Left Hand Path666

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CDA<£1C*\L COURSE 2

LexreR i

Welcome to the second magical course of Dragon Rouge. When
beginning this second course you arc expected to have carefully studied
and practised magical course 1 . Wc also recommend that you read as
much is possible of the recommended books from course 1 . You should
also be initiated in 1,0, if not [his should be done ai soon as possible.
This course prepares you for initiation in 2,0 and to be granted this you
must be initiated in 1 ,0. This second magical course is also divided into six parts rhat will be sent to you
in six letters. The first five letters contains magical theory and practise that belongs to the second level
in Dragon Rouge. The last letter contains instructions for the second initiation and For the short essay
that the adepi shall write. For every initiation you shall be able to take more responsibility and initiatives
in your development. Your contact with the order and your contact person will become deeper. The
initiation system of Dragon Rouge that is based on the draconiar. magic is meant to draw the lines for
an undogmatic and dynamic spiritual progression.

The second level - The sphere of the moon

The second level in draconian magic is represented by the moon and in particular its dark side. The
dark side of die moon-sphere is called Gamaliel according to the qabalak Lilith is "the mother of all
demons and queen of the night", other dark goddesses belonging to Gamaliel is Hd, Hcid* Hecate,
Kali and the Noras, The sphere of the moon is the sphere of time and fate and the ruling goddesses are
connected to these matters. The name Kuli can also be interpreted as "rime", the Norns are weaving the
web of destiny and Hel is the ruler of death and thus also of life.The goddesses represent the different
phases of the moon which is one of the most important manifestations of time. On many levels,
physically as well as metaphysically, they represent the blood of the moon, the menstruation* The
sphere of the moon is alio the level of dreams, visions, fantasies and hallucinations. It is the first of the
astral levels and the sphere through which almost all magic operates. Here a magician can manipulate
dreams and visions in the personal unconscious as well as in the collective unconscious. Here one can
learn how to control ones own destiny and destiny pattern in ones surroundings. The dark goddesses
often appear as spiders weaving the web of destiny, time and dreams. Through magical progression the
magician becomes the weaver of his own web and his own dreamy This can be the effect of an erotic
meeting with the dark goddess, or by working closely with thk force and finding these aspects in
oneself. The meeting with the goddess and the methods of the initiation to the sphere of the moon can
be different depending on if one is male or female, This sphere is connected to sexuality and the
primitive instincts. Here one will confront unconscious desires and instincts who can appear ai frightening
and can have an subversive or overthrowing effect on ones lower Self (ego). This is also a level where
perception is going through changes often with a hallucinatory character This goes deeper as ones
initiation into the astral goes on. This can sometimes be frightening at first, before one is able to control
the astral Self, something which happens when one is releasing the control of the mundane self and its
limitations and thoughts. The moon -sphere is where the meeting between the outer objective world
and the inner subjective world take place. This is the level between the observer and the observed*
which is symbolized by the sun sphere (Tipher ethiThagirion) and the earth-sphere (Lilith/Malkuth).

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Here one can find conscious and unconscious fantasies, concepts, though rs and feelings. The magic of
the moon-sphere is mainly witchcraft. Therefore this second course will go through the basics of
witchcraft. We will aJso study topics like sex magic, astral travels* dreams, demonoJogy and other
important subjects that corresponds to the second level on the path of draconian magic.

Development on the Tree ofLife

In the ordinary QabaJah the adept is walking up the Tree of Life to reestablish the original order of Gods
creation. In the Qliphotic QababK the adept is instead walking up (or down) the tree of knowledge. It
is the second of the two trees in the Garden of Eden that is mentioned in Genesis, The Tree of Life
represents different manifestation levels of order. T*h e tree o f knowledge rep resents levels of deconstruction
and chaos and is sometimes referred to as the 'Tree of Death". The Tree of life as the so called dght
emanations that created the present world/ conception of the world. The tree of knowledge is the left
emanations that disintegrates the present, The magician begins a disintegrating process to transform the
present into some thing new, the moment that he or she cats the fruit of knowledge. The tree of knowledge
and the Tree of Life is mirrors of each other and the progression is parallel on both trees. One tiling that
is unique with the draconian path is that the magician works with both trees in an integrating process.
Many dark magical systems are only focused on the destructive power of the left emanations without
being conscious of their reactions on the Tree of Life. This is even mote the case with the practitioners
of the white magic who in their work of trying to restore the order on the Tree of Lire often release great
destructive energies. If you are searching for the good you will end up finding evil. If you try to create
chaos you will probably help to create order On the draconian path the magician eats die fruits of
knowledge that the serpent offers. The progression on the tree of knowledge comes through the
destruction of the present order with its limitations. Therefore the dark magician walks on the left hand
path. The draconian magician is unique because he/she is at the same rime conscious of and controls the
reflecting effects on the right hand path. On every level of disintegration that the magjeian passes
through, something new is created. The magician disintegrates with the left emanations and constructs
with the right emanations. On the draconian path the magician personally takes on the work of Creadon
and goes from being a creation to become a creator. This is the total revolt against God, the gods and the
present order which is symbolized by the myths of the flood, the fell of the angels, Prometheus stealing
the fire from the gods andother myths around the planet The magician begins the aichemistie path of
progression to rise up from the slave-level of being a Creadon caught up in the laws and limitations of
creation. Through reaching the personal power, the inner fire/ die Dragon, the magician breaks the bonds
and his / her existence reaches divi nity.

El even levels and fo ur spheres

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The gradual initiation of the magician goes through eleven phases in the four worlds. This is illustrated
in the Tree of life/death symbol. The four worlds is what in the draconian levels of initiation is called
the earth-sphere^ the moon-sphere, the sun- sphere and the star-sphere. The earth-sphere is the outer,
objective, material world that the senses perceives. The moon-sphere is the \tvc\ of perception where
we have our thoughts, feelings, conceptions and dreams. The sun-sphere is the subject, the earth-sphere
the object and the moon-sphere is the reflections the subject makes of the object, the pictures that the

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observer makes of the observed. The star- sphere is the £ ran seen dental, the divine spark, the hidden god
in man [hat the Self reaches through overcoming itself Tt is the pupil in the eye of the observer, the
mystical not-being that is the core of everything. The four worlds belong to the material, the asrrai, the
mental and the divine {the casual or spiritual plane). The first initiation of the magician is concerned
with or ien ration in the basics of magic to receive the map and find the gate. The gate is the cave of
Lilith which is the crack in the material objective world and leads into the world of conceptions on the
astral level The second initiation which k the goal of this course is concerned with the foundadons of
controlling the principles on the astral levds. The astral plane is the level where the magical operations
of the 3,0 and 4.0 initiations takes place. At the 5.0 initiation the magician enters the mental level and
the sun sphere.

Without getting into details the initiation process can be described in the Following way together
with the Qabalistic spheres. On the earth plane (Malkuih /Lilith 1.0) the adept of magic conies into
contact with the occult. On the astral plane he passes through the unconscious (Yesod/Gamaliel 2.0),
the thoughts (Hod/Samad 3.0), and feelings (Nerzach/A'arab Taraq 4„Q)„ On the mental plane the
magician is one with his complete and united Self (Ti pheredk/Thagiri on 5*0) and understands the
polarities and functions of the Self (Geburah/Golaehab 6;0 and Chesed/Ghaagsheblah). Through deep
understanding and Knowledge of the Self and its functions the magician can break the limits and

boundaries and reach the limitless power* This takes place on the divine plane, when the third eye is
opened (the eye of Shivs-Lucircr-Odin) and one is gazing into the infinite dark mysteries
(Binah/Satarid 8.0) and xes and formulates ones own truth in it (Chokmah/Ghagid 9.0). Here the
word of the magician is formulated, and -logos or the negative word on the left hand path. The magician
has now become a god or reached unity with God depending on which path he has chosen (Kcther/
Thaumiel 10.0). For the white magician this is the end. The Self has been annihilated and the soul has
become one wiih God and reached the bliss of Nirvana. For the dark magician chis is the start. Here is
where the real work of creation can begin. This work can begin on the 1 1.0 level which is the last but
also the first. Here lies the mysteries of the twin god and the black holes to universe B.

Dragon Rouge ate only initiating the Fust four degrees, after that one is initiated into the Dragon
Order. The initiation on the divine plane can not be formulated here. Shortly can he said that this
initiation is conducted by the "serpent" itself and that the three Qliphotic levels completes the prophecy
of the serpent in the Tree of Knowledge (Genesis 3,5): "but God (Kcther) knows that when you eat
from it (the Tree of Knowledge B Han hizon"), your eyes shall be opened (Satarid), and you will become
like God (Thaumiel) and know what good and evil is (Ghagid).

Symbolic language and paradoxes

It must be understood that all symbols, conceptions and mythological pictures that is used in magic is
nothing else than just symbols, conceptions and pictures. Many who are unexperienced believes that
the maps of the magical worlds (the Tree of Lire/ Death etc) is the magical reality. This is not the case.
There is no limited area called Gamaliel. Existence is not divided as it is illustrated in the SephirotV
Qliphoth. They are working maps for the magician to be able to find his way easier in the unknown. An
ordinary map of a material place is not the same as the place. It is a simplification that does not present
the actual area in reality. But nevertheless the map is needed co be able to orientate, it is a useful tool
And a map looks different to everyone who reads it, A map for cars or a map for orient ecrers picturing
the same area might look rather different. It is she same with magical maps, Many meaningless
argumentations concerning which magical system which is right or which is wrong could be avoided if

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one could just remember that the system is not the reality. Unfortunately there is many modem magicians
that over-emphasizes the freedom from systems and traditions. This is normally even wont They can
not find their way and are soon lost in the labyrinths of magic. Another phenomena chat the attentive
adept might confront is the many paradoxes and contradictions that can be found in the study of
magic. The theories can give a hint of the reality and never a complete description of it. The difficulty
of two dimension ally mapping a three dimensional world (for example the maps of our planet) Is much
easier than picturing and describing the occult dimensions. It is like trying to explain colours to one
who was bom blind. One is forced to describe it with symbols, like*red is warmth* etc This is how the
pictures and symbols of magic is created. Through symbol* and conceptions from our world we are
describing other worlds. Ir is impossible to avoid paradoxes. All attempts to create water proof logical
systems of reality ends up with showing nothing at all. Paradoxes are necessary in magic. Contradictions
arc used to create an understanding of the reality behind the conceptions. At the Samael 3,0 initiation
you will learn more about "the magic of contradictions* and how it is expressed in anti-inteJIectualism
and "controlled insanity". There is two more extremes that should be avoided when magical texts arc
interpreted. One is a fundamentalistic, lircraltsdc reading, Religious people often misinterpret die^rmfcols
as being reality. They believe that the devil is an evil monster with horns and tail, or more often that the
magical worlds arc exact pictures of reality. The other common extreme is when the magical symbols
are reduced to an every day pycholngical plane, Lilich myths arc interpreted as mother complexes and
God is an projection of a dominant father etc. The symbols of magic can fruitfully be used in both
religious and psychological purposes but the student of magic should use it for magical purposes.

An ti n om ian is m

One thing that can be found in all left hand path systems is antinomianism. The word means "against
the law" and of course docs not mean any juridical laws Magical antinomianism is breaking a culture
or religious tradition. It is often characterized as a crime against the traditional and the conventional*
Breaking the tradition gives freedom to create ones own traditions, conventions and rules according to
the magical development. Breaking rules, habits and traditions also releases psychic energy. Energy that
used to be focused on a habit can now be focused on magical work or other things in life. This change
can confront a person with some temporary anxiety which is why so many people avoid it. But the
magkian uses the breaking of a tradition to focus energy from the unessential to the essential. This is
how to grind out the Black Diamond. A magician sees through, becomes aware ot and breaks all
meaningless traditions, rules and habits. He or she focuses all energy that were uncontrolled on the
magical progression. This is to go against the grain on a deeper level By going against the scream of
creation, the right emanations, the magician breaks out the energy chat is hidden in every emanation
level. This is the mechanics behind the Qliphoth. For every law of creation there is an anti-law. Dark
magicians have often ritualized the magical antinomianism.

The 5M ceremony ofTancrism is one example. Here die participants engages themselves in five forbidden
taboos, The black mass of sacanism is another famous example. Here the cross is turned upside down

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and the mass is read backwards. The red sects of Voodoo and the cabrit chomaios arc famous for
breaking all traditions. In the Vamachara-yoga there is a system called Vt pari ta karani, where the
practitioner goes against his senses and conducts the revolting to awake the inner force, This is ritualized
in the unusual and extreme form of the 5 M ceremony where the five m's mean: "rneha", urine* mamsa ,

human flesh, "mala", excrements, "medha* 1 * blood (often blood of menstruation), and "mehana" sperm.

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These five "jn" is consumed in what is believed to be one of die most powerful rituals.

Usually antinomianism is only practised on a mental plane. It is about breaking psychological
taboos to release psychic energy. On the different levels of the Qliphoth one will confront different
antinomianistic principals. On Gamaliel one will confront the hidden fantasies, desires and sexual
taboos. Magical antinomianism is a complicated and dangerous method were it is easy to loose oneself
If one is to break traditions and laws it demands great personal moral and discipline. Otherwise one
will be a victim of ones own anarchy. To begin this work one will need a magical advisor as a guide,

Dreams and astral journeys

Astral journeys k one of the most central phenomenas in occultism. In this second course we will go
even deeper into this topic since the second level is connected to the astral level. There is a lot of
interesting books about astral journeys, the astral and out of the body experiences. The books by Mon-
roe and Ingela Cole are recommended as well as the Astral Projection Workbook by J.H Brennan.
There are many misunderstandings regarding the astral plane. Some white magical groups dismiss it as

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black magic and some dark magical groups as white magic. Of course astral journeys have got nothing
to do with either black or white magic. These are levels that can be entered using certain methods.
Almost all magic operates through or on die astral plane. Every magician must learn about the astral
worlds. Anyone who disagrees on this, is doing it in lack of knowledge or because they have railed to
enter into even the first extraordinary IcveL Though there arc some who are staying to long and to often
on the astral and uses this to escape from everyday problems. Those who are doing this are entering the
astral plane on a personal and very vague level that is related to day dreaming. Even though one is
meeting fantasies and dreams on the astral level It does noc mean chat the astral plane is a fantasy worid.
Serious insights into the objective astral worlds are very trying and demands discipline.

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The astral world is the world between the objective and the subjective world and all dreams, conceptions
and fantasies can be found here. This does not mean that the astral plane is some kind of obscure
fantasy world. Astral experiences can be more dear and intense than what wc experience on the mate-
rial plane. From one point of view the astral worlds can be seen as objective spheres since they can be
visited by many people at the same time that can verify each others experiences. The astral plane is the
level from which the objective material plane is formed. All variations that this plane could have had

can be found there. What is fantasies, dreams and hallucinations for us can be experienced as reality on
the astral plane. The astral level is the border between life and death. When the physical body and ego
of a person dies, he finds himself on the astral plane where he confronts all conscious and unconscious
conceptions. The Tibetan and Egyptian book of the dead describes how one can pass through this.
Finally even the astral body dies and the Self returns to itself on the sun-sphere on the mental plane.
From here the Self can or will be reborned on to the material plane through the astral plane. For the
majority of people this is unconsjeious and uncontrolled mechanisms. When the)' die they sleep themselves
into a dark uncertainty. A magician learns how to control his Self and his consciousness and can through
dreamconrxol even control his Self after death.

On the astral plane there is death and life, time and space even if it follows a different continuity
than on the material plane. On die sun-sphere there is no life or death, no time and space. Only the
existing Self can be found here. On the material plane we experience day and night the same way that
we experience life and death. On the sun/sun-sphere there k'only existence, above night and day /life

and death.

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Many be] i eve that out-of-the-body experiences is die only way to [ravel into die astral plane. It is die
most difficult but also the most direct way to experience the astral worlds. In magical circles there is
often just one or a few who arc experienced astral travellers. The others develop other magical abilities
like; mental magic or material, manipulating magic etc. But everybody must learn to control the astral
mechanisms, through dreamcontrol or working with mirrors or crystal halls.

Dreams are in between the personal unconscious and the astral. Consciousness can be compared
to an iceberg in an ocean, What is above the surface of the water is the personal conscious and what is
under the surface is the personal unconsciousness. The sea is the collective unconsciousness (borrowing
a term from CG. Jung). The Self can travel between these levels. The sea is the same as the astral . In
Shamanism one differs between small and great dreams.

Small dreams are in the personal unconscious and can be concerned with mundane pleasures and
problems and are often indistinct and confused. Great dreams are in the collective or astral plane.
They are dear and filled with symbols. We are not just dreaming ar night, we are dreaming all the time.
Also when we are awake. Through controlling the dreams we can control our consciousness and our

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perception.

He Magician 2.0

The higher grades you will be initiated into the more responsibility you will have and the more will be
expected of you. To develop further you must refine abilities like: focusing your will, discipline, openness,
patience, responsibility and be willing to sacrifice. You shall be active and involved in the progression of
the order in the way that you feel suits you best. You shall help others as you have been helped. You
should be open and respectful to your brothers and sisters of the order. It Is important to co-operate to
create the best foundation as possible for the order. This foundation is your chance to have a dynamic
and powerful development on the draco man path.

HO DRAKON HO MEGAS!

imDiviOuaLiscd iw rX>e occuLt

-progression of the self or ego-trip?

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One of the most used fashion words of our time is individualism. Everybody are individualists and are

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placing the individual in the centre Everybody are focusing on themselves and a collective where the
individual can be helped to help himself arc created. Often relieving the individual of some money, a
lot of money. In occultism the progression of the adept have always been central and this can of course
be seen as the most obvious form of individualism. But there arc traps. The term individualism is so
frequently used that it Jades any real meaning. In satanist circles following La Vey the most extreme

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ultra individualism k preached: We are individuals! Of course this is a sane reaction to hundreds of
years of christian oppression. But here wc can find the most naive view on individualism hidden under
these proclamations about the rights of the individual. And they are actually a real danger for the
development of the individual, An ego-trip and shouting out loud about individualism is hardly the
same as a fruitful progression of the individual.

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Black and white magic have often been separated on the basis chat the black magic has been centred
around the ego and the white magic has been altruistic and concerned with helping others. The reality
behind such believes shows something coiripfcreiy different. That self- appointed white magicians should
in any way be less egoistic than so called black magicians is not so obvious. Or thai they should even try
to be. On the contrary to call one self a white magician; an uncgoisric magician tilled with love and
compassion, reveals the most sclrrighieous view of one self.

In the occult the selfrightcousness has always been one of the greatest boundaries For evolution. Everyone
wants CO be die ^master* at the same time and through this will not learn a thing. Everyone wants to be
a leader and the organisations falls apart and no one achieves anything.

If one wants to achieve magical progression one must first accept the rules of magical progression.
An individual must first and foremost sacrifice himself to gain himself If one does not wish to give in
to the conscious rules of a magical society one will continue to be a slave under the unconscious rules of
the big mass of people. Many "rrcclandng" occultists mean that their magical development works best
outside the frames of a magical society, Often this is just shows that they are deceiving themselves and
are really afraid to leave the frames of the mundane society. A free individual chooses group and works
loyal and self sacrificing inside the group. This way an individual can reach personal perfection according
to the personal dreams and visions

ORbeR amD crjAOS on Tl?e

Lepr 1?A*J D patI?

In ail societies during all times man has created rules and traditions concerning the social life, how we
view the world, ourselves and other people. Ideal principals of how one should be and act has been the
goals of all acts of man. In religious environments these ideal principals have been attributed to the
divine. All these rules and laws that man created did in time sink down into the unconscious and man
lived according to them as if they were laws of narure. One part of rhc left hand path is amino mianism
where all laws and rules axe broken systematically to make one aware of chem and not follow them
blindly Docs this mean that the left hand path is an anarchistic and criminal path without laws or
ideals? Many immature teenage satanists have misinterpreted the antinomianism of left hand path this
way This is a wrong interpretation or at least a very self destructive view.

The left hand path leads the individual out to chaos and the Dragon. This is a state without the
limitations and laws of the human intellect. In chaos there is now laws, no limits or limitations. Man
would immediately be annihilated if thrown directly into chaos. Mankind is defining her own existence
with limits and limitations. If these would disappear man would disappear. A magician on the left hand
path is working towards this state of toed freedom* To avoid annihilation a magician must create a
powerful inner structure. Through being conscious of the unconscious structure of the big mass a
magician can be free from it* This should not be interpret as being an antisocial personality or a sociopath.
This would only limit the possibilities of the magician. One must never forget chat the process ol magic
or alchemy does not have to be expressed in the outer mundane life.

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It is a paradox that chaos includes complete order. Not like the laws of the cosmos that h bound by
controlling laws. The order in chaos Is more like the order of an organism and nor like a machine.
Chaos is eternal dynamics and eternal movement that follows patterns. This is illustrated in the fractal'
forms. These patterns are order in chaos. The order of the cosmos h following statical structures. Here
the difference between the left and the right hand path can be illustrated. The right hand path strives to
reestablish the order of the cosmos and through this man will enter a static eternal state (symbolized by
the Garden of Eden) ruled by the cosmic laws. The left hand path strives to break out of the cosmos and
through this man can reach a dynamical eternal and divine state, free to follow the true will. To reach
Chaos - the Dragon - a great inner moral is required. When one chooses to break out of the outer and
unconscious rules one must create inner conscious rules* To be able to work with the powers of Chaos

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one musr have a very strong inner structure. If not one will be consumed by die Dragon.

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TT?e sycdboL op or3lgow ROuqe

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- aw ALcfrecDical key

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The symbol of Dragon Rouge has been created by the inner circle and was finished by the artist and
magician Johan Liljcmark. The symbol contains the spiritual progression process that the magician
goes through* Most conspicuous is the dragon and the eye. The eye represents the beginning as well as
the end of the alchemical transformation. It is the womb of Lilith and the eye of Lucifer; the gate to the
other side and to illumination. In Tantra this symbolism is more known as Shiva and Shakti (Lilirh-
Lucifer) where Shakti is the force that opens the eye of Shiva so that maya, the illusion-Cosmos is
annihilated. The eye of Shiva is the same as the third eye and the Ajna chakra.

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Shakti is the kundalini (the dragon force) and Kali. In the eye is the symbol of Kali which is the circle
with the triangle that has a dot in it and Is pointing downwards. This is also the sign of the darkness and
the mysteries, in which the illuminated gains insight through the opening of the eye. In tantra this is
the symbol of vamachara (the left hand path). In the Dogon mysteries the eye is a picture of Sirius
which is the mythical home of the ancient race who taught the first people to use magic In the Bible
they are represented by the serpent in the Garden of Eden that offered the fruits of knowledge to man
so that their eyes shall be opened and they will be like God. The fallen angels of enoch and the ancient
ones in the nccrpnomicon is other examples of the same my tli- historical legend. In typhonian alchemy
Set-Typhon (the egyptianand hermetic dragon-god) represents the mysteries of the eye and Kheperas
entering and rising up from of the underworld to the divine world of the all seeing. In the old norse
tradition it is Odin who represents the initiation process of ail seeing. His entering and rising from the
nine worlds and his sacrifice of one eye in the well of Mimer is described in the new symbol of Dragon
Rouge.

The dragon in the symbol represents the kundalini and vril, the inner and the outer power The two
wings indicates that the power is rising. They are also describing the dualistic powers of existence. They
are the double axe> the hammer of Thar and a symbol of Tau and Thaumiel, the end (the gate of the
new beginning) and the dark uwin god, The dragon is facing west which reveals its connection to the
left hand path. The movement of the dragon includes two s- movements where one is hidden behind
(or inside) the eye. This movement is the double energies of the dragon, called Ida and Pingala. But it
is also the power of illumination of the side of darkness and the side of light, the sun and the black sun.

