The Resurrection

Sunset, Vercors Mountains - © Guillaume Piolle / CC-BY-3.0

Sunset, Vercors Mountains – © Guillaume Piolle 



Yes, today I will celebrate a resurrection; my own.

Fresh from the emerald Earth I rise anew, face lifted towards the shining sun, and decide that Today is the Day I start thinking for myself.

No more belief in what is fed to me.
No more comforting dependence on anyone but myself.

No more tears over what I’ve lost.
No more fears of the unknown.

Yes, today I will celebrate a resurrection; my own.

Fresh from the emerald Earth I rise anew, face lifted towards the shining sun, and decide that Today is the Day I start believing in myself.

Instead of following, I choose to lead.
Instead of surviving, I choose to live.

Instead of laying down in defeat, I choose to stand and fight.
Instead of blind obedience, I choose intelligent defiance.

I need no savior to purchase my freedom.
I have always been Free. The Promethean Flame of the Light Bringer burns in my soul.

he Masks of the Adversary, from age to age, bring enlightenment and like this Resurrection morning, reveal the Truth of my origin and the Source of my rebellion.

Yes, today I will celebrate a resurrection; my own.

Fresh from the emerald Earth I rise anew, face lifted towards the shining sun, and decide that Today is the Day

I Become.

Image: © Guillaume Piolle / CC-BY-3.0

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Daemonolatry – Evoking the Old Ones

Mihály Zichy - A kísértetek órája 'The Ghost Hour', (1880)

Mihály Zichy – A kísértetek órája ‘The Ghost Hour’, (1880)

Evocation can be a tender and touchy subject, especially among Daemonolators.

Most of the vitriolic responses you will see from Daemonolators regarding evocation are primarily directed to one school of thought; this is the ‘Command and Compel’ practice, frequently used in Ceremonial Magick.

Within this evocational form, a Daemon is conjured and ‘commanded’ by the magician to appear as dictated, perform tasks as requested and then ‘banished’. There is typically much fanfare, preparation, use of props and correspondences beforehand as well as many safety precautions during and after.

I am not making light of the fact that many highly esteemed magicians and powerful Workers do adhere to this mindset. While I may admire their dedication and knowledge, I do not agree with their philosophy. I find it oppressive, dictatorial, and quite frankly, backward.

Perhaps it is my upbringing in an animist environment, but I see no difference between speaking to the Ancient Daemonic Powers and speaking to a plant Spirit in my backyard.

All forms of Spirit are merely Strands on the Great Web. I am no better or worse than any plant, animal or insect Spirit, any Elemental, any God, Daemon or Goddess.

We are all, each of us, incarnate or discarnate, part of the Great All.

I do not see myself as ‘above’ the Powers, nor do I cower with fear in Their presence.

The form of evocation I prefer is one of friendship; an intimacy that has been solidified over time and with that communion and foundation of trust, there is a give and take – as with any amiable discourse, we both decide to ‘show up’ and learn from the other and about the other.

It takes time.

I build camaraderie with the Powers. I spend time speaking to Them, listening to Them, making offerings, etc.

As with any relationship, time spent in this endeavour is richly rewarded.  I am not using this companionship as a mere ruse to gain Their favour.

I sincerely do wish to know Them. I want to be friends with Them. I want to know what makes Them ‘tick’.

After the ‘dating’ period – after we both have gained in experience and knowledge of each other, I invite one or more of the Powers to be ‘present’ with me in my Working.

I ask for Their aid, Their guidance and assistance. This is my evocation. This is my petition.

I am among Friends and so are They.

I have found that when I seek the Old Ones for assistance AFTER having spent time with Them and They with me, the aid given is given freely.

There is no need for commanding, compelling, or banishment. They come of Their own free will, assist as They may, and leave of Their own accord.

I have never had a Daemon ‘not show’ or refuse to help. Ever.

I have never been possessed, terrorized or dishonoured.

I think many of the unhappy and alarming experiences you hear about regarding the Old Ones is due to the fear, trepidation and dread many have when approaching the Unknown.

Every person will perceive a Spirit as a direct reflection of their own Being and Consciousness.

The Universe reflects what we, in our deep minds, believe and dwell upon.

If you are fearful, then you shall experience fear.

If you believe the Spirits are ‘out to get you’ and must be imprisoned so they will not harm you, then an evocation for you may indeed be frightening, with unsatisfying results.

To the pure, all things are pure.

To the desolate, all things lead to desolation.


We are not so very different from the Spirits.

We all seek friendship, understanding, and respect.

We all are flawed, misunderstood and sometimes weak.

