God, the begynning of cumfort, whose eyes are the brightnes of the hevens: which prouided you for the gouernment of the Erth and her vnspeakable varietie, furnishing you wth a powr vnderstand to dispose all things according to the providence of Him that sitteth on the Holy Throne, and rose vp in the begynning, saying: the Earth let her be gouerned by her parts and let there be diuision in her, that the glory of hir may be allwayes drunken and vexed in it self. Her course, let it ronne wth the hevens, and as a handmayd let her serve them. One season let it confownd an other, and let there be no creature vppon or within her the same: all her members let them differ in their qualities, and let there be no one creature aequall wth an other: the reasonable Creatures of the Erth let them vex and weede out one an other, and the dwelling places let them forget thier names: the work of man, and his pomp, let them be defaced: his buyldings let them become caves for the beasts of the feeld. Confownd her vnderstanding with darknes. For why? It repenteth me I made Man. One while let her be known and an other while a stranger: bycause she is the bed of a Harlot, and the dwelling place of Him that is Faln. O you heuens arrise: the lower heuens vnder neath you, let them serve you! Gouern those that govern: cast down such as fall! Bring furth with those that encrease, and destroy the rotten! No place let it remayne in one number: ad and diminish vntill the stars be numbred! Arrise, Move, and Appere before the Couenant of his mowth, which he hath sworne vnto vs in his Iustice. Open the Mysteries of your Creation: and make vs partakers of Vndefyled Knowledg. The Call of the Thirty Aethers – Enochian Madriax ds praf {Name of Aether, eg LIL} chis Micaolz saanir caosgo od fisis bal zizras Iaida nonca gohulim Micma adoian MAD I a od Bliorb sa ba ooaona chis Luciftias peripsol ds abraassa noncf netaa ib caosgi od tilb adphaht dam ploz tooat noncf gmi calzoma L rasd tofglo marb yarry I DOI GO od tor zulp ia o daf gohol caosga ta ba ord saanir od christeos yr poil ti ob l Bus dir tilb noaln pa id orsba od dodrmni zylna El zap tilb parm gi pe rip sax od ta qurlst bo o a pi S L nib m ov cho symp od Christeos Ag tol torn mirc q ti ob l Lel, Tom paombd dilzmo aspian, Od christeos Ag L tor torn parach a symp, Cord ziz dod pal od fifalz L s mnad od fargt bams omaoas Conisbra od auauox tonug Ors cat bl noasmi tab ges Leuith mong vnchi omp tilb ors. Bagle Mo o o ah ol cord ziz L ca pi ma o ix o maxip od ca co casb gsaa Baglen pi i tianta a ba ba lond od faorgt teloc vo v im Ma dri iax tirzu o adriax oro cha aboapri Tabaori priaz ar ta bas. A dr pan cor sta dobix Yol cam pri a zi ar coazior. Od quasb q ting Ripir pa a oxt sa ga cor. vm l od prd zar ca crg A oi ve a e cormpt TORZV ZACAR od ZAMRAN aspt sibsi but mona ds surzas tia baltan ODO cicle Qaa Od Ozama plapli Iad na mad. The Call of the Thirty Aethers – Phonetic Madariatza das perifa {LIL} cahisa micaolazoda saanire caosago od fifisa balzodizodarasa Iaida. Nonuca gohulime: Micama odoianu MADA faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonucafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonucafe jimicalazodoma larasada tofejilo marebe yareryo IDOIGO; od torezodulape yaodafe gohola, Caosaga, tabaoreda saanire, od caharisateosa yorepoila tiobela busadire, tilabe noalanu paida oresaba, od dodaremeni zodayolana. Elazodape tilaba paremeji peripesatza, od ta qurelesata booapisa. Lanibame oucaho sayomepe, od caharisateosa ajitoltorenu, mireca qo tiobela Iela. Tonu paomebeda dizodalamo asa pianu, od caharisateosa aji-latore-torenu paracahe a sayomepe. Coredazodizoda dodapala od fifalazoda, lasa manada, od faregita bamesa omaoasa. Conisabera od auauotza tonuji oresa; catabela noasami tabejesa leuitahemonuji. Vanucahi omepetilabe oresa! Bagile? Moooabe OL coredazodizoda. El capimao itzomatzipe, od cacocasabe gosaa. Bajilenu pii tianuta a babalanuda, od faoregita teloca uo uime. Madariiatza, torezodu!!! Oadariatza orocaha aboaperi! Tabaori periazoda aretabasa! Adarepanu coresata dobitza! Yolacame periazodi arecoazodiore, od quasabe qotinuji! Ripire paaotzata sagacore! Umela od perdazodare cacareji Aoiveae coremepeta! Torezodu! Zodacare od Zodameranu, asapeta sibesi butamona das surezodasa Tia balatanu. Odo cicale Qaa, od Ozodazodame pelapeli IADANAMADA!
Gotta do it
I don’t care what news I get I just want this stupid potato dog on my dash
The Triangle of Solomon
Exorcism Latin and English
EXORCISM SPELLS (LATIN & ENGLISH) This is a prayer against Satan and his rebellious angels. It was published by the Order of His Holiness Pope Leo XIII. This simple prayer must be said by a priest only.