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For the draconian magician the new symbol of Dragon Rouge h a map that reveals the alchemical
transformation. Through passing through the gate (the womb of Lilith-Shakti-Hel) and reaching into
the unknown the magician will find the power (the Dragon) that leads to illumination (the eye of
Lucifer-Shiva- Odin), The Dragon and the eye axe symbols of the same principal since the word drakon
comes from a greek verb thai means "to see". The Dragon is the power that makes all seeing possible.
The new symbol of Dragon Rouge contains many more aspects that will be presented in connection
with Initiations.

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According to vril-teadiings and Feng Shui to use a dragon as a symbol and to wear it brings luck in

icscir.

The Dragon is the winged serpent. The Dragon unites the serpent with the eagle, what is below
with what is above.

The Dragon is the four elements. The wings are Air. The reptile body is Earth. The scales is Water
and the burning breath is Fire. Thus the Dragon is the fifth clemcni-the Spirit.

The Dragon is> in the form of Ourobouros, the serpent that bites its own tail- The Dragon is the
beginning of the end and the end of the beginning.

The Dragon is beyond good and evil, night and day, female and male, plus and minus. The
Dragon arises through the meeting of opposites. The Dragon is the polarity between plus and

mtnus.

, The Dragon is the symbol of Tao-The Journey- and The Journey h the goal. The Dragon i
. dynamic eternity. •

The dark is the unknown, what is repressed from the conscious. In the dark is the hidden treasures
of the soul.

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If we light a candle a shadow appears* The more we strive for light the bigger shadow will grow
behind us.

In darkness we can find fear. Through confronting darkness we are confronting fear and can be
- free from it. If we escape the darkness our fear will grow for what :s in the darkness.

In Dragon Rouge a balance between dark and light, the creative and the destructive is the goal.

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RGCOCDCDGKlDeO R6AOIWG

Although Dragon Rouge is a practical magical organisation, it is of great importance that magical
students of the order achieve a theoretical education as well. Without theory the practical work is
empty and confused. Dragon Rouge encourage our members to study magical theory hut it is important
not to become too theoretical and confuse theories with reality. At the 2.0 level of Dragon Rouge
certain books should have been read, for example Uber Null&Psyehonaui; by Peter Carrol, Maat Magic

by Ncma, Dancing with Dragons by D. J. Con way and of course the books by Carlos Castancda (especially
Journey to Ixtlan and Tales of Power.)- The student should also have studied Nietzsche, C.G.Jung and
Aleistcr Crowley, The following books are recommended reading during this course:

Flying without a Broom by D J.Conway

Symbols by J.C-Cooper, also his book Taoism is rcco rnmen ded since Taoism is a draconian path, The
symbol ofTao is die Dragon-

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Mastering Witchcraft by Paul Hudson

Masks of Misrule by Nigel Jackson

Ecstasy through Tantra by John Mum ford

The Dark Goddess by Marcia Stark and Gycnne Stem

■

The Great Book of Tantra by Indra Sin ha

■

Secrets of Sex Magic by Prater LLD

It is alsp recommended that the student should stan collecting the old grimo ires Like Goetia (Lemegeton,
The lesser keys of Solomon), Key of Solomon, The sacred magic of Abra-meiin the Mage and. other
books of the black arts. These have both a historical and 3 practical magical value. We also recommend
our students 10 start to read philosophers like: Hcrakleitos, Plato, Hegel, Schopenhauer and Heidegger.

10

10

PRACTISES

The first month should be devoted to in depth meditations and to project the search for knowledge
into the astral plane. This will lead the dragon force into the astral level and give the magician access to
power and wisdom from these levels*

Week 1-2

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■ Meditate over the mean.ng of the aphorisms of Dragon Rouge, Do this at least three evenings a
week while gazing into the fine of a red candle, Choose one aphorism every evening and write down
three personal reflections concerning every aphorism,

• Make a kundalini meditation every morning standing up. Use the energy to enhance your activities
during the day. Write down the results. Be aware of your energy and how it is increasing every day
which makes your daily activities easier and more stimulating.

• Make a kundalmi meditation when lying in bed at night. Use the energy to become conscious in
dreams,

■

• Realize how you can best channel the dragon energy in concrete actions. Can you spread the
draconian current through texts that you are writing, music, pictures or actions? All energy that you are
awakening must be channelled in to action in the outer world. How can you work with and in Dragon
Rouge. Come with ideas and make reality of your dreams an thoughts.

WzklA

■ i

* Read about the myths of the Dragon in mythological J ex icons, fiction and history books. Medi-
care and contemplate on the hidden symbolism of the Dragon myth. Write down your reflections.

Make pictures of the Dragon/ dragons and create symbols for the dragon en erg}'. Do not let yours elf be
stopped by lack of fantasy or talent. If you are a musician you can create music that illustrates the rising
of the dragon force or the meeting with the chaos principle - the Dragon.

* Meditate on the symbol of Dragon Rouge at three separate occasions. Both with eyes closed and
with open eyes. Try to make the symbol to appear on the retina so that it can be seen with the inner eye.

■ Create a picture or statue of the Dragon- It can be made of stone, wood, clay or other materials*

You can also buy a dragon statue in a shop that you can paint yourself Place your Dragon on {he altar
and initiate by smearing in with musk ail {and eventually a few drops of your awn blood), then let it
bade in moonlight one night and sunlight one day. When the "Dragon" is teady you should conduct
the Dragon Ceremony before it three nights in a row.

-^.

11

11

CD2kQlCal COURS6 2

L€TT€R 2

This second letter of the magical course 2.0 will be focused on bringing
you an introduction to the magic chat is connected to the second level
of initiation. This letter ind udes among other things; a chapter about
astral magic, an introduction to CG Jung and a list of dream symbols.
The three basic concepts of draconian magic and five elementary
principles are also presented. They should be your subjects of meditation and contemplation. They are
based on ancient teachings of philosophers from both west and the east. These teachings are included in
the draco ni an philosophy. If one is acquainted with philosophy some concepts might be familiar.
Generally speaking, the draco man philosophy is related 10 thoughts among pre-Socracians such as
Heraldeitos, old wise Lao Tse in Taoism and post -Christian for non-Christian western) philosophers like
Nietzsche. Bur die draco nian philosophy is actually a map of experiences with a main task of being a tool
that can bring the magician magical experiences and power, rather than trying to find a theoretically true
explanation model of reality. Therefore the draco nian philosophy rests on evolutionary and initiatory
systems like Alchemy. The five elementary principles are elementary in a wider perspective than just being
basic. They are each one representing one of the five elements fearrh, fire, air, water and ether). The first
task of this part is to map die principles in relation to the elements and the elements relation to the
(Qli photic) Qabaiistic system.

On the second draconian level the magician explores the dream level and the astral plane. This includes
a theoretical understanding of this level and the psychology of CG Jung can be a great aid for
understanding here. But this also means that the magician must work with practical astral magic and
dive into hisVher dreams. In the previous magical course 1.0 some exercises came with each letter, in the
second course deeper exercises to gain astral memory and astral vision is included.

Astral memory

When the dragon force is awakened and raised to the second level - the Svadhisthana Chakra - the entry
into the other side begins. An entry that becomes total and complete when one travels out of oneself
through the last level - the Crown Chakra, On the second level that corresponds to Yesod /Gamaliel in
the Qabalah one will begin to receive impulses from the other side and from the astral plane. These are
impulses from worlds that one previously did not know about and therefore censored from consciousness.
The impulses are mainly of an emotional nature and with the mots in the unconscious sexuality. First
on the Manipura level (corresponds to the lower pans of Tiphareth/Thagirion} actual memories from
unconscious astral journeys will appear But one aspect of this memory appears at the Svadhisthana level.
Here one starts to dig in the astral bank of memories. This results in one reaching a state similar to deja-
vu with places, persons, occurrences that one have never previously materially experienced. Sometjmes
deja-vu is an example of one having experienced something on the astral plane and therefore the familiar
feeling will arise in a material Situation.

12

Astral vision

■

To be abJc to sec astral phenomena: while still in the body is called astral vision. Astral vision is one of
the main techniques when approaching the other side. Through visions of the astral worlds a magician
can get energy, knowledge and inspiration. One can also establish different forms of communication with
astral intelligences. The words dairvoyance and astral vision are often used as meaning the same thing.
Sometimes this is correct. In scrying and in parapsychology clairvoyance means seeing astral energies. But
in a deeper sense these two words are not synonymous. Astral vision is the ability to see dreams, visions
and fantasies,. One can also see energy fields and patterns that are binding people and things together.
Astral bodies and ghosts are things that are seen with the astral vision. This seeing corresponds to the
second plane according to the Qabalistic-diaconian map. Above this plane we can find the sunsphere-

■

mental plane and the starsphere'-dhdne plane. Clear seeing or clairvoyance in the dracom-in context is
reached first on the highest plane when the third eye is opened and all illusions are annihilated. This is
the real clairvoyance, s.nd the actual meaning of the word dragon ("to see"). To be able to reach this level
the magician must Jearn astral vision.

Demons, angels and others one mightencounteron the astral plane

One of the most common questions that magical students ask about astral magic is how one should react
and behave when confronting the bangs that are said to exist on this level. Many magical students in our
secularized culture find it very hard to imagine a meeting with angels and demons, A more modern
student with a scientific approach might find a meeting with clfs and ghosts totally absurd. This
scepticism reveals a total rnisunders landing of the astral plane and of the methods by which the draconian
rnagicial works with this plane. The astral plane is the level of conceptions and perceptions. Here the
magician will encounter conceptions that are characteristic of both him /hcr ? society an d the whole world.

^^^^_ ■

The magician first will pass thro ugh a level where the subjective conceptions are confronted, A secularized
student might here encounter his/her boss or the tax collector ins read of the devil. But soon the magician
will enter the collective conceptions and will here meet archetypes (often similar to the ones mentioned
by CG Jung) and existential-religious themes such as God and angels or demons. Through conjuring
these forces the magician moves them from the unconscious into the conscious. Demon conjurations,
that is one kind astral magic, is an ancient method to externalize unconscious personified forces. The
question if all these demons, spirits and tax collectors arc existing for real is left unanswered. Some are
viewing them as as products of the mind, others believe that they are objectively existing entities, Both
views might be true. Whatever the case, these forces must be confronted by the magician if he/she is not
to be controlled by these very powerful forces.

«■

13

Draqoki Rouee

V1SIO - VIRGS - ACTIO

The three basic concepts of draconianm-t^i

Vision. The magician is a visionary that gazes into the limitless and channels inspiration to his

actions.

- i *

Powe*. The magician strives to use the potential force that is

Action* The magician transforms vision to reality through action.

en in man and in nature

Five elementarvdraconjan principles

■

All is one. Ourobocros or the dragon that bites its tail shows the eternal return and that the beginning
is the end and the end is the beginning, in the small is the great and in the great is the small, the one is
the all and in the all is the one. That which is above is like that which is below

■

All is force.The universe is force in different forms. Force is movement. The force reveals itself through
the seven rays or levels of vibrations which represents the seven colours in the spectrum. The Dragon
is the force and when the Dragon manifests itself with seven heads they are representing the seven rays.

All is passible. All boundaries and limitations are illusions, Only the visions and force of man creates
limits. To fellow one true will is the only law. Man can become a creator of himself.

r

All is floating, Reality is constantly changing. Order is illusion. Through movement and action man
achieves the life and force to create his life. Stagnation leads to ruin. To rest in the arms of the Dragon
is to follow die stream o f force.

Everything exists. Nothing exists, Reality is a question of energy and percepnon. Nihilism is an
expression that reveals lack of energy. Meaning exists if energy exists. Everything can be true and become
true through a focusing of the right vision though the right force and right action to the right goal.

14

Esoteric comments to the threebasic concepts of dr a coin an manic

1. Vision: The word dragon comes from a Greek verb which means "to see". The word can also mean
"to flash", Draconian magic is me magic of clear seeing. Most people are living in a glass globe which is
misted over by them selves. Through the mist they can only see the outlines of the world outside, The mist
reflects the image of themselves and they are intcrpre ting the world outside through their own reflection.
They are caught in "a bubble of self contemplation**. Man receives information about the other side only
after having filtered it through the self. When we are reaching intelkctu al knowledge it is filtered through
a number of categories that are creating our understanding. The three main categories mat we are
understanding the world through are time, space and causality (cause and effect). The categories are
creating our universe The picture mat we are receiving through the intellect and the categories is what
we are calling cosmos, order and the side of light The ideal state of perfect logical and intellectual
understanding in the categoric system is what in mysticism and religion have been attributed to the world
of the gods. The wodd outside the glass globe is what is called chaos and the unknown. It is "the dark
side". It is also "the other side" or "the other" in relation to man who inside the glass gjobe is the starting
point for his own understanding "the one", "the only one" or "the first". These are terms that usually are
assigned to God. God or the gods are ideal images of oneself as one would like to see oneself and how
one would like reality to be„ in he mirror image. The other or the dark is the unknown outside. On this
man are projecting fear for what is outside himself. The draconian path of dear seeing is by cleaning die
globe from the mist so that the world outside is appearing clear and in its wholeness. The draconian path
also makes transcendence outside the glass globe possible. The vision of the world outside is the drakon-
principle :"to see".

2.Force. The vision of the world/worlds brings knowledge. Knowledge is force. Every dosed system
ch the world inside the globe is) have a limited amount of energy The energy and the ability of
perception are connected. This is why the draconian paths (Kundaiini-yoga, Odinistic initiation?
Typhonian alchemy etc) are focusing the inner energy to heightened perception to reach clear seeing,,
which will bring the possibility to get energy from the outside. This inner force is called "the inner dragon"
and the outer force is called "the outer dragon". Everything is force and energy in different and on
different levels o f vibr atio n, Th c world in side the glob e is a stabilized system of ene tgy in fixed form. The
fixed energy is not accessible for man, Inside the fixed form is a core of pure free and moving force like
the lava in the centre of the earth. This Is the force that the magician is using and focusing to open a crack
in the globe so that the world outside is accessible. In the world outside an infinite amount of force is
now accessible for the magician. The magician uses the inner force to attain a vision of the outer force.
This vision creates a charge of the inner force which increases the ability to see and access the outer force.
It demands great force to see and to see gives great force.

r

3 + Action. The third principle in the trinity of draconian magic is the necessary consequence and result
of vision and force: action. Magic is the arc and science to make actions, outer and inner, that makes reality
of a vision. If the vision- seeking and heightened force of the magician is not used in concrete actions the
magician will become burned out. Action is the necessary channel for the force that the magician is
attaining through the vision of "the other side" Action is the expression of magic Through the force of
the actions the magician can make his visions real

15

pl_A.Kie

With the arrival of modern science traditional religions have become out of dace, A decreasing amount
of people are feeling that the church can answer the big questions. But science is also lacking the possibility
to present any real answers. This could explain why occultism have spread in the cracks of industrialism
and the post-industrial society. Occultism gives us the possibility to seek the answers to the mysteries of
life ourselves. For man)' people it seems to be enough just to study the surface of occultism through
popular literature and magazines. But others are diving deep into the hidden worlds to see what truths
that are hidden there. These worlds and the methods to reach them is what the next three chapters will
be concerned with. We shall see how one can open the gates of magic

Research has revealed thatmore than ever)' tenth person have experienced that they have left their
physical body and found themselves in an invisible body without the limitations of the physical body.
This experience has mostly occurred in states of sleep, half-sleep or physical exhaustion. Most people will
keep this experiences for themselves in fear of being viewed as mentally confused oe liars. In a society
where the concept of the soul has been left behind this is one qf the big taboos. In other societies t for
example among nature tribes, these experiences arc seen as natural and are openly discussed.

During surgery, near death experiences or under other extreme circumstances people have had
experiences of rising out of the physical body and travelling with the soul. Often they have fdt that they
have been on the shore to another world and sometimes they have travelled into it Often people have
experienced a long misty and shimmering tunnel. In the end of the tunnel they have seen a bright light.
In many cases they have seen a figure standing there with open a cms. These experiences are described in
similar ways by people in different cultures in different times*

Occultists and magicians have systematically worked to control the ability to travel with the soul

p

out of the physical body. They have believed that through this they can reach wisdom and knowledge that
otherwise would be unreachable. They have also described meetings with entities from other dimensions
in worlds on the other side These worlds are called astral worlds and the invisible body astral body. The
word astral comes from the word "astnTlis" (latin), which means star and already during neo-platonism
denoted the world between the material and the divine. This is the world of the soul where it goes when
it is released from the physical body, something that occurs temporary during sleep and finally at death.
People who have entered the astral worlds have often tried to remember and map their experiences
in different ways. Tins is the way that magical systems like the Qabalah, Enochian magic and shamanism
have been created. The witches journey to places like Brocken are believed by many occultists to be

descriptions by astral journeys,

The astral worlds are described as different levels. When one first enters out of the body one can
stay in in this world. One moves around like a spirit and can enter through walls and closed doors. There
are numerous stones about witches and magicians thai have indulged in astral espionage, often like an
astral peeping Tom. After a while most people will enter higher levels and srudy them. In the lower levels
of the astral plane one can encounter ghosts and newly deceased people. Ghosts are believed to be astral
bodies of deceased people who have for some reason stayed on a level Some will meet seductive spirits
on their astral journeys and will have great experiences of astral sex. Others will be haunted by fearsome
demons. Many have described astral landscapes and cities. Sometimes astral travellers have journey
through surrealistic worlds that can be compared to the art of Dali or Bosch, On the parts of the astral
plane that includes the material .world the elfs, fairies and other mythological creatures from the forests
can be fo unc. In the high er a s tral wo rid s one will c onfron t god s, godde s ses and m ore archetypical d cities.

Kta

16

Descriptions of astr al journeys

Wc have all heard about people who have entered other worlds. In fairy talcs and fantasy literature one
can read about colourful worlds fall of legends, Childrens books about people entering the world of
Narnia through a wardrobe. Religions speak with respect about how the founders of the religion found
truth by gazing into an other world. Most people in out culture believes that this is pure fantasy or only
possible for a limited group But magicians and occultists today mean that everybody can experience the
astral worlds and they have created systems to open the gates to the other worlds.

In the industrial society of the western world the concept of the soul was left behind. Instead of
the ancient view of man having a soul, a more mechanic view of man grew stronger. Man became
machine. This view of man Ikes on in our society People who are having spiritual experiences are looked
upon with suspicion. Some are believed to lie while others are locked in asylums and given medication.
In other cultures especially among the nature tribes where the belief in the soul lives on they have a
completely different approach. There it is a problem if someone does not have spiritual experiences,
visions or memories of other worlds.

Michael Harner who is a professor in social anthropology and a practising shaman have carefully
studied, both in theory and practise the phenomena of entering other worlds. He was initiated in the
shamanic mysteries among the Jivaro people and the Conibos in South America and among North
American natives. He describes his experiences and discoveries in the book The Way of The Shaman.
His first real out of the body experience he had in an Coniho indian village Tornas an elder man of the
Indian tribe tells Harner that if he wanted to have any real knowledge about the shamanic wisdom of the
Conibos he had to cat the "soul- liana". This is a liana that are cooked to amixture called Yage or Ayahuasca
and is an extremely powerful hallucinogen that it among the natives goes by the name of "the little death".
H arncr cxperi enced numerou s powerful vi si ons o f o ther worlds, gods an d demon s .

These visions would change Harriers life and after this journey he dedicated his life to shamanic
journeys to other worlds. Instead of using Ayahuasca or other hallucinogens he is today using a monotone
drumrhythm to reach trance In The Way of The Shaman he also describes the experiences of his disciples
when they with the help of the drum are travelling through crystal tunnels into other worlds.

Another westerner that also was initiated into the methods of the American natives is Carlos
Castaneda. He is just like Harner a social anthropologist and went to Mexico in the sixties to study
medical plants. He met the indian magician Don Juan Matus who more or less tricked Castaneda to the
shamanic path. The descriptions of Castanedas expenences are collected in a series of books thathave
sold millions of copies around the wotld. Carlos Castaneda learned how to enter the other worlds with
the help of hallucinogens like Peyotc, Psilocybin and Datura. This made his hooks extremely popular
among hippies in the late sixties since they used all kinds of drugs to expand consciousness. For Castaneda
the consuming of hallucinogens was something involuntary that his indian teacher almost forced him
to do. A more sober description of leaving the body can be found in the books by Robert Monroe

17

Ke V5 to the other side

■

Experiences of leaving the body are as common as ic is uncommon to discuss them. This shows that it
is not actually supernatural at all, but something that wiB be quite common and natural in a future society.
People who can control theit out of the body journeys mean that this js something that everybody can
learn. One of the oldest techniques to release the soul is the drum journey. Through listening or dancing
to a monotonous beat consciousness and the brain waves enters a trance like state that enables astral
journeys. During pagan times and among the nature tribes drum rites have always been the most
important way to contact the spirit world. Today drum ceremonies and ecstanc dance rites to contact
ancestors and to enter other states of consciousness are common on Haiti. On modern rave patties the
participants have described how they during the dance have travelled out of themselves. Hypnosis has
been used as a way to Jeavc the body under controlled circumstances. Many forms of hypnosis ate
working in a similar way to monotonous rhythm. By exposing the brain to repeated impressions
consciousness will enter a hypnotic state Twinkling lights, pendulums that moves in circles or pulsating
sounds are often used. The hypnotist will the guide the person out of the body. Self hypnosis is a more
difficult but as effective way to teach out of the body experiences. This means that one will guide oneself
out of the body the same way ahypnousc would but one will do the guiding oneself and must keep control.
Meditation on a deeper level works like hypnosis and is the most common way to leave the body To
meditate watching a burning candle, repeating a mantra or formula can induce trance states. In many
cultures hallucinogen drugs have been used to contact the other wodds. Among shamans in Siberia the
Amarita Muscat* mushroom have been used. In South and Middle America the psilocy bin mushrooms,
the Yage liana mixture, the Peyote and San Pedro cactus and the Datura pknthavc been used by shamans
to teach the other side. The Datura was used among the witches in Europe on the journey to Brocken.
Among dervishes and Arabic sufis, hasch have been used to gain visions and astral journeys. In modern
times synthencal substances like LSD, DMT and MDMA have been used to experience other wodds.
Though magicians and occultists have often believed that drugs is a way to dangerous and uncettain way
to reach the astral plane. Astral journeys migfit seem abstract to those who have not had the expenencc,
But for the ones who have had the experience itis something very natural. In the £kst phase it is common
that one goes through different doubts concealing oneself and the reality of the experience But after a
while when one have had more astral experience this phase will usually end. These experiences will open
up in finite worlds and possibilities for the magician, Everybody who have learned to travel out of the body
have described this as something worth striving for. The fear of death have almost disappeared among
them who alreadyin life have travelled out of the body La the future this ability to travel to thcastral plane
might not be seen as anything supernatural at all.

7

18

The Spirit Body

TV Soul or CHI Body

The I'hysicil Body

A draconian magician stands with both feets firmly on earth and
channels energy from the underworld and thus energizes the
astral body (soul or Chi- body) so that it might be released and can
carry the spirit to the divine Jcvel

The pictures an frsm the bc&k "Imn Skirt CM Kung I

by Mantak Chid.

tf

8

19

c.q juMQ 2lmC> xxye a.RcTjeTypes

Freud,. Jung and their colleagues viewed the psyche as a dynamic system, a constantly changing flexible
setting of inner connections, which is greater than the sum of the separate parts. Here follows a short
description of the psychological model of Jung and the most common concepts one might encounter
while reading his wntings.

