1. I’m Going to Start Writing About Demonkin.

    There’s nothing wrong with being demonkin, and it’s a common enough predicament for some people to be in that I think it’s important to address it. In my observation, there are a pretty good amount of demonkin out there, whether or not they publicly identify as such. Since I write mostly about demons and working with them, the demonkin angle is important to acknowledge and I really can’t give some people in-depth advice while ignoring people who are demon-descended in some way. I don’t know if I’ll do any demonkin-specific articles, but I’ll be making sure to acknowledge demonkin issues head-on when writing advice for people working with demons. Mostly I’ll be focusing on how magical work can be different for people who are actual family members of the demons they’re working with.

    This will make some of the articles longer and some of the topics a bit more complex, but I think it’s worth it in the long run. If you’ve got a problem reading about demonkin… well, I can’t do anything about that. I’ll tag where appropriate, but to be honest there’s very little offense you should be able to take from statements like “while this is true for human practitioners, demonkin may find that this other approach suits them better”.

    I held off on addressing demonkin issues directly for awhile because it took me a long time to figure out the best way to approach the topic. I don’t want to call anyone’s situation out as an example, that invades privacy. Also, I needed to get an overall grasp of how the otherkin/demonkin community itself handled some of these issues or discussed them before I could be sure that I could actually give useful advice. A lot of stuff written in the demonkin space is about more specific cases or people’s very specific personal experiences, or debating which is correct, but that’s not what I’m here for. I like to write general advice that as many people as possible can use if they’re in certain situations. I’m a bit more confident now on what I should be writing in this space and what sort of info is needed, so I think I can contribute to this topic from now on.

    That being said, I’m continuing to write advice for practitioners who aren’t demonkin and for people who are dealing with demons who aren’t demonkin. So this is more about being completionist than trading one demographic for another. Overall I hope that what I write can help as many people as possible. This has already started happening to some degree on this blog and MPV, but I wanted to be clear with my audience that the trend will only continue.

     

  2. Warning Signs That a Demon or Other Spirit Is Trouble and Needs to Go

    merkavahpartyvan:

    written by da-at-ass

    I’m a proponent of working with demons* in a respectful way, and at Merkavah Partyvan we try to help people do this. Part of that is extending respect to a demon in the same way you’d respect a colleague, friend, deity, etc, depending on the kind of relationship you’re trying to establish with the demon. However, while treating the demon equitably is important, it’s just as important that the demon treat you equitably. Even in a more veneration-based relationship, you should be treated with the respect you deserve.

    Except “the respect you deserve” is difficult to define when you come walking into a relationship convinced that you don’t deserve much respect, or have no right to demand it. Because demons have a bad reputation, people often go into this field assuming that certain things are normal or are to be accepted, and then are surprised to find out the behavior they’ve been tolerating is really abuse. The longer abuse is allowed to happen, the more suffering it causes, and the more difficult it is for the victim to pull or be pulled out of the cycle. Every abuse situation cannot be prevented before it happens, but they can be recognized for what they are.

    What follows is a list of behaviors or patterns that may indicate you need to get out of a relationship, or halt a developing relationship before it goes any further.

    Read More

     

  3. I wrote a 5300-word article on warning signs to look out for when working with demons. It was going to be brief, but then I went into detail on how abuse cycles perpetuate themselves and how abusers endear themselves to their victims, so… it ran pretty long.

    Tif’s reading over it to see if I missed anything. I might be able to post it tonight to MPV! Regardless, look for it in the near future. There will be a follow-up on how to get abusive demons/spirits out of your life in the coming weeks, since when the abuser is astral your options are different than with a physical-world abuser.

    It might take some time to write that follow-up article, it’s difficult when the problem itself is complicated and thorny, but you know the person trying to solve the problem is, often, somewhat inexperienced with magic. The thing with ‘beginner magic’ is that just because someone’s a beginner doesn’t mean they’re only involved with simple, cut and dry situations. That’s not their fault, either. Sometimes complicated situations just happen to people.