The term “exorcism”“ does NOT always denote a solemn exorcism involving a person possessed by the devil. In general, the term denotes prayers to "curb the power of the devil and prevent him from doing harm.” As St. Peter had written in Holy Scripture, “your adversary the devil, as a roaring lion,goes about seeking whom he may devour.” [1 St.Pet. 5:8]
The Holy Father exhorts priests to say this prayer as often as possible, as a simple exorcism to curb the power of the devil and prevent him from doing harm. The faithful also may say it in their own name, for the same purpose, as any approved prayer. Its use is recommended whenever action of the devil is suspected, causing malice in men, violent temptations and even storms and various calamities. It could be used as a solemn exorcism (an official and public ceremony, in Latin), to expel the devil. It would then be said by a priest, in the name of the Church and only with a Bishop’s permission.
EXORCISM SPELLS): † (Original Latin Spells) Exorcizamus te, omnis immunde spiritus, omni satanica potestas, omnis incursio infernalis adversarii, omnis legio, omnis congregatio et secta diabolica, in nomini et virtute Domini nostri Jesu Christi, eradicare et effugare a Dei Ecclesia, ab animabus ad imaginem Dei conditis ac pretioso divini Agni sanguini redemptis.
(In English Version) We cast you out, every unclean spirit, every satanic power, every onslaught of the infernal adversary, every legion, every diabolical group and sect, in the name and by the power of our Lord Jesus Christ. We command you, begone and fly far from the Church of God, from the souls made by God in His image and redeemed by the precious blood of the divine Lamb.
Source(s): Roman Ritual, 1952.
† (Original Latin Spell) Crux sacra sit mihi lux! Nunquam draco sit mihi dux. Vade retro Satana! Nunquam suade mihi vana! Sunt mala quae libas. Ipse venena bibas!
(In English Version) May the holy cross be my light! May the dragon never be my guide. Begone Satan! Never tempt me with your vanities! What you offer me is evil. Drink the poison yourself! This is from the St. Benedict exorcism medal.
The method of exorcism most useful against demons is to recite an incantation which is long and detailed, which is heavily charged with energy that comes not from the mind, but from the glory of the gods. This kind of exorcism is often used by religions such as Christianity, because you do not need to possess magical gifts to be able to use energy that comes from the gods.
This method is a good one for two reasons. First, it uses a force so pure that when the demon leaves the body of the victim, it will already be so immersed in this energy that it will be annihilated. Secondly, you do not need to adapt the incantation according to the identity or strength of the evil spirit, since the power of the gods still exceed the power of the demon.
The Latin language was the vulgar language of Rome, used by scholar, orator, prostitute and the apocalyptic beast. The Roman Church wanted to use the common, vulgar language, making this the sacred language of the Church, that is, the language into which Scripture would be translated (the Vulgate [from vulgar or common]), and in which the Liturgy would be celebrated, including sacramentals like exorcism.
Some decades before the dumbed-down non-translation of the first ICEL attempt to translate the Mass into English some 40 years ago, translations of the rite of exorcism started to appear. They were clearly translated by someone who either did not know Latin very well, or who just wasn’t worried about how precise he was, perhaps because the “translation” was never meant to be used. It was just an indication of what was happening in the Latin text, which surely would be used.
Texts are important inasmuch as they are used to communicate. Different texts communicate differently. One would want to express that which the Church wants to be expressed, especially with something so sensitive as exorcism, no? This would be the primary benefit of using Latin.
The language itself as a language has nothing to offer more than that. “Is using Latin more powerful in exorcisms?” is a question that is raised frequently enough. Very frequently, in fact. No, it’s not more powerful. One shouldn’t use it superstitiously. And, by the way, I don’t care who you are or what schooling you’ve had, the devil is better at Latin than you are. If you use it out of pride, he will make your head spin. Humility in all things.
Even if an excellent translation of the 1614 ritual were to be used, it is not always a good idea to use it, depending on the circumstances of those present. Not all those assisting might have a stomach strong enough to take even hours of these kinds of texts in English being recited, so dramatically evocative are they.
There are parts of the ritual for which you might want to use a translation, even if you laudably recite the rest in Latin. For instance, the litany of saints.
However, for obvious reasons, it would be good to ask the mandated questions to Satan in Latin or in an obscure language you are certain that the possessed person does not understand, and has probably never seen on TV or heard on the radio.