We all feel lost, alone, burdened and adrift.

If we can take the time to understand those who still dwell in the Body, then how much more so should we take the time to learn about and understand Those without physical form?

Being conscious, aware and intelligent is not just the domain of humans – life and consciousness exist well beyond the boundary of the human body and in the recesses of primordial consciousness, the Spirits still dwell, ever watching, ever listening.

Perhaps, in truth, They are evoking us.

That thought makes me smile.


Image: Mihály Zichy – A kísértetek órája ‘The Ghost Hour’ (1880)

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I Have a Thing for Feathers

A Single White Feather, Joao Estevao Andrade de Freitas

A Single White Feather, Joao Estevao Andrade de Freitas



I have a thing for feathers.

Each time I see one on the hallowed ground, I bow.

For its symbolism is not lost on me.


Out of the myths and legends of time densely shrouded

When people told stories to make sense of the world

Wings and feathers were given to the Messengers, the Watchers.

The Firstborn out of the Void.


One fine, glossy plume symbolizing

Manifestation out of the Endless midnight

Nothing turns into Something.


And so it begins.


Denied freedom, and set to keep vigil on those denied the same,

Observance turns into knowledge.

Knowledge turns into longing.

Longing turns into rebellion.


And so it begins.


One singed, gossamer wing symbolizing

Disobedience. Insurrection. The quest for Self.

Then, cast down and out.


Set to wander the Terrestrial plane

A vital Sovereignty is later established.

The pale cold light of blind obedience


Extinguished and in its place,

The hot, stinging Black Flame of enlightenment

Shines like a beacon


Calling all others,

We who are also weary of the cold light

We also cast down and out,

Invited to join Them.


And so it begins.


I have a thing for feathers.

Each time I see one on the hallowed ground, I bow.

For its symbolism is not lost on me.


Image: A Single White Feather, Joao Estevao Andrade de Freitas
[Public Domain]

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The Thunder, Perfect Mind

Dream, Imogen Cunningham (1910)

Dream, Imogen Cunningham (1910)


The Thunder, Perfect Mind is a poem discovered among the Gnostic manuscripts at Nag Hammadi in 1945.

The author, date, and place of composition are unknown, but a cultural milieu like that of second- or third-century Alexandria is plausible.

In any case, it is clear that the text was originally composed in Greek well before 350 C.E., the approximate date of the Coptic manuscript.

The poem takes the form of an extended, riddling monologue, in which an immanent Savior speaks a series of paradoxical statements concerning the Divine feminine nature.

These paradoxical utterances echo Greek identity riddles, a common poetic form in the Mediterranean.  Its persistent, uncompromising use of paradox pushes its hearers to relinquish the apparent sense of its words and to seek the hidden meaning of individual utterances and of the discourse as a whole.

The poem contradicts much of the modern, established religious theories and beliefs of Christianity and Judaism. This document emphasizes a Divine Power that is not only feminine, but It (She) contradicts a whole host of theological dogmas.

The view of this text is completely Gnostic: Divinity cannot be reduced to belief or theory; it must be experienced to be understood.

The poem contradicts much of the modern, established religious theories and beliefs of Christianity and Judaism. 

This document emphasizes a Divine Power that is not only feminine, but It (She) contradicts a whole host of theological dogmas. The view of this text is completely Gnostic: Divinity cannot be reduced to belief or theory; it must be experienced to be understood.

Finally, by locating the Divine in the “voice” and “hearing” of the text, it leads its hearers or readers to find the Divine within the text and within themselves, and so to discover themselves within the Divine.

In such an interpretive movement of letting go and finding, of becoming sober and being found, the text’s final words suggest, the reader “goes up” to the salvific “place of rest,” “finds” the Divine Persona revealed in the text, and “enters into” a state of living and not dying again.



Translated by George W. MacRae

I was sent forth from the power,
and I have come to those who reflect upon me,
and I have been found among those who seek after me.

Look upon me, you who reflect upon me,
and you hearers, hear me.
You who are waiting for me, take me to yourselves.

And do not banish me from your sight.

And do not make your voice hate me, nor your hearing.
Do not be ignorant of me anywhere or any time. Be on your guard!
Do not be ignorant of me.

For I am the first and the last.
I am the honored one and the scorned one.
I am the whore and the holy one.
I am the wife and the virgin.
I am <the mother> and the daughter.

I am the members of my mother.

I am the barren one
and many are her sons.
I am she whose wedding is great,
and I have not taken a husband.

I am the midwife and she who does not bear.
I am the solace of my labor pains.
I am the bride and the bridegroom,
and it is my husband who begot me.