    Sorry I don’t post more regular content but I find my articles improve when I take some time to really focus on them and make sure I’ve got a solid topic to cover. I’ve yet to achieve “article a day” regularity and I don’t know if I ever will. For me it’s about making good content, and taking the time to do it right. If I could make this my dedicated job, it’d go a lot faster, but that’s not my reality right now, nor will it probably ever be.

     
  4. magictransistor:

    Petrus Apianus, Macrocosme from Astronomicum Caesareum (Ingolstadt), 1540.

    (via blackpaint20)

     

  5. Aleister Crowley: The Beast in Berlin

    hermeticlibrary:

    Aleister Crowley: The Beast in Berlin: Art, Sex, and Magick in the Weimar Republic by Tobias Churton, a new hardcover volume from Inner Traditions, has arrived at the Reading Room courtesy of the publisher.

    Tobias Churton Aleister Crowley The Beast in Berlin from Inner Traditions

    “Gnostic poet, painter, writer, and magician Aleister Crowley arrived in Berlin on April 18, 1930. As prophet of his syncretic religion “Thelema,” he wanted to be among the leaders of art and thought, and Berlin, the liberated future-gazing metropolis, wanted him. There he would live, until his hurried departure on June 22, 1932, as Hitler was rapidly rising to power and the black curtain of intolerance came down upon the city.

    Known to his friends affectionately as “The Beast,” Crowley saw the closing lights of Berlin’s artistic renaissance of the Weimar period when Berlin played host to many of the world’s most outstanding artists, writers, filmmakers, performers, composers, architects, philosophers, and scientists, including Albert Einstein, Bertolt Brecht, Ethel Mannin, Otto Dix, Aldous Huxley, Jean Ross, Christopher Isherwood, and many other luminaries of a glittering world soon to be trampled into the mud by the global bloodbath of World War II.

    Drawing on previously unpublished letters and diary material by Crowley, Tobias Churton examines Crowley’s years in Berlin and his intense focus on his art, his work as a spy for British Intelligence, his colorful love life and sex magick exploits, and his contacts with German Theosophy, Freemasonry, and magical orders. He recounts the fates of Crowley’s colleagues under the Nazis as well as what happened to Crowley’s lost art exhibition–six crates of paintings left behind in Germany as the Gestapo was closing in. Revealing the real Crowley long hidden from the historical record, Churton presents “the Beast” anew in all his ambiguous and, for some, terrifying glory, at a blazing, seminal moment in the history of the world.” — flap copy

    Originally posted on The Hermetic Library Blog at http://library.hrmtc.com/2014/07/10/aleister-crowley-the-beast-in-berlin-2/

    Well this sounds damn neat.

     

  6. Which Demon Should I Work With First?

    merkavahpartyvan:

    scribed by da-at-ass, divinely inspired by tiferetstrokes

    This might have been the most-asked question in those brave days at MPV when we still had the ask box open.* It’s been the most difficult to answer. We’ve seen some practitioners give a few examples of which demons to start out with, but we really don’t like giving that sort of advice. The demon world isn’t Pokemon.**

    There is no #1 starter demon.

    That would, for one, make things really boring for that one demon who always had to deal with beginners or initiates. It’d be like an eternity of teaching Freshman Composition; a Hell of Academic Damnation. But when you think about it, the concept of a “starter demon” is kind of weird - shouldn’t you be looking for the best demon for you to work with? If there’s a certain purpose you’re pursuing, you should be focused on that purpose, not which demon is the best for “beginners”.

    Besides, this leads to thinking of demons having “difficulty levels”. I’m not sure if I’d think of any one demon as easiest to work with for everyone. I know some practitioners don’t like to think of demons and people as being on the same level, so consider this comparison more metaphorical than implying any placement higher or lower: That’s akin to thinking of one single person being, in the same way for every person in the world they meet, difficult to talk to or interact with.

    Now if you’re a quiet introvert, maybe a boisterous person is more difficult for you to interact with, but that won’t be the same for all people. And if they’re your optometrist, or your bus driver, or your florist, that personality clash probably won’t impact the work you pay them for. As a therapist, they may not be the best for you, but as a go-to person for technical drawings? General yard work? Interior decorating? Photography? Whether there’s a difficulty at all really just depends what your relationship is with a person, and what you’re interacting with them for.