Necromancy: Sing Them Awake
After receiving a few requests for a post on this and a bit of extra time, I decided to finally sit down and have a chat about necromancy. Since Biblical days, necromancy has been considered one of the most immoral magics that a magician could perform. The conjuration of souls which have passed through death’s gate was and still is considered a foul act. Fiddling with bones and whispering damnable words makes the skin crawl, and as it should. This is playing with death. The word necromancy refers to the act of divining through the use of the dead. Through the definition itself seems rather ambiguous, the act of necromancy is commonly illustrated through two methods within pop culture and common belief. The first is the actual raising of the body itself to utter secrets. The second is the raising of the soul to relay information. In actuality, the latter is true while the former remains to be a dramatization, though the magicians of some cultures use poison to temporarily paralyze and ‘revive’ people to simulate the creation of a zombie. The idea of what necromancy was changed over time. The suffix of the word was disregarded. In time, the practice of raising the dead, whether bodily or by spirit, was considered to be necromancy. Soon, the definition expanded further into being any magic that dealt in death and spirits of the dead. Necromancy has long been known to be quite a ceremonial art. Grimoires accounting for necromantic rituals give lucid instruction on how to follow the procedure for the most successful result, even giving counter incantations and workings for the possible failure or derailment of the working. Swords, knives, staffs, wands, and pointed weapons were used to command the spirits and force their compliance. Names of God, incantations in Hebrew and Latin (sometimes a corruption of both), and angelic invocation were also used for force compliance of a spirit. Circles and measures of protection were used to keep the magician safe in his efforts to raise the dead, especially for when the spirit was particularly malicious or violent.The ceremonies needed to be followed quite closely, lest the spirits be loosened and either attack the practitioner or flee. However, in places where folk magic flourished, other acts of necromancy became clear. In Northern countries, most acts to become a sorcerer or to gain supernatural power were done in graveyards or churchyards (which would act as a local graveyard for many small towns). In these rituals, the magician would ask the spirits of the dead to lease power or knowledge to them. It might even be suggested that a spirit within that graveyard might act as a future familiar spirit to the magician in question, teaching, serving, and acting as a connector to the Other World. However, even within the accounts of folk Necromancy, a sense of formality is still stressed. A ‘charmed ring’ as described in a tale called “The Ghost of Stythians” is used by a Cornish white witch to protect her client from the possible attacks of churchyard spirits that she intended to raise. Incantations in foreign tongues are accounted for. So too, powers beyond the magician are invoked to control the spirit and force compliance. In Germanic cultures, and later in Anglo-Saxon society, raising the dead was a magical act accounted for in both practice and in mythological source. Volvas, sorcerous Norse seeresses, were told to be raised by both gods and man alike to be asked for advice and tellings of the future. Later, in 10th Century Anglo Saxon England, King Edgar enacts a law that commands that people who live upon the land should drive out all known witches, wizards, and morthwyrtha. Morthwyrtha were people who venerated the dead, specifically, their beloved dead or ancestors. Though this practice was thought to be religious in some sense, it still retained necromantic connotations because it involved working with the dead. Just as witchcraft is, necromancy is a common magical practice found in nearly every culture. However, the method of practice is what makes it unique to each culture. Some traditions account for different methods, while other more rural customs account for others. Of course, the kind of necromancy being talked about makes these methods vary, as well as the kind of connotation it holds culturally. Ancestral Veneration- Is it necromancy? It depends on who you ask. Some will assert that it clearly fits the word’s meaning and definition, and thus clearly can be classified as a necromantic act. Others are less than convinced by this, arguing that necromancy has connotations that would suggest asserting magical dominance over the spirit in question rather than praying to it or venerating it in any way. What is clear is that it is a magical act that has been accounted for in many old tales and myths, most of which include questioning the spirit of an ancestor for guidance. This would, by definition, classify it as necromantic in some way. The way that many cultures partake in venerating their beloved dead is quite varied and at the same time, rather similar. Objects of focus are used to symbolize the dead, whether that be a photograph, one of their belongings, a gift from them to the practitioner, or an altar made in their name. They are fed with food, drinks, gifts, incense, etc. Then, they are prayed to by the practitioner. Cultural intricacies will individualize the practice, but those three steps are the most common in any practice that includes ancestral veneration. Mediumship- Much controversy is put around the claim that mediumship is necromancy. With the recent increase in popularity with the term, any purported relation to such an act as necromancy is vehemently struck down without consideration. It remains, however, that an act of necromancy is often coupled with some form of mediumship. To be a medium is to mediate between the living and the dead, often through a variety of forms. Classic mediums are possessed and relay information that way. Though, some hear or see the Dead, as with those with the Sight. It is popularly, and very broadly, considered to be the ability to perceive and communicate with spirits of the dead. Because it is so intrinsically tied up with spirits of dead folks and because it’s often used by people to gain information, it fits with the definition of necromancy. However, for it to be necromancy, it requires the dead to be summoned or called in some way. It is this act of magic which is found in most necromantic rites. Is it fair to call a gifted medium a necromancer? I would think not without context. If they were to use magic to summon the spirits which they mediate for, then I would be more inclined to believe it. The use of magic in the act of divining through the dead seems to be the indicator of whether it is necromancy or not. Acquisition of Sorcerous Power- As stated before, many rural magical traditions account for magicians acquiring power through the dead in a variety of means. Not only is it thought that the dead would act as helpers to this magicians, but they would be the current through which power would flow to the newly made sorcerer. Most of the workings accounted for take place on a Thursday, usually between the hours of midnight to two o’clock. Some account for going to a churchyard and taking metal from the church-bell and promising to return it in death. Others account for leaving things behind, like blood or gifts. One of the most popular methods, which is not bound to Northern cultures alone, is that of grave-sleeping. Sleeping upon a grave is thought to connect the living practitioner with the spirits of the dead within that