Thc libido

Freud borrowed the term libido from latin to denote the "fuel" behind the psychical system, He believed
that the libido was a primal energy and used the term to denote the sexual energy in particular. Jung on
the other hand thought that it was too narrow to let the term denote only the sexual energy. In his view
the libido was psychic energy, the intensity that exists in the psyche. The libido was something that could
be defined through its consequences, forexample the awareness that one directs outwards orinwards, the
magnetism between people and the ability to get things done.

The Symbols

According to Jung the symbol has a transcendental function. It is an attempt to apptoach something that
is impossible to express as a whole, therefore pictures and especially words are definitions that are less
precise than their original significance. The higher up in consciousness a symbol is, the more
individualized it is. And the more individualized it is the more distant it is from its ongin.

The symbolic language is according to Jung necessary for the psychic health of man and her ability
to progress, because that the transcendental can be projected in the symbol and thus be expressed. The
symbol can transform the libido to higher expressions, (compare with the rising of the kundalini through
the chakras and its transcendence from primal life force] .

The collective uneon scion s and ita archetypes
Jung worked mostly with the study of panents that were psychotic, for example those who suffered horn

■

schizophrenia while Freud studied neurotic and hysterical cases), Jung found among his patients many
different conceptions of a religious and mythological character which could be traced to different times
and places all over the world. He believed that they could impossibly have encountered these symbols
through any outer source. Instead to explain the occurrence of the symbols in dreams and fantasies he
invented the term the collective unconscious.

He supposed that there existed a collective unconscious level where all experiences "since the first
days of man** could be found. But this collective unconscious has not only got a storing function, it also
contains a creative element, here the primal pictures of our conceptions can be founds they constitute the
shape or the frames through which the divine are experienced. These collective building bricks are what
Jung calls the archetypes. The archetypes arc not fixed pictures or inherited ideas. Jung views them as
given characterizing forms of fantasy; the primal forms through which we arccxpenencing the world and
as such they arc moving and creating. They are expressed in everything that man dreams or thinks or feds.

9

i mil ■

20

Just like the eye can not watch itself we can never really describe the archetypes, Jung describes the meeting
with an archetype in a dream as being unfathomable, imposing and divine.

Figurately speaking Jungs view on the psyche of man could be likened to a gigantic iceberg where the
conscious is the little part that is above the water. The outer layer of this he calls the persona. The word
comes from Greek and means "mwk", that is the face that we axe revealing outwards. The persona is an
important part of our conscious personality, which strives to keep the Self and its integrity intacc It can
be dangerous when this mask is believed to be the "actual personality", which leads to that the person
behind is locked in and can not progress or be conscious.

The centre of consciousness, the centre of the visible part of thciceberg, is the Self. Just below the
surfaceis the personal unconscious, which contains accessible and more hidden psychological complexes.
This part of the unconscious contains what Jung calls the shadow, a double that carries the parts of
personality that we have repressed. Here we can also find the anima/ animus, which represents the male
in the female psyche and the female in the male. Below the personal unconscious we can find what Jung
called the collective unconscious. There is no obvious limit between the personal unconscious and the
collective unconscious, both the shadow and the anima/animus aspects have roots down in the collective

unconscious.

Id the collective unconscious onecan confront the archetypical picture sphere, Hereis the mythical

pictures of the archetypes that have revealed themselves indifferent figures with different riames through
all times, Athena, Venus, Kak and Isis are examples of these. Behind/under this sphere we can find the
sphere of archetypical symbols which includes die god-child, the god- father and the great mother. Then
we will reach the sphere of the rnathemaucal and geometrical figures. Here we can find stylized symbols
"engrams", of which the mandala (the magical circle) and the connected quarternity (the number four,
the square and the cross) are the most common.

The quarternity is according to Jung the logical condition for an overall judgement. If you want
to denote the whole of the horizon you can use the four directions. The four original qualities, four
elements, four colours, four casts in India, four paths of the spiritual progression in Buddhism etc The
circle represents the perfect completeness, while the number four is its natural minimal division.

A fburfoldness is often divided into3+l so that on of thcunks are holding an exceptional position
and is divergent, like the earth- air-water elements in relation to fire. Jung means that if the fourth
greatness joins the other three, the "one" will arise, which denotes the unity. The number of archetypes
could be infinite, but to make it easier to describe the recurrent expressions they can have Jung divides
them into different "figures" and concepts, The Shadow, the Hero, the Anima/ Animus, the Old Wise
Man, the God- Child and the self are some of the archetypes.

4

The Sha.

Just like all light creates darkness somewhere, the conscious light of the self creates a shadow in the
individual personality The shadow is our own "negative". It is the part of us that carries all guilt and the
sides of our self that our conscious self have repressed. AH die feelings, weakness and desires that would
destroy the picture that we have made of our self.

We arc experiencing the presence of the shadow as a threat It is embarrassing, irritating, frightening
and is perhaps also creating anxiety. For these reasons, according to Jung, we are working actively to
repress this part of ourselves, to keep our beloved illusion that we are "perfect**.

10

21

Jung observed how this psychological shadow, when it is repressed still continues to operate behind the
scene and creates different types of neurotic and compulsive behaviour. He also observed that we instead
of repressing the shadow also could project it on others, and then believe that they had all those troubling
and repulsive qualities that we do not want to sec in ourselves.

In Jungs practise the individuation of a patient (the progression process that according to Jung

■

everybody works with) almost always began with a humble accepting of the shadow with the conscious
I- feeling of the individual. This is the first and mast important step to psychic health according to Jung.

To become conscious about the shadow takes away its power since this drags out all the hidden
impulses and fantasies in the light and in the sphere of ethical choice. One is then confronted with the
difficult ethical decisions and the repulsive self-disciplin that one sometimes have been able to escape
through neuroses. One must now confront and deal with our true and actual will. Only In the meeting
with the shadow can we take the total responsibility for ourselves and our actions.

Jung meant that the shadow is collective because it can be found in ever)' person, but that it often
is very coloured by culture and the Individual. The close relationship between the shadow and the Self
makes an integration possible, but it Is impossible to totally understand it since it reaches deep down in
the collective unconscious, according to Jung like a inevitable effect of the darkness that the light of the

Self creates.

There is a conception that one who enters the unconscious reaches the ego centrical sphere which

is like a dead end.

It is true, Jung writes, that the one that gazes down at the water first sees his own reflected image
" This is the first test of courage on the inner path, a test that frightens, most people, tor the meeting with
oneself is one of the most unpleasant things one can experience, something that one escapes when
projecting all negative parrs on other people".

But if one manages to do this a litde part of the task is solved; one has lifted the personal
unconscious to the level of consciousness. However, the shadow is something that is a living part of our
per so naii ty also wants to exist. This is a problem that involves the whole of man and one will realize ones
disability.

The meeting with the shadow is according to Jung no dead end, it is a narrow path, but it is the
beginning of the individuaponprocess where oneis opening oneself for helping powers that are sleeping
inside the deeper levels of man, in the collective unconscious.

The Hero

t .

The hero is the most central and universal figure in the myths and there is some common elements in
the stories: the divine birth of the hcrcs his entering into the dark/ underworld, his dangerous mission
and brave fights with monstrous beasts, the presence of helpful companions char can be both male and
female ot in the form of an animal, One can say that the theme of the heroic myths are defeat, death and

resurrection.

Jung came to the conclusion that the hero is an archetype in the coHectfve psyche that is often
shaping the slowly emerging self .image of man. The divine birth of the hero reflects the magical creation
of our consciousness of "something from nothing*'. The entering of the underworld is a metaphor for
bringing the unconscious to a conscious level. But Jung believed that it could be dangerous to identify
oneself too strongly with the hero archetype. He viewed mans struggle for self consciousness as just one
step in the progression of the collective unconscious. A womans animus often tits into the archetypical
pattern of the hero that is fighting to get consciousness and energy.

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HiaiM 4

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Anima / Animus

As an echo from the myths, stories and great works of Jiteranirejiing found in his patients dreams a guide,
a companion for the dreamer that showed itself as a person of the other sex In the myths the "other one
or the other" leads the hero to the final stage in the end of the tale,

Jung came to the conclusion that under the conscious masculine side of man also existed an
unconscious female side wttb its own character and personality. Thisis a female inner aspect of man and
this shows itself not only in the tact that it has a female character which the man is not conscious of in
his normal state of mind but also in the fact that this inner side actually assumes the symbolic/orrn of
a woman in dreams, fantasies and projections.

Itisexacdythc same for women, in their unco nsdo us they can find a masculine (part personality),
a side with a character and behaviour that generally would describe a man Jung called the feminine side
of man the Anima, the latin word forSoul and the masculine side of woman was the Animus. The Anima/
Animus functions as an important connection between the Self and the unconscious. He or she invites
and leads the individual to a deeper understanding of the unconscious world.

Jung writes about the Anima; "Everything that touches the Anima becomes tabu, magical,
dangerous and definite. She is the serpent in paradise for the person that is full of good intention. She
presents persuasive reasons for working with the unconscious, she tells us to break down all moralistic
inhibitions and release powers that one should have better left in the unconscious. Because she wants life,
she also wants good and evil- In the part of life where clfs and fames plays their game those categories does

not exist".

Jung meant that apart from its chaotic nature the Anima is also carrying sometimes that he defines
as hidden knowledge or secret wisdom. He writes :"lf she would be only negative, the case would be rather
easy. But this is not the actual case, for the same Anima can reveal herself as an angel of ligpt, as a
psychopomp that can lead us to the highest purpose ruin ess, such as demonstrated in Faust. If the shadow
is the qualifying test the Anima is the masters degree".

The old wise man

Knowledge, reflection, insight, wisdom and wit- these are abilities that Jung ascribes the archetypical
figure that he calls the old wise man. This figure can be both fatherly and hemic but it also has qualities
that do not relate at all to the father or the hem He is peaceful, secretive and temperate and is expressed
in a force that comes from the inside and strengthens one in the inner fight- He is resembling a magician
or a hermit.

■

Just like the Hero, the old wise man is not just something that concerns the psychology of men.
In women he is one side of the Animus, the helpful inner strength and wisdom. He gives advises but he
is not commanding, he is creating and shaping and makes way for progression. Jung writes: "The
magician and the old wise man are synonymous and have their origin in the medicine man of the ancient
tribes. Just like the Anima he is an immortal demonic being, that penetrates the chaotic darkness of die
purely biological life with the light of purpose. He is the teacher and *Jhe initiating master'* He also writes:
" If the name "Lucifer' would not been taken it would be a suitable name for this archetype. I wiD now
instead be satisfied with calling it Toe Old Wise Man or the Archetype of Purpose. Like all other
' archetypes also this one has got one positive and one negative aspect, something that I will not di
further here."

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The Divine Child

i

"Smaller than tiny and bigger than the greatest" is a good definition on this archetype. When the child
archetype shows itself in our dreams this is of great importance, it represents potential development and
at the same time a confrontation with the original,, wholeness and unity. v

In stories and myths and also in dreams the exposed and abandoned child is common as well as
its secict miraculous birch. According to Jung this reveals how very hard the cask of the child is, how the
influences from the surrounding world in different ways are creating enormous obstacles in the way of
every individuation.

But the divine in the child also reveals great strength. The dragons and serpents that in the myths
arc threatening the inner self of man is according to Jung evidence of the danger that the new
consciousness might be consumed by the unconscioas.

The deeds of the child are often directed towards the conquering of the darkness and the birth into
the conscious, Jung writes about the appearance of the child archetype: "Often the child is progressed
in accordance to Christian models hut even more common is the development of the child from non-
christian pre -stages like ktonian animals like crocodiles, dragons and snakes, it can also be monkeys. It
is common that the chtJd reveals it self in the chalice of a flower or comes Out of a golden egg Or is the
centre of a mandala".

The Self
The experience of the archetype of completion, die SeJf, is similar to the religious experience of the

m *

presence of a god Jung discovered symbols of .the Self in many of the religious systems of the worid and
was fascinated by their perfection. The garden of Eden, The golden age of the Olympus, The
mythological wodd egg from which everything were created, the hcrmapbrodJc original man.

The Self archetype represents both the wholeness of our being, something larger than theconscious
self and a L the same time something other than this, that which keeps us progressing. The Self is the cause
and the goal, it is both an immanent and transcendent archetype.

Jung believed that the realization of the Self has got two meanings, a complete progression of the
individual and also experiences of a high value that is outside the individual personality. The most
common symbol of the Sdf is the mauuSali, the "circle divided in four" that has been used so frequendy

r

in eastern medication. ..

The archetypes that have been discussed here are mainly expressed as figures or beings. But Jung also

talked about the changing- archetypes. These are different steps ot levels in the individuadon process.

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DReaXDSYCDBOLS

MOVEMENTS:

UP. Progression. liberation of the soul. Inspiration. Power. Ability to see things from Above. Hying in

dreams is often dream interpretations of astral journeys.

DOWN Introspection. Analysing a situation. Initiation. Exploration Journey into the unconscious.

CLOCKWISE. Giving and radiating
ANTI-CLOCKWISE, Taking and collecting,

HOUSE. Asymbol fortheindividualconsdoasness. Basements and attics can represent the unconscious.
A chaotic house can represent a chaotic rrund. An extremely tidy house can symbolize demands of the
over-self. Furnishing can represent organisation of the Self.

ANIMALS The arumal side of oneself and existence. Nightmares about animals reveals fear of the wild.
Training animals can represent a need to control. Animals in dreams are often totem animals or guides.
Fishes, insects or crabs that are biting can represent blocked energy, negative energies or illness.

•r 5

MYTHOLOGICAL ANIMALS:

UNICORNS. Power, fertility innocence and purity

GRIFFINS, Power, mainly earthly poweL

DRAGONS: Spiritual and earthly power Initiation and mans transcendence

and original. Chaos. The one who guards treasures and powers.

to the divine. The ancient

TREASURES. Unreachable treasures or things thar one desires reveals frustration and latent needs.
Treasures found are powers.

TUNNELS. The unconscious. Astral tunnels and soul journeys. Subways, car tunnels and sewer can
are common modern dream symbols for the astral runnels.

als

ATTRACnONXlesire and/or sex with someone represent a meeting and a longing to meet a side of
oneself Sometimes one encounters the higher self or guardian angel symbolized by a person that one is

■

united with sexually.

WATER. The unconscious in different forms and psychic powers. The sea is representing the
unconscious. Rivers and streams are re resenting inner energy streams in the body and the soul. Blocked
streams are representing blocked energy. Dirty water represents unclean energy,

i.

FIRE. The inner fire. The divine spark in man. Power, Conflagrations represents uncontrolled forces,

■

EARTH. Ferrility.life and death. Motherhood and the mysteries of He. Fertile soil represents success and
well being.

AIR. Freedom and the intellect. Dreams about ait reveals the state of ones breathing. Positive ait dreams,
&esh air and uplifting dear vismns represent good breathing and good prana. Dirty air and no circulation
reveals the opposite.

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4

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9

PRACTISES

Week 1-2

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Do the kundalini meditation on four different occasions and focus die energy on the Svadhjsthana-
chakra. which is placed between the navel and the genitals. This ehakra is can be visualized as an orange
lotus flower with sis petals. Explore all feelings and impulses since they can be eventual memories from
astral journeys. Try to let the energy flow and make sure that the kundalini is not blocked at this sti

Practise the astral vision through gazing at the aura around a burning candle. Normally one sees only the
usual light. But for the experienced the whole colour spectrum of the rainbow can be seen. Practise un
you are able to see parts of the spectrum around the flame of the candle,

Go out in the nature and End a power place. A power place is a place that give? you power and
concentration. Sec how the place affects you* astral vision. The place will give you a feeling of heightened
awareness, clearer seeing and active calm. Hunters and warriors used places like these when they waited
for the right time to attack. Because of the power place they could wait for days.

Week 3-4

Continue to meditate on the colours around candles.

Get or construct a Ouija board and start a communication with the other side through this You can also
use a glass placed. on a paper with the numbers and letters of the alphabet Practise until the movement
of the glass/object is obvious. When an invisible power js moving the object this is a very distinct feeling
and there should really be no doubt. It is important not to take the information to seriously since in the
beginning it will be mostly gibberish or projections of fear or expectations- To use Ouija or other similar
technique magically is a controversial practise. Many people mean that this is dangerous and only brings
one in contact with lower astral beings. In Dragon Rouge it is believed to be a useful, but perhaps primitive
way to contact the other side, One should be able to control this tool of communication but then move
over to more advanced astral techniques. In Dragon Rouge this is the first step in a series of more and
more advanced practical astral magic that also includes automatic writing and ism ] eviction.

%.

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CT22U?lCAl. CQURS€ 2

Lerrerc 3

The third pan of the course is concerned with wicehcrait. Though
many modern practitioners of wicca and ''white" witches claims the
opposite, wj icJicra.fi: is a dark magical rradkion with roots in black astral

■

cults where the powers of nature and the sexual force is central.

Witch craft is connected to the phases of the moon, the lunar powers
and corresponds to the shadow realm of the astral plane, the Gamaliel Qlipha, This letter will present
methods to conjure astral erotic partners from Gamaliel- an operation that is important in witchcraft.

In the ancient Jewish mysticism, Gamaliel is the name of the sphere of "the evil per vers ionf. Gamaliel
means "the obscene" and represents the sides of existence that was feared die most among the Jewish
priests: the sexual force. The type of sexuality that belongs to this sphere is not connected to reproduction,
it is sexuality for pleasure and experience. During almost all times this kind of sexuality have been viewed
as something evil since it is nor serving any purpose of society. When society condemned this kind of
sexuality the lust of the individual became something to repress and fight. What used to be untainted lust
was here transformed into something dangerous and sick, or as Fnedrich Nietzsche wrote about the
moralising and condemning of sexuality from Christianity: "Christianity gave Eros poison to drink; -He
did not die thereof, but his face turned, from lust to vice",

Gamaliel is something that every magician must study. Here one can find all repressed lusts and
instincts, or the cause for all condemned lusts* In Gamaliel the magician remembers moments and doings
that have led to the birth of a desire and what led to the fading away of another desire. Here the magician
can understand the structure of the instincts and desires and can through this become clear enough to
awake to his true will. This is the goal of sexual mysticism: to penetrate ones own sexuality to understand
it and then use it for both pleasure and to progress. To find ones sexual it}' in its most original form is to
find the Dragon The Dragon is the archetype chit represents the pure lusts and desires and the perfected
personal power, s -

lt is mainly through the dreams that the magician works with Gamaliel- A magician can study and
live out his sexual desires through conjuring astral partners in dreams. This is done by entering dreams
through meditation. Before this the magician should not have slept for two or three days and should not
have had sex tor two or three weeks This makes the contact easier when working with powers from
Gamaliel, During the meditation the magician should concentrate on the desires that he wants to
experience. At a later stage of the meditation dream pictures will arise, these should be activated and
energized by the magician. The pictures should become more and more alive and this will arise the
k uncial in i in the magician which energizes the dream and so on. h can be quite difficult to succeed with
this operation but it is worth the reward. A total experience of Gam aliel is always one of the most fantastic
i the life of a magician and also one of die most important on the magical path.

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T?AXKOMST6KIS QRUUOeR

"If Man, this little jester world, think its complete.

I then know that I am only apart

of the part that has been everything once,

by darkness that carried the tight in its bosom

and gave birth to it - the proud light that believe

that it can fight about the empire with his mother".

Mefistofeles in Goethes Faust

warrior g

Witchcraft has its origin in the pre-Christian pagan religions, k can be seen as a magical form of belief
or world view and can be found all over the world. It is basically identical with other original magical
religions like Voodoo and shamanism. The basic conception of existence is chat evcrythingis connected
It is a holistic world view where everything is connected through a net of energies that the initiated witch
or magician can influence. The sun, the moon, the planets, the stars, earth and iti animals and plants ate
influencing each odicr and life itself: Through knowledge about these a witch and the magician can
control life and all that it contains. Moon magic, astrology, herbal magic and others have grown from this
knowledge. The knowledge of the witches were mostly based on personal experiences and intuition. This
is why the system of one witch/ magician can be quite different from the system of another witch/
magician. This is also why witchcraft falls outside the hmits of common science.

During pagan times many forms of religion existed. Roughly one might divide them in two main
forms. In old none religion there were the asatru and Odinism but also the religion of the vanes and sejd.
The first two was mainly practised by rulers, warriors and priests. They gathered in berserker tribes and

r guilds. The second religion was common among peasants. In the first one the gods are mainly
ruler and warrior gpds In the second the gods are prosperity and fertility gods, In the First we can find
sky-gods, but in thesecond mainly eartlvgods and goddesses. These types of religion complemented each
other and there were no exact boundaries between the two. Sometimes the asatru is said to be a more male
dominated religion and the religion of the vanes more feminine. This is not incorrect but quite a
simplified explanation. In both forms of religion both gods and goddesses can be found. Witchcraft has
its took in the pagan fertility cults. Through rites and magic they tried to influence life-sowing and
reaping, sexuality, fertility, and giving birth. The witch cuii was a cult offcrxiliry were the the powers of
nature and the universe were invoked. They worshipped the god and the goddess as being present
everywhere in nature, the universe and in man. In the centre of the cult they worshipped Frej and Freja.
They were worshipped for their divine flesh and was often picture as nude figures with exaggerated erotic
forms (the goddess with huge breasts like the Venus from Wiiendorf and the god wkh a gigantic erected
penis like the old bronze statue of Frej) and often in sexual positions. Sexuality as the foundation of life
was also the foundation of witchcraft. Witchcraft and the witch cult is therefore based on sex-magic

The modern European witchcraft has its roots in the Pan and Dionysus worshipping bachants and
the Hecate adepts in Greece and alio among the cults of Ncrthus, Frej and Freja-vitkis (compare the word
witch with vitkis which means a wise person) in the norse, Germanic and Celtic areas. Lt Is a cult of nature
where one retires from the regulations and bonds of mundane life and society and returns to an original
state to find hidden powers. Therefore the cult has often included naked practise (skyclad) . Animals have

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been worshipped as symbols of the original, the instincts and sexuality. Taboo -breaking ritual act* have
been included. During the backanals (the Roman version was called. Sacurnals) they worshipped the
horned god and mother earth, Goats, bulls and decrs were also worshipped. They went our to secrerpower

places in the forest or into secret caves or catacombs;. They intoxicated themselves with alcohol and
hallucinogenic plants. Thegod and the goddess were celebrated through sexual rites and orgies. Also the
cult of Frej and Freja had orgiastic practises. Poems and chants of the Freja cult axe filled with playful
erotic and eroto magical information that would later upset the Christian priests, The cult of Frej and
Freja were even more repressed and destroyed than the cult of Odin.

Christianity that erased the feminine element in nature and interpreted everything feminine as the
Devil would persecute the witch cult more than the other pagan forms of religion „ The witch cult placed
the goddess in focus and many leaders and practitioners of the cult were females. The church would start
a blood srained campaign that would mainly fall upon women. We all know what kind of interrogation
methods they used, for example the water test were a woman was thrown in the water. If she drowned
she was innocent. Irshe kept floating that was proof of her being a witch and she was burned at the stoke.
Torture was common to force confessions. The fact chat the Bible encourages the killing of witches gave
the priests a religious authorization to their persecutions. Many thousands of women would feel the
Christian message of love as they were burned alive at the stake.