    And when it comes to professional work…

    Different people have different paths.

    Some people will be beginners only in that they haven’t worked with demons before, but they’re already seasoned practitioners in other fields or traditions. Some people have never performed a ritual. Some people will never perform a ritual. Some people make all their contact through horsing and some people only get the vaguest impressions of entities via their immediate senses. Some people call me Maurice. No one demon will be the best fit for all of those different people.

    One demon may be very good at teaching magical techniques at an advanced level, but won’t have a knack for bringing beginners up to speed, so only takes students if they’ve already got prior experience. Another demon may be great at handling beginning magic students but may not enjoy highly theoretical work. Yet another demon’s style may not be to treat beginners any differently but just throw them into lessons head-first and watch what happens as they stumble to gain their footing. Another demon may reveal information only through quiet, slow hours of contemplation. None of these are better demons for anyone to start with than the others - the one who seems to work with “beginners” best in that list is really only in the context of magical practice. They may have high expectations of how experienced you’ll be with demons already.

    Perhaps you’re looking for a demon who is more “forgiving”.

    If this is your first time working with a demon, you may be afraid that you’ll use the wrong etiquette or say the wrong thing or insult them in some way you didn’t intend. You may also not want to work with a demon who is overly “strict”. But you may find that a demon who seems strict and severe is actually very forgiving of your missteps, but is simply very vocal in correcting them. In a way this is an excellent demon for some beginners because they help people work past the training wheels stage very quickly.

    Some demons who are very nice and seem like they would be great for anyone to work with are a bit deceptive. I’ve written about how this happens very often with Eligos. He’s sincerely nice, but he plays situations to his advantage and is an expert manipulator. So whoever works with him is working with a good teacher who is very kind but may manipulate them into codependency if they aren’t wary. That’s a subtle battlefield to navigate - the severe, strict one mentioned earlier may actually be easier to deal with in the long run because there’s less danger of getting trapped under layers of nuance. It should be noted that Eligos isn’t the only demon we’ve encountered who is genuinely, sincerely nice but also uses those skills to play situations to their advantage, so just avoiding Eligos won’t eliminate the problem.

    Of course many people are wary of trying to work with a demon and then, with no warning, getting attacked. There’s the possibility of emotional abuse, lies, blackmail, all sorts of malice. Demonology can be a dangerous field and these are real dangers. However, a demon who attacks you at the outset because they don’t like you is a blessing in disguise. You didn’t have to go through years of manipulation and lies to figure out that they were malicious. They told you outright (through actions) not to work with them.

    Of course, some practitioners are fighters, and they might work best with demons who come out swinging. Those demons may be looking to test initiates to see what their mettle is - whether they’ll run or stand their ground. In the end they may be a real creampuff under the antagonistic veneer, once you earn the chance to look past their aggressive front.

    Demons have personalities, preferences, and agendas.

    I have not seen a demon treat every person they meet the same way, though I’ve seen some similarities between interactions. Similar enough to give testament to a consistent personality, but different enough to give a bit of a warning: not all demons will get along with you. This isn’t always the demon’s fault, and it isn’t always your fault.

    Some people don’t get along with certain demons, just personality-wise. Some people did some really strange stuff in past lives. Some people have an emanation living on a higher plane who got into a fight/war/legal battle with that demon’s boss. Some people are already allied with other demons who are in a fight with/insulted the family head of the current demon, and those people weren’t made aware of this before they attempted a summoning.***

    This doesn’t even begin to touch off on topics such as different aspects of single entities, or different emanations, or the phenomenon of names listed in grimoires actually being titles instead of personal names. So when someone else has a great personal experience with a certain demon, there’s not even a guarantee that you’ll be working with the same demon. This would especially hold true with past life memories since enough time could have passed by now that a different entity is holding office. There’s also the fact that enough time may have passed that the demon may simply have changed and grown since then, gone through a traumatic experience, gotten counseling, reached a mid-life crisis, etc.

    It’s a really thorny landscape, and it’s hard to keep everyone’s story straight when we’re working with the mostly-invisible. It’s especially difficult because people and demons keep a lot of secrets (often for good reasons, you don’t publicly say you’re an undercover cop in service to demons for instance, or at least it seems like a bad idea). Everyone has a different view of how the world works. Sometimes it is really hard to understand why something didn’t work out.