place. Through them, power is allowed to flow to the practitioner, effectively making them a sorcerer. Bone Work- Less about the spirit which needs to be summoned and much more about the local spirits is bone work. Bone work involves a practice in which one seeks to commune with and, ultimately either help or control, the spirit found inside of the bones which they have found or been given. Though it is popularly believed now that the spirit completely leaves the bones upon death, the folklore of old is not so clean cut on its belief about death. The soul has parts. Some bits stay and some bits go. When a person, dead or not, leaves a bit of their body behind, it carries a part of their spirit. The rest of their spirit may be accessed and leveraged by the smaller part. This is the intrinsic nature of animism, which is ultimately the relationship between the micro and the macro. By working rites and magic over the bone, the magician is able to control the spirit which is already inside the bone, and effectively gaining contact with the rest of the spirit as well. Beyond this, the belief which is common across many cultures is that the material of bone itself provides connection to the dead. A single human skull may be used as a symbol and a bridge, allowing connection to ancestral spirits and shades. The skull of a fox might act as a go-between, a bridge between the Wild Unknown and the Living Order. It is through working with the bones that the magician is able to work with the spirits, whether native to its remains, or something connected to it in some way, shape, or form. Spirit-Raising- Without a doubt, this is certainly the most recognizable and identifiable acts of necromantic magic. In this, the magician is looking to bring the spirit of a dead individual to them and, presumably, answer their questions or bidding. Methods of this act vary greatly between traditions of magic and cultures, but the nature of the raising itself may also change the method. If perhaps the magician wishes to raise the spirit of a dead loved one, or with whom they are connected in some way, they may not approach the raising as any other necromantic act. In this, gentleness and coaxing is used to bring the spirit back to the magician. Incantations, food, and light can be beacons to the named spirit so that it might return successfully. The magician might also wish to raise the spirit of a man with whom they were not acquainted with in life or with whom we had quarreled with. In this case, a much different tone is undertaken. The spirit might show resistance to the magician and refuse their calls. The spirit might attack the magician for disturbing them. The spirit might attempt to flee. In any case, there is a great chance for issue and flaw. In this case, a much more traditional undertaking is likely to be taken up. Protective measures, likely a circle of some sort, are used to ensure the magician’s safety in this most trying operation. So too are tools or weapons are used for force and compulsion. A blasting rod with forked tongs, a black handled knife, a silver sword, a yew wand, or any number of such tools have been employed in the past for such tasks. Then, of course, comes the next part of the task which is to question the dead. Such tools of complement become of use again. The spirit must be compelled to speak the truth to the necromancer. After they do the magician’s will, they will be given the license to depart. Such an incantation will give the spirit freedom to leave the magician’s bonds, only under the condition that it will not harm anyone or anything on its way back to its place of origin. This is not a banishment and will not force a spirit to leave. Some spirits are intent upon staying, if for no other reason that to try to fight the magician’s will. Under such a circumstance, a banishment and exorcism of the space is required to force the spirit to return from where the magician summoned it. *** With these being some of the most popular forms of necromancy, there are also innumerable other examples of necromantic work. Given that the definition has widened so much into being magic that deals in spirits of the dead, it covers a broad spectrum of magical systems and traditions. Attending necromancy’s reputation of being one of the darkest arts is a large amount of caution which is issued with workings of that nature. Not all spirits will come forward of their own volition. Often times, classic necromantic workings are designed to force compliance. With that, the spirit might become enraged or wish to exact vengeance. A few things need to be taken into consideration before diving into this. Protection- When playing with spirits that are possibly malicious or could become violent, protection of some kind is always suggested. Most magicians will lay a circle of some kind to protect themselves from the powers that they seek to command. They will also carry with them talismans and charms which protect them from the touch of the summoned shades, but will not necessarily deter the working itself. Of course, the tools they carry are also a means of protection. Not only do these tools command such powers as those being summoned, but they act as weapons when the spirits attack or break loose of compulsion. Black handled knives, iron blades, water purified with silver and salt, staves and wands made of hazel or yew, etc. all prove effective as weapons against spirits of the dead. A combination of tools, glyphs, charms, and the like is suggested when one seeks to command the dead. However, these protective measures should be just that, protective, but not an interference with the working itself. Injury is best avoided, but when one practices this art, no one leaves untouched. Tone- Different acts of necromancy call for different approaches. This is a simple thing. However, there are a great many complexities to this. Each act will call for a different method, but above all, it will call for a different tone. In acts looking to summon spirits of dead loved ones, family, friends, or beloved ancestors, the working will look and feel intrinsically different than that of a rite to conjure the spirit of an unfamiliar ghost. Kinder words will be used, gentler motions and actions are taken. Food and offering might be used, and flames and light to be a beacon. This is not something which will pull a spirit from the grave, but invite them to your side. On the other hand, with much more characteristic examples of necromancy, the magician might also wish to conjure the spirit of a person who they never knew, but wish to obtain something from. In this case, caution is taken, as is a pronounced sense of sangfroid. They might use words that are much more commanding, actions and spells that are much more coercive, and ritual components that are generally more saturnian. The tone between rituals changes depending upon the goal and the spirit that the magician intends to conjure. It is for the best of all parties involved, including the spirits, that this is the case. Relationships with spirits may be spoiled or built depending upon the actions of the magician. No word or action hence shall go unnoticed. Knowledge- It should go without saying that no working of necromancy should be approached blindly. The magician requires knowledge to perform the rite to their set goal. What kind of knowledge? Foremost, knowledge about the working they are about to attempt. Are there quirks or important intricacies about the exact rite they are about to perform? Is there a set order in which ritual actions are performed? Is there a specific kind of circle or rite space-preperation that needs to be followed? These