Golachab and Gha'agsheblah

Golachab

Golachab is the most brutal of the Qliphotic powers. The name of this Qlipha is significantly
revealing about the nature of this realm: "arsonists", "Those of fire", "the volcano" or "those
who burn with fire". According to certain theories, this is the Qlipha of the Qliphoth and the
reflection of Geburah, the Sephirah from which the Qliphoth was born. Geburah is the
imperative and punitive force that in myths is compared to the fires of hell. Geburah is the
wrath of God that inspires fear in the devotees. It is the punitive aspect of God and the Tree
of Life. some claim that the Qliphoth are a form of punishment from God. The Qliphoth are
the chaos and ghosts that God sends to disobedient man. As described above, many
Kabbalists claim that God's wrath has created a rift in Creation, and the wrath that leaked
out is what caused the Qliphoth. The most common theory regarding Geburah and Golachab
is that the Tree of Life consists of a balance between God's mercy (the Sephirah Chesed,
also called Gedulah) and his severity (Geburah). The shadow sides of these Sephiroth
contain these functions in an unbalanced form. The unbalanced counter pole of Chesed then
corresponds to a lack of moderation, and the dark side of Geburah corresponds to
ruthlessness.

Golachab belongs to the mental plane and is one of the two poles through which Thagirion
operates. Thagirion is the total personality, or the Self, operating in existence through a
complete cooperation between force, vision and action. The two poles of the mental plane
are lust and suffering. The factor of lust belongs to Chesed, Geburah the suffering. They are
arranged in a special structure and adopt certain principles, such as God's mercy and gravity.
The Sephiroth operate within an ordered cosmos illustrated by the tree of life. The Qliphotic
counterparts of lust and suffering do not exist within these structures, but rather operate in
chaos. So, they are in general, and lust passes into suffering and suffering becomes lust.
Being here, a masochistic sad complex can be found in these two Qliphoth in which at the
same time they represent lust and suffering, attraction and repulsion, sex and death. These
two Qliphoth are governed by the rules of the demon with which they are often associated,
that is, Astaroth and Asmodeus; the two most central demons of the original black mass.
Asmodeus Norm Golachab. Asmodeus, the thirty-second demon of Goetics, appears in
numerous grimoires and apocryphal literature. He is called "Samael the Black" and is the
son of, or an aspect of, Samael.

Golachab and Asmodeus represent fire, violent revolution, and rebellion. This Qlipha
corresponds to Mars, the planet of war. Asmodeus breaks marriage bonds and inspires
promiscuity. The magician who reaches this Qlipha learns to control and reverse the
experiences of lust and suffering in a way that breaks with the sephirotic structures.
Golachab is associated with very violent and dangerous forces, and the most brutal cursing
rituals come from this sphere. Adepts who are working with Golachab can use certain fire
ceremonies: walking on burning coals or eating them, or special sado-masochistic rites to
contact the forces of the Qlipha.
Gha'agsheblah

Gha'agsheblah is the highest Qlipha of those below the supreme triad. Gha'agsheblah is the
force that governs all the Qliphotic spheres below the Abyss. The upper triad corresponds to
ideas and divine consciousness. The seven levels below correspond to the different degrees
of concreteness of the ideas. Both Gha'agsheblah and its shining counterpart are associated
with the Demiurge, the creator who shapes the world. The seven worlds below the upper
triad can be compared to the seven days during which God created the world, according to
the Bible. The act of creation arises as an impulse in Chokmah and receives a negative form
in Binah. Binah grants space for something to be created, similar to casting a metal in a
mold. Chesed is the principle that fills the form and therefore creates a positive existence.
Therefore Chesed makes the concrete impulse of Chokmah and acts like Chokmah, but on a
concrete level. In the upper triad, all principles are merely potential and do not yet actualize
ideas. Only in the lower seven levels is the world updated.

When the adept finds Gha'agsheblah, the preparation to leave the concrete levels and walk
towards the absolute center of the universe which is located in the upper triad begins.
Gha'agsheblah represents the forces that finally test the adept before beginning the journey
across the abyss. Gha'agsheblah completely strips the adept before his journey into the
abyss, and the upper triad Qliphotica. In the Sumerian account of the goddess Inanna's
descent into the underworld, she passes seven gates before she stands before the throne of
her sister, the goddess of death, Ereshkigal. At each door she is forced to take off a piece of
clothing until she is completely naked. The garments correspond to seven of the
attributes of life that she must leave behind to stand face to face with death . The seven
Qliphoth beneath the Abyss represent the seven gates of the underworld. Gamaliel removes
the attributes of Yesod, and Samael those of Hod, and so on, until the magician is
completely naked before the abyss. The Qliphotic forces destroy the pieces of clothing, the
attributes, the illusions that are obstacles to encountering the outermost darkness and
extreme wisdom. Gha'agsheblah removes the last piece of clothing and guides the adept into
the abyss, and the deepest domains of hell.

Gha'agsheblah represents the highest level of erotic mysticism. At this level, lust and
suffering are transcended and pass into the other Qlipha in an ecstatic energy that lies
beyond the polarity between attraction and repulsion. The adept goes beyond any difference
between lust and suffering. The energy of death, Thanatos, is transformed into the energy of
life, Eros, and the void of the abyss is filled with the energy that allows for a metaphysical
rebirth in the midst of death.

The demon Astaroth rules Gha'agsheblah. Astaroth is also called Ashtaroth, or Astarte, and
was originally a Semitic goddess of fertility and war, equivalent to Ishtar among the
Babylonians and Inanna in the Sumerians. In the Goetic texts, Astaroth is called the impure
Venus of the Syrians with female breasts, but has the head of an ass or an ox. In the Goétia,
Astaroth is the 29th demon and is in possession of tremendous wisdom. Astaroth can tell
about the past, present and future and can reveal all secrets. Astaroth was one of the most
notable fallen angels who were cast into the abyss, and Astaroth can tell the adept about the
fall of the angels, and the reason behind his own fall.
Translated by Sakura from Qabalah Qliphoth and Goetic Magic by Thomas Karlsson

Chakras

The Chakra System

Vertically along the sushumna are a series of Chakras or "lotus flowers". The
number varies in different traditions, but commonly seven main chakras are
mentioned. It can also be described as centers in which cosmic energy exists in
latent form. In Tantra, different chakras are associated with certain symbols
and their activation is connected to levels of consciousness. Here is a
description of how they can be visualized and something about their
symbolism.

The first chakra, Muladhara (formula: 'root'), is the seat of the inner dragon.
Here, the Kundalini force, or life energy, rests. It is located between the anus
and the genitals and is visualized as a red lotus with four petals. The yellow
square in the center of the lotus flower symbolizes the earth element, and
includes the image of an elephant. This chakra is associated with the force of
matter, inertia, the birth of sound and the sense of smell. In the center of the
square there is a triangle pointing downwards, symbolizing Yoni (the female
sex and Shakti). The Kundalini force is symbolized by a sleeping snake, coiled
three and a half times around a Linga (phallus symbolizes Shiva) and its head
blocks the Sushumna gate. The mantra of this chakra is "Lam", and it is
associated with physical need, such as food, sleep and partly with the sexual
drive. If compared to the Kabbalistic system it corresponds to the Malkuth-
Lilith level on the Tree of Life and the Tree of Knowledge. The magician
meditates on the Chakra and visualizes the red lotus blossoming, which
releases the volcanic Draconian force rising upward.

The LAM mantra is the one that is chanted.

The next Chakra, Svadhistana , is located slightly below the navel (between
the bladder and the genitals). It is symbolized by an orange lotus with six petals
and its element is water. Inside the lotus flower is a white crescent moon and a
sea monster. The Chakra is generally associated with the hands and the sense
of taste. The mantra for this chakra is "Vam" and it is associated with sexuality,
lust, pleasure and creativity. If compared to the Kabbalistic system, this level
corresponds to Yesod-Gamaliel. At this level the magician experiences astral
touch and emotions (the mundane, the astral and frequently sexual). The
magician visualizes how the orange lotus flowers open and the force of the
dragon spreads upward through him.

The VAM mantra is the one that is chanted.

The Manipura (mani: "jewels", Pura: "City") Chakra is located around the
solar plexus, and is symbolized by a yellow ten-petal lotus. His mantra is
"Ram" and the element is fire. Inside the Chakra there is a red triangle and a
bull, an Oxe or a ram. The Chakra is associated with the sun and the sense of
sight, sometimes it is also associated with aggression and will. At this level the
consciousness of astral travel is activated. Together with the next chakra,
Anahata, this area corresponds to Tiphareth-Thagirion. The magician
visualizes the fire, how the lotus vibrates red, and allows the energy to arise to
the next level.

The RAM mantra is the one that is chanted.

The heart chakra, Anahata , is located in the center of the chest and can be
visualized as a green lotus with twelve petals. The mantra is "Yam" and its
element is air. Inside the lotus flower, there is a downward triangle and an
upward pointing triangle, which constitute a six-pointed star (the connection
point between the lower and upper levels). In the center of the star there is a
golden triangle pointing downwards and below it an antelope. The Chakra is
associated with the blood system, the sense of touch and movement. At this
level, the magician reaches a state of understanding. Together with the
previous Chakra, Manipura, this level in Kabbalah corresponds to Tiphareth-
Thagirion. The magician visualizes how the lotus opens and vibrates green and
how the force is channeled and ascends.

The YAM mantra is that it is chanted.

The next chakra is Vishuddhi ("the purity chakra") and is located in the
windpipe. It is visualized as a lotus with sixteen blue petals. The mantra is
"Ham" and the element ether, inside the lotus a downward pointing triangle can
be found which has a white circle containing a white elephant. Vishuddhi is
associated with sight and skin, here the magician experiences astral auditory
experiences and clairaudience. Kabbalistically, this field represents the abyss
and the hidden eleventh Sephirah, Daath. In this chakra, the magician often
reaches a strong change of consciousness, it is as if he or she passes to the
other side, when the energy reaches the third eye. During meditation, the
magician visualizes the lotus opening and the way it shines in a deep sapphire
blue light.

The HAM mantra is the one that is chanted.

The Ajna ("Commanding") Chakra is symbolized by a purple lotus with two

petals, it is located between the eyebrows. Inside the lotus, there is a white
triangle pointing downwards and in its center a white Lingam. This Chakra is
not associated with any element, but transcends them, the chakra is called "the
third eye", since the magician at this level achieves astral vision and
clairvoyance. This and the final Chakra kabbalistically represent Kether-
Thaumiel, the eye of Shiva that destroys the universe or Ayin, the eye of
Lucifer. This will be covered more in later lesson courses. The magician
visualizes a dark purple lotus opening and shaping mental consciousness and
all processes of change. The magician enters an eternal "here and now", in
which time and space leave all limits and are erased. Everything shines under a
mystical light.

The AUM mantra is the one that is chanted.

The Sahasrara , at the top of the head, is not actually a chakra, but rather an
"opening", which is the end result of the awakenings of the other Chakras. In
the center of the Lotus, there is a crescent that surrounds a triangle, and this is
where the unity between Shiva and Shakti, energy and consciousness, takes
place. Sahasrara is compared to a lotus flower with a thousand petals, radiant in
red or white. When the Kundalini force reaches this level, total happiness or
samadhi ("one with God") is described, liberation and merging of one along
with the absolute is achieved. This is the goal of all light magicians, but can the
dark magician find a door to States that are even higher and deeper. An
advanced dark mage can reach "beyond God." According to Dragon Rouge,
there is a black Chakra beyond Sahasrara called Sunya ; Additionally,
there are also three secret chakras behind the third eye, called Lalana, Lalata
and Golata . There are also certain minor chakras in the body, not mentioned
in this description. Three dark, and possibly dangerous, Chakras minor to
Muladhara, the lowest chakra, can be explored by expert dark magicians.
Detailed descriptions of these additional chakras can lead to higher levels of
initiation.

In Yoga literature, three "granthis", or knots, are described. These granthis limit
the kundalini energy when it strains upward and therefore can cause problems for the
magician. The first granthi is found in the Muladhara or Svadhisthana chakra,
the second in the Anahata chakra and the third in the Ajna chakra. The three
nodes that are linked to the genitals, the heart and the brain. In practice,
individuals can have more or less hard blockages in different chakras and parts
of the body, something that can be linked to everything from one's own life
path to psychological or existential complexes, and spiritual and magical
experiences. Detailed descriptions of chakras as colored lotus flowers with a
certain number of petals, with inscriptions on them are objects of discussion to
strengthen concentration and increase sensitivity in certain parts of the body.
The ideas behind the chakra system can be traced back to the states in which
yogis experience the centers as spinning and glowing discs or flaming lotus
flowers. Indian writer and yogi Gopi Krishna said that chakras are actually
concentrations of nerves in a circular shape. In the chakra areas, there are,
according to him, the centers of confluence of the nerves, which can be very
tangibly perceived by the mind as soon as the kundalini arises. But he has also
stated that the chakras are astral or etheric. For CG Jung, chakras are, above
all, mandalas: representations of different worlds, or of our consciousness at
different levels. Jung wrote;

"The Chakras are the symbols. "They symbolize very complex psychic factors
that we are currently unable to express in other ways than through images."