A witchcra ft renaissance

During the 19:th and early 20:ch century the interest for witchcraft started to grow again in a new and
modernised form. Aradia-the gospel of the witches was published in 1899 and was to become one of the
most influential books for the renaissance of witchcraft, lc was written by Charles G Leland and based
on his ten year friendship with an kalian witch, It presents the teachings of witchcraft in a way that was
unique for the late I9:ch century. Unique was also the books by Dt Margaret Murray, "The with cult
in Europe" and the "God of the witches" that were published between 1920-30. She believed that the
witch cult was aeon tra-religi on to Christianity and that it had roots in the pagan Goddess cult. She meant
that the witch cult had its own hierarchy, sacred days and ceremonies and thus were an actual religion.
She also claimed thai certain European kings had secretly been members of witch covens. The most
famous representative of die modern witch cult is Gerald Gardner who published the books: Witchcraft
Today and The Meaning of Witchcraft in the fifties. He claimed that the witch cult was still alive and
he described its practises.

The witch cults and the neo-pagan movements are growing fast. Some are feministic and political
others are hierarchic and d ids tic. Some are working with a mo re individual magic while others are mainly
conducting religious ceremonies. Some are very orgiastic with sex and/or drugs while others are more
puritan and health oriented. Many of the so called wicca groups are not even magical but religious. Some
groups of witchcraft are connected to satanism but more common is a connection to shamanism and the
green wave movement. There is an eroto-inagicaJ symbolism in the witch cult that connects it to the
Indian Tantras. Just like the Tantra and in the left hand path magic the focus is on the Goddess. She
represents the gateway to the dimensions of magic. She is mother earth and through her womb life 1$ bom
and dies. She is the gate and the goddess of the underworld and a magician follows her down to be
initiated. She is the realm of the dead and the mother of all life. In this role she is the dark goddess and
terrifying in aii her power. In the witch goddess and also in the witch god the principles of the opposir.es

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unite, Eros andThanatos - the principle of lifeteuality and die principle of death. In some witch groups
(covens) this is illustrated in sadomasochistic rites where pleasure and pain becomes one. Here is an
example of a classical witch initiation that is used by many witch groups; The candidate is undressed, the
hands are tied behind the back and the eyes are blindfolded. The candidate is led into the witch circle.
Around the circle the group of witches are standing. In the middle of the circle stands the high priestess/
priest. She/he gives the candidate the fivefold kiss on the feet, knees, sex, breast and mouth. Then the
candidate receives 40 lashes of the whip. The aspirant reads the witch oath and pledges allegiance and
to be silent. The aspirant then receives the magical tools; the athamed agger, wand and emblem of the
coven etc. The aspirant is asked if she/he is ready to "suffer and be purified to learn". If the answer is yes
the aspirant receives another 40 lashes of the whip. Thereafter the high priestess/priest also receives lashes
of the whip. Finally the high priestess/priest are having sex with the aspirant.

In many witch groups the initiation is practised in a more erotomagical Form. The aspirant drinks
from the chalice that symbolizes the womb of the goddess and receives the wand that is the phallic god.
A symbolic sexual act il conducted when the wand is put into the chalice to fertilize it with the will of
the aspirant. Some covens with a more traditional medieval anti-Christian view reads the Lords prayer
backwards during rhe initiation. Sometimes a Bible is burned. In most groups the Christian elements are
missing and old pagan gods are worshipped Many are not even invoking gods/goddesses with traditional
mythological names bur calls them the Sun father and the Moon mother etc.

e

Pan becumes the Devil

-

The terms witch and witchcraft is used and misused in all kinds of situations where they do not
belong. Some people have a tendency to call everything that seems weird or they do not understand
witchcraft. Many arc calling themselves witches though chey lack any real contact with the forces that

the original witches worked with.

Witchcraft is as old as mankind itself It is a special part of the religious experience of man Unlike
the established and dogmatic religions it has represented the contact with spiritual forces that are based
on practical experience. Because witchcraft has always existed outside the established religion it has often
been accused of being perverted, evil and dangerous for society. In ancient civilizations like Egypt and
Babylon witchcraft was accepted as a subsection of the official cult. What we arc today calling witchcraft
was in these cultures also the practise of the feminine side of religion. This was connected to the ktoman
forces of the earth and the underworld. The ancient witch cults were connected to the instincts, earth
and the physical while the male cult, that was often dedicated to a sky-god, was abstract and based on
religious-political dogmas. When the Jewish Jahve cult grew the witch hunts became more common. In
the cult of jahve all feminine and ktonic elements had been removed. Left was only the one heavenly
rather of the state. All cults and cultic acts that were not dedicated to this heavenly lather was evil Murder
was encouraged, like in the second book of Moses 22:18 w You shall not suffer a witch to live". The ktonic
powers were believed to be only dark and evil and the heavenly is the only good. Only when the important
balance was forgotten and the focus was only on the heavenly did the dark become evil, What was
introduced by thejahve cult became really grotesque in the hands of Christianity. When it expanded and
needed to gain more power a scapegoat was needed, so that Christianity could truly appear as the advocate
of good All old ktonic deities became devils and demons, chc old Greek god of the forest and fertility
Pan who appeared with horns and cloves was identified with Satan himself. In this manner all pagan earth
religions was turned into Devil-cults. If one loob behind the surface of what is described in the old
grimoires one will find ancient gods. Through the grimoires and the dark cults the ancient wisdom was

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carried into our days, Now man can absorb and practise chij wisdom without die threat of bem^ burned
at the stake or in hell. Modem society needs to establish the balance between dark and light that has been
Jost for thousands of years.

The powers of light represents order, structure and dogmas. The dark represents nature and the
wild, intuition and freedom. Society has suffocated in the Jaws and principles of the light. This can be
likened to a house that is build in a forest. The forest is the dark, wild and unknown. The hpuse is the
light, order and the structured. The house became a village. The village became a city. Finally the city
became a large over dimensioned metropoJ of Jight and structure. It had eaten great parts of the dark and
wild forest and was planning to eat more. The forest became something unknown, difficult to reach.
strange and frightening. The wild of the forest started to reestablish itself in the middle of the city. The
order of the city was eaten from the inside Soon chaos ruled the city. People were forced out in the forest
that had been something strange and dangerous.

This is what has happened to man on the meniaj and materia] plane. Man is imprisoned in the
structures of the light, but must finally escape to avoid suffocation, Man needs to return to the knowledge
and wisdom of witchcraft. More and more people arc beginning to realize chat the real knowledge about
existence musr be found in different places than what was earlier believed. Nature itself is the main
teacher. Many have already realized this. Unfortunately many of those who have realized this have learned
nothing from it. They continue to step in the old footsteps of the Jahve cult, Christianity and Islam and
other patriarchal dogmatic teachmgs. They are calling themselves white witches and other embarrassing
titles only to please die lords of the religions that have continuously tried to kill them. They continue to
think in the ethical and law-bound ways of the traditional religions. They have not achieved the
important insight that witchcraft belongs to the dark, ktonic and natural side of existence and the dark
has been viewed as evil only by the antagonists of the witches.

A witch must leave the old values and find her own and the values of nature. A witch must travel L
the dark unknown from which she once came and to where the human consciousness must return.

Witchcraft

■

The powers behind witchcraft may on the surface seem frightening. Man has become so alienated from
the original and wild in existence that the experience of it at first causes fear , just like many people fear
dark forests at night though they know that no actual danger exists- When one becomes familiar with
these dark sides one will instead see their beauty, wisdom and power.

When entering the path of witchcraft one must confront the dark and unknown. Both the inner
and the outer sides. The witch must get to know the inner instincts and desires. The most important of
these is the 1 ifc force which its rooted in the sexuality. It has been limited and controlled by the moral ism
of the religions of light. The witchcraft and the dark represents freedom and the life force while the
religions of the light represents death, martyrs and self denial. The conflict between these came to
extremes during the inquisition when the witches were burned at the stake, accused of sexual immoralities
of all kinds.

The ancient witchgods like Pan, Dionysui, Baphomet, Liliih and Anahita represented the origind
instincts or man. The gods of light represented laws of morality. The witch must free herself from all the
rules that are controlling the life force in her. This life force is represented by the Dragon and/or the goat
- two symbols that have synonymous with the Devil.

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The most suitable place for contacting the original sides of both the inner and the outer existence is out
in the wild nature. In this environment there are no laws or limitations chat man has created to control
existence. The witch can learn di reedy from nature. This can be done by walking around in the forest
and with a relaxed gaze and remembering some special objects or places. This can be a stone, a leave or
some occurrence like a wind etc She can the sit down and meditate on the symbolic meanings of these
objects, places or occurrences. She does not need to use a symbolic lexicon, it is better to feel with the
intuition and get a spontaneous idea of the meaning,

"When practising magic and witchcraft one must constantly pay attention to what goes on around
oneself. When practising magic very occurrence has got a meaning and it is good to know what it means.
Though it is important not to draw any premature conclusions. The witch should view all omens and
visions with a focused and distanced calm.

An easy way to see an omen is to spin around several times and suddenly stop ar look at the first
thing one sees. The very first thing one sees is the omen. The fact thai one looked at just that will reveal
tendencies in the individual personality. These tendencies are determine what kind of situations one will
end up in. The same goes For other more advanced kinds of divination where one uses clairvoyance, like
mirror or crystal ball gazing. To achieve clairvoyance is very important for the witch. She might use a
mirror, a crystal ball or a dark howl filled with water, She sits down in a darkened room and lights a purple
candle. With an unfocused gaze she looks down into the object of divination. After a while a pale white
energy mist might appear After a while visions and pictures are projected. At first the images are vague
and fades away quickly They are still important since this one step towards a more concrete astral seeing.
A witch who have practised and developed clairvoyance can through this influence and control her
existence. She might find an enemy in thecrystaJ ball and by dropping blood on the image she wiJJ control
the situation to her wish. If it is a Jove spell, menstrual blood or semen might be used.

By paying attention to the surroundings a witch can find all she needs for her magical work to reach
its goals. If she is iN, she might find certain objects on a walk in the forest. These objects might give her
the power to fight the disease. The same can be done when healing others.

What makes a witch a witcht is her natural contact and relation to the dark and original. She
develops a close friendship with nature and learns how to receive hdp, force and information through
it. At' first she must of course fight hard to reach this communication with the wild. A good start can be
to find an animal in the forest and start a mental communication with it. The witch must be conscious
of the fact that she can not communicate in an intellectual human way. She must communicate with
feelings and intuition where the words are emotional signals.

By developing this kind of communication the witch learns how to communicate with beings from

other spheres. They are also communicating on the intuitional plane beyond words.

The l»i;rney:o Bracken

In folklore and myths the stories of the witches journey to Brock.cn or other cult place are common. The
witches journey to meet the devil during orgiastic rites has actually got a magical significance, It has its
origin in the pagan cults of Pan and Dionysus in ancient Greece, the Celtic cults of Cernunnos and the
Egyptian cults of Ba-Neb-Ter more known as the goat of Mendez, later called Bap ho met. Ecstatic dance,

orgiastic sexuality was practised and alcohol and narcotic herbs were consumed At the peak of the
experience the participants often experienced a meeting with the deity. The Bracken Journeys is a later
variation of these cuttic meetings. The witches consumed narcotic herhs like aconite, mandrake root,

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and thorn-apple. Sometimes they mixed the herbs with fat and made the famous witch-ointment. This
was often smeared on a broom. When the naked witch sat on the broom die narcotic herbs entered the
blood through die thin skin around the vagina. The effects of the herbs induced virions and astral
experiences. During diese trance states the witch often experienced meetings with the dark deities. But
the witch did not need narcotic herbs to reach experiences. The methods to reach them are numerous.
Ecstatic dance to reach trance states is one method. The witch can also stay awake a couple of days to reach
extra ordinary experiences. Some witches used the method of spinning around fast for a long time and
then lie down and let the circular feeling induce visions or out of the body experiences. The witch can
also use different kinds of self hypnosis to reach a suitable state of mind. One effective method is; to follow
a pendulum with the eyes. This can of course be tiresome for the eyes but if one continues the results are
often good. As with all kinds of hypnosis one must expect ii to take some time before the results are
arriving. The witch can also visualize that she is railing and continue until visions are appearing. When
the witch in one way or another reaches a higher consciousness she will meet different beings. She should
search for her guide or totem animal, it can be in the form of a human or an animal. Sometimes it might
appear as a wind* a flame or a cloud. The witch will feel which one is die totem. During the magical
progression the witch might meet more spirits. They are usually catted "spiritus familiaris". Of course the
church saw the spirits as demons. People believed that the witches used the spirits to steal and to cause
disease and trouble among others. It was also believed thai the spirits was given to the witch when she
swore loyalty to Satan at the sabbath. What these entities actually ate doing is to help the witch in life.
They can protect her against negative energies and impulses. They can act as mental support and give
power in all kinds of situation, The witch can also contact spirits through rituals. In the ancient gri moires
there is lists of many demons and their seals. There is also many descriptions of complicated rituals to
contact them. Often there is less complicated ways that a witch can contact a spirit. Lets take the demon
Astaroth as an example, he can be found in Lemegecon - the lesser keys of Salomon. Astaroth was the
favourite of the infamous witch La Voisin, If we look under the surface of Astaroth we will fmd the
Phoenician fertility goddess Astarte. According to Lernege ton Astaroth appears as an angel of great beauty
riding on a dragon, He gives answers on ail questions and can reveal all secrets. The ritual begins with
the creation of a circle of protection that the witch draws around herself In front of her she constructs
a triangle. On each side of the triangle a red candle is burning. No other light is present* With a magical
wand (with inscriptions written on it] she draws che seal of Astaroth so that it is seen in the triangle She
conjures die demon with chants. If the seal disappears she draws it again. After a while the seal becomes
alive and energies are coming from the triangle and the shape of the spirit cakes form. It can take time
and much practise before one succeeds with a ritual like this. The first times perhaps just the presence
is felt and information might come from feelings and inner visions. This is also of great value and a
necessary beginning. In the end of the ritual the witch lets Astaroth return* This is done when the triangle
is closed, by drawing a sun cross over it. Both before and after the ritual the witch must conduct certain
purifications. A bach with some cleansing herbs might be suitable before the ritual. It is also suitable to
put salt in the room for a while and then remove it, salt attracts negative energies. The sun cross, the salt
and the herbs can be used to exorcise both people and objects.

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Seal of Astaroth

The Sun cross

The rites of the witch

The witch who has a very close relation ship with nature also finds most of the objects for the rites there.
Her rites are often quiie simple and she uses things that she has found by intuition. It is not necessary
that the rituals and magical recipes of one witch is suitable for another. What is ptesentcd here is only
the foundation, the rest must be created by the witch. One of the most important foundations for the
magical rites of the witch is the knowledge about the four elements and directions. They correspond in
the following way: east and air, west and water, south and fire, north and earth. The air represents the
intellect, communication and knowledge. Fire represents will power, passion and energy. Water
represents feelings, dreams and intuition. Earth represents rest, fertility and growth. A witch can use herbs
that corresponds to the elements in her rituals. Air and peppermint, fire and cayenne pepper, water and
lavender, earth and dove. She can use them as incense m reach the states of mind that the elements
represents. A basic ritual is to thryw herbs in the wind that blows from the direction of an element. For
love she visualizes the beloved and throws cayenne in the south wind. If she likes to send a telepathic
message she can send peppermint in the west wind. Jt is good for a witch to know the meaning of the
colours. Air and (b tight) yellow, fire and red, water and blue, earth and green and brown. For a money
ritual a witch can light a green candle and clove incense. She should conduct the ritual in the morning
because the rising sun corresponds to get something, the setting sun to get rid of something. She should
hold some coins in the hand and think that they should reproduce and increase her wealth. She then takes
one of the coins and places in in the earth. A witch must fed what to use and what not to use in rituals.
She must also feel how she experiences the elements. A good practise is to divide a paper in four sections
and dedicate one section for each element. Then she should write down what she feels and thinks about
the elements She should also wrire down the different sides of her personality that she thinks corresponds
to the different elements. With the help of this list she can later construct ceremonies and magical
operations.

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t 3

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35

wucDeRoLoQicad. coRRespoMGeMces

fOR RITUAL CDAG1C

One (l)The central object of the temple or the altar. The spine. Sushumna. The crucifix or the church
tower among the Christians. The Poteau-mitan in the Voodoo temple. Phallus. The magical wand.

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Two (2). The concept of the two. Left and right. The two pillars Boaz and Jakin. The two serpents of the
Caduceus staff Ida and Pingala. The two candles on the al car. The gate. The womb. The chalice or the
mirror.

Three (3). The magical triangle. The principle of the third: the child, Phallic. The pyramid or the sword.

Four (4), The magical square. The temp I e room. The ground, Mother earth. The four walls or directions
The pentade, the jnaruiala or the seal.

Five {5). The Pentagram. The quintessence, The fifth element. The elixir in the chalice, Thedragon image
on the altar.

Sis (6), The Hexagram. The male and female united. Erotic symbolism. That which is above is united
with that below. The seals of Salomon. The six directions: east, west, north, south, up and down.

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Seven (7). The Dragon with seven heads. The seven rays. The colours of the spectrum. The rainbow.
Colour magic. The chakra symbols of the temple; the seven metals oFalchcmy, the seven planets etc.
Completion. The universe.

Eight (8), Double squares: die floor and the ceiling of the temple. Complexion and being reborn (7+1).
The secret Qiiphotic dragon with eight heads.

Nine (9), The triple triad (3x3). The nine worlds. The underworld. The nine angles.
Ten (to)- The number of the cosmos. Malkuth.The complete temple.

Eleven (1 l).The dark principle. One beyond ten. Transgression. Crime. The fruit of knowledge. The
eleven pointed star and other symbols of the Qliphoch.

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The sign of the goat
Capricorn

The Broom Dance

-

The Broom

The Goose Fooi

v

vy

Witchcraft has been called the pja^Qirtgilfl Tantrism of Europe. Similar to Tantrism the sexual
symbolism and sexual magic has a central role in witchcraft- Most of the symbols of witchcraft also
corresponds to the daik parts of the astral levcL

Pictures from "Lid off the QtuUrm" by Patricia Crowther.

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37

INVOCATION OF THE HORNED GOD

This is an Celtic incantation to invoke the horned god Cernunnos.Theritual conjures the phallic powers
of the honied god to strengthen rhe will power and make ones magic more powerful.
Lighrtwo black candles and place them on each side of an imageofrhe horned god (inverted pentagrams,
phallic symbols. Atu 3 5 of the Tarot, horns, goat skulls etc the more symbols the better). Ring a ritual
bell. Light suitable incense (patchouli). Raise the magical wand and read:

Eko; Eko Azarah! Eko; Eko
Zomelak!

Eko; Eko Kemunnos! Eko; Eko;

Aradal

Bagahi lacha bachabe;

Lamac cahi achaba,

t

Lamac Lamac Bachalyas;

Cabahagy Sabalyas,
BaryoiasI

Lagoz atha ferny olas,
Harrahyai

The presence of the god feels like an growing phallic power that fills the atmosphere and the witch/
magician with dragons fire. The wand starts to glow with astral fire and is activated for magical use

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INVOCATION OF THE GODDESS

I, NN\ INVOKES THE GREAT MOTHER,

THE QUEEN OF THE NIGHT,

CLAD IN THE STARS AND THE ROBE OF DARKNESS.

I INVOKE THE GRJEAT MOTHER,

LIFT YOUR HAND TO AID AND PROTECT YOUR SONS AND DAUGHTERS,

THOSE WHO ARE CALLING YOU BY YOUR THREEFOLD WISDOM:

URD, VERDANDI AND SKULD

DIANA, HERA AND HECATE

I INVOKE THE GODDESS OF THE MOON.

O 'ARABIA. THE QUEEN OF THE NIGHT WATCH OVER US

WITH YOUR EYE BURNING IN THE DARK,,

GAZE WITH THE MOON AND LET ITS LIGHT

FALL UPON THE WEB OF MY DESTINY.

GIVE ME THE THE THREADS OF THE WEB OF TIME, THE WEAVE OF

DREAMS AND THE PATTERNS OF DESTINY

I DRINK WINE FROM YOUR CHALICE AND ENTERS THE UNDERWORLD,

1 ENTER YOUR WORLD, THE DEEPEST SANCTUARY OF YOUR INNER TEMPLE.

I INVOKE YOU, GREAT GODDESS OF THE UNDERWORLD

HEL, PERSEPHONE

MAY THE WIND OF THE FUTURE BE BORN FROM YOUR WOMB

AND BRING FERTILITY AND WISDOM TO YOUR SONS AND DAUGHTERS.

IN YOUR CAVE THE GREAT DRAGON RESTS,

LET THE POWER BE BORN, LET THE POWER GROW,

AND BECOME THE DIVINE CHILD WHOS EYE BURNS IN THE NIGHT

LET LUCIFER THE MORNING STAR BE BORN FROM THE OCEAN OF THE NIGHT

| t NN, INVOKE THE GREAT MOTHER.

NERTHUS,

I INVOKE L1LITH

I INVOKE KALI

I INVOKE HEID

I INVOKE FREJA

I INVOKE THE GODDESS. THE GREAT MOTHER.

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HORNED GOOOESS
Sun ot Zenith

HORNED GOD
Sun at Nodir

The witch -wheel is one of the bask foundations of witchcraft. It illustrates the cycles of the sun and the
year through the eight festivals. The witch are working in harmony with the natural cycle of the year
- a cycle that is illustrated by the serpent biting its own tail, The different festivals of the witches
meeting points between the worlds just aj die meeting between the horned god and the dark godd

are

CSS

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40

.

PRACTISES

We*k 1-2

Use the Ouija-tool to gain contact witii the dream spheres. Ask the Ouija about the dreams and ny to
get answers about details that you have forgotten after awakening.

Try to see the "secret fire". Beyond or within all ohjectj an inner file can be found - the kundalini of the
object- By gazing upon a burning candle one can see inside of the fire another fi re. Th is is the secret fire.
It will often reveal itself after a longer gazing upon die rainbow colours around the fire (that should be
known by now)

Collect objects from a power place and place it under the pillow to see how it affects the dreams.

■

. Week 3-4

Ask the Ouija about the dreams of the coming night. Use the tool until the answers are more or less
correct. This a hard but powerful practise for enhanced astral sensitivity and willpower.

Start 10 explore how rhythm is influencing the kundalini. The kundalini is pulse or rhythm.

v.

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41

CDiQICiL COURS6 z

LexreR 4

In this pare we wiJI go deeper into the subjects that corresponds GO
Gamaliel The sexuality and drugs are rwo controversial subjects thai a
magician must have a basic knowledge about if an understanding of
Gamaliel is to be possible. Sex and intoxication belongs to the dark side

of the moon and have been incorporated in magical practise since the
beginning or rime.

SeX<J2d- CD3tGlC

Without doubt man is one ofihe most sexually orientated beings on this planet. Sexuality and the practise
of sex has reached outside the limits of procreation, something that is unusual among most animals. Thus
it is not so far fetched to claim that the strong and special sexuality of man is the fundamental factor for
the existence as a human being. Only man is independent from mating seasons. But the fact that a warm
wind and the energy of the sun can increase the sexual urge is a reminder of out ancient past as an animal
among others. Similar to the development of man on all levels In general the sexuality is on a middle level
between the past as an animal and a godlike future. ,

To progress furthet man must develop the sexuality. This achieved through what is commonly called sex
magic. Basically all magic is sex magic since magic is a conscious use of the psychic power which roots
are in the instincts, The most basic instinct is sexuality. The other instincts serve only to maintain it. To
underline this definition we must first enter the most primitive stages of development. All living things
are dependent on the ability 10 breed. If a man or an animal does not satisfy the other urges; hunger and
thirst, the individual will probably die. But if the sexual urge is ignored it is a catastrophe for the entire
race. Man has alteady spread all over the world and guaranteed the survival of the human race. The present
problem is over population. Thus can man have sex for pleasure and progression which are not rwo
separate causes for sex. On the contrary they are connected. To enjoy life and living is to become more
alive. To become more alive is to develop. Sex magic is the path to heightened pleasure and human
progression.