are all very general questions, but in matters of necromancy, they are to be followed quite closely. Secondly, but certainly not any less important, is knowledge about the spirit which they will attempt to summon. The more you know about the spirit, the better. Descriptions, especially by familial relation, will help in the summoning of the proper spirit. The thing you don’t want to happen is accidentally summon the wrong spirit. Knowledge about the spirit, about their living life, their interests, their loves, their hates, etc. can help in the summoning. Not only will this help build a proper summoning incantation, but it will help you in deciding the spell components used in their calling. What will lure them into your trap? What will wake them up enough from the grave to come to you? Will it be something that they love, crave, or hate? In that respect, knowledge truly is power. Power- Such a small word with such large consequence. Amusingly enough, this has little to do with the power which the magician carries internally and everything to do with the power they must acquire over individual spirits. Usually, necromantic workings require a representation of the spirit being summoned. These representations, commonly shown as photographs, drawings, possessions, etc. are not only links to the spirit in question, but a means of exercising power over it. Possessions, photographs, drawings, and the like only work as magical links because they carry a piece of that spirit inside of them. It can be used to compel a spirit, though it does not hold absolute power. This conversation of power also includes non-magical methods of gaining the upper hand. Folk tales of necromancy or spirits often include outsmarting a spirit. The living have their secrets. Many think they can carry them into the grave. Such secrets can be used to gain an upper hand against the spirit. They were once living. Reputation still matters for some. This topic intrinsically also has to do with the power used by the magician which stems from a much larger source. Much historical necromancy calls upon God, Christ, or the Holy Trine to compel the spirits that they conjure. The direct use of power lent by God unto a magician is an important one, as it not only addresses the source of a magician’s power over something which many think unconquerable, but it also addresses the understanding of a magician that the power they might draw from a larger source would be infallible in the act of something considered as dangerous as necromancy. It is not only the branching out of spirit relationships, but it is also the amassing of power. This is something found in non-abrahamic examples as well. The calling on deities, demons, or spirits to open doors, control the dead, or give protection during the process is something found in both modern and historical examples. This should give an indication as to the necessity of spirit work before the act of necromancy. Nothing comes from nothing. Power comes from relativity. *** Having talked about those, the details and components of a necromantic working should be expounded upon. Things like location, timing, and ingredients are exponentially important and interestingly unified across cultures. The question of time and place of necromantic acts is usually answered quite lucidly by most texts. It is agreed upon that the hours between 12:00 AM and 3:00 AM are quite fitting for necromancy. Even modern folklore provides backing for this, as most people believe it to be the ‘witching hours’, or a liminal time period in which supernatural activity is at its highest. The best location for it is also usually agreed upon. A churchyard or a graveyard are the most common and considered to be some of the most fitting. Not only is this where bodies lay below, but at night, they are secluded and silent. Some also believe necromantic work is best done in the wilderness. Some hold necromancy rites in their consecrated temples or spaces which have been set aside for such an art. Most agree that to perform it in one’s own home is risky at best, especially in one’s own bedroom. Though as previously stated, some have spaces set aside for their arts. The location and time are not only meant to connect the magician to the dead they wish to summon, but to shroud them. Silence and stillness are best for raising dead, true, but it’s also best for not getting caught. Most necromantic acts are undertaken by a magician equipped with one or more tools of the art. These classic tools include black handled knives, blades of silver or iron, a yew wand, a hazel blasting rod, a rowan staff, etc. The construction of such tools are detailed in old grimoires and require a lengthy process of consecration. Upon creating such a tool, the magician wields it to defend themselves against spirit and compel the spirits they have summoned. It is best not to practice spirit raising without having such a tool. It not only affords power, but it proves to be a source of protection for the magician. The ingredients or components commonly used in necromantic arts are intriguing, as there is a contradiction in their nature. A lot of recipes for rites and spells call for the use of Saturnian ingredients, which is to say that they call for things that are death-like in nature. However, in many cultures, rituals of necromancy also call for the use of things that are to be considered ‘lively’ or full of life, like honey, herbs, flowers, blood, and serpents. These components are a representation of the purpose of necromancy, which is a contradiction in itself. To make the dead live is contradicting. It is through the saturnian components that spirits are drawn and compelled, but it is through the lively ones that they are given voice, breath, and life. To practice necromancy is to contradict both powers of life and death by marrying them, a crime that even Zeus saw as unnatural. Out of all arts, it is one of the darkest and most risky. Practiced with caution and precision, it can be an invaluable tool. Though once started, it isn’t likely to stop. When a magician becomes a necromancer, they open two doors. One is outside and the other is within.
Below, I will provide a few examples of necromantic rites and spells; a Black Booklet, if you will. The process behind each is different and serves a different end. These are simply one witch’s way to achieve what many witches, conjurors, and ceremonial magicians have been doing for centuries. Caution and care should be taken.
Keep reading
Holy crap, you once again stun us with your knowledge and skill! Thank you!
On how the dead may guard a place.
Take a the bone of a man who died of old age - It may be any bone but the best is that of the left collar, or failing this, the metacarpal bone of the left ring finger, and holding it in the left hand which shall press the bone into the bicep of the right arm while the mage kneels at the threshold of their home, these words must be said:
“I summon, conjure and beseech you
O’ long dead and ancient being,
I summon thee from thy bone to come forth
Rise up and awaken
To guard and protect
My person, My home and all things under my possession,
In such a manner that those who would trespass
May be blinded and struck by the grand mal until i release them.
All this i ask and command you to do
By the glory X and by the might X and majesty X
Of the kingdom and courts of death,
Fiat! Fiat! Fiat!”
The necromancer must also buy or make a round box with a lid, which may be made of copper, bronze, stone or wood, but never iron or lead. And they should also procure three iron nails, which must be heated and quenched in wine on the night of a full moon.