At Dragon Rouge, we leave it to each individual to personally investigate these

areas. The terms "astral body" and "etheric body" go back to theosophy, but
they are not once and for all defined and different schools, they can be
attributed to different meanings.
Thagirion

Thagirion

The sixth Qliphotic level (or the fifth count of the levels of initiation) is called Thagirion,
which means dispute or judicial process. This can be interpreted in various ways, sometimes
as the religious juridical process in which Satan is the prosecutor on behalf of God, or as the
location of God's judgment and administration of justice. Apart from numerous
mythological interpretations, the name of the Qliphoth denotes its antinomian character that
goes against the laws of the good side. All of the Qliphoth's names are pejorative as they act
as antithesis to the present order. Since Sephiroth idealizes unity in light, its dark side is
associated with disunity. This also explains the meaning of "controversy" in the name
Thagirion.

Thagirion is the central Qlipha in the Ha-Ilan ha-Hizon, the outer Qliphotic tree. This Qlipha
is the dark side of Tiphareth in the Sephiroth. Both spheres correspond to the child or his
children, and Tiphareth is associated with Christ and the messianic figures, while Thagirion
is associated with the Antichrist and the Beast 666. Ancient characters preach salvation
through them (Jesus explains in the Bible that he is the only way to salvation), something
that is questioned by the latter who emphasize the possibility of man to save himself.
Thiphareth Thagirion are associated, both apexes different human characters that channel
the strength of this level, such as Bodhisattvas, secret masters or prophets. From this level,
which is the central sphere in the tree, people who are at this level are able to mediate
between the worlds above and the worlds below. Strong personalities can be associated with
either level depending on the preference of the general public: for a Muslim, Muhammad is
a character of Tiphareth (of course, Muslims do not usually use this symbolism), while he is
seen by some Christians as the Antichrist, and therefore as a Thagirion character. In the
early stages of his career. Hitler was seen as a kind of messiah who would save Germany. At
that time, he took on a role as Tiphareth. But, after the war he was seen as the Beast
personified, and is now one of the most popular characters to portray as the Antichrist. Nero,
Genghis Khan, Attila and many other powerful men have been called the Anti-Christ, and
they were the characters on whom people cast their shadows. Philosophers and mystics, such
as Nietzsche, Crowley and Gurdjieff have, for more valid reasons, connected with Thagirion
as they have preached that man can save himself, and have also used symbolic language
related to Thagirion. A person can channel Thagirion and be a spokesperson of
the tradition of the side of the shade:

For all adepts, this level means enlightenment. Both Tiphareth and Thagirion belong to the
solar sphere, or mental level, and here the magician comes into contact with his higher self
(or lower self depending on how the map is being carried out). The magician meets his
demon, who, on the bright side, takes the form of the Holy Guardian Angel, a term inspired
by the "sacred magic" of Abramelin. On the dark side, the demon takes the form of the beast
or totem animal. On the positive side it is characterized by intellectual enlightenment, while
the dark side leads to instinctive enlightenment in which strength, vision and action come
together. On the positive side, one reaches an intellectual distance for the here and now,
while the dark side leads to complete presence in the here and now.
At some levels of the initiatory path the darkness and the positive side are united and, at the
level of solar energy, the magician can experience the unity between the Holy Guardian
Angel and the Beast. The Magician's Daemon unites the light and darkness within, as does
the Gnostic god Abraxas, who is associated with this level.

In Alchemy, the yellow diamond state has been reached at this level, called Citrinites. The
solar sphere also corresponds to topaz and gold in Alchemy (Kether-Thaumiel is represented
by gold in a higher red form). Many adepts experience strong feelings of lust upon reaching
this sphere. Here they become one of the goals and ideals that have been strived for during
the process. An adept's experiences of completion within his being or being, as they are
often called in psychological terminology. This is heaven for the religious (or hell for those
who prefer to go there), the level of Bodhi or satori in Eastern mysticism. For black
magicians, ascension to this level leads to a feeling of total power, but not in the naive and
illusory way that can be experienced again and again in the previous levels. For the white
magician, a feeling of total benevolence arises. Both states are too self-sufficient and have
become a trap for the many spiritual pilgrims. The level of the sun and the mental level are
only halfway along the initiatory path. This sphere can, in simple terminology, designate the
level at which the Adept experiences "all of himself" in his full capacity and experiences his
entire being's destructive and creative apex sides in balance. But, beyond this level, the
higher levels begin, the sphere of stars, or the transcendental sphere, which could be called a
level where the adept becomes "more of himself" is the level to which the magician strives
assiduously.

Tiphareth corresponds to the sun in its bright form, while Thagirion corresponds to the
Black Sun. The Black Sun represents the sun in its internal form, the one that shines inside
man and in the hidden worlds, Qliphotics. The common sun is the sun that shines outside on
our everyday world. The Black Sun corresponds to the god Set in Egyptian mythology,
while the sun of the mundane corresponds to his twin brother, Horus. In Norse mythology,
Balder has occasionally been associated with the common sun, while the Black Sun
corresponds to either Loke or Balder's blind brother Hoder. One can find aspects of Hoder
that suggest he is a form of Odin, and Odin is also associated with the Black Sun. Thagirion
is the sun of shadow, which can be interpreted as the sun in the underworld, which in myth
is personified by Balder in Hel, Ra in Amenti or by other solar gods in the realm of death.

The sun is the symbol of the self-complete being, which can reach consciousness and the
only illumination in the underworld. Before man has faced his own death and darker aspects,
he lives projected outside of the most important parts of himself. By facing one's death and
entering the path of darkness man can achieve enlightenment and absolute knowledge of
himself. This is illustrated by the Egyptian god Khepera who embodies the beginning of
existence and becoming. Khepera carries the sun to the underworld where he is reborn as his
own offspring. The sun he carries represents his chariot, and only in the underworld can the
god create himself. In an ancient Egyptian text, Khepera says: "I am Khepera, the one who
created himself."

The Black Sun, or the Thagirion principle, is more than just the sun in the underworld, but
also a force that has a more independent relationship than the Self. The Black Sun is the
principle that shines on the chariot during its journey into the unconscious. The Black Sun is
the inner or central sun that generates illumination and divine force in man. We can also find
the description of an external Black Sun. In that case, we are talking about legends about an
inner world of the earth: a world that is illuminated by its sun, called "the Black Sun." These
legends were recreated by the esoteric writer Sir Bulwer Lytton in his Vril stories, which
depict a people who live within the earth and are in possession of a force called Vril.
Another speculation about an external Black Sun claims that there is a Black Sun at the
center of the universe, or, alternatively, at the center of our galaxy, the Milky Way,
Radiating across the universe with a light that, to man, It is perceived as a void of darkness.
It is said to be the generation of the dark matter that fills the universe.

The Black Sun is the generator behind the forces that in occult texts are called Vril, OD, the
World kundalini or the dragon force. Thagirion and the Black Sun can be described as the
principles that channels the forces of chaos from outside the universe, flowing into it, giving
both life and death forces. Thagirion corresponds to the Beast of the Apocalypse. This force
can be found in ancient Norse mythology as the wolf Fenriz, and Thagirion is ruled by the
demon Belphegor in Goetic Kabbalah. The horned god in his various forms is a
personification of the solar energy that flows from Thagirion. The solar demon Sorath
originates from Thagirion and has the same numerical value as the Beast of the Apocalypse,
which is 666. The number 666 is the number of the Black Sun and carries the key to the
formula of

Shemhamforash and the number 72, which correspond both to the secret name of God and to
the seventy-two demons of Goetic magic.

The Qliphas 3 and 4

Samael

In Jewish mythology, Samael is the husband of Lilith. Samael is an epithet for the Devil,
and Lilith encountered him after escaping the Garden of Eden. With them were born all the
demonic seductive offspring that populate Gamaliel. Samael is the great tempter, and he
tempts him with knowledge. In the Sepher Yetzirah, an ancient Kabbalistic manuscript,
Samael corresponds to hidden wisdom, and it is within the Qlipha Samael that the true
initiation into the path of the left hand takes place. All common conceptions and
perspectives of the world are questioned in this Qlipha. The magician who has reached this
level will be able to see through the ethical standards and laws that have imprisoned us in an
obscurantist psychic censorship of much of our consciousness. At this level, the magician
will face all these ethical rules and laws, making them aware. Thus, one receives a personal
understanding of the functions of individual existence and decides what is right and wrong,
good and evil. In this sense. Samael is the temperament that coaxes man to eat the fruits of
knowledge. It also reveals the beauty of the world and points downward, inward, rather than
towards the Kingdom of Heaven. Samael is the blasphemer who destroys the illusion with
his intellect. Samael dismantles conceptions and ideas to their smallest components.
Psychedelic and surrealist art could offer insight into the Qlipha Samael, and the
deconstruction of language that can be found in Dadaism can be used in magical work with
Samael.

Hod is the positive side of Samael. Hod represents intelligence and belongs to the highest
astral level. Samael is the dark intellect that can be perceived as madness, originality and
genius that is active outside the frameworks of reason and the conventions of civilization.
Numerous scientists, writers and artists have touched Samael's domains. Edgar Allan Poe's
intellect appears to have been influenced by Samael at times, and the following words he
wrote about himself present a good summary of the intelligence that is Samael.

Men have called me mad, but the question has not yet been settled, whether or not madness
is higher than Intelligence, whether much is glorious, whether all that is not profound, does
not arise from the disease of the thought, of exalted statements at the expense of the general
intellect.

In the Qlipha Samael, the magician makes a pact with dark forces and realizes Friederich
Nietzsche's invitation to reevaluate ancient values. Madness becomes wisdom, death
becomes life. Samael is the "Poison of God." This is where illusions are poisoned, and all
categories and conceptions are destroyed until nothing remains. The dark side of the astral
plane can be compared to a chalice filled with poison or an intoxicating liquid. While
Gamaliel is the chalice, Samael is the elixir and the next Qlipha, A'arab Zaraq, is where the
magician experiences the effect. The consumption of poison is a decisive rite of passage
marking the transition from one state to another. Among certain primitive tribes and
shamanic cultures, the bite of a poisonous snake has been associated with initiation
(sometimes more drastically causing the death of the initiate). The most common thing that
is suffered, however, is that the initiate has drunk a glass that contains something of a
powerful hallucinogen. Samael's poison causes an initiatory death of the dark magician's
worldly personality. Instead, the true will is released corresponding to the Beast and
Thagirion.

Samael is the Qlipha of the trickster. The trickster is the mythological character who
transmits wisdom and madness. The Norse god Loke has the qualities of a trickster and is
both wise and cunning, which is how he causes a lot of trouble. In the myths of the North
American Indians, the Coyote is often a trickster character. The conman may be a culture
bearer who imparts skills and items that can be both blessings and curses. A good example is
fire, which can not only bring heat, but also belongs to the initiation into the path of the left
hand and, therefore, also to the Qlipha Samael. The magician takes an oath at the level of
Samael and thereby gains control of the Kundalini, "the energy of life", and the internal fire.
Dark magical initiation is a process that can be painful, as it overturns old conceptions. The
dark wizard develops his magical identity in Samael and is able to see the world with new
eyes. The conceptions that are decomposed by Samael's poison will rise in a new and purer
form when the magician reaches the higher worlds. The peacock demon, Adramelech, is the
one who corresponds to the individuality, beauty and all-seeing standards of Samael. The
magician abandons the ethical barriers that may prevent magical completion. Ethical values
are replaced by aesthetic values. Samael is poison of the moral barriers that hinder the
artistic creation of the magician.
A'arab Zaraq

A'arab Zaraq is the outermost astral level, on the nocturnal side of the Kabbalistic tree.
Netzach is the counterpart of this brilliant Qlipha. Netzach means victory, and victory is a
fundamental aspect, too, of his pole against darkness. A'arab Zaraq represents battle, and his
forces are invoked by the dark magician for his victories in the battles of life. Gods of war,
like Odin and Baal, in their most demonic forms are associated with this area. In Kabbalah,
Baal is considered the demon king of A'arab Zaraq.

The symbol of Netzach is the dove, which corresponds to love, purity and peace. The raven
is the symbol of A'arab Zaraq. A'arab Zaraq means "The Scattering Crows." The raven is the
black counterpart of the dove, and represents not only war and storm, but also passion, sin,
and the wisdom of the forbidden. The raven lives off the dead on the battlefield and is the
free spirit of death. The raven is the speaking bird that brings messages and prophecies, the
free conscience of the magician, just like Odin's scattering of ravens to gather knowledge
and wisdom.

The raven corresponds to the soul of the magician when it appears in ecstasy, the result of
the meeting between life and death that occurs in the Qliphotic beginning. By going through
a symbolic death, the magician no longer fears death, and at the same moment learns to live.
This "initiation of death" begins in this Qlipha and is carried out by the black illumination in
Thagirion. The raven files through the black sea of nightmares that is Paroketh, the veil that
separates the astral plane from the mental. A'arab Zaraq is the last stronghold of the astral
plane.

This is the sphere of dark emotions. Here we can find the storms of forbidden feelings and
dark instincts. The magician encounters explosive creative expressions. A'arab Zaraq is
associated with art and music. This is the sphere of romanticism and Sturm und Drang
poetry. Power is easily lost if one does not focus on the goal of the Qlipha Thagirion and if
one does not follow the path of the raven to the Black Sun.

In A'arab Zaraq the magician goes through black baptism. The dove of Netzach appears at
the baptism of Jesus, or other adepts of the light tradition, but at the baptism of a dark
magician, the raven appears in its place. In A'arab Zaraq a flood arises that drowns the old
world, so that a new one can be created. The magician goes through the Nigredo phase in
alchemy in which he passes away from the old world. After baptism, the black magician,
similar to a pilgrim on the left-hand path, leaves behind everything that is not within the
framework of the magical path. A'arab Zaraq is the bird that leaves the egg behind to fly to
Thagirion and the mental level. Hermman Hesse describes this process in his book Demian :

The bird breaks the egg. The egg is the world. To be born you have to crush a world into
dust. The bird flies towards God. The God is Abraxas.