The origin of sexual magic is impossible to decide. It probably was created as soon as man became
conscious ofsexuality. Questions were asked and a desire to understand drove people to study their sexual
life and how it influenced existence Sex for pleasure was divided ftorn sex for the cause of breeding, using
newly created methods like masturbation. Sex fot pleasure probably arose around the time when man
gained control of fire. Then man was not as bound to the change of seasons as previously and then created
a sexuality that was free from mating seasons. This was the first time that man defied nature and took
the first step from animal to human being. Since great parts of our history have disappeared in the
darkness of time we must lean on myths and legends to find answers on the origin of human sexuality
and sex magic. Mans defiance against nature is in the Bible described as the eating of the forbidden fruits
of knowledge. TTie serpent who is one of the foremost symbols for sexuality acts as the tempter. When
the fust human couple eats from these fr u its they are suddenly aware of their nakedness and sexuality.
Eve gives birth to her first child after the banishing from the Garden of Eden, Thus we can make the
assumption that they did not indulge in any physical sex before that. The fruits shall make man like God.

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Here we can see how closely connected sexuality and divinity is, In all the ancient mythologies the gods
have had an orgiastic sexual life. For example in the ancient Greek myths the gods are living far outside
all moral laws. But the gods did not want man to livn like them and when Prometheus stole the fire from
the gods and gave it to man we can assume that he gave the knowledge of sex* The gods felt threatened
and punished Prometheus. The knowledge about sexuality can make a god of man* The earliest known
sex magical practises can be found in India and Egypt Also in Babylon and among the Sumcrians similar
practises were probably common. In India sex and religion has often been closely connected. Most
famous of these traditions are Tantrisrn. The origin of Tancrism is hard to decide but some believe that
that it was created when "Kali Yuga'\ the black era started for about 5000 years ago. The place of birth
is supposed to be Agarthi, the mystical town north-west of India that is believed by many magicians to
be the place were surviving magicians from Atlantis gathered, Tantrisrn is based on what can be compared
to Oscar Wildes thesis that the only way to free oneself from a vice is to indulge in it. In Tantrisrn there
is nothing of the extreme ascetic practises chat are common in other yoga traditions. Through Tantras,
holy acts the practitioner makes the carnal divine. The desire are fulfilled, buy through special rituals and
practises. The desires are sublirninated and directed towards the awakening of the kundatiru\ One of the
most famous rituals is the 5M rite- In this rite one will indulge in such things that are normally believed
to be negative for spiritual development. One will enter these acts and make the carnal into the divine.
5M stands for; "mam 5 a" meat, preferably meat of cow ox ox since it is totally forbidden, "matsya", fish,
"madya" alcohol, "mudra", aphrodisiacs, "maithuna", sexual intercourse. The ceremony begin with a
meal where the meat, fish and alcohol is consumed together with the aphrodisiac herbs. Then it is
common to smoke hash to heighten the effect of the ritual. Then the orgiastic maithuna phase begins.
The basic purpose of the ritual was to break the old values and mental barriers of the practitioner and
thus awake a spiritual or psychic reaction that would cause the kundalini to arise. The awakening of the
kundalini, the serpent fire is viewed as something specific for Tantrisrn. It is not. Apart from the practise
existing in many other systems in the east it also found among the Gnostics. Gnosticism was a synthesis
of the ideas that flourished during Hellenism. Christianity, Judaism, Persian religion, Greek and Egyptian
mythology is mixed. Gnosticism was centred around Alexandria. Among the gnostic sect the Ophites
many spiritual practises that is reminiscent of the Tantdc ceremonies can be found. The Ophites was a
surviving tradition from the ancient Egyptian snake cult and conducted ceremonies with Jiving snakes
that together with certain breathing exercises would arise the kundalini. The most notorious Gnostic sect
was the "Borborians" . The name is an after construction since"borboros"is a Greek name for dirt They
conducted violent and orgiastic rites in which homosexuality and incest was the rule rather than
exception. These group sex rituals was a conscious defiance against the moralism that was arising. They
viewed the Christian God as the "Demiurg", the god of the false world of illusions. To break his moral
laws was turn oneself into a god. The orgies of the Borborians is similar to the 5M ritual of Tantrisrn.
Similar to the Tantrics the Borborians viewed the sexual fluids as the water of life. These should not be
wasted. Hie difference was that the Tantrics learned how to keep the fluids in the body at the point of
orgasm, the Borborians chose to consume it Anal sex was common among the Borborians and many of
the Tantrics* The anus was viewed as the seat of the kundalini and through stimulation the kundalini
could be awakened, This view is also shared by the Alchemists and the ancient Egyptians, There are
Alchemical wood cuts picturing the ted dragon resting in the area around the anus* In Egypt this dragon
was called Apcp. Set was one of the forms of Apep and the god of bisexuality. When the Christ like Osiris
became the favourite god in Egypt the view of Set changed and he became the main evil principle* This
occurred together with a new moralistic trend. Though mans sexuality is highly devdopt, man is also the
most inhibited of all living beings. When man became conscious of the sexual self a great confusion

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probably cook control and man was stuck in the studies of this phenomena Rearing that the sexuality
like fire could be dangerous man chose to let it glow instead of as before, burn. Thcgreat fire was trusted
in the hands of authorities, for example priests. In many religions priests have consciously used the human
sexuality, h has been apowerfuJ tool of control, something that leaders and priests of the world were wei]
aware of. If they trough laws of moral can control the sexuality of an individual they can also control the
life of the individual. THE POWER THAT IS CALLED SEXUALITY IS THE LIFE FORCE. The
psychologist Wilhelm Reich proclaimed these theories; that man is free only when the sexuality if free
of inhibitions. But he was eventually incarcerated in a mental asylum. Religions that are proclaiming
sexual ascetism are often directed towards non-existence. In Hinduism there is many paths. Some are
trying to reach a state of non-existence, Others are trying to reach divinity themselves. The more
destructive paths arc often very moralistic and recommends celibacy. The ones who are trying to reach
divinity are often totally immoral. Again we can see that sex is life. Sex is existence, If mac wants to become
truly free, if man wants to have enough energy to control life, the sexuality must be explored and the
energy awakened. It is a difficult path ? but the reward is great. Man must reach the deepest darkest abyss
of the unconscious to awake the sleeping dragon, awake it and make it fly. The original sexuality of man
must be found. It must be awakened and with this energy released man can reach divinity and true
freedom.

.

at

The sex mystical symbolic language of alchemy shows the
unification of the oppositcs and the powcrof the polar forces
in the illustration of the sexual meeting of man and woman,
sun and moon.

44

ThcRlat.kMass

The black mass is without doubt the most famous of all sex -magical ceremonies. Through aJJ times it has
been viewed with both fear and fascination. Thus it has been a frequent subject for all kinds of horror
movies and books, A great paradox is that the Christian church has been the major contributor to the
construed on of this Satanic ceremony. During the inquisition the priests created evidence to prove the
guilt of the hordes of devil. These written texts are full of perversities that witches and magicians were
believed to indulge in when they met the Devil When area! Satanism arose in the middle ages as aprotcst
against the god who burned people at the stake, the involved persons based their practises on those
descriptions that was found in the text of the church. For this reason a, in many ways, brutal and %iulent
cult was created. The black mass has also got roots in ancient Greece and Egypt, as a degenerated left aver

■

from ancient ceremonies. In theprovince of Mcndez in Egypt the goat-god Ba-Neb-Tet was worshipped.
He represented the sexuality, fertility and ecstasy. The ceremonies that were dedicated to him was often
wild orgies where people had sex with goats that represented the god. The Satanists was accused for
indulging in this practise by the Christian texts. Also the Dionysus festivals came to influence the picture
of the black mass and the sabbath. Dionysus was the homed god of wine that ruled ecstasy, drunkenness
and sexuality. His shape was that of a bull and the goat, symbols of strength and the sexual instincts. In
Athens he was known as "he with the black goat skin". In Kinaitha festivals were conducted were the men
was trying to catch a bull in the horns and lead it to me temple where the priests called upon Dionysus
to let his spirit enter the bull. The dance was very important in all festivals of Dionysus, To the tones of
flutes and cymbals the participants danced to reach ecstasy They dressed in goat skins and carried horns.
Wine and narcodc herbs like Thorn-Apple was consumed. They whipped each other and had sex to the
honour of the god, They were viewed as crazy by outsiders and when Christianity arrived they were all
of a sudden Devil worshippers. The Satumals of Rome were similar. Saturnus is the god that has been
identified as Satan and die Egyptian god Set On these Satumals everything was turned upside down and
chaos was created. All the rules and laws of everyday was put aside. It was here permitted to act out any
inner fantasy that was otherwise abnormal or impossible. The slaves were served by the masters and could
eat and drink what they otherwise would never taste. People honoured Saturnus by dressing up like him,
Ixi Durostrum a young man was chosen 30 days before the feast and he was clad co look like Saturnus,
During these 3D days he walked around in the city and was treated like a god. He could indulge in any
lust and practise anything that pleased him with total right and acceptance from others. But after the 30
days he was Co cut his own throat at the altar of Saturnus. The few real witches during the middle ages
was the survivors from die pre-christian religions. They were living in great danger and had to practise
their religion in secrecy, They were like the cult of Dionysus mosdy women chat worshipped life and
sexuality in different forms. Thus they were a target for the strictly patriarchal church of the middle ages
who viewed woman and sexuality as temptations of the Devil, The witch burnings was an attempt by the
church to eliminate the feared old religions- The witch sabbath and its "pagan" predecessors are
ceremonies that celebrates life. Ine extremeand and even frightening expressions in these ceremonies has
served the purpose of leading the participants to the ecstasy of breaking mental limits and inhibitions.
A common factor in these ceremonies is the breaking of the rules that man normally is ruled by The
demands of the over-self is left behind and the repressed desires are released. What rules that arc broken
depends on the tunc and the place of the ceremony. In the medieval Europe it was of course a very
powerful act to turn a cross upside down and burn bibles. To do the same in the secularized society of
today would never have the same effect and in a society that was never invaded by Christianity it would
not have any effect at all. What these ceremonies have in common is to celebrate life and existence in its

45

origin, beyond all constructed laws; to be a god beyond terms like good and evil, right and wrong. To
leave the ruling mora] laws and Limits temporarily is a must if the individuals that are conducting the
ceremony arc to reach personal freedom and openness to the repressed parts of the self. Thus the
parcel pant becomes conscious of the whole of his being, Dancing and special herbs have often been used
to open the gates to the unconscious. The witches meeting with the Devil during the sabbath was a trance-
like meeting with repressed sexuality The different attributes of the Devil; fire, the serpent and the goat,
ate ancient symbols of sexuality. The Devi] that the witches met was a personified manifestation of their
ownmosr forbidden lusts and deepest bur:ed life force. It may appear as if sex magical rituals and orgiastic
ceremonies were only practised in a distant past or in primitive cultures. This is not the case. Ceremonial
sex has been practised since the beginning of time and stilJ is. During the last hundred years the
phenomena has increased. The witch cult has risen again and have more practitioners than ever. Many
new witch cults have chosen not to include the main part of the sexual practises, though witchcraft is
actually a celebration of sexuality. The sex magical ceremonies that was conducted by witch groups and
occult organisations a hundred years ago was often prepared in every detail. New participants had to
follow the rules and already created patterns that the ceremony was created around. Later sex magical
rituals have bccndcveJopt to be more free in their structure. The participants arc choosing their roles and
creates their part of the ceremony. In the old as wcU as in the new rituals the ecstasy is necessary.To break
rules and limits is also an important part But to do like the medieval witches and burn bibles is not
necessary in todays society. Today just the fact that one is conducting a ceremony is to slip over the edge,
since materialism and rationalism s till are dominating A sex magical ritual can be conducted alone. The
power of the other participants will of course be missing but instead all focus can be on the individual
sexuality. Private sex magic is also very safe sex.

Apart from all attributes of ritual the most important things in a sex magical ritual is the following:
'The breaking of limits". The participant must think that which can not be thought and release all
repressed fears and desires. "Ecstasy 1 ' is reached through a serious study of that which is otherwise viewed
as forbidden. This ecstasy can be painful but purifies the individual through the awareness it brings. The
purification leads to "The awakening of the Life Force" The limit breaking, the ecstasy and the awakening
of the life farce arc the basic parts of an sex magical ritual. How it is constructed otherwise is depending
on the magical system the magician is using. Just like the ancient orgiastic festivals the modern feasts arc
based on the same things as during all times: sex, drunkenness and experience oi freedom and joy The
difference is that we because of centuries of moralising have forgotten the holiness and the spiritual
progression of this. The writer W.B. Stab rook who studied the ecstatic rites of the Voodoo writes in his
book "The Island of Mystery": "If we would mix a little sacrificial blood into our cocktails and spiced
them with prayers and holy fire, perhaps our nightclubs would become more perfected in an orgiastic
sense and as holy as tempi es was during the times of Priapus and Aphrodite.

46

Practical sex magic

In sex magic the total orgasm is practised, this is an orgasm that is not limited to the sexual organ hut
includes the whole body and consciousness. The psychologist Wilhem Reich made a difference between
the terms orgasm and ordinary ejaculation. The ejaculation is a physical sensation while the orgasm is
metaphysical. The metaphysical and sex magical orgasm is a state of mind. It is the holy ecstasy that
mystics during all times have tried to reach- The awakening of the kundaiini is such an experience To
enter the orgasm in a meditative state can lead to this kind of ecstasy. This is done by carefully
concentrating on the orgasm and what happens when it arrives. Together with this practise it is suitable
to work witJh the "lasting orgasm", This is an orgasm that ncverreaches the peak and ends. It can last for
as long as the magician wishes. Jt can be a bit hard to reach this experience at first but as always dedicated
practise is recommended. "Auric sex" is a method Lhat almost always leads to a lasting orgasm, and it can
be practised in pairs, alone or in group. Here only the aura is touched. When practising auric sex it is good
if one can see the aura but it is not necessary. A good way to practise the astral vision is to hold the hand
in front of a dark surface and try to see energies move around the hand and the fingers. This is easier if
the room is lit with only a candle or two. In auric sex it is important to be able to feel the aura. The auric
energy of the hands shaU touch the *ura around the sex of the partner. To praedse the sensitivity it is
recommended that the hands are moved in and out from the body and one should try to feel how the
aura gets thicker closer to the body It can feel a bit electric in the hands and as if the aura is pressing the
hands out from the body. An orgasm through auric sex will be a very ecstatic experience at will last for

■r-

a long time.

Lilith was the first wife of Adam according to the Jewish mythology. Unlike Eve she was not created
from the body of Adam. This led to certain complications. Lilith was created at the same rime as Adam
and did not want to submit to him. This was evident when they had sex, nobody wanted to lie underneath
the other. Now God happened to prefer Adam so he threw Lilith out of die garden of Eden. In sex magic
Lilithic sex plays a special role. This is sex when the man lies under the woman and she stimulates him
with vaginal movements only. Thus she is in control of the sexual energies. The woman is often on top
of the man in astral sex. This is something many Christian monks experienced in traumatic dreams when
the we re raped by mean demon women. Their own fear and guilt was what made the experience so
terrible. For a magician the succub us/ incubus can be helpers and guides, The most important part of sex
magic is the practical part Through practise one intensifies the sexuality and turns it into personal power,
increased life energy. When the life energy has totally awakened a divine state is reached. In such a state
ail occult abilities that previously have been out of reach is attained.

6

47

rjGKBS, DRUGS AND CD&QIC

Narcotic and hallucinogenic herbs have been used in many occult traditions to gain access to the spirit
world. In vision seeking traditions like shamanism and witchcraft we can find a great knowledge about
the effect that different herbs have on man. Another occult system that have got knowledge about herbs
is Alchemy^ the knowledge about the herbs effect on perception have been explored in a chemiognosical
science. Some haw wanted to deduce all spirituality to herbs that changes perception and hallucinogenic
mushrooms' enthusiasts have in these plants found a source of incredible wisdom and skeptics have
thought that they had evidence that all spirituality can be derived fiom drug tmsts. Others have
completely dismissed the use of herbs and have pointed out the destructive side effects these herb can
bring. From a perspective of religious history it seems without any doubt that perception changing plants
have been used by sages, magicians and priests in almost all cultures. In India die Soma was hailed as giver
of wisdom and happiness, the Soma was according to some scientists the amanta muscara that was
probably also used by the Vikings. The Indians explored the other side with Pey ote and San Pedro cactus.
Sufi mystics used Cannabis and here in northern Europe the psilocybin mushroom was used* If one is
interested in the effects that these herbs have on man the books by Carlos Castaneda are of great value.
Also books hy Terreoce McKenna and Timothy Leary can give a interesting perspective, but it must be
remembered that these two writers are exaggerating certain themes and an influence from the sixties
hippie philosophy is present. The books by these writers can in any case he valuable documents. The
books by Aleister Crowley are also of great value since he was a drugromantic thatgotinjured by the drugs
himself The book Diary of a Drug Fiend is recommended.

Drugs are usually separated in three categories:

■

1. Stimulants: Caffeine, Yohimbe, Damiana, Cocaine, Nicotine, Amphetamine, Ecstasy.
2.Tranquilliscrs: Alcohol, Valeriana, Opium, Heroin,

3. Hallucinogens: Psilocybin (mushrooms^ LSD. Mescaline (Peyote cactus), Amarita muscara,
Cannabis (Hash, Marijuana), Witch herbs (Mandrake, Thorn-Apple, Aconite)*

4

This list is of course incomplete but can give a good perspective. There are hundreds of herbs, mushrooms
and chemicals that can be listed, Generally the two Erst categories are called body or nerve system
influenc ing d r ugs. T he third catego ry are called p s ych oactive, psychedelic or haUucinogens. In some cases
the categories arc melting together. Ecstasy is also a hallucinogen and Cannabis is also tianquilli&ing.
Magicians have almost only used drugs from the third category, the hallucinogens. In some cases
stimulants have been used in kundalini practises and sex magic Damiana, Yohimbe or ordinary tea arc
effective in kundalini practise and sex magic, since they arc aphrodisiacs; sexually stimulating. The other
group with tranquillisers is only destructive for magicians, apart from perhaps a glass of wine.

•

That drugs are more important in the shamanistic tradition than in purely magical traditions is because
magic is an art of will while shamanism is a vision seeking tradition* Drugs are destructive and are often
having a negaave influence on the will and activity of the magician. Since magic is the art to turn thought
into action magicians are often negative to the use of drugs. But traditionally many hallucinogens are
believed to be great sources of magical knowledge. If one reads the books by Casxaneda one realizes that
for him they were a valuable method of learning to reevaluate old values and gain access to new worlds.

7

48

A magician must have direct experiences of die other side at any cost otherwise he will end up as a pure

theorist The other side is a great source of energy for the will This is why many magiaans believe that

psychoactive herbs is a legitimate way to reach a direct empiric knowledge about the astral world, as long

as it is only a temporary gate opener. After this experience the magician must learn how to achieve this
himself

The second level of progression in draconian magic Gamaliel 2.0 is associated with witchcraft and the
astral world. This kvd is also connected to vision seeking and hallucinogenic experiences. This is why
this subject is treated here. It is important to get a historical grasp of these aspects of this level. Vision
seekingis done through dream magic operations and the awakening of the kundalini and is not connected
with any psychoactive herbs-

The experience of intoxication is an important aspect of the three dark astral levels. Here the magician
will confront all feelings, thoughts and fantasies. This experience will include both ecstasy and fear The
intoxication is not in itself connected to any kind of herb, drink or other product, this is a common
misunderstanding The herb, drug or alcohol is merely a way to reach intoxication, not the source to the
actual state. The in toxica ted state is inside man and the path goes through a exploration of the inner sides.
Herbs or alcohol can be used but often magicians will use breathing exercises, drumming, dancing, edge-
experiences (parachute jumping, fire walking) physical exhaustion or sexual stimulants instead. In the
book "The birth of a tragedy" Friedrich Nietzsche describes two opposite states of mind in man: the
Dionysian and the Apollonian, Dionysus and Apollo axe two Greek gods. Dionysus represents
drunkenness of life, instincts and dark desires that are flowing over man, Apollo represents darky,
harmony and temperance, Dionysus is the dark Apollo the light.

Many magicians and Aleister Crowley* more than others have had an elitistic view on drugs. They meant
that drugs are harmless for people with a will strong and pure. The slave people will become addicted
because of their inner misery. In Liber AJ jt is written: 'To worship me take wine and strange drugs
wtwreor 1 will tell my prophet and be drunk thereof! They shall not harm ye at all". In the comments
to the LibcrAlcrowleysebtistic approach is dc tin ed:" The craving for the se things is caused by the internal
misery which their use reveal to the slave-soul. If you are really free, you can take cocaine as simply as salt-
water taffy. There is no better rough test of a soul than its attitude to drugs. If a man is simple, eager and
fearless he is alright; he will not become a slave. If he is afraid he is already a slave. Let the whole world
take opium, hashish and the rest; those who are liable to abuse them were bcttcrotT dead", Crowiev was
eventually addicted to heroin.

A person with a weak will or a vague perception of the ordinary reality and the magical reality should not
take any form of drug or psychoactive herb. A magician must be able to control destructive vices such
as smoking, extensive drinking A magician never becomes enslaved under a vice. A magician constantly
works for the balance between the Dionysian and the Apollonian; the intoxicated ecstasy with the
calmness of dariry. In the building of our world the rational Apollonian side is the ruling. To contact the
otber side a magician must enter down in the dark Dionysian space of ecstasy, though not without the
lamp of ApoUonian clarity.

49

A history of religH one perspective on hallucinogenic experiences

During the 5ix ties and seventies many scientists expiated the connection between religious experiences
and hallucinogen drugs. This created a debate around the similarities between LSD and schizophrenia.
Many came to the conclusion that the LSD state could not be equalled with psychotic experiences.

In the early sixties many known scientists claimed that psyched dies could induce states similar to
the religious experiences of the classical mystics. These were not constructed from systematic analysis

■

but on sd f experimentati on.

One of the earlier experiments about the tela don between drugs and mystical experiences was made
1963 by Walter N Pahnke + He worked with a group of twenty students of theology with similar
background and with little or no knowledge about the mystical experience. Almost everyone of them was
interested to enrichen their religious life by an experiment, they were thus positive to the experiment* The
experiment was made on Good Friday while listening to a two and a half hour long mass in church. Half
of the group received 30 mg psilocybin and the other half got a placebo that only caused the skin to get
warm and itch a little- Directly afterwards the group told theit experiences to a tape recorder. The result
showed a dramatic difference between those who received the psilocybin and those who received the
placebo. Nine out of ten in the group who got psilocybin could confirm that they had experienced deep
religious experiences while those who had gotten the placebo had not experienced anything different at
alL Pahnke came to the conclusion that psilocybin under the right circumstances can induce mental states
that hardly can be differed from the descriptions in the classical myths. He underlines the importance
of the opinion, preparation and feelings of the subject, that which is called set and the atmosphere and
situation, which is called setting. Many different experiments were made and some had a more negative
result, but all experiments showed the importance of the set and setting.