Lastly, all the parts, a jar of grave dirt and a bit of the plant Millies Perfortum must be taken to the threshold of the of the house on a thursday, and facing out into the night, the box must be filled with the earth. Then the bone must be bound with the plant and the bundle should be lain on the top of the earth, then the box must be sealed and nailed shut, with the nails equidistant in a manner that forms a triangle.
The box must be placed alone on a small table, upon a black cloth. Should the box begin to fail in it’s duties, it must be opened, and a black hen must be slaughtered and bled into the earth.
Note: The “X” is an indication for a sign to be made. The sign is made when the “X” is present, typically between words or names. This also exists within classical magic as the sign of the cross. The sign is made in this manner with the left hand:
Best of luck
-S.
Minor Curse of the Worm.
For K:
When you have need to make an enemy weak or decrepit, you shall call upon the worm, who churns and replenishes the world, feeding upon the waste and leaving nothing behind. The worm is the necromantic figure of destruction and resurrection.
This operation is best done on a Saturday, when the moon is in decrease.
First you shall fill a font with blood or red wine mixed with mage blood, and you shall bless it like so
“O’ sweet blood, I exorcise thee by the power invested in me by the legions of the underworld and by my place as an acolyte of death. I exorcise you so that you may nourish my will and that of the thirsty dead: this I do in the name of the rivers Styx and Acheron, Hatred and Pain, the waters of which the spirits of the forgotten bathe and drink. Factum Est.”
Then you shall take a heart of pork and say to it
“O’ thou squealing pig, I name thee (Target’s name), I claim thee for feeding of the worms, I trace the mark of death upon you (dips finger into font and draws an X upon the heart).”
Then you shall say out into nothing
“Dholes in the night, by the mysteries of death, devour (target name), sink thy teeth into his flesh and drag him down into thy kingdom. Esurgent Mortuit et ac me Veniut Through the rivers drag their body Esurgent Mortuit et ac me Veniut Make their Flesh Weak and Frail Esurgent Mortuit et ac me Veniut Keep them beneath thy molting hands Esurgent Mortuit et ac me Veniut Vepar may the worms devour them. Sabnock May the worms fill them”
And then hold the heart over the font, saying:
“N. I invoke your heart, may the power of the tomb claim the rest”
He then dips the heart in thrice, saying:
“1. I fill you with life the life of N. 2. Let the worms devour you 3. Let Decay fill you Factum est”
Then you shall go out and find a burrow, or failing this, dig a hole in the earth as deep as the head of your shovel. Get upon your knees and bow your head low over the hole, saying first this prayer, the prayer of the worm.
“Slithering beneath the earth in blind and lost motion, you toil and churn the soil. Blessed art thou for you replenish the bounty, bringing life from long dead flesh. Blind and deaf, O’ serpent of the earth, you writhe in endless gluttony, a meal which shall end only when death dies. I apotheosize thee O’ crawler in the dark, and prostrate myself before the door to your kingdom to present thee with a tribute of flesh and blood.”
You shall cast the heart into the hole and then pin it into the earth with a nail of iron or beaten lead or even better, the needle with which a mortician sewed a corpse; and if you have a possession of the target, you must lay it over top of the heart, facing it and pass the nail through the both of them.
You shall then say:
“Consuming the flesh you take away the pains of the world, come in thy glory O’ king of worms!”
And you shall then make the sign of death (Arms crossed in a manner that the hands touch the shoulders, the head bowed down) over the heart, sealing your prayer. Leave the hole open so that the worms and other corpse eaters will come and eat of it, applying damage to the individual over time through sympathy. But should you fail in this, remove the heart - nail and all after the third or ninth day, and bury it on the property of the victim. You should then erect a small stone over it, having engraved it with the initials of your target. As it rots in the earth your target will suffer but should they dissenter the object all the better, for they have seen what was done and are all the weaker to attack.
A Base Guide to the Magical Practice of Necromancy.
After a number of requests and asks concerning how to start with necromancy, I’ve compiled all of my lectures on beginning the art into one, free to download file for all to enjoy.
Best of luck
-S.
https://drive.google.com/open?id=0Bw7vTZDiEpmfQ21vOTBmQWZ3b3M
Demon Notes: Sitri
Rank: Prince Color: Blue Incense: Cedar Metal: Tin Planet: Jupiter Element: Earth Enn: Lirach Alora vefa Stiri Date: July 12-21(day) 20 - 30 degree Cancer Tarot: Four of Cups Original purpose:Stiri is a lust demon and causes men and women to be passionate and get naked around each other
Daemonolatry Goetia (S Connolly) Invoke Stiri for seduction rituals (become Incubi or Succubi). Invoke Stiri during sex magick to boost the energy raised. Stiri during sex magick to boost the energy raised. Stiri can also be called up when you seek to infuse any creative project with passion. I saw Stiri as feminine and fire.
Crowley’s Goetia The Twelfth Spirit is Sitri. He is a Great Prince, and appears at first with a Leopard’s head and the Wings of a Gryphon, but after the command of the Magician he assumes human form, and that very beautiful. He enflames men with women’s love, and women with men’s love; and causes them also to show themselves naked if so desired. He governs 60 Legions of Spirits.