The pure white Venus belongs to Netzach, and the black Venus corresponds to A'arab
Zaraq. The Black Venus is called the Illegitimate Venus and is the goddess of perversions.
Their love is sterile on the earth level, but fertile in the magician's inner world and on higher
levels. Through it, the magician can be born in the higher worlds. The magician is born as
his own child and becomes one with his higher self or demon. Illegitimate Venus is the
mother of this demon. Demonic Offspring is created by a sexual union between earth and
spiritual beings. The Nephilim of the Bible. The sons of the great whore were born from the
meeting between the sons of heaven and the daughters of earth. The higher self of the
magician or demon belongs to the next level.

The construction of the inner temple

On the physical plane, the magician uses magical rooms that open the doors to
spheres or dimensions beyond the mundane mind. The rooms can be
temporary, such as when the magician uses a magic circle - the circle becomes
a magical space that allows contact with other realities - or they can be
permanent, such as places of worship, special magical temples, halls or altars.
Also the magician in the mental and astral must create magical spaces, or areas
of focus, to which he can be introduced by accessing the magical states of the
mind. The room may correspond in part or entirely to a magical physical
environment or some place of worship. In this case, the magical room becomes
an astral counterpart to the material room, as this can allow the boundary
between the astral and the material to decrease.

The magical environment can also be entirely imaginary and is built around a
fantasy, mental image or something from a dream or astral vision. The astral
room is often called the inner temple, or The Astral Temple and is a place
where the magician goes during meditations, dreams and astral journeys to rest
and take power.

The Voice of Harpocrates

In an ancient Egyptian manuscript, one can read, "Know that all battles can be won through
silence." Silence has always been one of the most difficult states for man. The creation of
sounds has the highest priority, even if a longing for silence has also existed. Every magical,
philosophical and religious system has emphasized the importance of silence. The four basic
principles of magic (called the four pillars of the Temple of Solomon) are:

Know, Love, Dare and Maintain SILENCE.

In silence, there is a force that lies beyond speech and the dimensions of sound. The student
of magic must learn silence. There is no demand that the student should always be less
talkative or silent in that sense, but he should be able to do so. An important exercise for
magic is that the student must be completely silent and not speak at all for certain periods of
time. During these periods, the magician should avoid contact with other people, partly
because it is easier to be silent alone and apart in order to hear what the silence has to
communicate. The best thing is that one can exercise outdoors in a forest or natural area.
When one is able to remain silent for hours, or even a day, the period can be extended to
several more days. This may sound like a long period, but it is actually brief compared to
wizards who leave civilization for months or years to enjoy complete silence.

The next step is to "turn off the internal dialogue", which is, for example, what Don Juan's
magician emphasized in Castaneda's books. The constant inner conversation of thoughts that
dominate man's mind keeps him stuck in ordinary, limited perception of reality. By closing
off these thoughts, the mind opens to a new reality, it seems difficult but in reality, it is quite
easy to close the mind and silence the internal dialogue. However, it can feel like a very
difficult task, as we are often dependent on our confusing thoughts. We believe that thoughts
are our identity, our self, but the truth is that they prevent us from seeing our true self by
their incessant flickering and babbling. If each and every one of us were fully aware of the
chaotic movements of our thoughts, madness would follow. But as mentioned above, it is
much easier to reassure thoughts that are generally understood. It is enough to try to capture
them. A Zen story illustrates this:

A monk asking for Bodhidharma's teaching told him:

- "I don't have peace of mind please free my mind." - "Put your mind in front of me," replied
Bodhidharma, "and I will release it." - "But, when I try to find it," said the monk, "I don't
know where it is." - "Look!" Bodhidharma shouted at him. "Now you have made your mind
known to me."

As humans, we have a need to reflect on others. This need is especially strong during
childhood and early adulthood, the time during which we shape our self-image. But they
also have a need for an indoor space where they can be isolated and alone. Different
individuals develop this inner hall for different degrees, a magician, over time, accumulates
an inner temple. We must unlearn the tendency to constantly reflect and reflect on ourselves
in others. A magician must be able to vary between the images of other people and those of
himself and the inner personal image.

The ability to remain silent at all levels helps and protects the magician. Silence becomes a
door through which you can travel to other dimensions, but silence becomes a shield and a
sword. Through silence, the magician can gain new knowledge and wisdom, because in this
silence Harpocrates, the god of silence, whispers secrets that can never be spoken.

The first two Qliphas

Continuing with the study of the Qliphotic Kabbalah and the Draconian path, we come across precisely the concepts of
Qlipha. Each Qliphotic sphere would correspond to a dark world of its corresponding Sephiroth. Below I share a translation
of the book Qliphotic Kabbalah and Goetic Magic by Thomas Karlsson. In it I share with you the first two Qliphas in
accordance with our work in the Thantifaxath tunnel that precisely connects these two Qliphas.
Lilith

Lilith, the mother of demons, the queen of vampires, the ruler of harlots and the empress of evil, is a deity that has obsessed
humanity since the times of the Sumerians and until the present day. She is mentioned in ancient Sumerian texts as Lil and
was feared as a devastating storm demon. His name later became associated with Layil in the Semitic world, meaning
night. Lilith has been feared, but also desired because of her mythical beauty. She haunts men and women in the night, and
seduces those who sleep with sexual pleasures surpassing anything that could be generated on the mundane level. Lilith is
mentioned in ancient Jewish texts such as the Zohar and the Talmud and in the Alpha Bet Ben Sira manuscript of the
classical story about Lilith she is told. She was Adam's first wife, her DNA was created independently of his. This led to
the situation, as we have previously discussed, when she refused to come under her husband. Lilith retreated to the desert,
where she was reunited with the imprisoned and banished creatures of creation, and she is considered the mother of
demons.
In Jewish mysticism Lilith is the original moon, which radiated its own strength and therefore refused to yield to the sun.
Therefore, the moon was punished and was only allowed to reflect the light of the sun. Lilith is the primal feminine force
that has been banished since there was no place for her. Instead of Lilith, Eve has been placed. Eve is the good, fresh
woman who subordinates herself to the orders of the male god. Lilith is the hot, dark demon who was forced into exile.
Through his condemnation to a Qliphotic existence. The lunar aspect of Lilith belongs primarily to the Qlipha Gamaliel
over which she rules. Lilith is both a demoniza and a Qlipha. As Qlipha she is the wild and dark nature that is the night side
of the material plane and that opens the door to the other side. As demonized, he governs the Qlipha Gamaliel which
corresponds to the dark side of the moon and the forbidden regions of the plane of dreams.
The Qlipha Lilith corresponds to nature and the carnal. Lilith is called "the soul of wild animals" (Zohar 1:34a), and she is
also Mother Earth in her most violent aspects. Among the ancient Sumerians it was called Lil and was associated with
destructive storms and hurricanes. She is the aspect of man's physical existence that cannot be controlled. Thus, man tries
to deny and repress these parts by creating a structure for his existence in which this natural force is unable to adapt. But
this force, however, ceaselessly penetrates our structures, with its wild force and breaks all attempts to create a peaceful
world or Eden. Lilith are not found below. This can be seen as a metaphor for Mother Earth who does not allow herself to
be exploited. At a given moment the belly and phallic monuments of the swallow man can be opened. She is the earthquake
that devours skyscrapers and church towers within her, and she is the Gothic darkness that awakens demons, not even in
the mind of the sensitive atheist. Crude romantic artists, such as Caspar David Friedrich and Böcklin Arnold, show in their
work how the forces of sublime nature conquer human civilization. The paintings of these artists describe how with a large
dark nature the door to the other side opens, this presents the dark magician with a good image of what the Qlipha Lilith
would be like. Lilith is the mother of demons, and it is in her that the magician must seek the other Qliphoth. It is towards
her that the dark magic pentagram (inverted) is pointing. The pentagram of black magic towards the earth, the soil, towards
ancient and primordial times. It is here that the Qliphoth is found. The Qliphoth are the reality we refuse to see. A dark
magician does not seek, like the adept of the tradition of light, to look to the heavens in search of a celestial world, which is
a utopia. A dark wizard looks down upon the earth to search for treasures that have been hidden for thousands of years.
Lilith's womb is the door to the underworld, and the spheres of the Qliphoth and the magician must penetrate Lilith in order
to reach the unconscious regions where unimaginable treasures, forces and abilities can be found. It is also from her womb
that the magician summons the demons of the Qliphoth. Lilith's womb is the tomb of darkness into which adepts freely
enter, beneath the realm of death and the underworld, on an initiatory journey towards rebirth.
No tea precisely that means moving from the Qlipha Lilith to the Qlipha Gamaliel. The dark magician must die to his
personality no matter what is sacrificed in it: friends, family, work, prestige, etc. It is the Thantifaxath tunnel and later
prepares the work to be reborn in the world of darkness through the Shalicu tunnel that goes from Lilith to Samael, but
first the adept must die and acquire vampire qualities.
Actually, to find Lilith (which is the anti world) we first look in our earthly world. Malkuth. This means that it exists at the
center of our world, but in aspects of which man is normally unaware. Through an exploration of the principles of which
the material world is composed, the Qlipha Lilith can be found by going beyond and against these principles. The normal
awake state of mind is the basic level of consciousness of human existence. Sleep is the absence of the waking state and
sleep is also the matrix of the Qlipha Lilith (the dream world). Repressed parts of our mind appear in dreams and can often
take a demonic form that reflects both our desire and our fear.
The Qlipha Lilith can open in the most unexpected ways and in the most unexpected places. A bench in the center of the
city, which for some mysterious reason is rarely chosen, or even seen by pedestrians, could be a door to Lilith's worlds. A
colorful word spoken in a particular context could be the formula that makes your belly open (taboo words that most people
are afraid to say). An effective way to communicate with the Qlipha Lilith is to go free at night and meditate in the
shadows and darkness where objects are no longer visible a place where the boundaries between the dark mist will be
erased, which is where Lilith can be found. (like a cemetery at night). This darkness is his womb, and this is the goal of the
magician's invocations. Countless enchantments have been used in attempts to banish Lilith, dark magicians of all time
have created countless invocations to contact her. If the following formula is chanted thirteen times, Lilith is supposed to
appear:

Marag loves lilith rimak samalo Naamah

During contact with the Qlipha Lilith an abstract idea or a strong emotional impulse may be received. In other cases, the
magician can find the demonic rule of the Qlipha or enter the Qliphotic tunnels (the most common). The Qlipha Lilith is
ruled by a demon called Naamah. She has been called the daughter or younger sister of Lilith. In the visions in which she
appears, she sees herself as a powerful queen dressed in beautiful clothing and precious jewels. Sometimes she is seductive,
but other times she can have a tyrannical character (very often). When the magician wants to channel the force of the
Qlipha, he is called to Naamah. This force is mainly used in rituals regarding the influence and control of the matter level.
Lilith is the dark side of the Shekinah, and corresponds to the Gnostic Sophia and the Tantric Shakti. The Shekinah, Sophia
and Shakti, are the wisdom and strength that is hidden in the material plane. When awakened, this dark and hidden goddess
can take man to the level of the divine. In the myths of this goddess she is compared to a snake and corresponds to the
terrible primordial force that existed at the beginning of time before the male god of light created the world. She is
Leviathan or Tiamat, the ancient chaos that existed before the cosmos was created. In Tantric tradition, Lilith appears as the
goddess Kali. Kali is the wild red force that dances in ecstasy and destroys with one hand and creates with the other. She is
both the poison that brings sleep and, at the same time, the wisdom that can awaken. Kali corresponds to a latent Volcano
that inhabits man and is called Kundalini, which often resembles a snake or a dragon. In Tantric terminology, Lilith
corresponds to the back or interior of the Muladhara Chakra. Muladhara is the energy zone located between the anus and
the genitals, which is where the dragon dream (kundalini) rests. One way to get in touch with Lilith is to meditate on the
Muladhara Chakra. The Muladhara is compared to the red lotus flower, and the magician has to meditate on the back of the
lotus flower, in this case (for example: breathing exercises with lotus flower where the anus is contracted or relaxed). . Here
the first Qliphotica cave can be found in which the dragon rests before its awakening.

Gamaliel

Lilith has continued influence on the following Qlipha. Here he has taken a more personified form as the ruling demon of
Gamaliel. Lilith's position in Gamaliel plays an important role in her role as the queen of the world, and it is from here that
she controls the world by being the hidden, underlying force. Gamaliel is the shadow of the Anima Mundi, the "soul of the
world", Gamaliel is the sphere of dream and the dark side of Yesod. Dreams that man normally cannot, or will not
remember, in the conscious state, can be found within Gamaliel. These dark dreams have a revealing nature and expose the
sides of oneself that one does not want to accept. Dark dreams are censored by the superego and repressed in the Qlipha
Gamaliel. Thus, Gamaliel is the "Qlipha of dark dreams."
Gamaliel is, above all, the sphere of prohibited sexuality (anal intercourse, transsexuality, homosexuality, bisexuality,
onanism, fetishism, etc.). While Adam and Eve represent the sexuality of a submissive nature, whose purpose is
reproduction, Lilith and her demonic lovers correspond to an initiatory sexuality in which the force of Eros is used to
achieve greater states of mind. A dark magician enters Gamaliel to become fully aware of the mechanisms of sexuality and
therefore stop being enslaved in the hidden instinctual origin. Lust is also revealed in this Qlipha. The magician comes to
an understanding of the structures of basic instincts and learns how to use sexuality for magical progression.
The Sephirah Yesod and the Qlipha Gamaliel belong to the astral sphere. Everyone leaves the physical body at night during
sleep. These experiences are part of the deepest dreams that are generally forgotten. For a magician it is of great importance
to remember these dreams in order to consciously control the entry to the astral plane. The magician attempts to travel
through the normal astral spheres that are represented by Yesod and advance towards the deeper and darker regions that
belong to Gamaliel. During astral journeys to the erotically magnetized worlds of Gamaliel, the magician will encounter the
succubi and incubi, the female and male demonic lovers. The magician will be invited to an astral orgy, in which even the
smallest of the magician's desires will be made known. If he gives in to weakness, the magician can be vampirized and left
as an empty shell, without energy, the magician must strive to use the orgy to reach the ecstasy of the mind that is the
liberation of the soul.