Two other scientists, Masters and Houston, answers the question about the autencky of the drug induced
mystical experiences, they came to the conclusion that only 3% reached an authentic experience of this

type.

One of the last scientists with a positive attitude towards drug experiments was Walter Houston Clark.
His book "Chemical ecstasy, psychedelic drugs and religion" was published in 1 969. Clark did not believe
that the drugs actually caused the mystical experience, but rather released the human possibilities to
experience the divine. He is of the same opinion as most of the previously mentioned scientists that dance,
ascetism and meditation can also release thjs possibility. He does not claim that the psychedelic drugs are
risk free. Longer psychotic states, confusion and sometimes permanent insanity have occurred. But if the
expenment is led by experienced people the risks and after effects can almost be completely eliminated.

Someone who denied that psychedelic experiences had anything at all to do with mystical experiences
was the Catholic professor R C Zachncr, He believed that the mescaline experience had nothing to do
with any actual religious experiences. If it had, that would threaten the Christian values in morality. To
show that he knew exactly what he was talking about he swallowed a pill himself and had the impression
that he was in the "Alice in Wonderland" world.

9

50

Mag-ical FJajitfi

The vttcbts mtttment

The witches brew or ointment is famous in our culture, This is an ointment chat the witches smeared their

broom and their bodies with to induce trance states. The recipes are numerous contains a mixture of

different powerful and sometimes poisonous herbs. Some retypes are containing aconite and hemlock,

two herbs that were used in executions, and opium and hash. In some recipes seemingly useless

ingredients are included like urine and slime of toads. Often most of the ingredients did serve a purpose.

Urine is supposed to contain certain stimulants and this can explain why it was included in the German

witches Dreck Apotek, where the fluids of the body was saved for magical purposes. The slime of toads

sounds like something from a fairy tale but is a traditional hallucinogen. The secret from a toads ski

containing bufotenin and substances similar to DMT The main ingredients of the witches oiniment

four potato plants that are only used in very small amounts, otherwise they are too poisonous. They

Thorn 'Apple, Henbane, Belladonna and Mandrake. They are eon taming the alkaloids hyoscyamin,

atropin and scopolamine. Atropin is used today to cure certain mushroom poisonings. In the military

atropin have been used as a cure in nerve gas attacks. It is a great paradox that atropin is in itself a

hallucinogen can reduce the effect of other hallucinogens like LSD and Mescaline. Scopolamine is a very

powerful substance that was used as a truth serum. The witch herbs can induce trance states with lowered

brain wave activity - alpha waves- and a hypnotic HEM state, similar to the dream state.

mis

was

ire

Thorn-Apple (Datura stramonium) is an infamous hallucinogen that has nicknames like devils herb,
devils apple and yerba dd diable. It has been used all around the world as a magical drug. In Haiti it is
included in the Zombie process. Both in India and among the Indians it was used, but viewed with dread.
The Kali worshippers in India used it and so did the Dionysus cults. The old'wiiter of herbal scripts
Theophrastos describes what happens if one takes Thorn- Apple root; about 4,2 grams makes one a hell
of a man (the root has been used as a aphrodisiac), die double dose induces visions and temporary
confusion, three times the dose induces lasting insanity and four times the dose leads to death. Thorn-
Apple has been used to leave the body. The herb was believed to give the ability to fly between the worlds,
but is viewed as difficult to handle when it often causes black outs and sleepwalking.

Henbane (Hyoscyamus nigcr) was used in the witches sabbath as a welcoming drink In very small
amounts the seeds crushdd in a chalice causes delirium. The name hyoscamus is a latin version of the
Greek name "hyoskamus" created by Carl von Linn*. The Greek name means swine bean and comes from
the legend of the witch Kirke who transformed the crew of Odysseus into swine through a brew of
Henbane. The oracle priestesses in Delphi was claimed to reach their trance visions through breathing
in the smoke of Henbane. In old norse tradition the Henbane was probably used by witches and Volvot
Henbane was probably included in the powerful posion that Grimhild offered Gudrun in the
GudrunskvidcL Just like with the other with herbs certain ceremonial acts are included when collecting
these herbs in nature. The Henbane is drawn from the ground a full moon night with the help of a bkd
that is tied to the plant

Belladonna (A tropa belladonna). The latin name can be traced to the Greek goddess of destiny Attopos,
"die inevitable one" who cuts off mans life thread. The species name Belladonna means "beautiful
woman" since the women in southern Europe used the juice of the herb in their eyes so that thev would

10

51

get big pupils and a dreamy look, to become more eroncally attractive, A drop of pure Belladonna oil
makes the pupils enlarged so that the eyes look black. The herb has other names that is reminiscent of
its effects; somnifcrum, the sleep giving, hynoticon, the hypnotising or enchanting, iacthale, ±e Jethal
and furiale, the raging Belladonna has been used in medicine as well as in poisonings. The psychoactive
effects can cause visions and a feeling of weightlessness. The root is used to create amulets, .

Mandrake (Mandragora officinarurn). No other herb or plant is so strongly connected to witchcraft and
black magic The meat-like root is similar to an entwined human body and is believed to be one of the
most powerful magical objects a magician can ever own. In medieval grimoires it is explained that the
root can give all happiness on earth. But when the owner dies he will burn eternally in hell if he has not
disposed of the root before his death. IF the root was bought it must be sold to a lower price than it was
purchased for. After a while this can be difficult! The historian joscphus Flavius that lived in the early
centuries describes the Mandrake as a fantastic root that could be found in a valley around the dead sea.
It glowed with a red light at night. It disappeared when when one tried go get it and the only way to catch
it was to pour urine or menstrual blood on it. The myth that the Mandrake glows at night is not a false
claim. In certain climates and weather it can give off a vague light To draw the Mandrake from the ground
was believed to be hazardous. When the root is dtawn from the ground it is believes that it produces a
terrible shriek that will toll anyone who holds it. According to ancient folklore the Mandrake should be
drawn from the earth a Thursday night under a full moon by a black dog. According to Theophxasms
one must first draw three circles around the plant with a knife. With the face turned to the west one will
then proceed to cut off the top of the root. Then one should gradually cut loose more and more of the
root. Before the lastbitof the root is collected one should dance around it and tell everything one knows
about the secrets of sex and love. The Mandrake is known to be a powerful aphrodisiac. In the Bible it
is mentioned as the apple of love and some mean that the forbidden fruit is really the berries of the
Mandrake, The Mandrake could also be the prototype for the creation of Adam. The Mandrake was
believed to grow under a hanged man, were his ejaculation at death reached the ground was were the
Mandrake would grow. The words Mandrake and "Air una" reveals the mysteries of the plant Air una is
old norse language and means "all secrets" or "sacred secrets"- The Alruna is the rcvealer of those secrets.
Mandragora is the Man dragon, a draconian seed that is growing in special secret and powerful places.
The Mandrake is a powerful hallucinogen.

The recipes of the witches ointment can vary. This is a modern example:

3 grams o f Bellad onn a lea f s

9 gram s o f Henbane se eds

1 gram s o f Thorn - Appl c leafs

1/5 gram of pulverized Man drake root

This is to be misted up with grease and made into a smooth ointment

The ointment is to be smeared around the genitals, in the armpits and on the wrists, or other places where
^he skinn is thin. The ointment is poisonous and should be used with care and in smaller quantity
Another important thing to mention is that in above is a northern european recipe and chat the same
plants growing in warmer parts of the world generally are much stronger. So the contents of the ointment
should be used in half or even only one third of the quantity when making it from herbs and roots from
tropical or subtropical countries.

11

52

I

Magical mushrooms

Statues of mushroom gods was found in Latin America, The ancient Indians valued the psilocybin
mushrooms highly, so highly that they were given a divine status, The mushrooms that "was called
Teonanacad was surrounded by a cult personified by the god Xochipillij "prince of the flowers". The
mushrooms were believed to be one of the best ways to gain access to the spirit world and the shamans
used these on their magical journeys. Id the books by Carlos Castaneda the meeting with the "little
smoke" is described, this is a smoke mixture that includes mainly psilocybin mushrooms, In northern
Europe psilocybin mushrooms have been used in magical rituals for a long time. Many of these
mushrooms are growing also in this northern pans of the world. Mushrooms arc connected to the
teachings of earth power and dragon lines since they consist of gigantic root systems that are growing
according to the power lines of the earth.

The most famous hallucinogen is LSD and is also derived from a mushroom. LSD comes from ergot
(secale corn u turn) which is black infected seeds from different crops. The infection comes from the
resting state of the mushroom (Claviceps purpurea) that contains many substances used in medicine, but
also poisonous alkaloids. The psilocybin mushroom and LSD are rcktcd in the hallucinogenic effect

The most mythical and sacred mushroom must be the fly agaric. Also this mushroom is an hallucinogen
that have been used by witches, magicians and shamans in many different cultures. Itis generally believed
that the Vikings got drunk by this mushroom in connection with berserker ceremonies. Some facts reveal
that this might not have been the case, many of the alkaloids of the mushroom induces sleepiness and
calm. Only the red fly agaric have been used. All other mushrooms of this kind are deadly. The red is also
deadly if eaten raw The mushroom must be dried or boiled. If the mushroom is not correctly prepared
it can cause death or incurable damage to the kidneys and the liver. The effect from the red fly agaric can
be much stronger than LSD But sometimes it can give no effect at ail, but perhaps the lasting feeling
if sickness and tiredness. This mushroom have been used in Siberia bv shamanic tribes. First the
mushroom is prepared then one of the tribe members consume the mixture. The urine of the consumer
is then consumed by the test of the tribe. The urine is then free of all poisons and only the hallucinogen
alkaloids are left. For us westerners it can seem a. bit odd to get drunk on this mushroom, An
anthropologist introduced the men in one of the shamanic tribes to alcohol. The day after the consuming
of the alcohol the men stated that they could not possible understand how anyone could freely use this
terrible thing called liquor.

IpQttrca Purpurea and Nutmtg

The Ipomeasceds contains LSA LSA is related to LSD, 10- 1 S grams of the seeds of the flower is crushed
and put in wine ot water. The crushed seeds is left in the fluid for 12 hours before it is consumed .

.Nutmeg (myristica fragrans) is a hallucinogen that can be found in most kitchens, the nutmeg just like
the nutmeg flower can induce psychedelic experiences. The prophet Nostradamus used nutmeg to seek
visions. Also the infamous Charles Mans on used nutmeg in prison. Five or ten crushed nuts is a

hallucinogenic dose. But this amount will cause nausea and a terrible hangover.

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53

Mild psyc&Qdtiive kerbs

All the previously mentioned herbs and mushrooms can lead to serious eg Frequences, There is also a
knowledge about less poisonous and dangerous plants that can still be very effective. Many have been used
traditionally in magical ceremonies or as aphrodisiacs. AH of these herbs below are legal and easy to get,
in a health shop or in an occult shop-
One of the most effective plants For visionary inspiration is Kava-Kava (Piper methysticum), a pepper
plant from the Fiji islands, Kava-Kava is the national drink on Fiji where it is used in ceremonial purposes
as well as for relaxation and pleasure. The effect of Kava-Kava is very subtle and an insensitive person
might not experience anything at all the first rimes. After a while when the effect have been identified
it can be experienced, Kava-Kava induces a feeling of clearness and exaltation combined with a feeling
of heightened mental energy and physical relaxation. In larger doses the body can feel a bit numb and
the "Kava" can be used as a help for sleeping disorders. It can give hallucinatory experiences, mosdy
clairaudienee. Kava-Kava is suitable for all kinds of astral operations and dream journeys and meditation
to music. It is also a sexual stimulant mostly suitable for astral sex +

A very powerful herb is Yohimbe (Corynanthc yohimbe)- Its effect is strong and it is not sure if it is to
be called a mild psychoactive herb. Yohimbe grows in Africa and has been used as an aphrodisiac for a
very long lime. The hark is a strong sexual stimulant. It has mostly been used by men since it enlarges
the penis. During cercrnorucs Yohimbe was consumed to extend the sexual practises for several days. It
is dangerous to combine Yohimbe with alcohol, diary products and MAO-inhibkers and most drugs,

Damiapa (Turnera Diffusa) is a well known and used aphrodisiac Louis J. Culling describes it in his
classical book "The Secrets of Sex MagJck". It is a mild stimulant and has been used by many modern
tannics. It hacks origin in Mexico where the women used to drink it an hour before sex since it heightened
the pleasure

Ginseng is a root that has been used for thousands of years in Chinese medicine It was believed to be
able to cute most disease 5 and activate the seven energy zones of the body Modern science has shown that
Ginseng heightens the immune system and the performance of the brain. Ginseng is used in connection
with Kundaliru and Chakra meditations and in sex magic

Ordinary tea and especially green tea has got magical qualities. It increases the energy and have a positive
effect on the kundaluii. The same goes for Guarana that is a plant from the Amaaonas that contains
caffeine Its seed is crushed and mixed in a stimulant blew. The Cocoa bean is an aphrodisiac that have
similar alkaloids to the drug Amphetamine, It is known to be used in seductions in our culture. Often
in the form of an exclusive box of chocolate Combined with roses it can give a very good effect.

13

54

Week 1-2

■

Use your sexual energies to strengthen your magical willj to be more aware in dreams and in the waiting
life. Create a magical seal that represents your hjghcr self It can start with a sun cross with your name
inside or be a totally new symbol Focus aJJ sexual energies on this symbol Meditate on this symbol before
going to sleep at night and place the seai under the pillow. Make a talisman of the seal that you can carry
during the day time. Note how the symbol becomes a cataJyst for the kundalini energy and how it
strengthens your will and awareness.

The symbol can conjure sexual beings that will appear in dreams or in hypnagogic states. Explore this
if it feels right It can be a way to increased contact with the other side, but it can also attract vampiristk
forces so keep a firm Integrity.

The symbol will in crease the contact with your higher self. Communicate with it through a Ouija, mirror
or a crystal ball, Do this at Jeast four times. Wnte down the results,

Try to have contact with the horned god and die dark goddess through rituals, extraordinary
communication and dreams.

PRACTISES

W«k3-4

Seek the secret fire in a candle light and synchronise it with the secret fire in your soul-die Chi-point (also
called the heart of the dragon) which is the heart of the astral and etheric energies. The point somewhere
in the belly area and is a centre of balance of the soul.

Centre the Chi -point and focus all sexual impulses here and let them strengthen the aura, Your personal
magnetism will increase which will influence the way you speak, walk and your charisma. This is not to

be the goal since that would place the focus outside the practise It is only a secondary result

■

By strengthening the Chi*point and through this the aura the magnetism in the hands will increase,
Explore this by doing healing (hangovers, muscle problems etc) and auric sex, or to crush a piece of wood
by hand (we will not be responsible for damaged hands, so be careful).

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55

CD&QICAl COURS6 2

LetTen 5

The thought that the universe is constructed according to certain
geometrical and mathematical principles can be found in many mystical
systems all around the world. In the west we can find it in the Teachings
of Pythagoras and the neo -pi atonies. Their thoughts would influence
j the Qabalah which is the magical system that have the most complex

map of rhe geometrical /mathematical structures of the iiftivcrse Almost all western magical systems are
influenced by the Qabalah. The Qabalah is a magical system of the right hand path. Its goal is to repair
the original order that was broken in the fall, and bring man back to the Garden of Eden and the grace
of God. The path to this goal is the pr actise of spiritual exercises, prayer, abstinence and the mosaic laws.
Other goals of the Qabalah is to rebuild the temple in Jerusalem which was destroyed by "the beast"
(Rome), and to cleanse man from all sinful elements, namely all female aspects and principles. In Qabalah
evil is called the Qiiphoth which is a condescending name for woman, it means "whore* (It can also be
translated as "shell", "cave", "womb*). The dark and evil is connected to the female element. Western
occultism fears the Qiiphoth more than anything dx. The Qiiphoth is chaos, destruction, lawlessness,
sin and revolt against God and creation. Only very few magicians have worked with these powers. The
magic of the goetia where 72 demons are conjured is a QJi photic system just like parts of die system of
Abramelin, Dragon Rouge is an unique order in using the Qliphoiic powers in a initiatory way. Step by
step we are using the powers of the Qiiphoth to break down the structures of creation so that we shall
become like gods. Against the mathematical/geometrical structures of the Qabalah we arc using the
chaos -mathematical and fractal powers of the Qiiphoth, In this fifth letter yon will receive a unique deep
study of the Qiiphoth.

.

2*

The eleven pointed star is one of the main symbols of
the Qliphorh, It represents the 1 1 Qliphoths, Chaos,
The Red Dragon and A, A - the black d iamo nd (Adamas
Ater).

1

56

ir Yk nuking 4 the vessels, < #w*W Dwte&w jug iktf a very grave fact, mthmg U more panties that
a world aborted The wsmos must conceal some defect, that ban existed tine* the beginning, and the tmest of
the rabbis have not wmt to any solution at aU. Perhaps some drops tf 0% a residium of matter, rtsbimu w

i with this rtsidium, The shells, the

kft in the vessel that God filkd with bit dime breath, and God was mum
Kelippoi, which is the principles of ruin, touM have forked behind insidious*

if

The Pendulum of Focault
UmbcrtoEco

Tfre DarK siDe op Tt?e qabaI^I?

The Qabakh is the mystical and philosophical mterpretation/dcriphering of the biblical tradition. The
Qabafch has its origin among the Jews but have during the years been used by the magicians of the west
that have included correspondences from other religions and systems. The most central concept in
Qabalism is the symbol'The Three of life" which is amapof the inner and outer existence. The Tree
of Life consists of ten ''Sephiroth" which are the different levels of manifestation of ctcation and thus
representing different states of bemg The ten Sephkoth are connected with twenty two paths. The paths
and the Sephiroth corresponds with different angels and divine names.

Many books and manuscripts have been written about the Qabakh but the concept of the
Qliphoth is in rare cases mentioned in haste but is often never touched. What is written about the
Qliphoth is mostly short warnings for its powers. The QUphoth exists on the back of the Tree of Life
Tnebackside or shadow is the dark and truly hidden parts of existence. This side has been called "the Tree
of Anti-life" or "the Tree of Death", QUphoth means shells in Hebrew. The Qliphoth and the Sephiroth
is each others oppositcs and mirrors. The QUphoth is often compared to caves that are linked with tunnels
underground. While the Sephiroth represents the heavens above the Qliphoth represents the infernal
regions belaw. Here all demons of mankind can be found, they are all powers and aspects of existence
that man have repres sed in fear. For this reason these worlds are viewed as evil and very few stu di es o f them
bve been made. Most people do not dare to face the evil in themselves and in their world. The Qliphoth
is not evil from any objective point of view; only from the way that people experiences it Often the
Qliphoth is viewed as the roots of the SephirotTL This picture corresponds to the view of the underworld
as the world of the dark powers. The Qliphoth can also bee seen as lurking in MaJkuth, the lowest SephkiL
Thus the Qliphoth is the power potential that must be awakened if man is to be able to reach the divine
sphere. Both views of the Qliphoth reveals it as the kingdom of the underworld, The Qliphoth can also
be viewed as the shadow of the Sephiroth, In all views the QUphoth is the dark mirror of the Sephiroth.

The anti-world

The scientific side of the QUphotic powers is found in the theories about anti-matter. Anti-matter is
con strutted like all other matter but is consists of anti -atoms and and-particks. A hydrogen atom consists
of a positive proton in the core and a negative proton in orbit around it A hydrogen anti-atom consists
of a negative proton in the core and a positive proton around it (positron). The particles of anri-matter
is with other words opposites to the normal atoms. Our world and the parts of space that have been

57

•

explored by man seems to consist only of normal matter- But the universe must originally have contained
an ambiplasma consisting of the same amount of and -matter as of normal matter. The an ti -matter have
been repressed, at least from our galaxy.

The Qliphoth is the anti-worlds that are constructed in a similar way but still is an opposite of the
Sephiroth. Just like and -matter the QUphoth is repressed from the normal Sephiroth worlds. The
repression is a question of view. Hypothetically thinking, if a man existing on the QJiphotic side of
Mai kuth (earth), Lilith s the Sephiroth would be the repressed worlds. The same applies for any anti-
worids who would not have to be different from ours except for the charge of the elementary particles.
If the normal Sephiroth worlds would meet with the Qliphotic wodds they would annihilate each other.
B ut they are e xi s ting in a kind of terror h alanc e that m akes th eir existence p ossiblc . I f a particle and a an ti-
particle would meet they would be annihilated and a tremendous force would be released. This will not
occur if the mass is big enough, then a Lddenfrost layerwould be created to keep them apart. Such a layer
exists between the Sephiroth and the Qliphoth. If it would break, it would probably result in a
catastrophe.

Chavaioth and the number eleven

'It ts proven b$ Qabaksti that they secret and true name of the Demi is Jsbw&b-writtsn back&sris"*

Eliphas Levi "La Clef des Grands Mysteces

n

•

The ten Sephiroth is the cosmos, the divine order. They are God thd Lord, Alpha and Omega - the
beginning and the end The Qliphoth is chaos, They are Satan (Hebr. opponent), the shadow and
opposite of God. They exist outside the beginning and the end, in the dimensions outside rime. The
symbol of harmony is the circle and its number is ten. The number of Qliphoth is eleven. Eleven means
astep outside order. Eleven is the Luciferian breakingwith creation. Before Lucifer and the other angels
with him defied God, the harmony was complete. The Outbreak of Lucifer means chaos, Changes
occurred and the old stagnation was broken. Ten became eleven. According to the Qabalists the name
of the prince of darkness is not Satan. It is only the title that names him the opposite of God Jehovah.
From a Qliphotic perspective God is Satan since he is the opposite of the an ti- worlds, The true name of
the prince of darkness is according to the Qabalists the name of God backwards, According to Levi itis
"Chavajoh" using a Hebrew constitution of vowels. Although Jehovah and Chavajoh are representing
opposite principles they are not far from each other, similar to the number ten and eleven.

The number of the Qliphoth is eleven since the top Qlipha is divided. It is called Thaumiel, the
twin god. Itis the extreme opposite to the top Sephirah, Kether, that represents complete unity. Thaurniel
represents eternal changes and manifoldncss. The twin gods arc in constant fight which contributes to
eternal progression. This is the secret of the number eleven; itis the gate to eternity. The number ten is
a closed circle which is broken by the number one. In the sexual mysticism the number ten is virginity
that is opened by the phallic one and becomes the numbei eleven- the gate. The fear of the opening makes
the eleven a monstrous beast. This is also the manifested form of eleven, Chavajoh have been pictured
during the ages. It is the the fearsome Ti am at of the Babylonians and Apep of the Egyptians, but also the
red dragon of the myths that rests in the abyss ready to break in and take the virginity of our world and
thus open the gates to other worlds,

3

58

The Qliphoth and the Necronum icon

The Qliphoth is where the dark gods d weft All aspects of existence that the human mind have repressed
because of fear arc also here. All fears man have not dared to confront, a]] wisdom man have not dared
to accept are hidden in the Qliphoth. This is the main theme in the novels by H.P Lovecraft Beyond
our world there are entities that are waiting to rush into our wodd as soon as someone opens the gate.
The novel Call of Cthulhu begins with these words: "I believe that the greatest mercifulness is that the
human mind is incapable of grasping all that it contains. We are living on a peaceful island in the middle
of the black sea of infinity**. In this manner Lovecraft dives into the Qliphotic psychology; in fear of
ourselves we have repressed great parts of existence. We are caught in our limited conceptions and are
living in them totally unaware of the dark reality that exists outside. If the walls that are protecting us
would fall, it would lead to chaos and our annihilation. For a dark magician the unknown and dark parts
of existence is a well known reality with which he/she works.