Luciferian Goetia (Michael Ford) Sitri appears in the Black Mirror as a man with a Leopard’s head with large wings. You may will Sitri to change shape and it does so in the appearance of a beautiful angelick figure. Sitri is a spirit of Babalon-Lilith, being one who enflameth the love between individuals – lust and desire. Sitri is very useful in love and lust spells, thus being a powerful tool for the sorcerer. One may create s succubi/incubi from the shadows of Sitri in the black mirror, forming them nude in the shape that you find desirable. You may then bind the spirit to the sigil of Sitri to seek congress with by imagining so later. A very useful form in working with sexual evocation and dream projection, as to send forth a spell into the dreams of your chosen or to build into a future act, there are many possibilities with this Angelic Familiar. Sitri governs 60 Legions of Spirits.
As Always -Robin
Demon Notes: Beleth
Rank: King Color: Yellow Incense: Frankincense Metal: Gold Planet: Sun Element: Earth Enn: Lirach tasa vefa wehlc Beleth Date: July 22- August 1 (day) 1-10 degrees Leo Tarot: Five of Wands Original purpose: Bleth is described as terrifying said it is said the magician must keep a hazel wand at the ready to keep Beleth’s fury and flaming breath at bay. Causes love and desire.
Daemonolatry Goetia (S Connolly) While Beleth can be invoked as a lust Daemon, his purpose is better suited to actual work where you are seeking a soul mate or long-term companion or stable relationship. He can also give counsel in matter of the heart and help bring rational thinking too highly emotional matter regarding loved ones. Seek Beleth after death of a loved one to find stability and comfort.
Crowley’s Goetia
the Thirteenth Spirit is called Beleth (or Bileth, or Bilet). He is a terrible and Mighty King. He rides upon a pale horse. Trumpets and other kinds of musical instruments play before him. He is very furious at his first appearance, that is, while the Exorcist lays his courage; for to do this he must hold a Hazel Wand in his hand, striking it out towards the South and East Quarters, make a Triangle, without the Circle, and then command him into it by the Bonds and Charges of Spirits. And if he does not enter into the Triangle, at your threats, rehearse the Bonds and Charms before him, and then he will yield obedience and come into it, and do what he is commanded by the Exorcist. Yet the Magician must receive him courteously because he is a Great King, and do homage unto him, as the Kings and Princes do that attend upon him. And you must have always a Silver Ring on the middle finger of your left hand held against your face as is done before AMAYMON, to be protected from the flaming breath of the enraged Spirit. This Great King Beleth causes all the love that maybe, both of men and of women, until the Master Exorcist has had his desire fulfilled. He is of the Order Of Powers, and he Governs 85 Legions of Spirits.
Luciferian Goetia (Michael Ford) Beleth/Bileth or Bilet is a King whom appears Mighty and Terrible. Beleth is summoned and manifests upon a pale horse with musical instruments like horns playing near him. He does appear in flames and very angry, the magician even if working with the black mirror will want to silently create a triangle in the South and East Quarters, and command the spirit to take a calm form. When the flames cease, he appears as a King like older man with a long beard. Being of the Order of Powers, he does govern 85 Legions of spirits. Beleth is a useful Love Spell Spirit, whom you would will your desire to become flesh.
As Always -Robin
Offerings for Belial
Fruit
strawberries
blueberries (these two are his favorites)
blackberries
peaches
Fruits he doesn’t like
apricots
bananas
oranges
cherries
Vegetables
tomatoes
(that’s it. he hates vegetables apparently)
Vegetables he really doesn’t like
broccoli
carrots
celery
Tea
chai
vanilla
cranberry
black
Tea he doesn’t like
ginger
lemon
green
raspberry
Herbs and Spices
sage
basil
cinnamon
Herbs and Spices he doesn’t like
thyme
turmeric
mint
Seasons
spring
summer
Seasons he doesn’t like
fall
winter
Time of day
afternoon
dusk
Animals
cats (his favorite)
rabbits
Animals he doesn’t like
dogs
birds (blue jays are the only exception)
Colors
black
white
silver
green
Colors he doesn’t like
gold
red
purple
yellow
Music
porter r.obinson
h.ozier
(soft music like that in general)
Music he doesn’t like
classical
opera
country
Drinks
white wine
vanilla vodka
sprite
Drinks he doesn’t like
beer (ale specifically)
raspberry wine
apple cider
Meat
venison
pork
beef
Meat he doesn’t like
turkey
ham
goose
duck
Incense
none
Trees
black cherry
yellow birch
red maple
Trees he doesn’t like
oak
cedar
Crystals
amethyst
rose quartz
jade
Crystals he doesn’t like
agate
amber
jasper
Demonic enn
lirach tasa vefa wehl Belial
(1/?) So i wasnt sure if you could help me but i wanted to see if you had help for this? I was doing a curse the other day with my partner but i got very malicious with my intent without consiously allowing it. After the curse they began to feel ill
(2/2) And i later felt like things were crawling through my skin. I tried to make a sigil for protection but it held far more similarity to demonic summoning symbols and now my partner feels as if they are being drained by an unwanted presence. Help?
Do what you can to banish this “unwanted presence”, first of all - get it gone. Once it’s left, cleanse the fuck out of your space (breaking the curse if need be). Then, just layer protections everywhere, all over yourselves, your property, everything.