Yesod corresponds to the Moon. Gamaliel corresponds to the dark side of the moon. This aspect has often been linked to
witches and their crafts. The Witch cult was a sexual religion with orgiastic elements. Blood was an essential part of this
cult since the phases of the moon correspond to the menstrual cycle. The monthly blood cycle corresponds to fertility and
life with its constant relationship with death. Menstruation is a sign of life that is lost in the blood. Eve represents the fertile
phases, while Lilith represents the menstruation phase. The moon is death and sexuality. The entities that have been
associated with this sphere have elements of both sexuality and blood. The magician who sacrifices his own blood and
sexual fluids can be found in several of the witchcraft rituals. that HE associate with Gamaliel.
Some of the gods of the witch cult that belong to Gamaliel are: Pan, Dionysus, Frey, Baphomet and the medieval devil. All
are phallic deities, often horned or in the form of a goat. Among the female deities are especially the goddesses of the dark
moon such as the Greek Hecate, the goddess of witches and ghosts, or goddesses representing eroticism and witchcraft,
such as Freya, but also the goddesses of death such as Persephone and the ancient Norse Hel. Vampiric beings can be found
within Gamaliel and are characterized by the combination of life and death, blood and sexuality. Vampires and other
entities that, in myth, combine Eros and Thanatos, sexuality and death, pursue Gamaliel. Gamaliel's vampiric forces strive
to channel the life force deeper into the Qliphotic tunnels. This process is activated when sexual energy is awakened in
erotic thoughts and dreams, visions transmitted to Gamaliel. The currents of vital energy downward into the Qliphotic
underworld nourish the forces that are brewing. In this process, the magician acts as an alchemist and must go to the depths
of darkness to find the philosopher's stone or the elixir of life. The adept must follow this course consciously and with
control. If this happens unconsciously, one's own personal power could be lost in the unknown. The magician could then be
left behind in a zombie state and would have to become a vampire to draw energy from others.
The magical work in Gamaliel is of an astral nature. Includes astral travel, lucid dreaming and evocations of succubi and
incubi. To explore Gamaliel, one could use one's own discipline to stay awake for a couple of days, something that can
cause vivid dream images to emerge. A mage should also experiment with sexual abstinence for long periods of time to
increase sexual energy and therefore allow for stronger contact with Gamaliel. The target of abstinence meditation should
be the Svadhisthana Chakra a Yesod-Gamaliel and is compared to an orange lotus flower. The magician should focus
especially on the back or inside of the chakra. The state reached by this operation is very suitable for conjuring the
succubus and the incubus, but above all, the demonizing empress Lilith. Lilith can be conjured using the aforementioned
spell. She appears as a beautiful naked woman. Sometimes, she appears with a snake's body from the waist down. In some
cases, Lilith may appear as a vampire queen or as a spider woman who spins a web of dreams. The artist Franz von Stuck
(1863-1928) made beautiful portraits depicting naked women who appear sinful, along with demonic snakes. Additionally,
artists such as Gustav Klimt and Hon. John Collier, with his portraits, presented a dark but alluring vision of the world of
Lilith that one can experience in Gamaliel.
 Qtphothtc Order Qtphothke Order
mumber Planet Pith (Hebrew) (Latin) Tanstation (Engitan)

0 Atn r* '
0 - Ain Soph
MDTK • •

0 Am SophAur ma no ta -
1 Ruto Kether
mnan Thaumtel
.The Contending Farces'

2 Neptun Chokmah hwv Ghoglel .The Hindering Ones'

3 saturn Binah hmanao Satorlel .The Concealing Ones'

b Belial
(1) Uraru Daath .The Worthiess Ones'

4 Jupper Chesed mot M GhaAgsheblah .The Smiting Ones'

3 Man Geburah
an Golohab .The Flaming Ones'

6 Sun Tphareth nnan Tagimron .The Disputing Ones'

7 Venus Netzach pat anv Arab Zereq .The Corrosive Ones'

1 mercury hod
bno Samaet .The Decelttu Ones'

9 Moon Vesod
bm Gomallel .The Obscene Ones'

>0 Earth Malkuth m uuth .The Queen at the Hight

11 Man Arts pv- Belrtron .The Horde

12 Venus Taurus npe Adeniran .The Bloody Ones

13 mercury Gemint Tzellimtron pool .The Clanking Ones

14 Moon Cancer
pme Shtehrtron .The Black Ones'

13 Sun Leo Nart Shalhebtron .The Raming Ones'

16 See Virgo nev Tzaphtriron .The Scratching Ones'

17 mercury Pound
pav AbErtron .The Clayey Ones'

18 Man Scorpio nntor Necheshthiron .The Brazen Ones'

1» Jupper Sagittartus 'tH 13 Nachashtron
]Y 1
.The Snakeltke Ones'

20 saturn Capricom pm Dagdagron .The Fshime Ones

21 saturn Aquarius
nD'- Bahtmtron
.The Beautinke Ones

22 Jupiter Pisces nD*3 Nashimtron .The Malign Woman

Runosophy and Kabbalah

Continuing with the study of the Qliphotic Kabbalah we find a very interesting approach to
the same view from the Odinic Runosophy. To understand a little about this interesting
approach, I share with you my own translation of the Book Uthark: the nocturnal side of the
runes , by the famous Thomas Karlsson. In this essay we can see how the kingdoms of the
Norse worlds are intertwined with the pairs of Kabbalistic spheres and the corresponding
associated runes.

Runosophy and Kabbalah

A deeper study of runes and ancient Norse magic reveals many similarities with Kabbalah.
The profound and magical character of the runes was noted by Olof Verelius (1618-1682), a
professor of antiquities from Sweden. According to the instructions of Olof Rugman of
Iceland (1636-1679) he created a Structure for the magical use of runes. The runes were
"malrunor" (letters for writing) and "trollrunor" (magical chants). The "trollrunor" were the
magical forms of the runes and could be divided into twenty levels or alphabets according to
the increase in power. At the first level the symbolism of the names of the initiating rune
are: The rune Algiz was, for example, called madher which denotes "man" or "human". At
the second level a characteristic quality was added, as in this example: madher moldar Auki,
meaning "man is the fornication of the earth." Level by level the meaning of the runes
deepened and at the seventh level it would take the wisdom of a seer to understand it. Here
the runes appear very dark, such as the skaderunes, linrunes and speldrunes, etc. Those who
were initiated at the highest levels of runes could use them to "call the dead and ward off
evil spirits." The deep, hidden meaning of the runes is reminiscent of the mystical letter-like
traditions of Kabbalah and the like, such as the magical use of Sanskrit in Tantra or the
esoteric levels of Greek letters. Verelius believed that runes were dangerous pagan symbols
used in black magic.
Johannes Bureus (1568-1625) was Verelius's predecessor. On behalf of the king of Sweden,
he went around the country and wrote about the results of the information he collected from
the runes. Bureus was inspired by Kabbalah and alchemy while reading the works of
Agrippa, Paracelsus, Reuchlin and other occult writers. Through a comparison with
Kabbalah he became convinced that the runes have different dimensions. He believed that
they were not only letters for writing, but also esoteric and magical symbols. He called the
secret dimension of runes adulruna or noble runes . Bureus eliminated the last row of runes
from the alphabet of the Scandinavian countries, and described 15 runes divided into three
rows or aettir with five runes each. The aettir represented the beginning of giving birth (SW:
fodare), birth (SW: fodelse) and the fetus, that which is born (SW: formation). Bureus
believed that runes had been created in ancient times by a mythical character named Byrger
Tidesson. Bureus wrote the ABC-runic book and wanted the Swedish people to use this
writing again. This gained some popularity among Swedish officials who used runic writing
in secret messages during the Thirty Years' War.
Bureus created magical symbols from noble runes. These existed in something he called "the
falling stone", a symbol that revealed a cubic stone of which three sides are visible, each
representing five cross-shaped runes. He also constructed a symbol he called "adulruna",
which contained the fifteen noble runes. The symbol can be compared to John Dee's Monas
Hieroglyphs, which contain all the symbols of the planets. The adulruna of Bureus is a map
of the universe and the progression of the human being through different levels of existence.
The symbol as an idea is related to the Chim Otz of the Kabbalah, the tree of life, and may
also be a symbol of Yggdrasil. The adul (noble) rune functions as both a symbol of man and
the universe, the microcosm and the macrocosm. As a central symbol is the Hagal rune
which according to Bureus means noble and is therefore the fundamental rune Adul. The
Hagal rune in this form is likewise essential in the dark side of magical runes. Hagal has
been associated with hail or with a seed containing the other runes. In the adulruna of
Bureus there is a hermetic path of progression. He developed an adul rune cross where the
vertical line describes the progression of the adept. The adept rises above the darkness of
ignorance, Tenebrosa, through Spendor, lumen, lux, Luminare and entis modus a principum
ABSOLUTA primum. The last principle is equivalent to the Ain Soph of Kabbalah. The
highest is represented by the rune of God which represents the spirit and the One. This
corresponds to the rune of Thor (Thurs) in the Bureus system and Thor represented the
supreme divinity. The lowest level is the material and dualistic plane which is symbolized
by the horizontal Bjarka rune called Byrghall. The goal in Bureus' system is not to escape
from the lowest level, but to unite the high with the lower spirit, with matter. Unification is
symbolized by a rune in which the two principles have become one. Bureus constructed
different runic seals that describe certain alchemical and occult processes. From his cross
runes he developed a magical symbol containing seven fundamental adul runes. The runes
on the falling stone are constructed according to the same principle, with five adul runes
where one is located in the center, to which a rune is placed on each side, another above and
one below. The symbol with the horizontal rune Bjarka (Byrghall) and with the rune of man
(Algiz) can be interpreted as man and the archetypal divine plane that has been separated by
matter and the plane of duality. On each side is the upward and downward flow. The symbol
corresponds to the image of the cabalistic and hermetic world, and the Description of man in
Tantra. The fact that Bureus revealed that the secret of the goal with the adul runes was
to merge the level of Unity with that of Duality, makes his system correspond with the
draconian philosophy, where the serpent and the eagle are united in the dragon, or
where Shiva (The One) unites with Shakti (The Duality), without the disintegration of
either principle, but rather the creation of a third principle.
Bureus' system is called the Gothic or Gothic Kabbalah , and also the Uppsala Kabbalah
(Cabal Upsalica). If you liked Bureus, you would consider the idea that there would be
obvious connections between the ancient wisdom of the Norse and the Kabbalah, but is it
then possible to place the worlds of Yggdrasil in the Sephiroth? This can surely be done if
the dark side (Qliphot) is included in the same Kabbalistic symbol, since the Norse worlds
are both light and darkness.
Malkuth-Lilith would correspond to Midgard, the material world of man. The rune that
belongs to this level would be the rune of ecology and cycles; Rockrose. Above Malkuth is
Yesod-Gamaliel, representing the moon and the world of dreams. This level is connected to
the astral plane and the world of the dead, but also to the dark goddesses. The old Norse
world that could be placed here is Helheim, the realm of death, with the dark goddess Hel.
The rune that corresponds to this level is Hagal. Above it is Yesod Hod-Samael and
Netzach-A'arab Zaraq. Basically, they represent intellect and feelings, respectively. They are
opposites and are constantly interacting. Here we can place Ljusalfheim (Hod), the tule rune
that represents thoughts and reason, and Svartalfheim (Netzach), which represents feelings
and passions. The rune of Ljusalfheim and intellect is the Dagaz rune. The Svartalfheim
rune is yew rune (Eoh). In the center of the tree is the sphere of the sun Tiphareth-Thagirion,
and represents the Self or the Demon. This belongs to the mental plane and the sphere of the
heavens and its symbol is the mandala, the sun-cross. The Norse world that can be placed
here is Asgard and the Gifu rune. On each side are located Geburah-Golachab and Chesed-
Gha'agsheblah. They correspond to the principles of suffering and lust. The sphere of
suffering can be represented by Jotunheim, the world of the Giants, and the rune of Naud
Chesed-Gha'agsheblah corresponds to Vanaheim. The Vanirs are not only the gods who
control fertility and the experiences of lust, but also witchcraft. The rune of this level is that
of the seed (Ing). The highest level of the Kabbalistic tree begins with a pair of colleagues
who represent nothingness and being. masculine and feminine, passive and active. Binah-
Satariel and Chokmah-Ghagiel. Binah-Satariel corresponds to Nifelheim which is the
extreme polarity of stillness, passivity, cold and darkness. His rune is the ice rune (Iss).
Chokmah-Ghagiel is connected to fire and the sphere of extreme activity, the associated
realm being Muspelheim. The rune that belongs to this sphere is the Sol rune. So far we
have placed the nine worlds of the Norse tradition in the Kabbalistic tree, what would be the
realm associated with the tenth and highest sphere in Kabbalah, Keter-Thaumiel? This level
is that of the potential toti, it connects every time being and nothingness come together. This
level is connected to the state beyond the worlds: Ain Soph. In Norse myths, this level
corresponds to Ginnungagap, the great chasm between worlds that are created through a
meeting between the polarities of fire and ice. Ginnungagap is the pure energy that flows
through the whole. The first entity created in the Ginnungagap is Ymir. It is a double-being
and here we can find a connection with Thaumiel, which denotes the "double god."
If one compares, from a magical perspective, Norse runosophy and Gothic magic, one will
see that the parallels that Johannes Bureus found between the Kabbalah and the runes are
very interesting. This connection can be used to achieve a more complete picture of the
hidden world. Many rune magicians have found parallels between runes and the Kabbalah.
The runic mystic Guido von List believes in this theory and sees himself as a reincarnation
of the Kabbalist Reuchlin. From a numerological point of view, many revealing keys can be
found that point out the similarities between the dark sides of Kabbalah and Odinic
runosophy.
 LThARK MKKAMLiETEMT
5F THE NOKXE RLINEX