The novels bv Lovecraft are filed with fear of the dark powers. He gives a description of how the
world will be when the ancient dark gods are conquering it: "Man will be free beyond good and evil,
without laws and moral, Then the ancient ones will teach man new ways to scream, kill and rave, and
the earth will burn with a annihilation of ecstasy and freedom". This harmageddon-description reveals
Lovecrafts moralic background when he describes freedom as eviL This age of chaos does not have to be
negative, rather it might be a phase of freedom in which the true being of man reveals itself.

The mystical bookNecronomicon chat is mentioned several times in his books has been the topic
of many speculations. Some believe that it is a real and fatal gomoire of unknown origin. Though one
must suppose that it is merely a product of Lovecrafts fantasies. It does not make it less interesting since
he was agteat dreamer that unconsciou sly contacted the Qliphotic spheres Lovecraft was supposed to
have had very surrealistic nightmares. These can have been his visions of the Qliphoth. These dreams was
the foundation for the dark wodd of mvths that he created in his literature.

--

I

According to many qabalists the Qliphoth was
created at the fall. This released the red dragon, the
original serpent Here illustrated by Austin Osman
Spare.

59

£ll. rnno ..;

Practical magical work with the Qliphatic powers have been almost impossible for most magicians since
hardly no books or other information about the subject have been available. Dragon Rouge have worked
to find techniques for Qliphatic magic It must be pointed out that the Qliphotic tree is also called the
Tree of Death and these forces can be very dangerous since they are opposed to all that people of this world
view as norma],

■

To contact the anu worlds of the Qliphoth one must learn the and- thinking. One of the best
methods tor this is to "walk in the shadow". This method is also called "powerwaiking" since it opens
the gate to enormous powers. The powerwalking is done when walking, one visualises chat the left kg
is moved when physically the right kg is moved. The powerwalking should be practised on a open area
without people or any obstacles since it is easy to walk into them. It is recommended that someone is
around to pull one out of the trance walk if needed.

Another way to contact the anti- worlds is to focus on the syncopes in music, the emptiness between
the tones or beat. Another meditation exercise is to gaze into a mirror and try to change consciousness
with the mirror image. One can also call out the names of the Qliphotic powers. The magician should
visualize the demon ruler and call out the name as a mantra. Information about these demons can be
found in grirnoires even if they are influenced by Christianity and filled with supers tition.

The symbol of Adamas A ter is one of the most powerful symbols of the Qliphoth. It can be used as a key
to Qliphotic worlds. It represents the number eleven and AA - the black diamond, the Qliphoth and
chaos-

- -

60

Tt> e T6N qUpl} oW

THAUMIEL "The Twin god". This QJipha is divided and makes the number of the Qiiphoth eleven,
Instead of the unity in Kether, Thaumid is the manifold and the eternal change. Thaumicl is double
headed and the two heads are in constant w&l They arc the thesis and antithesis that ace constantly
building aver themselves with new syntheses. ThaumicJ is active eternity while Kether is passive eternity.
The two heads arc Satan and Moloch,

GHAGIEL 'The Hindcrcr" This Qlipha fights the law that is proclaimed on Chokmah. Ghagid
represents the breaking of laws and is ruled by Beelzebub.

SATARIEL " The Concealer" This is the QJipha of the dark mysteries. It represents absurdities and
surrealism. Here nothing is what it Seems and everything is hidden in a mystic mist Sa faciei is ruled by
Lucifuge.

r

GHA'AGSHEBLAH "TheSniiter " This is the Qlipha of the warrior but also of the lover. It is influencing
the soul deeply in a way that can damage or bring life. Gha*asheblah is ruled by Astaroth.

GOLACHAfl'The Flaming one" Go lac ha bis the Qlipha of fire. It is an enormous source of power that
can be very destructive. Golachab is ruled by Asmodeus.

THAGIRION " The Disputer"This is the Qlipha of the beast 666, the animal self in man. It fights is
way out of the unconscious to control man. By working with Thaginon the beast can instead be the

Daemon , higher self of the magician. Thagiriun is ruled by Bdphtt.^ >r.

A'AJIAB ZAUAQ "The Havener". This is the raven that did not return to Noa, A'arab £araq brings
complete freedom and disintegration of all order, Often through war and death. A'arab Zaraq is also the
raven of death and is ruled by the warrior god BaaL

SAMAEL "The Poison of God". Samael is the Qlipha of the trickster where God and Creadon is
questioned and ethical values are set aside for the estedcaJ. Samael is ruled by Adra-MeleL

GAMALIEL" The Obscene one ". This is the Qlipha of forbidden and repressed dreams where all that
seems perverse or strange is brought into the conscious. Gamaliel is ruled by Lilith.

■

LILITH "Queen of the Night" She is the whore that rides on he hack of the beast and the banished
Sophia of the Gnostics. She is ruling die world in the shadows and through the dreams of Gamaliel- She
is Kali of the Indians in who's age we ate now and will be for another five thousand years. Lilith is the
serpent that is waiting to rise up through the Tree of Life.

61

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»

The eleveM fcecoow ruLcrs op

1 a) Satan is one of the two rulers of Thaumiel. The name Satan means opponent and he comes as the
Men angeJ and the rebel of heaven, b) Moloch is the other lord and he comes as a man with the head
of a buIL Often he wears a crown since his name means "lord".

2 Ghagiel is ruled by Becbebub, the Jord of the flies. He comes as a huge insect According to the myths
he can be aggressive towards mankind.

3. Satan d is ruJedhyl^cifuge that should not be confused with Lucifer. Lucifer is the bearerof %ht while
Lucifuge is escaping the light Lucifuge can reveal enormous treasures since he can sec ail that is hidden,
but he can also trick the magician into an absurd world of insanity.

■

4. Astaruth rules Gha'agshcblah and is both a dark god of love and a warrior. He comes as a beautiful angel
with deadly breath and he rides a dragon, Astaroth can. tell about the fall of the angels and about the
mysteries of time.

5. Golachab is ruled by Asmodcus. He comes as a mighty king with three heads - man, ram and an ox.
Fire flows from his jaws and rides on a dragon. He represents ail fiery powers, destruction as well as

sexuality.

6. Belphegor rules Thaginon. He often comes as a beautiful woman that awakes the beast in man but
sometimes as the beast itself. Those who do not fear this shape he give great rewards.

7. A'arab Zaraq is ruled by Baal who is a mighty wax god, Baal comes as a human canyinga horned helmet
and a spear. He is the power of the skies. He can make the magician invisible like air or free as a bird, but
he can also destroy like lightning,

8. Adramelek rules Samatl. He comes as a human like peacock with a crown. He is fixated around his
own beauty, He is a bringer of culture and can give beauty and a feeling of pride^ both true and false,

■

9. Lilith rules Gamaliel, the Qlipha of dark dreams. She reveals herself as a very beauritul woman,
sometimes with a serpent body instead of legs. She seduces the magician and leads him into all kinds of
perversities with the intent of awakening the kundaiini,

10. Tliis Qlipha is called Lilith and h ruled by Naamah, Liliths daughter or alter ego She can give aH
material things but can be very despotic.

7

» ■

62

PRACTICAL DecnoNoLoQY

**H£ who wishes Jto practise my ar% let him love ail spirits of hell and those who rule the atr t fir they only
eon make us bapity iff this &fe; and bt who wants wisdom must s&k it from the devil".

Faust Hollenzwang

*

AH over the world and during all rimes people have believed that we are surrounded by good and evil
spirits. The ordinary man have turned to the good spirits fo r p toteca on a n c help. The good spirits or more
accurately "the spirits of the light" represents different aspects of the god or gods that created the structure
and order in creation. They arc strengthening and keeping up the divine and ideal order, A small amount
of people have chosen to conjure the other spirits at night - the evil spirits. These dark beings are invoked
for purposes that frightens the normal population. The dark spirits are disintegrating the divine and ideal
order and why would anyone want to invoke these and accomplish this? The most common explanation
is that it is because of egoistical and destructive reasons. This is true. But on a much deeper level than
a uninitiated mind can understand.

The universe consists of two basic principles. One is the manifesting astringent and creating power
that mows clockwise. It is represented by the forces of light and the right hand (dextri). The other is the
disintegrating, expanding and destructive power that moves anti-clock wise, It is represented by the dark
powers and the left hand, in Latin called "sinistra" which also means evil, wily. Just like the wise of die
cast are turning to Shiva that represents the destructive power, the magicians of the west have turned to
Satan (hebr. opponent, the reversed movement) or one of the pagan predecessors like Pan, Saturn, Set,
Odin/Loki, Dionysus* Cernunnos etc The reason that a magician turns to the destructive powers is that
they are the key to the personal magical power. They are annihilating the obstacles and limitations on
the path of the magician. This is the power the destroys the stone that surrounds the diamond, A magician
is not using these powers for meaningless destruction. On the contrary they are making the creativity of
the magician possible. They are releasing the divine in the magician and sets one free from the limitations
of creation thus enabling one to become a creator.

Every principle in existence or creation has got a dark side/ shadow that releases the powet of the
principle and makes it accessible for the magician. Thus the world consists of billions of demons and evil
spirits. Some are viewing them as objectively existing beings while other chooses to see them as
psychological principles in the mind A magician can gain power over these principles if the true name
is known and vibrated/ pronounced right Through me ages different books with demons and rituals have
been created by magicians. In the west these books have been known as "grimoixes". There are three main
systems of demonology in the western tradition, two are rooted in the Qabalah. Hie first axe those bearing
the name of Solomon himself. Here we can find complicated rituals and magical circles and triangles
Here is also the classical Qabalisnc seals that are based on the Aiq Bekr the Qabalah of the nine chambers,
that is based on the Hebrew alphabet and the secret name of God Sehemhamforash. The other Qabalis tic
system is derived from only one book - The Sacred Magic of Abramelin the Mage. Here one can find the
magical squares with demonic names and chiffer which represents the will and desire of man in dii ierent
aspects. The squares are working as catalysts of the powers and realizes the will of the magician. They are
used as talismans and are believed to be very powerful and dangerous. Alcistcr Crowley called "The
Sacred Magic of Abramelin the Mage** the best and most dangerous book that have ever been written.
The last system is more directed towards the powers of the light. This is John Dec *s Enochian system that
is a careful map of the different spheres of the universe and the elemental worlds and spirits. Besides these
systems the magician reaches contact with spirits through his own experiments. The Ouija board is one
popular way to contact the other side. More advanced magicians might try automatic writing and channel
sign's and other information. The next step is to contact spirits and powers in dreams or astral journeys.

3

63

For a dark magician it might be a bit confusing to use the old grim aires since they are filled with Jewish
and Christian superstition. The demons arc forced to appear in the names of Jehovah, Adonai, Elohim
and Zabaoth. It can feel strange for a magician whos sympathy is more with the demons than with the
Christian /Jewish God. One must bear inmind that these grimokes were written in an age when everyone
where Christian or Jewish, The dark magic that was practised then was transformed and Chri s t ian ized
but wc can today use the ceremonies with small changes. It is the result that matters,

There arc also more modem ways to contact the powers. Many methods to conjure and evoke
spirits according to the left hand path and dark magic have been developed within Dragon Rouge- Here
follows one of the demon rituals that is used in Dragon Rouge, we will also present a chosen number of
Qliphotic spirits for Dragon Rouge magicians to contact According to some modern books evocations
are simple and not dangerous at all Nodung could be further from the truth. Evocations are dangerous
and difficult, something that every real magician knows. The fact that one soil performs the operation
is because it is one of the most powerful and direct way to gain knowledge and power.

Demon Conjurations

The incantations and ntuals of the old grim oires are long and complicated. This heightens concentration.
Every thought and and action that is carried out for a purpose makes the possibility for success greater.
Thus it is good to be concentrated and serious when performing an evocation. Dragon Rouge has chosen
to take away many of the classical elements of the old rituals. This can be done both because we are
demanding more of the magicians ability to inner concentration and discipline and because it is more
in accordance with the left hand path. The following ritual can be described as a minimalisric evocation.
The magician should conduct the ritual three days after the decision The magician should fast these three
days and mccbtate over the name and sigil of the demon at least one hour each day. The magician states
clearly what he/she wants to accomplish with the ritual. This should be written on a secret note that the
magician places under the pillow at night The magician should try to visualize what the demon looks
like and send out a calling through the dreams.

The evening of the ritual should include cleaning of the ritual area and puriSearion rituals. The
magician should also take a hath or shower before the ritual. Abra-Melin explains that spirits loves dean
and pure areas. Though there exists certain dirt-demons who are attracted by dirt and dust, hut these are
never used other than in special coprosophical rituals. The magician sits down in front of a purified
magical mirror and paints the sigil on the mirror using suitable paint (such that can be removed with
water). A black candle is placed in front of the mirror and an incense of musk or dragons blood is burned.
Then the magicians makes a opening gesture and chants;
ZAZASZAZAS NASATANADAZAZAS.

When the contact is growing the magician can chant the name of the demon and look at the sigil
with a relaxed unfocused gaze. After a while the spirit will hopefully appear. The first sensations can be
a feeling of some thing invisible being present in the room. After this the being might be seen in the mirror.
If the magician is advanced oc if the evocation is a success the magician will experience how the demon
enters the room through the mirror. The contact can continue during the night in dreams ot astral
workings, The gate must be dosed the following day When the contact is ended the magician breaks the
contact and greets the demon in a polite way and conducts purl fie ation ceremonies. A shower can be
suitable also after the opetanon.

- -« -<

^IHHHHH

64

SPIRITS FROM GAMALIEL

I

Rqtdiilamon
(Incubus]

Yandoke
(Succubu5)

Gi brad on
(male vampire)

Gecr
(Incubus)

Werkhafredafrad rafi
(Succubus)

Uhl

{daughter of the black moon)

SPIRITS FROM SAMAEL

Zosikhcm

(alchemistic spirit of Mercury)

Qsk-Grmns
(insanity demon)

SPIRITS FROM A ARAB ZARAQ

Gra'ah

(spirit of intoxication)

Paras h ilJegicimi
(dark diugther of venus)

10

Anyadagroman
us)

Ofcofk
(Succubus)

Lihiiata
(female vampire

*

Samagibol

(erotomysticaJ guardian of

die graaJ)

Baal Hcrg
war spirit)

65

<=»

ARCH-DEMONS
OR DEMON KINGS

_L . i.

11

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■M

66

PRACTISES

Week 1-4

■

Practise the Qliphotic breathing exercises, where you visualize that you arc breathing in when yoy are
physically breathing oat and vice versa. Use the breathing to enter trance and to open up tunnels in the
soul through which the kundalini can rise up. Practise the reversed breathing every second evening for
two weeks.

"Dance with your shadow". Light a black candle behind you and sit in front of a wall thus enabling you
to see your shadow in similar size as yourself. Make a circle around you and light musk or other suitable
incense. Send energy from your aura out of the fingertips towards the hands of the shadow You are
sending auriclignt The shadow will after a while start to send a form of shadow energies into your hands.
Move your hands and let it become a dance where light and darkness arc united and exchanged. Make
this practise only once and let it take its time. When you are finished be sure to ritualize the ending of
the ritual very carefully The contact with she shadow must be limited to isolated events to prevent that
its powers do not flow into the ordinary life where they can influence in a very destructive way Take a
shower or a hath and purify and strengthen the aura after this ritual Be sure to turn on the lights and
try to banish all shadow energies.

Meditate on the moon (preferably fulimoonj and invoke the goddess. Create a tunnel to the moon
through reversed breathing and contact the moon sphere. Seek knowledge about the moon sphere and
travel into it if possible. Seek astral visions in the moon that can give you information and impulses
regarding this sphere. Write down your results in the magical diary,

"Make love with your shadow". The same procedure as with thedance but including auric sex. Often the
dark goddess, the horned god or other deity will manifest in the shadow This act can lead to one of the
most fantasdc experiences a magician can experience - an act where the powers of light and darkness
united in a erotic meeting, but be careful and keep a strong integrity. End the ritual with respect for the
shadow or what is inside the shadow. Do not forget that the shadow belongs to a more powerful
dimension, *

12

67

cmAGicaX course 2

n 6

The second initiation in Dragon Rouge means that one has started to
walk the left hand path. The magical student has entered the cave of
Lilith and begun the journey through the Qliphotic runnels. The first
step is to explore the caves of the dark dreams which are represented by
Gamaliel. This automatically brings an initiation 11^ witchcraft and the
magical student should establish a contact with dream entities and archetypical figures. The con tact with
the dark goddess is extremely important since she will be the main guide and ally on the path to the cave
of the beast (Thaginon). The second initiation is the first of three that belongs to the astral plane or the
moon sphere. There can be some confusing elements on this sphere since many gates will open, Therefore
the discipline and patience must be very strong when working towards this sphere. Dream and reality
can be confused when working with Gamaliel, This is nothing to worry about. The differences between
dream and reality will become more obvious in time. Perhaps in a way that might be surprising.

The second initiation wit] be made together with two persons approved by the inner circle of Dragon
Rouge, To be initiated you must first have been granted an initiation and this is done by sending an
application, together with a description about your experiences and eventuaJ questions concerning the
second course. You will aJso write a text about the draco nian magic, eventually from the perspective of
the second level of inhuaxionThe text should be at least two pages (A4, not hand written), The application
together with texts shall be written in good language.

If you are having any doubts that your magical achievements will be serious and lasting we would advice
you not to go through with this initiation. Dragon Rouge does nor welcome any magical May flics and
it can be a burden for the person if an initiation is done that leads to nothing. The initiation of the second
level means that the magician is planting a seed in the dream consciousness which will grow and sprout
fast together with the magical progression. One is establishing a contact with the other side, the hidden.
The value of this contact can not be overestimated. It will guide the magician through life and even
through death.

If one is to be initiatedone must be able to work together with other members. We do not want people
using the order as a spring board for their own operations. Your psychical and physical condition must
allow long and sometimes demanding magical operations. We will not initiate people who are suffering
from any addiction or are having psychical/social problems, A magician is often helping others and must
tint be able to help him/herself When working with chaos one can not be too chaotic one self

As an initiate in the second level of Dragon Rouge you ire expected to participate actively in the activities
of the order in a way that suits you best. You will repay what you have learnt through passing it on and
helping others in the order You will share the responsibility of keeping the order functioning and
owing. Ai an initiate you will have a more and mote important role in the draconian current. If you
arc serious and if it is your wish you can be a pan of a international magical community that could last
the test of your life. Well* probably even longer.

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xfre pATt) op xl?e wiqT}t siDe

The cave o£ I. iitt n

Lilith is the mother of all demons. The is the foremost female principle of the dark side and returns in
many aspects on Sitra Ahra. Lilith carries the Dragon in her womb. She is also the Indian goddess Kali
who is Shakti, which means power and corresponds to the kundalini - the Dragon force/Me force. This
power is separated from from the divine and is buried on the physical plane but is the power behind all
existence. It is Tiamat, the Babylonian dragon of chaos, who were thrown down into the abyss and on
who's body creation rests. One must go inside the surf ace of thematerial to reach the powerthat is hidden
there. Lilith is the first Qliphotk sphere and the dark side of the material plane. She is the indomitable
Mother Earth who is worshipped by the witches. She is the wild nature that man has escaped- In Zohar
1 34a Lilith is called "the soul of the wild animals" and among the Sumerians she was LU, the storm, the
typhoon and the hurricane. Out in the wild nature is the crack in the material through which the
darkmagician travels. The womb of LUith is the gate to Sitra Ahra. 'The dark forest" who Dante enters
to find the gate to Inferno corresponds to the Lilith Qlipha.

In the Jewish mythology Lilith was the first wife of Adam. She was the female force who were
equalled with the male, but since the structuring principles oi the light was growing there was no
possibility for her who represented the dark and wild to be equal with Adam who represented the order,
the structures and the categpnsing principle. God - the principle of light, tried to subdue UUth but she
escaped out of the Garden of Eden and out to the wild nature. Here she met Samael (Satan). Together
with him she gave birth to the Qliphotk demonic legions. LUith dwelled in a cave that also symbolizes

her womb and the gate to Inferno (Sitra Ahra).

Blackholes arc the caves of Lilith. The black holes arc gates thatleads to other universes (Sitra Ahra,
antiworlds). The blackholes are sucking i all light and channels itto the other side. The light is the energy
of existence which die magician and all humans arc parts of. The magician is trying to find these black
boles which are gates to the "wormholes"in the universe - the tunnels of Qliphoth. It is from black holes
thatunivcrsesareborn and itis through blackholes that visitors from the other side arrives. The Qliphotic
gates of the dark magician are black holes that he can travel into or conjure demonk beings through
Magicians arc fertilizing the womb of lilith with his wiU - the magical seed - and let the willed be born

out of it.

From a tannic terminology the Lilith Qlipha is the dark side or the toot of the Muladhara chakra.

Muladhara is the energy zone that is located between anus and the genitals. It is illustrated as a red lotus

with four petals and corresponds to the earth clement - the material From here the bask instincts and

desires arc controlled. In Muladhara, inside the earth, the fite is hidden together with the will behind

all existence. This is the fire that the magcian shall awake when he enters the womb of Lilith-

Lilidi is aform of the Shekhina is the Qabaiah, which is the female aspect that has been driven down

in the material in esdle. She is captured in the matter just Like the dragon in the bottom of the abyss. She

is thus the presence of the divine power in the material plane. This is the "energy" that has been captured

in the "form", the "will" thathas been caught in the "'conception". Sophia of the Gnostics is in the same

way driven down to the material plane and is a form of LUith. 'The form and the conception" are the

causes to creation and the structured existence. It corresponds to the Demiurgof the Gnostics, who is

the same as jahve. "The energy and the will" revolts against the Demiurg that are kcepingitim]

Like the serpent of Eden this force reveals itself to give man the possibility to release it and 5a^-e himself

and reach divmkv.The Gnostics believed chat the serpent was the same as me saviour, or the real saviout

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«^^^

Sometliing that is confirmed since the word foe serpent in Hebrew is "Nechesh" which has the same
numerical value as the word for saviour "messiach", the number 358. To end the Lilith Qlipha the
magician must seek the parts of the material plane that belongs to the shadows, the parts of the material
existence that are outside the normal and known. It is here in this cave that the sleeping dragon can be
found.

The dark side of the moon.

After having passed through the cave of Lilith the magician reaches the dream consciousness. This is a
state that normal people are only having vague and temporary memories of. When the magician reaches
Gamaliel he/she enters the dream sphere and the astral plane. The Qliphas Sarnael 'The poison of God"
and A 'arab Zaraq "The raven of Disintegration are also belonging to this level, they are representing the
dark side of thoughts (Samael) and feelings (A "arab Zaraq). In the beginning of the magical development
one can experience the astral plane but the total experience and control arrives first when the dragon force
have fully nsen to the astral level. The Scphiroth that corresponds to Gamaliel is Ycsod and the chakra
is Svadhistana which is placed above the genitals. This chakra is illustrated as an orange lotus flower with
six petals. As all chakias the root is at the spine. When one is meditating over the lotus flower one can
feel how its power i s pulsating from the spine.