BANISHING
Banishing Powder
Banishing Powder & Oil
A Banishing / Protective Charm - The Keep Away Stone
Banishment Augmentation Ritual
Banishment Spell
Bottle of Spirit Be-Gone
Dealing With Dead People - Banishing & Exorcism
“Get the Fuck Out!” Spell - Dead People Version
“Get out” sigil (a banishment ward)
“Someone’s In My House” Banishing Spell
A Spell to Banish and Protect: “Restraining Order Bottle”
CLEANSING
Acheron Water
Alternatives to Smoke Cleansing with Sage
Basic Purification Potion
Cascarilla Powder
Cheap Ways to Cleanse Yourself
Cleanse ALL the Things
Cleanse & Purify Spell Bottle
Cleansing Mist Recipes
“Cleansing Rain” Blend
Cleansing Ritual
Cleansing Ritual
Cleansing Spell
Cleansing Techniques for Low Spoon Days
Dorm Room Cleansing Salt
Easy Cleansing Spray
Fuck-All-the-Things Cleansing Method
“Ghost” Cleansing Spell
Herbal Cleansing Bottle
Juniper-Rosemary Cleansing Spell
Liquid Sage Cleanser
Methods of Cleansing
Phlegethon Water
Purification Incense A
Purification Powder
Purification & Protection Floor Salt Mix
Purifying Lemon Bay Salt
Quick Cleanse Mix
Rosemary & Lavender: Smokeless Cleansing
Routine Cleansing
Secular Smoke Cleansing Ritual
Simple Cleansings
Simple Herbal Floorwash
Smokeless Cleansing Spray
Super Simple and Customizable Room-Cleansing Floor Salt
Wiccan Cleansing Ritual
Wind Cleansing
PROTECTION
A Decoy for Protection Purposes
A Dream is a Wish over the Rainbow Protection Bottle
A Sea Witch’s Charm Bag for Warding
A Series of Protection Spells
A Technomagic Ward
Anti-Intruder Charm
Anti-Spirit Charms
Archer’s Protection Powder
Basic Warding Jar
Bear Your Fangs Protection Spell
Black Salt - Spell for Protection and Absorbing Negative Energy
Blood Magic—Protection Jar
Blood Ward
Briar Rose Protection Spell
Candle Spell: To Protect Your Home
Charm of the Beast
Complex Bramble Protection Spell
Cross Protection
Dark as Night Protection Powder
Doors & Locks Protection Ritual
Dragon’s Blood Public Peace Protection Spell
Dragon’s Wall Dust
Easy Protection Charm
Elemental Protection Spell
Fire Sigil
Fishcraft: Protecting Your Space
Flying Devil Oil
Folk Charms for House and Apartment Protection
Four-Gates Warding Spell
Golden Mist Shield Spell
Harry Potter Inspired Spell: Protego Totalum
Home Guardian
Home Protection - Delineate Your Boundaries
Home Protection Spell
Home Protection Spell
Home Protection Spell
Home Protection Talisman
House Guardian
Juniper Protective Candle Spell
Magically Protecting Your Home - Cairn Method
Make a Protection Charm Bag
Making a Witch Bottle (Protection Charm)
Mirror Protection Spell
Moon-Infused Protection Water
Patronus Ward
PC Magic Warding Spell
Peacock Key Ward
Personal Protection Powder/Potion
Phlegethon Water
Potent Protective Witch Bottle
Protection Amulet
Protection Amulet
Protection Amulet (for a Loved One)
Protection Bottle
Protection Bottle Charm
Protection Bottle Spell
Protection Charm
Protection Charm
Protection Methods
Protection Powder
Protection Powder Recipes
Protection Sachet
Protection Spell
Protection Spell
Protection Spell “My Blood is Armour”
Protection Vial Necklace
Protection Witches’ Ladder
Protective Charm
Protective Stones Spell
Protective Talisman
Quick Protection Spell
Retreat Into Your Shell Shielding Spell
Room Protection Bag
Rosemary Protection Oil
Roughskin - A Protective Glamour Spell
Runic Shielding & Cleansing
Sea Amulet for Protection
Seven Little Acorns - A Home Intrusion Spell
Simple Protection/Prosperity Bottle
Simple Protection Spell With a Strong Kick
Simple Protection Water
Shielding Masterpost
Sleeping Beauty House Protection
Spell Bundle: Protection
Spell to Give Some Protection to a Loved One
Stitch Protection
Strong Protection Spell: For Your Home
Styx Water
The Portable Barricade
Three Red Leaves Protection Spell
Threshold Protection Spell
Tough as a Nail, Sharp as a Thorn Protection Spell
Wall of Fire Property & House Protection Spell
“We’re Going To Have A Party, And You’re Not Invited” Spell
Winter Protection Spell
Witch Bottle
Witch-Bottle to Protect From Negative Energies
Witch Jar Alternative
Good luck…
👿Reveal Thy Cloven Hoof 👿
To expose a liar for what they truly are.
✴Jar or bottle
✴Taglock
✴Black Candle
✴Bluebell- truth
✴Calamus- compelling
✴Cayenne Pepper- a kick in the pants
✴Clary Sage- honesty
✴Amethyst- to cause target to self-destruct
✴Kyanite- to breach target’s mind
Add ingredients and taglock to jar. Burn black candle and seal with wax. Focus intent on bottle, every lie and wrongdoing your target has committed. Feel your anger and hatred, your wrath and disgust and allow it to fill the empty space in the bottle. Chant 3 times:
The mask thou hast hid behind,
To play the fool and lead the blind,
This night and forevermore,
Shall lie in shambles upon the floor.
Expose thy hateful, rotten truth,
I bid thee, reveal thy cloven hoof!
Place jar somewhere dark and safe. To break the curse, break the seal and bury ingredients therein.
~Belle