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Bjark Mothe
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a
Thantifaxath, Tunnel 22, between Lilith and Gamaliel

Below, I share with you my own translation of an essay by the Heldrasil Lodge of Germany
about the work with the first Qliphotic tunnel. In it we can see the importance of lucid dreaming
and keeping a dream diary that allows us to evaluate the achievements achieved, as well as
understand the depths of our sexuality and the taboos that exist about it.
Unlike traditional Kabbalah where in the first sphere Malchut bitul (self-annulment) is practiced
so that it serves as a receptacle for the Light of the higher spheres. In Qliphotica Kabbalah we
use Lilith to free ourselves from emotional bonds, especially taboos about human sexuality, and
we dare to experience a departure from the demiurgic “light” to be reborn in a state of ecstasy
and indulgence. Thus, in the Qliphotic vision, the human being cannot deny his instincts since
by denying himself he reaches a state of deep tension which feeds with the idea of "Holiness" or
"Recovering Divine grace." Nor is it about reaching unbridled hedonism but rather, about
learning to manage the flows of both light and darkness when they are united or found.

I work in the Qliphotic Tunnels.

WARNING!

Qliphotic functioning often generates very powerful energies and chaotic effects. The Qliphas
have been called the excrements of the universe or the fruits on the tree of death . They are
associated with anomalies and chaotic forces. The Qliphas often lead to powerful experiences,
for example: sexual, death, lust and suffering among other paradoxical extremes. Do not work
with the Qliphoths if you are psychically or physically unbalanced.
Thantifaxath, Tunnel 22, between Lilith and Gamaliel.

This tunnel, or its Sephirotic equivalent does not exist in the original perfect tree of life (i.e.
before the Fall). This is the path from the material level to the level of the astral plane. In the
original Tree of Life Malkuth-Lilith did not exist. Instead, man lived in the astral Garden of
Eden that represented Yesod. Only when Daath fell from its original location was the tunnel
created. In the perfect tree, this tunnel links Daath and Tiphareth. After man had eaten the fruits
of knowledge, Daath fell into the abyss and Malkuth-Lilith came into existence. The Tarot
arcana that corresponds to this path is the world (the Universe). This card illustrates the birth of
the material plane. The woman in the letter is the fallen Sofia or Schekina. This is the cosmic
Shakti force that manifests as Maya, the mother of illusions and duality. Sophia-Schekina-
Shakti represents the knowledge of Daath that manifests from vision (Kether-Chokmah-Binah)
to reality by force and action. This path or tunnel represents the stage of the birth of the idea
that finally manifests itself on the material plane. This path or tunnel also represents childbirth,
when the child separates from the mother's body. The planet Saturn, which corresponds to this
level, represents the moment when the umbilical cord is cut. In myths it is the final step, when
man is separated from God after the fall. The descent from the astral level of Yesod to Malkuth;
represents the expulsion from the Garden of Eden. It is the onthis level in which Eve becomes
fertile and gives birth to her son. Eve loses her astral virginity in Yesod and becomes a fertile
mother on the material plane. The Eve of the Banished, in which she has become a mother,
belongs to Malkuth. She is the woman who gives birth through an organ of her body and
therefore the principle of duality and matter. The opposite of Malkuth is Lilith, the dark shadow
of Eve. She is not the mother, but she is the murderer of the children and a representative of the
menstruation phase. Lilith does not give birth to physical children but uses the fertile force for
magical purposes. She absorbs the force of menstruation and men's semen to lead into the dark
abyss. In the middle of this abyss is Lucifer. To ordinary people, Lilith is a vampire. But for
experts in the darkness it is an initiator that leads the adept towards dark enlightenment. Lucifer
is an embodiment of the Drakon principle, the all-seeing divine state in which will and reality
have become one. Thantifaxath is the tunnel that leads to the force from the material plane to
the dark astral worlds beyond the normal levels of creation. Thantifaxath does not run through
the levels that are part of normal creation. This is beyond the will of God and one step further
from God than the material plane. By entering the Qliphotic tunnels, the magician is deepening
the fall. While the paths of light are trying to bring man to a childlike state of unity with God,
the Qliphotic paths take him away from it. It is a process of liberation, where man experiences a
magical light and passes from the state of man to the state of God. Thantifaxath represents the
first steps into the darkness of the magical alchemical process of giving birth to oneself. Saturn
and the Hebrew letter Tau which corresponds to Thantifaxath, not only represents death and the
end, but is also the door to the second birth. The adept enters Lilith's womb and prepares to be
born into the dark worlds beyond creation. Lilith's womb is the realm of death and for the
common man this is the end, but to the adepts of darkness in the realm of death, it represents the
gate of birth as the creation of themselves. Thantifaxath corresponds to the letter T, which
symbolizes darkness, Saturn and Tau. The T sign connects to the Greek omega and the two
lines denote the turning point in the womb, womb and fallopian tubes. In Thantifaxath the
magician can find vampires and other entities that are present in the area in the middle between
the dead and the living. Vampires have their soul in the dark astral realm of death in the Qlipha
Gamaliel, but are active on the material plane through Thantifaxath. They are living through the
illusion of creating Gamaliel's moon rays and creating the illusion of being alive, even though
they belong to the dead. The legend that vampires cannot survive in the sun or are not visible in
mirrors comes from the fact that they are illusions. Because of their way of drinking blood and
vampirizing other people's energies, they can maintain an illusory existence. His essence has
been lost deeper in the Qliphotic tunnels, but the vampire has remained on the material level to
draw energy and essence from his victims. The vampire sucks this essence on the erotic level.
The vampire tries to suck the energy that is released during orgasm and the vampire often
appears as a sexual symbol. The vampire is only a Person, he is only the external form of man
or his mask. The vampire has the personality as a mask alive by sucking the strength of others.
Public figures and artists can become unconscious vampires who renounce their own existence
and persona in order to use it to feed the external image of themselves. They feed on the
external confirmation and energy they receive from the surroundings and constantly have to
suck more energy to satisfy their growing empty
inside.
Dark adepts can, on the other hand, make use of vampirism as a dark alchemy. The vampire,
like the alchemist, is someone who has achieved immortality. The adept uses the erotic visions
in Thantifaxath and the other Qliphotic tunnels to direct his energy into the dark spheres. Sexual
energy is refocused from the reproductive instinct for the process of self-deification. Lilith's
vampirism means for the adept to give an initiation into sexual energy, where said energy is
directed from the pure instinct of reproduction to a clear draconian vision. Eve represents
biological motherhood and sexuality for reproduction. Lilith represents a form of sterile
sexuality, aimed at self-deification and pleasure. She is the mother of demons rather than siring
earthly children and uses her erotic power for magical purposes. I work with Thantifaxath.
Display

This visualization can be practiced alone through memorization of the technique, or with
another magician who can guide you through it. You are at the foot of a green mountain that is
then illuminated by a hot midday sun. On the mountain there are farms and you can see animals
and people in the distance. The top of the mountain is covered by snow and you cannot see its
top which is above the clouds. You are walking along a path that reaches the northern part of
the mountain, it is not illuminated by the sun and you cannot yet see the landscape. After having
walked for some time along the path you have begun to see in front of you the northern part of
the mountain, covered in shadows. The terrain is steeper and more demanding with cracks,
ravines and sharp rocks. You can't see anyone here and the landscape is barren with bushes
growing with thorns. The path turns and enters the shadows of the northern part of the
mountain. You see the sun disappear beyond the mountain and the road becomes colder. A
small snake crawls quickly on the road and disappears into a hole in the mountain. You are
curious and see inside the hole. The snake has disappeared and the hole seems to go far into the
mountain. You can see a faint reddish light on the mountain and smell an aromatic smell
reminiscent of oriental incense and you can feel your blood flowing. Suddenly, the snake comes
out of the hole and bites him, disappearing into the hole as quickly as it came out. You can see
the teeth mark on your hand and may feel intense pain with multiple dizziness. The pain feels
like cold steel, but soon turns into a feeling of euphoria, of excitement. You fall into the hole
and look into it, numbness in your body.
The hole in the mountain appears to pulse with a red light that grows in intensity. The red light
pulses towards you in concentric circles and you feel it being sucked into the hole that seems to
be growing in size. The hole has become a tunnel to which the end cannot be seen. You are
floating. The tunnel has black walls that pulse in a kind of bright red traffic light. The tunnel is
almost round, but from its ceiling and floor grow stalactites and stalagmites that resemble jaws,
dripping with saliva. The walls are shiny, as if they contained metal or glass, and the walls are
permeated with a pungent odor. You can no longer distinguish what is above or what is below
in the cave and you are experiencing a fall into a bottomless hole. Suddenly in front of you, you
can see the contours of a female body. A naked woman with long black hair can be seen later in
the cave. She is getting closer as the walls are pulsing red. She is dancing in ecstasy, an erotic
dance. You can now see and hear clearly. She is moving her lips in what may be a laugh or a
scream. She is holding two bloody crescents and her body is covered in blood. The eyes are
looking, but since they are completely black you can't see what they are looking at. Behind her
you can see the end of the tunnel, first as a small point of light in the distance, but soon you see
a fire-colored circle that gradually gets closer and closer. After a while he realizes that it is a
full moon that is rising from behind the woman and that he is falling into an empty, black space
towards the moon. The moon seems to be connected to the woman and covers her with the
dripping of the same blood. The blood appears to be the same flashing red light he saw in the
tunnel. They are falling towards the moon until they are swallowed by its landscapes.

SOME TECHNIQUES TO WORK THE QLIPHOTIC SYSTEM

1. Art as a form of contact: no act of banishment is carried out, it is a completely creative process in
which the entity is captured through a physical vehicle that is born from the subconscious
itself. Grant's "Nightside of Eden" may be useful as well as Falorio's "Tarot of Shadows" but
don't let them limit your artistic conception.
a) Draw the sigil of the qlippoth and sleep with it under your pillow for several days, record the
dreams you have on those nights and if possible make a portrait or sculpture of the entity as it
appears
b) Within an altered state such as fear, anger or lust begin to create drawings or shapes with
clay. A useful method is glossolalia, allowing your voice to modulate itself by saying random
syllables and letters, then analyzing what you said to find hidden messages. Whatever the
result (a painting, a sculpture or a glossolalic message) these tapeworms allow you to find that
energy and express it within a vehicle, this releases a bit of energy that can be felt quite vividly.
2. Synthesizer: Kenneth Grant relates roads to musical notes. You can create a musical track with
the note distorted and placed in a loop and then go to sleep, sing mantras or do the ceremony
with this loop in the background. It is one of the most useful methods. See: Malkunofath, a
song from the aforementioned tunnel created by the group Corriente 93
3. Shamanic journey: Very similar to the technique of the first document. One enters a visionary
trance in which the magician "leaves his body" and travels to other internal planes where he
searches for the entity and deals with it or merges with it. The qliphotic planes are accessed
through two sephira of the common tree: Yesod and Daath. For those who do not yet know
Tiphereth, the most recommended thing is to visualize the entrance to Yesod as a slide that
leads to Daath. Tunnel worlds tend to be messy and chaotic, sort of like conceptual art. The
shaman-magician has to stay within the trance long enough to find the entity he is looking for
and once he finds it, he must follow the instructions that the entity communicates to him.
4. Banquet: It is derived from the Tibetan chod and kali rites. All demons and qlippoths are
invited to come and devour all the negativity or depression that overwhelms the magician. It is
generally used as a healing therapy. It can be done with any of the above methods
5. Sex: One acts as creator and begetter of entities through the work of sexual magic. It does
not matter how, when, where and with whom the work is done as long as the focus is the
manifestation of the qlippoth (a qlippoth of fear is worked under fearful situations, a qlipphot
of lust with a lot of drink and passion, etc...) Many times the entity speaks through one of the
two after the final orgasm, it is a kind of trance of ecstasy.
6. Gem Technique: It can be used in conjunction with any of the above. The magician must get a
large red or black gem. A topaz is a good option. Then you must go to an unknown or scary
place and there chant the name of the tunnel until you fall asleep or enter a trance. If the
technique works then the gem acts as a portal to the tunnels. No one should touch the gems
unless one wants to cause collateral damage.
7. Dreaming: This technique by Carlos Castañeda is so useful and important that I recommend
every magician read the book “The Art of Dreaming” whether or not they are going to work
with this system. Castañeda says that between man and the supreme reality there are 7 great
portals, which can be crossed within dreams. To go to the qlippoths we will only work with the
first two portals: Portal 1: This portal is entered when one is aware that one is dreaming and
can see one's own hands. There the magician must learn to focus his attention on any object in
the dream and return to his hands. This action is repeated (hands, object, hands, object...) to
strengthen awareness.
Portal 2: You enter this portal when you have mastered the first one and you can also manipulate
the dream at will, even if just a little. According to Castañeda, we are now looking for the
“scout”, a kind of entity that guides the magician out of sleep and towards higher or lower
planes (in this case the tunnels). The scouts are orange when they are identified, the magician
must navigate the dream looking for him or calling him. It may happen that we see a person or
animal, we must ask "are you the scout?" At that moment it can shine orange indicating that if
it is, you are then asked to take it wherever you want.
Conclusion
Finally, I consider it necessary to explain another common error of those who work on this
type of things. It is not difficult to make contact with the qlippoth. Every human being carries
these shells within their personal psyche and we often react due to what they contain inside.
Confronting them takes some work and this is seen in what many orders know as “the work in
Yesod.” You don't have to have high degrees or fear them much. A Neophyte can do it as long
as he knows how to use his tools and follow Standard precautions. Daath is the sephira where
madness is confronted, many believe that the qlippoth lead to this but it is a false belief. Daath
is Daath and that task IS part of the adept's job.