The astral plane and the dreams is represented by the moon. Yesod is the light side of the moon,
Gamaliel is the dark side, Gamaliel is called "the obscene"> which can give a hint about how the Qlipha
can be experienced. AD repressed fantasies, desires and dreams arc hidden in Gamaliel, their core is the
sexual drive. These are revealing themselves as perverse hauntings and nightmares. The word nightmare
it self is directly derived from the conception of the female entity called the hag or mare (being hagridden).
This is a sexual being that can attack people in dreams. This being is related to the sexual demons the
incubus (male) and suceubus (female). The tales about these entities are filled with fear since they are
haunting the individual with his most hidden and most forbidden dreams. The more unbalanced a
persons S vadhisthana chakra and sexuality is, the more demons are formed and will trouble the sexuality
and dreams* This is why Chris cans and other religious people (especially those who have taken the vow
of chastity) have been haunted. These beings will create involuntary orgasms for the victims. An orgasm
will produce life force and energy. The demons ate working towards the goal of this energy returning
through th e spheres ro the cote (Kethcr/Thaumiel). The victim who will not follow this process are losing
his power that are disappearing into the dark and is thus vampirized A darkmagician is working miively
in this process and are using the sexual demons to excite the dragon force to arise. When having
confronted his dark dreams, accepted them and gained control over their power, Gamaliel will become
a very powerful source of power, the demons are no longer vampires but guides. Having sex with spirits
and demons for the magical progression have been an important practise in many cults through the ages,
from the Voodoo to the sex magical cult of the infamous Boullan.

Lilith is the queen of the dark dreams and the demon ruler of Gamaliel. Through the dreams and
the collective unconscious of man she rules the material plane. She is The Great Mother is the form of
a spider that weaves the web of destiny and dreams. She represents all dark goddesses of the moon and
weavers of the web of destiny; the Moires of Greece, Urd, Vcrdandi and Skuld in old norse tradition, the
Egyptian goddess Neith (that often was viewed as the wife of the god Set) and Kali (the wife of Shiva)*
She is rime and thus both creator and destroyer. The spider is both a symbol of time and destiny and
symbol of sin and desires, often in vampnisoc forms. AH people are stuck in the net. A dark magician

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frees himself from the net and becomes a self weaving spider - he learns how to control his destiny. All
low magic is active though the astral plane (curses, love spells etc).

Time is one of the basic principles on the manifested side of the light On the dark side time docs not
exist, butis iscontrolled from there by Liiith or Kali whois the goddess of "KAJLA", Time, which belongs
to the lunar cycle and menstruation. In witchcraft a triad of goddesses represents the phases of the moon*
They are Diana, Hera and Hecate, they are ruling new moon, full moon and dark moon respectively. They
are the virgin, the mother and the old crone (Hecate is also the witch and the goddess of the black arts}.
Through their phases the are influencing life on earth. To gain the power over time and its phases the
magician travels to the dark side of the moon - Gamaliel - and finds the black hole in time, TTie vampires
of the legends are existing on the dark side of the moon - the shadow side of the astral plane - in the worm
holes of time. The dark side of the moon corresponds to the underworld and the kingdom of the dead.
It is Hel and Hades, By living in the tunnels that arc connecting the underworld with our world the
vampires havt learned how to wander between these two worlds.

In the vampire Eros and Thanatos is united, the principles of sexuality and death The vampire
includes the basis formulas of Gamaliel and the dark side. Sexuality is the creative power and death is the
destructive and disintegrating power. When these principles are united the seed of divinity is born where
time, limitations and dualities have ceased to exist The blood thirst of the vampire follows the moon and
the blood that the vampire drinks is and represents the monthly. The vampire devours all potential
existence which gives it new power to live. The vampiristk character of Gamaliel comes from its
absorbing and transcendenting nature, Gamaliel is the other side of the black hole that ah sorbs all energy
and draws it to "the other side" ~ Sitra Ahra. The enchantin^y beautiful seductress Lifltfi is its catalyst.
The journey to Brocken and the witches sabbath is the traditional experience of Gamaliel. During
violent orgies the power of the sphereis experienced. The goat is centra] - the representative of thephallic
ecstatic sexuality. He belongs to the next level on the left hand path - Thagirion - the dark side of the sun
and the shadow of the mental plane. The goat has had a central role in the hermetic ecstasy cults of most
cultures. He is Set, Shiva and Satan. In Egypt he was worshipped as Ba -Neb Tet, the goat of Mcndez.
His cult spread to the arabic world and in Europe he became known as BaphomeL The cults around Pan,
Dionysos and Cernunnos are closely related. The purpose of these cults was to awaken the life force
through ecstasy. Dances, scat and intoxication with wine and herbs was oftenpart of the ceremonies. The
Satanic black masses are vanants of these cults-
Gamaliel is a form of the. womb of Liiith, from which the magician drinks the blood of the moon
and reaches the trance state of the dream. The witches brew and ointments are concrete forms of this.
These brews contained herbs that arc both stimulants and hallucinogens; Mandrake root, Belladonna,
henbane and thorn-apple. In the early ecstatic cults of Shiva die use of the narcotic Soma herb was
included. Soma is associated with he moon and the spheres that are represented by Gamaliel Gamaliel
is Babalon (the scarlet woman, the whore of the book of revelations^ who gets drunkon the blood of the
holy. Her chalice corresponds to the womb of Liiith and the holy Grail that is rilled with the blood of
Jesus. Utis symbolism is the same as the vampinstic The blood represents the death or transformation
that brings life and resurrection. The magician becomes drunk on the force of life. The vampire, Babalon
and the participants at the holy communion are conducting a ritual of the same kind. The witches
cauldron and the chalice of the magician represents the womb of Liiith and Gamaliel and the mixing of
the brew is its fertilization by the will of the magician or witch. The finished brew is a demonic child by
the magician and Liiith who wiU work to achieve what it was created to accomplish. The dreams, visions
and fantasies of the magician is witch brews of the mind who must be focused and created with great

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knowledge and control if the desired result is to be reached. The second Qlipha of the astralplane Samaci
is the finished brew, Samael is the poison of God and destroys illusions and limitations. The magician
will pass through an magical death and "rite de passage" during a intoxication of wisdom and insanity
The trance will bring him down to the black darkness of the underworld and make him blind, but only
then can he see and realize the wordless wisdoms that can be found deeper in Sitra Abm. The blind god
of madness of in the works of H.P Lovecraft, Azathoth can be associated with the Samael Qlipha. After
the trance of the "Poison of God" the darkrnagician enters the third and final astral Qlipha; A "arab Zaraq
-the raven of disintegration. The mists of the ignorance of the old life axe lifted. The illusions are drowned
in a flood of the mind and the magician can experience how the "old reality" are rotting away. When the
old conceptions have been annihilated the magscian stands before his first and perhaps greatest trial . the
valley of Paroketh in which he will confront hirnsclE

Th* Beast 666

The centre of existence is the level that corresponds to the sun. This is Tiphereth on the Sephiroth and
Thagirion on the Qliphoch, The personification of Tiphereth is the holy guardian ange! that is described
by Abra-Melin.The hidden side of the sun is represented by the beast. The numerical value of the beast
is 666, the number of the sun (the sum of the square of the sun) in numerology. In Qabalism the number
666 belongs to the sun demon Sorath who is the counterpart to the archangel Michael who rules
Tiphereth. '

Tiphereth-Thagirion represents the Manipura and the Anahata chakra. The first is located at the
solar plexus level and is symbolized by a yellow lotus flower with ten petals. The other is located at the
heart levd and is symbolized by a green lotus with twelve petals. These two chakras are ruling the
instinctive, intuitive and powerful consciousness that characterizes the "fiphcrcth-Thagirian level. They
are the two sides of the mental plane. Golachab and Gha "agshcblah is two Qliphoths that also belongs
to the mental plane. They are called The flaming one" and 'The Destroyer". The are representing;
sexuality and death in the dualism between Eros and Thanatos but are both carrying the seed to the other
inside them. They arc ruled by Astaroth and Asmodeus, two well known demons who can be found in
most grimoires from the middle ages. The rites and history around these demonic couple are
characterized by sexuality and premature death.

This is the level of enlightenment. It is from this state that most prophets and guides have been
active. On this level the magician becomes one with his self and can use the whole of its power and
consciousness. Many are blinded by the sun and are stuck here. The energy of the sun is so strong mat
the magician can not see that this is only half way to the goal. Many believe that this is the goal and stays
here. With the power of the sun the magician can control his old world but can not create new ones. To
be able to create new worlds the magician must become a god and this happens when he dies at the abyss
at the highest level and reaches Thaumiel. If the cave of Iilith is the crack in the shell of the fruit,
Thagirion is die seed - the true self, the complete ego, Inside the seed the pure power can be found. This
is released first when the shell of the seed has disappeared, something that occurs at the great abyss. When
the magician has become a god he creates his own universe, his own tree of life and have fulfilled the
development that is begun when the serpent offers the fruits of knowledge.

Many have reached their demise on the sun level when they have beEeved that this is the divine
IcveL One example of this is Nazi-Germany They had the swastika, a sun symbol as their main symbol
and many other sun symbols, The swastika indicates a movement either to the right (clockwise) or left

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(counter clockwise), meaning die sun or the black sun. The Nazis used the counter clockwise swastika
and they tried to use the power of the beast and the power of phallic ecstasy. The sun cross is the sign of
die beast. Even though he completely failed to handle this power, Hider described it in an interesting way:
"Kraft durch freude" - power through joy. Ecstatic joy and a feeling of freedom, happiness and power.
Under a shining sun two naked children have left Paroketh and all its limitations behind. Only through
die power of joy can the magician reach through "the lesser abyss". When the magician have transcended
into the sun and the mental plane, he must see the adventure and the comical side of.it aU to succeed.
The magician must be in touch with his guardian angel (guide or totem) before entering Thagirion.

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If the Beast is not balanced by Tiphereth it will be beyond control and instead of becoming the
consciousness of the magician it will tear him apart. The Egyptian god Cheperais one of the main symbols
of the perfect process. He is the holy scarab who rolls the sun in front of him and keeps its force under
controL Thagkion is wisdom of pure instinct. The magician becomes the holy animal. Hie beast is the
totem of the magician and they are as one. He is the ecstatic force that have been connected to Pan,
Pashupati, Dionysos and Ban -Neb-Tet, gods who arc representing the power of wild beasts, sexuality, the
carnal, intoxication and ecstasy.

According to the Qabalah this sphere is ruled by Belphegor and Chiva who is the magical child of
the male and female principles of the Qliphoth - Samael and Iilith. Tiphereth corresponds to Christ. The
Anti-Christ, who is supposed to arrive with the pn jphecies of the darkpath is active through Thaginon,
The Anti-Christ represents the Beast 666 and is the channel and active force of the Dragon. We can read
in the Book of Revelations 13:2 " „and the Dragon gave unto the Beast, his power and his throne and
it authority". To bear the mark of the Beast in the forehead (as described in the Book of Revelations)
and on the right hand, means that one is letting this power work in thoughts as well as in actions.

Between the highest divine level and the lower there is an abyss. On the Sephiroth this is an enormous
gap that leads down to the dark side. On the Qliphoth the abyss does not exist in the same way. It is not
something that one falls into but rather something one can pass over or use to climb up. But the levels
arc separated also on the dark side. This can be likened with die river that divides the darkest centre of
the underworld with the parrs around.

When passing through the abyss the magician dies (symbolically or actually) as a limited self. He
transforms to become a pure experiencing force without any limits for the true will. He becomes a god.

*" ' ' Bill*

On the Sephiroth the mystic rises up in a passive eternity, but the dark side brings an active eternity.

Physically the abyss is represented by the neck and the throat, the part where the spine enters the
brain. Here is the Vishuddhi chakra that is symbolized by a blue lotus with sis teen petals. In the abyss
there are deities like Abaddon, the angel of the abyss and Choronzon. They are devouring ihc corpse of

the limited Self that the magician leaves behind. This corpse must die and the magician must transcend

beyond it

The eye of Lucifer

The divine levd on the path of the nigh side is reached when The Allseeing Eye is opened. The universe
is torn apart and the illusions arc destroyed The magician becomes a god and a creator. The true will can
be expressed and fulfilled, The universe is inverted: blade becomes white, non-existence become
existence. A black hokis created and agate is opened to a Universe B. This levelis to distant to understand
from a human perspective.

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Tl?€ DARk GlfT

*

The draconian mysteries contain teachings about vampirism and the reality behind the myths of the
undcad. Vampirism describes many interesting psychological and existential phenomena*. In one sense
the vampire is an alchemist that have discovered elixir vitac, the elixir of life in blood and defeated
death, but the vampire is also united with death and has gone into a pact with the grim reaper. Another
form of vampire is the one who is dependent of lire, who refuses to let go of the world of the living and
is obsessed with drinking from the spring of life - the blood. "This vampire is like the drug addict a slave
under one big desire that erases everything else. Jn the vampire myths we encounter numerous erotic
aspects. The vampire h an exotic entity that instead of fertilizing its object, kills it. The victim gives
himself totally to the vampire in the ultimate masochistic rapture. But at the same time the vampire is
a slave under the victim, it can not exist without the victims life force. The vampire unites Eros and
Thanatos, the concepts of sexuality and death which are counterparts but also twins. A study of the
vampire leads to deeper knowledge concerning the secrets of these concepts. In the system of Dragon
Rouge there is four different types of vampires.

1. The ghost vampire or the "ordinary" vampire. This is the traditional vampire of the myths who for
some reason is captured in the world of the living without being part of it. Eternal life is a curse for this
vampire. It lives alone and outside the world of the living but is forced to exist in its shadow to survive.
This vampire lives like a ghost or phantom in a world between the earthly regions and the astral level.
According to myths ghosts get stuck here when they arc not letting go of life> maybe because they have
unfinished business on earth. The might not wane to leave their family, loved ones or the house they
have Lived in all their life. They will become "house ghosts" that can be found in old houses, castles or
temples. The vampire tries to keep a physical existence and can create a false human body by sucking
life force (blood) from the living. The physical existence of the vampire is an illusion which makes it
invisible in mirrors, This is the tragic vampire that is relieved from its terrible fate only when a stake is
driven through its heart.

Z The astral vampire magician. Some magicians who axe advanced astral travellers visits sleeping per-
sons and takes energy from them. Often through astral sexual activities tha: can give the victim so
called "wet dreams". The orgasm of the victim releases a great deal of energy that is absorbed by the
vampire. Some magicians absorbs energy in this way also when having physical sex. The astral vampire
magician is usually obsessed with the astral wodds and needs new power and new kicks to remain here.
The astral body is made extremely strong through the life force of the victims. The vampire magician
might also create an astral world of its own and needs even more power. If it would accumulate more of
its own power it would gain access to the higher levels beyond the astral spheres. The astral vampire
magician avoids this because it wants to stay on the astral level. Its drive force is usually sexual and it
dwells in a world of perversions and erotic obsessions. It exists in the dusk world between the astral and
the material world. This vampire can have a physical existence. It is then common chat it lives an
isolated and antisocial lire where the obsessions are expressed in fantasies on this level. But this vampire
can also be a social person with a charming personality that lives one lire during the day and changes
when the night arrives. During the day the vampire can select the victims to visit at night. The astral
vampire magician is a kind of incubus or succubus: a sexual demon that visits people in their dreams.
The word nightmare {being hagridden) comes from dreams about the hag or marc.TTic astral vampire

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magician is socializing with other beings on die asual level (often sexual entities like nymphs and satyrs
etc) while having few or no friends on the earthly level. In time this vampire might be trapped in the
astral level and is then becoming a vampire of the first category.

3. The vampire &f the abyss* The most frightening form of vampirism is connected with die qabalistic
abyss. White magicians or other right hand pith magicians might end up trapped in the abyss if the fail
with their quest. Dark magicians can nor fell down into the abyss since they are already travelling in the
qjiphotic tunnels underneath. The abyss leads down to the Qiiphoth and "the other side**, Sitra Ahra.
When the white magician is crossing the abyss all individuality and identification must be left behind.
This is the hardest task on the right hand path and many magicians perish here. They are unable to
leave the abyss of death and return to life that was before or pass until the last pieces of what is left of
individuality has been left behind. Many white magicians is here against their will turned into
magicians" and are forced to suck force and individuality from victims in life below the abyss; this
because they refuse to let go of their ego and individuality though the abyss consumes this, This is a
very powerful vampire with great wisdom, and at the same time being in despair, desperate and completely
ruthless. Only when it is annihilated by the light of Kether and is guided into the spiritual level can it
reach salvation.

4, The shadow vampire or the aliphatic vampire. This is the most powerful vampire, but also the most
mystical. This vampire is a dark magician that has let go of the body of light to the shadow (not the
psychological) or the anti-self. This vampire has opened a black hole in his own existence and transfers
all life T all light and all energy that it can get into "the other side". A gnostic metaphor tells us that our
creator was a shadow vampire in an other universe and drained in of energy to create our universe.

The vampiristic initiation is something a magician goes through on die astral level. Here a mapcian
can meet the legends of the vampire in different forms. This vampyrism is pan of the Dragon Order.
The initiation of the Dragon Order begins at the qliphotic Samael level 3.0. In the vampiristic initia-
tion a magician learns to see the bonds of life and death and to explore the secrets of the blood on the
way to the experience of eternal life. This is an alchemical process with roots in the dark mysteries from
ancient Egypt. This initiation is sometimes called "the dark gjft", and its knowledge is a bittersweet
insight of death and life, cruelty and the erotic, reality and the tale.

Demon lovers, incubus and succubus represents one form of astral vampires.

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C>ARk

in *rt>e oLD NORse

cdytI^oLoqy

ODIN: The main god who has many dark aspects. He is the ecstatically raving one who practises black
magic and witchcraft, he also practises scjd which before only was practised by women, he changes shape
(harm) and turns into the form of different animals on his soul journeys. He is die god of the dead. The

■

allfathei of man and the val father (judge) of the dead He is the master of the lycanthropic mysteries
Ulvhednar and Barsarkar, warriors in the shapes of wolves and bears are forming warrior tribes under him.
The wolfs Gere and* Freke who consume die corpses of the dead arc his companions together with the
ravens Hugjn and Munin. He is the one eyed god and does thus mystically represent Shiva and the Devil/
Ayin, He wanders this wrj>dd and the other wotJds alone. He is Lokes bJoodbrother. He is also called Yggr
the terrible,

LOKE: Mystical character of unknown giant race, Bloodbrother with Oden and represents his dark side
(compare with H or us -Set). Represents fire and is similar to Prometheus who brings the Ere to man. Lokc
gave birth to Hel^ Jotmundgandir and the Fenriz wolf together with Angerboda.

ANGER BO DA: Giant woman in the iton forest. Represents Lilith and the gate to inferno/ the cave of
Lilith.

HEDThc hidden one. The shrouded one, The kingdom of the dead and its goddess. Her face is half blue
and half flesh-coloured. The kingdom of the dead consists of nine worlds.

THE FENRIZ WOLF: A gigantic wolf monster who grows up among the gods but finally scares them
with his wildness, strengths and size. Represents the beast.

jORMUNDGANDIR: The gigantic wand. The serpent of Midgatd. Gigantic serpent in the sea that
surrounds Midgard, Leviathan and Anima Mundi. The Dragon and the hidden primal and reptile states
of consciousness.

m

NIDHOGG: A dragon who gnaws on roots of the wodd tree Yggdrasil.The foremost representative for
the counter force. *.

HEID: The dark side of Frcya. The master of witchcraft.

SURT: Fire giant who will lead the grants at Ragnarok, Corresponds to and have the same numerical value
as Sorath, 666.

GARM: Woifdog who guards the gate to the kingdom of the dead. Represents Cerberus and Anubis,

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*

Tt>e cjLipftonc IM VOCATIONS

For most darkmagiciansitis no use trying to work with Qliphodc powers from Thagirion and the spheres
beyond. Only when the magician has passed the veil of Paroketh can workings with the higher spheres
be recommended It could be done with help from more advances and experienced magicians. Otherwise
the magicians might be overthrown by this enormous powers. But hopefully nothing at all wou J d happen.
A magician evoked thedemon Gorarar under supervision of more advanced magician. This demon
belongs to the Golachab Qlipha. The contact with this force opened a link chat the unexperienced
magician could not dose. He was haunted by negative energies and disturbing lesser demons that are
working under Gorarar. IF the magician has passed the veil of Paroketh he could not have been haunted

as badly.

The greatest danger when working with the Qliphoth is that the magician does not understand
what he is working with since the forces are so abstract The Qliphoth is constandy trying to possess the
magician. If a magician would only for one second be afflicted by an involuntary possession of powers
that arc beyond what he can understand and control, the risk of madness is great. That riskis present in
all Qliphodc work, this is why a magician must be very careful in all wotk with Qliphodc powers.

We will here present die first two (of 11) of the Qliphotic invocations. The Lihth and Naamah
invocations. Also with these invocations the magician must be careful. If they arc used without toped
and direction they can disturb the magician almost like a curse. The Luith/Naamah invocation can bring
the magician into a unpleasant isolation and a materialistic ghost existence* The Gamaliel/Iilith
invocation can lead to vampirism, sexual exhaustion, impotence and perversion. But the Qliphoth is also
the greatest source of power and wisdom, if the magical work is serious. It is the enormous powers that
have made the Qliphoth so feared.

In these invocations the magician lights eleven black candles and there should be a eleven pointed
star at the altar. The magician purifies himself and then the temple. Then the demonic incense is lit The
magician should mediate on how the power is arising inside him. The thoughts should be concentrated
to the part of the brain that is called the reptile brain, in the back of the head. When the power is is
awakened and the thoughts are gathered in the reptile brain the invocation should be read.

The Demon Intense;

Thorn-apple, Henbane, Cactus juice, Thisde, Wormwood, Orchid root and Hemp.

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TIIENAAMAH CEREMONY

LEPACA NAAMAH AMA RUACH MASKIM ROSARAN

•

Naamatu daughter of the heart of darkness, come forth from the womb of the night

Come in your flaming robes and open our eyes for what is hidden.

Open your night and bring forth the shadows that lurks in the unknown,

May your black fires flow over the border and let us taste yout power and beauty

O' NAAMAH AGAB HAROMBRUB
MARAG NAAMAH ARJOTH DEBAM

NAAMAH BACARON LHJTH
O' NAAMAH PACHID LAEISI

In the splendour of your shimmering power the spirit of the wodd is reflected.
Let us pass through the mirror and become united with your abundance,

O' Naamah, let the pillars of existence fall apart,
and give room for the darkness that you breed.

NAAMAH TURITEL MALKUTH ORGQSJL KIPOKIS RUACH MEHKELBEC

Naamah, bring back again the primordial and Jet the wilderness come alive.
You are the clear wind that can cleanse our soul from lies.

Through you die true power can flow freely.

O' Naamah awake the Dragon that tests in your womb,

so that the world may be reborn by its power-

LEPACA NAAMAH AMA RUACH THELI

HO DRAKON HO MEGAS

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THE LHJTH INVOCATION

LEPACA UUTH RUACH BADAD AJUOTH SAMOLO SCHED

LUithj open your wornt\ open the shell of darkness and come forth from the cave of dark dreams.
LUith, let your blood flow like vulcanic lava and be the force through which the Dragon may arise.

OPUN LI1ITH AMA LAY7L NAAMAH RIMOG ARJOTH UROCHI LHJTH

O" LUith, the wodd is seduced in your embrace and there the remains of alia ages can meet under

th e sh ado w of yo ur cr uelty.

NAAMAH RIMOG ARIOTH UROCHI UUTH

Lilith, you ace holding the sceptre and you arc holding the dominion.
Give us the dominion and the fulfdment of the dreams.

t

LEPACA UUTH RUACH ARIOTH NAAMAH SAMALO SHED

HO DRAKON HO MEG AS

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