    Sometimes you never find out.

    So how do you find the right one to work with?

    I can’t tell you which demons will be less likely to have problems with you, or vice versa. Best I could do is divine it for you, and I may not be the best go-to for that. Usually the best diviner for what your spiritual path should be is yourself. You know yourself best, and often demons want to communicate directly instead of through an intermediary. Tif wrote a guide on different ways to communicate and extend your awareness. Though you could consult a diviner, keep in mind that some diviners will have the same clashes with certain demons that are listed above. Also, when you ask a diviner to investigate a demon or any other entity for you, you’re asking that diviner to connect to that entity and become involved with that entity. The diviner may not want that kind of attention. It’s a lot of risk you’re asking them to take on, so please be sure that they’re up for it, that you’ll take ultimate responsibility for what happens, and that you compensate them well.

    I wrote a post on how to seek on your own which specific demon to work with, and then there’s a later post on actually summoning that demon after you’ve narrowed down the scope. These articles explain how to seek demons on your own and find the right demon for you. We’re still writing material on this (we don’t think there will ever be enough written on this subject, but we’ll keep trying) but what’s in the How to Goetia**** tag should keep you occupied.

    Most of all, I’d like to emphasize:

    There is no specific badass demon that “most people” should avoid.

    Work with whoever works out for you. Work with who you’re drawn to, even if someone else tells you they’re hard to work with. Some people will give you warnings about specific demons and say they’re only for advanced practitioners or shouldn’t be worked with at all (yet they’re working with them). Those people don’t know your life the way you do, and they don’t know your background, and they don’t know how you’ll end up relating to the demons you may choose to work with. It’s just not their business to know your business, even if they mean well. I’ve got a laundry list of demons I won’t work with day-to-day - and then I find people working with those demons in functional, super-constructive ways. It seems wrong to tell you to write off a demon because we had a bad experience or just couldn’t get along with them. The closest we’ll come to that is writing articles like my article on Eligos, warning about specific things to watch out for, and that one wasn’t just meant to warn about Eligos but to also be aware that the most dangerous threats out there in the demon world are far from the most obvious.

    The first demon you work with will come with their own unique challenges. Any demon is a good starter demon.

    * It’s not that we’re anti-social, it’s that our spare time is in the negative and managing an inbox for occult questions is extremely taxing right now.

    ** No matter what some religious radicals might write on a protest sign.

    *** Those are all hypotheticals, but an example I scrapped was “issued a parking citation to”, if you think any of those sound in the least bit ridiculous.

    **** I may retroactively retag those at some point with a better-fitting tag because there are far more texts than the Goetia that list demons. It’s really just the most famous.

     
  7. liartownusa:

    The H’Reth Kaar Agenda by Donald L. Brampthorne

    Astaroth what are you doing here, is there a big merger coming up?

     

  8. The Royal Arch

    hermeticlibrary:

    Hermetic Library fellow T Polyphilus reviews The Royal Arch: Its Hidden Meaning by George Harold Steinmetz, with an additional paper by George S Faison.

    George H Steinmetz The Royal Arch

    Steinmetz provides a metaphysical interpretation of the rituals of Royal Arch Freemasonry as worked in the 20th-century United States. His book stands as a representative instance of mid-century Anglophone occultism, including the ERRATIC use of ALL CAPS. Authorities cited include H.P. Blavatsky, A.E. Waite, and Max Heindel, but he largely sticks to the features of the rituals themselves. There’s nothing innovative among occultists about his basic ideas, which include reincarnation as an esoteric Masonic doctrine, as well as the relevance of astrological symbolism to the Royal Arch degree. He does, however, find new ways to confuse the ritual hermeneutic.

    For example, when discussing the misapplied persistence of the Biblical span of “470 years” in the ritual, he suggests that “we follow the procedure of the Kabalist, and take away from this number the zero (0),” and proceeds to interpret the resulting forty-seven in relation to Euclid’s 47th problem. (72) Had he been genuinely familiar with qabalistic “procedure,” Steinmetz might have noticed that the gematria of the Hebrew OTh (“time” or “period of time”) and DVR DVRIM (“eternity,” lit. “age of ages”) is 470, and thus “470 years” in both the Bible and the Royal Arch ceremony is simply the passage of a generic eon.