Introduction to Qliphotic Qabalah

Below I share with you an excerpt from the book “Introduction to the Qliphotic Qabalah” by the
famous Thomas Karlsson, who is undoubtedly one of the most interesting writers of recent
times on the path of the left hand and who is the leader of the Ordo Draconis et Atri Adamantis
better known as Dragon Rouge,

Content
The Qabalah is an esoteric doctrine that describes the creation of the universe and the soul, and
explains how man can progress through different stages of evolution. The main theme of the
Qabalah is the biblical tradition and this is a form of theology that aims to acquire the
knowledge of God. At the same time it is a kind of psychology that aims to offer a detailed map
of the soul of man and a cosmology that describes the universe and its structure.

The qabalistic lexicon, which includes terms such as "God", "Satan", "demons" and "angels",
might seem, to the modern, secular reader, strange and archaic. By writing this book, I could
have made things easier for myself and for many readers by describing the Qabalah with terms
borrowed from modern psychology, a custom very much in vogue in popular qabalistic
literature influenced by the New Age. I believe, however, that it is important to use traditional
terminology as much as possible, even if what is discussed also refers to psychological
processes. We must not forget that psychology is a young science, while religion has a strong
background of ancient experience and knowledge. Naturally, the reader who intends to
approach the qabalistic practices presented in this book must not necessarily be a religious
person.

Terms such as "God" and "Satan", "paradise" and "hell" indicate identical principles and
powers, regardless of time and culture. An atheist might prefer terms like “universe” and “life”
rather than “God,” while a Hindu audience would most likely choose names from the Hindu
pantheon. In ancient Norse tradition, only Tyr could represent the god of the Bible, while Loki,
or some other divinity of the forces of chaos, could probably correspond to Satan. Also using
religious terminology we must discern, precisely like the ancient qabalists, beneath the surface
of the words to find the hidden message, even more so in a book like this one, which highlights
the importance of the dark side of the Qabalah.

Some readers may be startled by the descriptions of the Qliphoth and the demonic side of the
Qabalah, but it is essential that they understand from the beginning that the dark and evil forces
described in the myths should not be confused with the gray evil with which We meet when we
read a newspaper or watch television.

This gray evil that surrounds us all is mainly committed by frustrated and confused individuals,
by unscrupulous politicians and by criminals, individuals unable to control their petty desires.
This evil, in reality, has absolutely nothing to do with the metaphysical evil that we find in
religious texts. Man, in fact, has a unique predilection for brutality and gratuitous violence that
distinguishes him from other animals: we seem to be the only authors of concentration camps,
mass rapes, massacres and large-scale murders, committed for pure pleasure. Grayish evil is
human, all too human, while metaphysical evil is black as night and totally inhuman. Often this
human characteristic of grayish evil is justified by goodness. How many times do we see
terrible cruelties committed in the name of kindness? Hundreds of thousands of women were
murdered during the witch hunts, when Christian clerics attempted to fight Satan and the
powers of evil; The Bible encourages genocide and many cruel acts, which pushes the critical
reader to ask who is good and who is truly evil. Already the ancient Gnostics of the century. III
had considerable difficulty putting them together in the same framework of things, and came to
the conclusion that God is not good, but evil. Groups of Gnostics such as the Cainites and the
Ophites revered enemies of God such as Cain, the Serpent of the Garden of Eden, and the
Fallen Angels.

The forces of evil that appear in myths are forces that rebel, that question, that invest and that
create. Metaphysical evil is hard and bright as a black diamond, and as distant in its annihilating
force - as the black holes of the universe. It will be both sharp as a razor and smooth as silk. The
most terrifying aspect of the dark forces is their antiquity, their remoteness, and the fact that
they seem to consist of knowledge that, for humanity, is too vast to contemplate. The writer H.
Q. Lovecraft takes advantage of this atmosphere, with the words that constitute the beginning of
one of his Gothic stories: "The most compassionate thing in the world, I think, is the inability of
the human mind to relate all its contents. "We live on a placid island of ignorance in the middle
of the black seas of infinity, and it was not expected that we would drift so distantly."
Knowledge is undoubtedly a double-edged sword that constantly leads man to dare more and
more, and that can even destroy him if he goes too far. A recurring theme in myths and religious
texts is that the forces of evil are in possession of a deep knowledge of which man is willing to
do anything to appropriate it. From the Apocryphal Book of Enoch we can learn that the
greatest crime of the fallen angels is that they teach man what happens in heaven; In the first
Book of Moses the cunning serpent offers man the knowledge that can make him a god. The
titan Prometheus, from Greek mythology, steals fire and donates it to men; he is therefore
punished by the great god Zeus. In Norse mythology the powers of chaos are the primordial
giants, being those who possess the greatest wisdom. The AEsir constantly seek to take
advantage of the heroes' abilities or to appropriate their wisdom, even if - to achieve the
enterprise - they must resort to both betrayal and violence.

The double nature of knowledge is personified in the Faustian man, who seeks the truth at all
costs, no matter if it leads directly to damnation. According to legend, a learned Renaissance
magician, Dr. Faustus, makes a pact with the devil to obtain all the knowledge of the world in
exchange for his soul. The Faustian dilemma is that knowledge is obtained at a high price,
especially if one is unable to handle it correctly. The legend of Dr. Faustus reveals that the
spiritual seeker is obliged to turn to dark forces to satisfy his thirst for knowledge.
Mephistopheles, the Serpent of the Garden of Eden and the Fallen Angels transgress the limits
and are the mediators of forbidden knowledge. In ancient books of the dark arts we can read of
a large number of demons that the magician can evoke for various purposes. Although some
demons can be helpful in practical things, such as making women fall in love, most demons will
be able to transmit knowledge of science and answer questions. The word "demon" can be
traced back to the Greek term Daimon, which referred to entities existing between the world of
men and the world of the gods. They were mediators between the worlds, and in Socrates the
Daimon indicates the Higher Being or the guardian spirit of man. Only when demons were
identified with the Fallen Angels did they come to be labeled as absolutely evil. In this Book the
sigils of all the demons described in the classic books of the black arts will be published: the
Lemegeton, the Lesser Key of Solomon and the infamous Grimorium Verum. The influence of
these books on European dark magic cannot be underestimated.

The light side represents, in religions and myths, an ideal order while the dark side, infinite,
wild and fearsome, hides beyond the limits of order. The opposition between the light side and
the dark side is reflected in the conflict between the ideals of classicism and gothicism.
Classical ideas are based on categories such as 'clarity', 'reason', 'light' and 'norms'. Gothic ideals
are metaphysical and are based on archaic visions, on dreams, on what is dark and gloomy, on
inspiration and passion. Renaissance thinkers saw the Goths as a sign of cultural ruin; Gothic
was considered the absolute antithesis of civilization and classical ideals of beauty. According
to classical taste, the Gothic represented something foolish and wild, threatening and terrifying.
Towards the end of the century 18th century Gothicism would be re-evaluated, and Gothic
architecture would be appreciated again. German intellectuals such as Herder and Goethe
embraced Gothicism as an aesthetic ideal; Both in England and on the continent, artists and
writers were fascinated by Gothicism; What during the Renaissance had been associated with
darkness and barbarism was now a source of great inspiration.

English Romantics prized the Gothic and feelings of euphoric terror rather than the pure,
luminous, structured ideals of classicism. In a text from the following XVIII we read a list of
elements that can induce these sensations of terror: "gods, demons from hell, spirits, human
souls, spells, witchcraft, tuom, floods, monsters, fires, war, plague, famine, etc. ». In the course
of the next In the 19th century, the romanticism of ruins was born in the artistic field: a frequent
motif represents cemeteries and ruins of Gothic churches, all with nature intact, in the light of a
pale full moon.

The exploration of darkness proved a way to increase knowledge about the hidden nature of
man, and Gothicism became a form of expression of the dark side of man. In the Western
monotheistic tradition, turning to the dark side in search of spiritual experiences has been
associated with damnation, but if we turn our attention to religions with a less clear distinction
between light and darkness, we will see that darkness was also seen as a source of illumination:
the goddess Kali, for example, is one of the main divinities of Hindu Tantrism. Monotheistic
religions such as Judaism, Christianity and Islam have focused their attention on a male
celestial god, and other supernatural beings have been associated with the Devil. In particular,
the divine feminine force has been linked to the dark side. The light side is characteristic of
most mass movements and esoteric religions, while the dark side emphasizes what is unique,
abnormal and exclusive. Many religions try to show themselves as an example, to qualify their
own as a path suitable for everyone and that can easily and quickly lead to salvation. The
darkest forms of spirituality cannot be presented in this way, as if they were a shampoo or a
revolutionary beauty product. The dark path is not intended to be for everyone. To walk the
dark path requires the ability to penetrate beneath the surface of words, symbols and images.
Reversing concepts like "good" and "evil" is not a risk-free operation, and evoking entities that
have been feared for thousands of years can be devastating. Although it may be considered non-
religious, it is difficult to leave old religious structures behind. In the early nineties a hidden
baptism was celebrated in Sweden; The media made it known as "the Devil's baptism." It is
interesting to note that the episode received a lot of attention, despite the fact that Sweden is one
of the most secular countries in the world. There can be constant evidence of the fact that
religion continues to have a considerable impact on man's view of the world, even if it is not
always easy to realize it. The danger in walking the dark path is not the risk of being
condemned by religious purists, but that of being personally unable to see through the clichés
and false descriptions printed on the dark symbols. The dark path has nothing to do with
external behaviors, much less with acts that harm animals, people or property. The dark path is
a spiritual and existential process with which men open the gates to the darkest corners of their
soul. Entering the qliphotic regions is a difficult process, and not everyone possesses the
strength to address what lies hidden in the darkness. The Qabalah explains how all the dross,
both from the psychology of man and from the creation of the universe, are accumulated in the
qliphotic worlds. In them, in a similar way to when the soil erodes, we find ourselves faced with
everything that has been discarded; At first, waste emerges, but then, digging deeper, treasures
and fossils dating back to ancient eras are found.

It is not a calm walk that awaits those who dare to travel the tunnels of hell and the dark path,
but rather an arduous exploration, which inverts all values and all concepts. The tireless seeker
will find in the heart of hell the bearer of light who gives the answers to the great questions of
existence; In the words of Swiss psychologist Carl Gustav Jung: "Enlightenment does not
consist in the contemplation of luminous figures and visions, but in making darkness visible."
When a detailed study of the Qabalah is undertaken we can find the same message, which
silently reveals that death is the door to life, and that the brightest light can be found in the
darkest abyss.

The nature of evil

Delving into the LHP involves knowing the most hidden part of our subconscious, that is,
knowing the exact nature of our emotions. One of the most complex questions that arises when
we enter this path is the notion of evil. In order to better understand the Draconian philosophy
of the unity of the whole and duality at the same time, it is necessary to see the different types
of positions that try to define what “evil” is.
Next, I share with you my own translation of the book Qliphotic Kabbalah and Goetic Magic
by the Swedish writer Thomas Karlsson. In it you can see the different approaches to evil that
will be of help to the seeker of the LHP and that will serve as support in understanding the work
with the 22 Qliphotic tunnels and the draconian philosophy in Typhonian alchemy since, by
having With a clearer vision of the forces at work in the universe, the Magician can transmute
these energies to achieve self-deification.
The nature of evil.

Evil is one of the main motives of religion and spiritual quest. There are a number of
phenomena in existence that can be perceived as evil, and religions have tried to explain what
evil is and how it can be avoided. Explanations of the nature of evil vary between different
religions, and these differ radically, even within an identical belief system.
At a safe distance from evil, it naturally fascinates, it is something that everyone from tabloids,
popular culture, theology and philosophy can try. Evil can function as a dark mirror of
humanity. Perhaps our conceptions of what is wrong are more revealing about us than our
conceptions of what is good. Religious and spiritual thinkers have considered all the paradoxes
that arise in relation to the divine, and the questions about good and evil. The best known
example is probably the problem of Theodicy, which concerns the omnipotence of God, and
how it can be combined with his total goodness, when there are so many difficulties and pain.
The religious conception of evil is often something very different from what is generally
perceived as evil in our everyday lives. Religious evil often revolves around the relationship
with the divine, and in that case evil is that which opposes the divine. Arrogance and violations
against divine order, such as Lucifer's rebellion, are evil on a religious level, but perhaps not
perceived as evil on a more trivial level. If God were the good and all-powerful father they
portray, Lucifer's rebellion would not be much worse than a teenage rebellion. Gods who are
supposed to represent good, like the God of the Old Testament, allow themselves to carry out a
series of acts that most of us would consider brutal or evil. The God of the Old Testament
incites his followers to commit genocide and brutal rape. In fact, it is very confusing to try to
understand what is right and wrong by reading ancient religious texts. The Gnostics came to
affirm that the God of the Old Testament was the true devil, and that the Serpent in the Garden
of Eden was the Savior. Satanism has a similar philosophy they are seen as upside down in the
first place, it is a process of turning everything right. Mystics have explained the essence of evil
in many fascinating and surprising ways. For the Kabbalists, evil was an important problem to
solve. Gershom Scholem states that the majority of Kabbalists, the true guardians of the board
of world mysticism, consider the existence of evil as one of the most important motivations in
their philosophy and that this leads them to resolve this problem quickly. They are characterized
by a certain feeling of the reality of evil and dark horror that surrounds all living beings.
The description of evil in Kabbalah differs from one source to another. For some Kabbalists evil
is an independent force, while others see evil as part of God. Sometimes evil is interpreted as
necessary, and sometimes as worthless. The view of evil may be confined to a strict dualism in
which good and evil are at war with a complementary view of good and evil believed to be
essential. Evil is often (as in the worldviews of the Gnostics and Neo-Platonists) associated with
the lower levels of the material, but we can also find thought suggesting that evil is an
independent spiritual principle alongside God. Evil is perceived and described in many
contradictory ways in Kabbalah. There are, however, a number of main views of evil that are
recurrent in Kabbalah and can be divided as follows:

1. a) positive evil.

b) negative evil.

2. a) necessary evil.
b) unnecessary evil.

3. a) A dualistic vision.

b) A monistic vision.

4. a) Evil as a material principle.

b) Evil as a spiritual principle.

5. a) Bad staff.

b) impersonal evil.

Often, views on evil are antagonistic. Evil is seen as the enemy, but there is also a
complementary view in which good and evil, by necessity, must exist side by side. Different
points of view can, of course, overlap.

1a) Positive evil means an independent existence. Positive evil is evil in itself and, in general,
absolute evil. An example of this view can be found in Mazdeism and the teachings of
Zarathustra. There are two spiritual principles: Ahura Mazda, which represents light and good,
and Angra Mainyu, which is linked to darkness and evil. This view implies a dualistic paradigm
in which evil is in opposition to good. Sometimes, however, evil may be an independent
principle, but still exist within a uniting factor, as in Zervanism, which includes both Zervan,
Angra Mainyu and Ahura Mazda. In Kabbalah, evil is seen as an original aspect of God.

1b) Negative evil implies evil without independent existence. Negative evil is simply the
absence of good. The world of ideas or levels of divine good, true and beautiful, Platonism and
Neoplatonism therefore, many forms of mysticism see evil as the absence of good. The evil of
the world does not exist, because any real evil is due to the absence of good, and caused by the
great distance from the divine. Evil is characterized by nonexistence and absence. Negative evil
is not absolute, but something familiar in its relationship with good. The idea of negative evil is
often accompanied by a monistic worldview. Sometimes, however, this being does not identify
with evil, as in the case of Ahriman (Angra Mainyu), and we soon reach the limit of a dualistic
paradigm.

2a) Necessary Evil is based on what can only occur if evil exists in thought. This can be
interpreted as an evil of evil, but this is a rare view in mysticism. Good and just acts, most
often, achieve value only when they are met with resistance from evil and the unjust. Man has
good and evil within, and a free will to choose one or the other. Only when we choose well can
man and his world achieve true legitimacy. Kabbalistic scholar Joseph Dan explains:

Evil comes from God directly, and fulfills a divine function. The spread of evil in all phases of
Creation is decided by God, according to his divine plan, which is in a perfect state to produce
justice. Evil is necessary to carry justice forward, to test it in the most difficult circumstances,
and to justify the existence of the world by it.
This thinking is easily combined with a complementary view on good and evil and a monistic
philosophy.

2b) Unnecessary Evil is based on the idea that evil has no value and has no function at all.
Man's task is to fight evil at all costs and help the powers of good in this fight. Jeffrey Burton
Russell writes in his book The Devil :

The evils of the world are many and so great that they do not immediately demand mystical
acceptance, but rather the willingness to take up arms against them.

The idea of unnecessary evil does not have to correspond to a positive view of evil, but can be
connected to a nihilistic view of evil in which it is generated by the absence of good without
any meaning.

3a) The dualistic view of evil describes two separate forces of good and evil, Zoroastrianism
and Mazdeism, the religion of Iran, have a dualistic worldview. This view is perhaps a simpler
solution to the problem of theodicy. Jeffrey Burton Russell writes:

Christianity has always had difficulty reconciling the goodness of God with his omnipotence,
Zoroastrianism preserves the absolute goodness of God by sacrificing his omnipotence.

And continues:
Dualism insists on the existence of absolute and radical evil. Not only this, apart from that, it
responds to our perceptions of the world, and for the first time the clearly recognizable figure
of the diabolical emerges.

However, a dualistic view is sometimes combined with the idea of a complementary and
necessary evil, but then tends to transition into a monistic philosophy.

3b) The monistic vision of evil describes good and evil as two faces of the same power, a
vision that questions the objective reality of good and bad credits and that they are two terms of
an abstraction. Herekleitos expressed this thought:

Good and evil are one (and) for God everything is just and good, but men have some things
wrong and others right.

A monistic view is found among Kabbalists, who see evil as part of the personality of God. For
a monotheistic religion, such as Judaism, the principle of evil is located in the only God. Jeffry
Burton Russell writes:

Satan is the personification of the dark side of God, the element within Yahweh, which obstructs
the good. Since Yahweh was the only God, he had to be, like the God of monism, an "antinomy
of internal opponents." It was both light and darkness, good and evil.

4a) Evil as a material principle . This thought has an affinity mainly with Gnosticism. It also
has similarities with certain aspects of Platonism and Neoplatonism. The highest divine and
spiritual level is made of purely positive qualities, such as goodness, truth, beauty and justice.
Matter opposes these qualities and is associated with the inertia of evil and illusions. The sparks
of divinity are imprisoned in matter, and when man is freed from matter the sparks of divine
light are set free. This view of evil is often associated with ascetic ideals and a negative view of
the physical body. Within, for example, the Manichaeism of Iran, the powers of darkness are
believed to have created man to capture the light in matter. From a neo-Platonic point of view,
evil as matter is a negative evil, which is relative to the objective and positive qualities of the
Platonic world of ideas.

4b) Evil as a spiritual principle. Within this point of view, evil is something above and
outside. The material world contains qualities from the domains of evil and the domains of
good. Evil as a spiritual principle can exist within God, or as an independent evil force.

5a) Bad staff. It presupposes the existence of entities or powers that wish to commit evil acts.
This does not suggest any abstract principle or impersonal law of nature, but rather powers with
individual personalities. In some cases, these forces are believed to be at war with the powers
corresponding to the side of good deeds, and evil occasionally acts as a helper to the greater
force of good. Belief in personal evil is common within the frameworks of religion and
primitive magic. Kabbalistic magic not only describes different demons that personify evil, but
can also be contacted for magical purposes.

5b) Impersonal evil is rather an abstract principle of the causes of evil that have been
experienced. Generally, one encounters impersonal descriptions of evil from philosophy or
mysticism. Evil can be the action of man in certain situations, or of cosmic forces misdirected.
There is no free will behind evil, but it acts as an impersonal law of nature or a catastrophe.

In addition to these five conflicting couples, complementary evil could also be considered,
implying that evil is seen as a necessary destructive principle, as important as creation and the
life that gives power. According to this view, both good and evil must be in balance.
The Dragon is the symbol of the force latent in everything and the symbol of the dynamic
balance of forces.

The Draconian Tradition and the Left Hand Path (LHP)

Below I share with you an interesting translation of an article by the well-known Thomas
Karlsson about the Left Hand path, in which Karlsson shows us generalities of how Odro
Draconis et Atri Adamantis works as well as an interesting definition of what the path is.
sinister
We hope you are well, and we hope to soon share personal experiences about LHP.

The Draconian Tradition and the Left Hand Path (LHP)

Some interpreters of the Left Hand Path (LHP) choose to refer to it as a religion, but at Dragon
Rouge we see it as a tradition. The reason behind this is that religion as a term, which is derived
from Latin and the realm of Western culture, refers to a series of obligations, rules and events
that must be fulfilled by the religious person in order to restore order in an alleged ideal original
state, as in the Garden of Eden (What would be “recovering grace”, NT). In Dragon Rouge, by
seeing LHP not as a religion but as a Tradition, it becomes possible not only to incorporate
people who come from different religions to work in the order, but also atheists or agnostics.
The word "tradition" is also from America and can be translated as "deliver" and means
something that has been handed down from generation to generation and, consequently,
something that unites the past with the future. In Dragon Rouge's interpretation, tradition allows
the member to innovate and create themselves, even if it is based on their prior knowledge and
experiences. Tradition is a red thread, which in the case of traditional esotericism, considers that
family (or personal) traditions do not work in a structure of occult order (for example in RHP
they work a lot with classical pantheons and ancient myths, often disregarding the initiate's own
experience and sensitivity. NT). Dragón Rouge is the administrator of a dynamic tradition that
does not connect directly to a single specific historical tradition, but rather, to a dark spiritual
current that can be found in various times and cultures (For example in Mexico some DGs work
with the “Holy Death". NT), but they have things in common. ( An example is the parallelism
between the myth of Odin and Freyia and the descent to the underworld with the Xibalba lords
of the Mayans, which represents that journey through the abyss and obtaining the knowledge to
transcend and become Gods. NT)

Therefore, Dragon Rouge not only follows a Norse Sejd tradition, Indian Vamachara, Pethro
Voodoo, Ophitian Gnosticism or any other specific cultural tradition, but rather, the PSC in
Dragon Rouge is a meta-Tradition that from a point of view view has always existed and not
only historically, but also without historical chronicle, in the form of certain archetypal
principles within ourselves, and by decoding them, we are decoding the cultures in which we
exist. (A thesis already handled by Peter J. Carroll and the Coists. See Liber Null. NT)

This means that the order works hermeneutically and comparatively, in interpretation, to find
the deepest and most different spiritual patterns; both local and historical traditional, which
represents itself, the PSC and the draconian tradition. When reading the literature on the LHP,
the dark aesthetic is often the focus, but if anything truly significant is associated with the left
hand path, it is a more necessary and thorough exploration of dark symbols. Alberto Brandi,
Ph.D., of the Lodge of Sothis, reveals in his book “The Dark Way. Introduzione Al Sentiero di
Sinistra Mano” that one can vary between two forms of the LHP: 1) The traditions that belong
to the LHP, both in the method and in the goal. Among these, Brandi mentions: LHP Tantra
and the heretical path, and Qliphotic Kabbalah, and 2) Those traditions that only use
methodology, but lack concrete theoretical perspectives , examples of these are: Pethro
Voodoo and Palo Mayombe, which It focuses mainly on the exchange between the world of the
dead and our world. According to these criteria, Dragon Rouge belongs to the first section,
working with the methods of dark forces, to reach the goal of self-deification.

The left hand path can be seen as a part of the draconian tradition, which is characterized
by:
1) a path to a goal, and
2) associated with the left.
 But what is the goal, and what is the relationship between this goal and other religions and
traditions? spiritual?
From many perspectives, Dragon Rouge is an anti-religion . To the extent that religion
can be defined as obligations, duties and behavior that help the religious person to restore
order to a lost original ideal state (regain the “grace of God or Goddess”), the LHP is strives
to fulfill the events that launched humanity from its original order (Speaking in terms of, for
example, the “fallen angels” and the promises of the Serpent. NT) . The original order, as
described in, for example, the myth of the Garden of Eden, represents a static primordial
infantile state in the presence of God (Demiurge). NT).

Instead of appeasing God (Demirugo) and returning to the state of “grace with him and
melting into his light,” the adept of the left-hand path follows the serpent who offered
the fruits of knowledge, which lead to expulsion. of Eden, but also, it awakened man's
sexuality, the thirst for knowledge and the will to become like God, which is what the
serpent promises .

Some even believe that this is the will of God, since man is created in the image of Him,
and that man must be existentially grown just like God, and that the LHP adept therefore
fulfills God's will. better than those who try to simply obey and worship “God.” (“Doing
your Will will be the Whole of the Law”, the will of your internal Divinity. NT)

The path of the left hand is associated with the goal of becoming a God, which means
that the person becomes existentially mature, achieves free will, has personal
responsibility, gains knowledge and power over existence.

The LHP does not beg for mercy, it takes personal responsibility. What differentiates this
path from the forms of hermeticism, in which each knowledge of the “divine laws” stands
out and gives “light” to the darkness.

Almost all LHP cults are associated with the forbidden, anom, exclusive and deviant
and in esotericism that is associated with magic that goes against religion and the
“rules of the gods”.