    An even richer example arises in his insistence that “in the original Hebrew God is quoted as saying: ‘And God said unto Moses IHVH and he said, thus shalt thou say unto the children of Israel, IHVH hath sent me unto you.’” (78) Of course, anyone with a Tanakh handy can quickly debunk this nonsense. In Exodus 3:14—the verse cited by Steinmetz—the theophany utters “AHIH AShR AHIH,” and names itself AHIH (Eheieh). Half the letters of a Tetragrammaton isn’t nearly close enough. An error like this one, seeming to firm up his thesis, just throws Steinmetz’s aptitude into question.

    Finally, he contends that the traditional discovered name of the Royal Arch is the product of “late eighteenth century attempts at mysticism which result in the ridiculous.” (125) Whether Steinmetz’s chosen experts Mackey and Breasted are correct that ON was only and always a place-name and not a name or title of a deity (or whether on the contrary, Forlong is correct in identifying the rising sun with the hare-god Un), the reader must be unimpressed by his “considerable research” that failed to find Jah among Hebrew names of God. Ultimately, his attempts to render meaningless the complex mystery of the Royal Arch Word seem ironic indeed, considering the fanciful and fatuous etymology he provides for the exoteric name Israel: IS from the goddess Isis, RA the Egyptian god, and EL the Semitic “lord.” (103)

    The appended paper on “Freemasonry and Astrology” by George S. Faison is inoffensive, but has little to recommend it. Faison unhistorically presents astrology as essentially concerned with psychological character. His efforts to tie its symbolism to Masonry, where credible, depend on its genuine presence in Hebrew scripture. For that, the reader is better off consulting a text which directly addresses the topic, like Drummond’s Oedipus Judaicus. [via]

    Originally posted on The Hermetic Library Blog at http://library.hrmtc.com/2014/06/27/the-royal-arch/

    Just… spreading around such a well-worded and well-researched takedown. Also reading this made it clear to me yet again how much more I have to learn in my studies.

     
  9. danielmartindiaz:

    Anthropic Universe, porcelain pencil on paper. The Anthropic Principle has a hold on me at the moment. “Conditions that are observed in the universe must allow the observer to exist”

     

  10. Etheric Anatomy

    hermeticlibrary:

    Etheric Anatomy: The Three Selves and Astral Travel by Victor H Anderson, with additional material from Cora Anderson, from Acorn Guild Press, is part of the collection at the Reading Room. (Anderson Feri Tradition materials are now from the related Harpy Books imprint.)

    Victor H Anderson Etheric Anatomy from Acorn Guild Press

    “What Every Witch Should Know

    ‘In order to comprehend more fully our psychic structure, it must be understood that the human being is a trinity. This is neither a metaphor nor an abstract illustration. The human soul and spirit body is made up of three definite parts or entities. Each of these three entities has its own individual and collective existence in the soul and personality, just as surely as the three atoms in a molecule of water.’—Etheric Anatomy

    This volume offers the clearest explanation available on the Three Souls teaching for Witches and Pagans. Etheric Anatomy gathers rare writings by Victor and his wife, Cora, that demystify:

    · The three parts of the soul
    · Seeing and evaluating auras
    · Developing etheric sight
    · Out-of-body experiences
    · Astral sex
    · Feri prayers and exercises, including:
      – The Flower Prayer—to contact the God Self
      – The Ha Prayer—to raise mana
      – The Kala Rite—to clear energy blocks

    Etheric Anatomy contains information not found in any other book. The Three Souls teaching is the foundation of the Feri Tradition, but informs all seekers who wish to understand the nature of the self and develop their psychic skills.” — back cover

    Originally posted on The Hermetic Library Blog at http://library.hrmtc.com/2014/06/28/etheric-anatomy/

    This looks interesting, especially the three-part soul bit. Has anyone here read it? Is there some dark mysterious secret I don’t know about the author or is it a good read?