The LHP celebrates dark and revolutionary deities such as: Lucifer, Loke, Kali, Hecate,
Prometheus, Azazel and the fallen angels, to name a few. LHP is antinomiaistic(1) and
breaks religious culture and, above all, existential taboos (for example, minority groups
such as blacks, LGBTT, urban subcultures, etc.)(2) . This has nothing to do with any type of
criminal acts, or doing scandalous or provocative acts, but rather breaking unconscious
patterns that determine our existence.

1. N OF T. opposite of the notion that obedience to a code of religious law earns

ANTINOMIANISM IS THE
salvation: legalism or the righteousness of works.
2. An extreme example of LHP is Transgender and Transsexual people who embody their inner divinity with which they lose “Eden” (the
acceptance of the majority of society) but obtain self-realization, their transition obviously breaks with traditional religious schemes. and
it is a “taboo” even today . N of T

Antinomianism breaks the ignorance and allows us to contemplate our existence and be
aware of our possibilities, from this perspective we can make free decisions and take our
own personal responsibility. The greatest taboo is undoubtedly our own nonexistence, our
death, which the LHP adept faces through the exploration of darkness. Through meeting
non-existence we can grow and gain the life force through which we can be like gods. The
Qliphoth and the Sitra Ahra are the worlds of the Dark side.

The Left Hand Path is a meta tradition that is characterized by:

1) the goal of self-deification, and
2) explore the darkness.

The left hand path as interpreted in the Dragon Rouge is not dogmatic, but is a method of
achieving a goal. Discussions about what is associated with one side or the other should
never have sealed walls between what is perceived as belonging to the right or the left.
Primarily, the adept of the Left Hand Path must be able to do everything that the adept of
the Right Hand Path can do, but in reverse . An adept of the left hand path can choose to
participate in religious practice, for example: theurgy or the invocation of angels, if he
wants, but he is always closer to the forces of darkness. Adepts of the Right Hand Path
(RHP) generally have much less freedom of action. In The LHP this fact does not mean, as
in some oriented psychological teachings, that it is about "balancing" the light and darkness,
but it is about the use of the spectrum of the principles of deviation and conflict. The sinister
is dualistic and non-dual at the same time. Light and darkness, right and left, exist as true
principles and powers that alternately work together or against each other. This dynamic is
what dark experts use to grow and progress. The RHP in general wants to fight darkness or
harmonize these polarities, while dark adepts use it to gain power. The goal is not, however,
that one should win over the other. The magician is an existing being, and in a certain way a
principle of light, who turns to darkness to reach to the
divinity.

The draconian tradition and the left-hand path are related to perennialism and the view that
common denominators exist beneath the surface of different cultures and religions. As a
result, Dragon Rouge compares gods and demons from different times and cultures, beneath
the surface they represent the same powers, which can perhaps be best described by Collins
from several angles at the same time. By comparing Kali and Lilith (doing rituals for each
and comparing experiences and myths), you will obtain a greater image of the dark goddess.

The Draconian tradition is a larger meta-tradition that includes both the RHP and the LHP.
Drakon is a word that has its origins in the Greek verb derkein meaning to see, and the
draconian tradition strives for increased perception and knowledge. The Dragon as a
mythical entity represents the primal forces that existed before anything took shape. In
ancient traditions it represents the mystery of chaos and the forces that contain all polarities
and that at the same time are beyond polarities.

The Draconian Mage encompasses both the principles that are contained in darkness
and light. This also gives rise to a view where matter and spirit are seen holistically as
different expressions of the same thing .

The dragon is, in other words, related to the theory of double aspect, expressed as an
example by Spinoza, where spirit and matter are seen as the same substance, but which can
be seen from different aspects. It can be seen as spirit and consciousness and it can be seen
as matter. For this reason, the Draconian tradition is not negative towards the body and
nature, but it means that in matter we can find immanent those forces and knowledge that
allow entry into Magic and alternative dimensions. Dragon Rouge posits the idea that many
spiritual seekers tend to look away from the corporeal rather than discovering that the key is
immanent in the body and nature. The holism of the draconian tradition is expressed in the
image of the serpent Ouroboros swallowing its own tail, and incorporates opposites, spirit
and matter, light and darkness, feminine and masculine. This is also reflected in Alchemy.
The motto is to the frying pan, everything is one. But this is a unity that in itself is multitude
and division, dynamic and ever changing. Heraclitus' Unity is a constant change. In this
draconian dynamic the essence can be more or less unconscious and dependent, through the
LHP, we reach consciousness, autonomy and free will. Consequently, the order emphasizes
both the importance of natural science on the one hand, and humanistic psychological
science on the other, as complementary disciplines, just as we emphasize physical training
and physical challenges (in Ice Magic by For example, the initiate is encouraged to practice
martial arts such as Tai Chi, in order to control Vril. N of T) , as well as musical
expressions (the Therion group for example) and artistic expressions.

However, Dragon Rouge means that we have to broaden our view of what matter and the
body are, and leave the paradigm of contemporary materialism. Nature is not dead, and we
are not just our bodies. Sexuality is not only a reproduction, but also a progressive, initiatory
power. The brain does not create thoughts, just as a television does not create
programs. The source of our thoughts lie at levels beyond our physical body and mind.
The conclusion is that we are more than our body and that we can travel with our
mind.

The draconian tradition is contradictory and cannot be explained logically. This is why the
order recommends books that may contradict each other, but that together can present a
better picture of the draconian reality, which is very difficult to understand. From a
draconian perspective, reality is always greater than reason can logically explain (for Zen
masters, the mind is just a tool incapable of seeing Cosmic reality. N of T) , and therefore
we emphasize the experiences of occult practices. The Draconian tradition is
philosophically related to Taoism, the Tao, represented by the Dragon, is often described as
that which cannot be described. In Western esotericism this is best represented by the
Orphic principle Nox, the night, which is the limitless and the indescribable.

The draconian tradition and the LHP are pragmatic action, oriented and focused on results
(in Magic Without Tears, Crowley points out the importance of results before the theory of
rituals) . It is emphasized that cooperation is needed to achieve good individual results, and
that work and sacrifice are necessary if you want to develop. Dragon Rouge highlights the
importance of real existing esoteric expressions, such as real physical temples, books, real
knowledge anchored in historical and academic sources, real efforts, real meetings, real
practice and real people. Magic is a life path that encourages creative action and practice.
The professor of Philosophy, Eugenio Trias, has pointed out that the word Magic can be
traced back to the German word Machen, to make, to create. Magic invokes the creative
power of the human being through which the magician makes his visions real through the
draconian formula of Visio, Vires, Actio - Visions, Power Sources and action.
INTRODUCTION TO THE PHILOSOPHY OF THE LEFT HAND
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camino-de.html

On this occasion I allow myself to share my own translation of part of the book Glimpses of
the Left Hand Path, which is an interesting compilation of essays carried out by the Magan
Lodge of Poland. This lodge was part of the Ordo Draconis Et Atri Adamantis (Dragon
Rouge), but in 2010 it separated to form an independent order. The essays were published
on the Magan order site and later compiled in this book.
In the article that I share with you, it talks about the concept of “God” in the left-hand path
and refers to an interesting book by the famous Peter J. Carroll (one of the founders of
Chaos Magic), Liber Null and the psychonaut .
Without a doubt (and from my personal point of view), there is a lot of confusion on the
subject of the Draconian Path due in part to the secrecy of many of the orders that follow
this path, and the lack of free information on various topics of interest. . Thus, it is common
for terms such as Satanism, Luciferianism, etc. to be confused. And they are given a
connotation that does not correspond to what is real. It is important to see the example of the
Magan Lodge of opening up a little about other paths of the left hand since the Dark
Magician is not what one thinks, he is a person who has decided to face his fears, desires,
etc. . Deeper where many do not even dare to look, and that many people put their faith in a
“god” or “force” rather than in their own internal divinity. Thus, the path of the Left Hand is
the Self-deification of the person and the practice of functional Magic with less theory and
more results, besides, it is not closed to traditional “pantheons or gnosis” (such as the Greek
pantheon, Celtic or Egyptian), but it allows the exploration of gnosis and entities that are in
accordance with the personality of the Magician. While it is true that the majority of Magi
of the Left Hand Path opt for the use of the gnosis of the Necronomicon, it is also true that
this does not limit the field of action and research of the spiritual development of the
Draconian Magician. With the above we do not mean that the Right Hand Path is “wrong”,
or that the traditional pantheons (proven, experienced and quite safe) are bad. We only want
to say that the Left Hand Path is a path that frees the person from ties and preconceptions,
which allows them to develop in a different way than the conventional one. Nor do we mean
that the work of the Paths of the Right Hand is “bad” (in fact it is very safe and reliable for
most Magicians), only that the Magician of the Path of the Left Hand when directly facing
his Sombra experiences another type of thing regarding a similar job from the other side. So
the Left Hand path is not for everyone, but it should be open to anyone who wants to know
it.

Definition of the left hand path

The left-hand path is often defined as "the way downward," the introspective spiritual
search for power and for knowledge of the inner mind . It is also a journey into the
Darkness , the search for presence and communication with dark forces that, according to
the traditions of the left hand path, are closely related to the ancient nature cults that are also
known as "lunar currents." So is "self-deification," the primary goal of the Left Hand Path,
but what does "divinity" really mean?
Definition of Divinity

First of all, we must try to explain the concept of "one god." In all cultures we encounter
numerous deities, gods and goddesses, who embody the particular forces that govern the
universe. Since the dawn of time, man was aware of the existence of forces, which were
given special forms and attributes for the sake of a better understanding of their nature;
spirits, angels or demons, these are the best known examples of the forms. They embody the
principles of Light and Darkness, the life-giving power of the sun, and the mystical nature
of the moon. Among them is the personification of fire, water, earth, air, living nature, stars
and planets, and many other aspects of the world. However, this representation of the forces
in the universe in a concrete form does not represent a mere knowledge of the external
forces that govern the universe, but rather a structure of human perception and its
understanding of surrounding phenomena . It must be remembered that any image of a
deity is an expression of man's projection of his own desires and aspirations. The gods
are ideal beings, symbols of what man wants to be, but is not. Peter J. Carroll in his Liber
Null, proposes a theory that humanity has evolved through four main stages or eons. In the
first, shamanism as battered as Aeon of magic, man was fully aware of his own psychic
forces that are necessary to survive in a hostile world full of threats. The life force of all
living beings was considered the only creative force. He is known as "the horned God", and
not the moral aspects - he was neither "good" nor "bad" - but rather a mixture of elements:
good and evil, light and darkness, beauty and danger. Its main qualities are dynamism and
creative vitality. This point of view, more influenced by some currents of magic and
witchcraft, was preserved in aboriginal cultures. The Deities appeared in the second era - the
pagan aeon - when humanity developed more complex modes of thought. However, there
was another important result: man moved further away from primordial nature and lost
consciousness of his own psychic powers. It was also the time when man "created" gods,
demons and other entities in order to fill the void caused by the loss of innate knowledge
and lack of belief in the power of the human mind. Many of these deities were
anthropomorphic and therefore it was easy and natural to identify with them. They
possessed human qualities, but their essence was enormous power: immortality. That they
existed beyond human laws and limitations. The third aeon, the monotheistic one , brought
with it the development of religions such as Christianity, Judaism or Islam. Man began to
worship a single, idealized form of themselves, which embodied the complete collection of
qualities that human beings desired for themselves. The fourth era was the atheistic aeon.
This stage was characterized by the belief that man can understand and manipulate the
universe simply by observing material things. The existence of spiritual entities was denied,
and emotional experience was the only important value. The fifth, present aeon is a search
back to some aspects of the consciousness of the first aeon, but on a higher level. Thus, the
gods should not be considered as entities in themselves alone. On the one hand, there are
beings that have existed since the beginning of history, but on the other hand, they have also
been "created" by humanity during the search for contact with our own nature. In this sense,
the gods seem like nothing more than personified aspects of human consciousness . As
Carroll observes: "It is man who creates gods and not the other way around." (Peter J.
Carroll: Liber Null and the psychonaut)
The will as a weapon

Man is probably the only animal that has made death its ideal. All other
animals are fighting to survive. The religions of light have tried to escape the
fear of death through the death instinct, Thanatos. Black magic is often defined
as black magic, based on the feelings of jealousy and fear towards people that
are left to truly live. Most people do not want to see the constant struggle
around them: the struggle for a career, the struggle for influence, the struggle
for love and the hard struggle for peace. They are not aware of the fact that the
will is the magician's weapon.

Magical training is a sharpening of the will, giving it an advantage that can cut
off all kinds of unnecessary resistance. The magician learns how to work with
his will in all aspects of life and score a goal at the right time, and in the right
place. He or she knows what is important and what is not important and where
to focus the energy and where not to absorb it. For a magician, it is always
about being one with one's will, and to act in accordance with it. This is the
draconian path.

Initiation focuses primarily on getting in touch with one's own higher will (we
will return to this later). It does not matter if the magician realized it or not, he
or she will be forced to live by it. To live in such a way that you will transform
and develop by the art of magic, and that is what really counts.

Most people's will is weak and unfocused, forcing them to present people with
a stronger will. Success in life is not only talent and knowledge, but the will to
succeed. As the old saying goes: "Nothing in the world can replace will, talent
alone cannot do anything. Talented people, without direction or focus in their
lives. Genius cannot do it alone. Unrecognized geniuses are very common.
Education cannot do it alone. The world is full of well educated people and
they have gotten nowhere. “Will and Determination are the only factors that
alone can cause miracles.”