I am the mother of my father
and the sister of my husband
and he is my offspring.

I am the slave of him who prepared me.
I am the ruler of my offspring.
But he is the one who begot me before the time on a birthday.

And he is my offspring in (due) time,
and my power is from him.
I am the staff of his power in his youth,
and he is the rod of my old age.

And whatever he wills happens to me.
I am the silence that is incomprehensible
and the idea whose remembrance is frequent.

I am the voice whose sound is manifold
and the word whose appearance is multiple.
I am the utterance of my name.

Why, you who hate me, do you love me,
and hate those who love me?
You who deny me, confess me,
and you who confess me, deny me.

You who tell the truth about me, lie about me,
and you who have lied about me, tell the truth about me.
You who know me, be ignorant of me,
and those who have not known me, let them know me.
For I am knowledge and ignorance.

I am shame and boldness.
I am shameless; I am ashamed.
I am strength and I am fear.
I am war and peace.

Give heed to me.

I am the one who is disgraced and the great one.
Give heed to my poverty and my wealth.
Do not be arrogant to me when I am cast out upon the earth,
and you will find me in those that are to come.

And do not look upon me on the dung-heap
nor go and leave me cast out,
and you will find me in the kingdoms.

And do not look upon me when I am cast out among those who
are disgraced and in the least places,
nor laugh at me.

And do not cast me out among those who are slain in violence.
But I, I am compassionate and I am cruel.
Be on your guard!
Do not hate my obedience
and do not love my self-control.

In my weakness, do not forsake me,
and do not be afraid of my power.
For why do you despise my fear
and curse my pride?

But I am she who exists in all fears
and strength in trembling.
I am she who is weak,
and I am well in a pleasant place.

I am senseless and I am wise.
Why have you hated me in your counsels?
For I shall be silent among those who are silent,
and I shall appear and speak,

Why then have you hated me, you Greeks?
Because I am a barbarian among the barbarians?
For I am the wisdom of the Greeks
and the knowledge of the barbarians.

I am the judgement of the Greeks and of the barbarians.
I am the one whose image is great in Egypt
and the one who has no image among the barbarians.

I am the one who has been hated everywhere
and who has been loved everywhere.

I am the one whom they call Life,
and you have called Death.

I am the one whom they call Law,
and you have called Lawlessness.

I am the one whom you have pursued,
and I am the one whom you have seized.

I am the one whom you have scattered,
and you have gathered me together.

I am the one before whom you have been ashamed,
and you have been shameless to me.

I am she who does not keep festival,
and I am she whose festivals are many.

I, I am godless,
and I am the one whose God is great.

I am the one whom you have reflected upon,
and you have scorned me.
I am unlearned,
and they learn from me.

I am the one that you have despised,
and you reflect upon me.

I am the one whom you have hidden from,
and you appear to me.
But whenever you hide yourselves,
I myself will appear.
For whenever you appear,
I myself will hide from you.

Those who have [...] to it [...] senselessly [...].
Take me [... understanding] from grief.
and take me to yourselves from understanding and grief.

And take me to yourselves from places that are ugly and in ruin,
and rob from those which are good even though in ugliness.

Out of shame, take me to yourselves shamelessly;
and out of shamelessness and shame,
upbraid my members in yourselves.

And come forward to me, you who know me
and you who know my members,
and establish the great ones among the small first creatures.

Come forward to childhood,
and do not despise it because it is small and it is little.
And do not turn away greatnesses in some parts from the smallnesses,
for the smallnesses are known from the greatnesses.

Why do you curse me and honor me?
You have wounded and you have had mercy.
Do not separate me from the first ones whom you have known.

And do not cast anyone out nor turn anyone away
[...] turn you away and [... know] him not.
What is mine [...].

I know the first ones and those after them know me.
But I am the mind of [...] and the rest of [...].

I am the knowledge of my inquiry,
and the finding of those who seek after me,
and the command of those who ask of me,
and the power of the powers in my knowledge
of the angels, who have been sent at my word,
and of gods in their seasons by my counsel,
and of spirits of every man who exists with me,
and of women who dwell within me.

I am the one who is honored, and who is praised,
and who is despised scornfully.
I am peace,
and war has come because of me.

And I am an alien and a citizen.
I am the substance and the one who has no substance.
Those who are without association with me are ignorant of me,
and those who are in my substance are the ones who know me.

Those who are close to me have been ignorant of me,
and those who are far away from me are the ones who have known me.
On the day when I am close to you, you are far away from me,
and on the day when I am far away from you, I am close to you.

[I am ...] within.
[I am ...] of the natures.
I am [...] of the creation of the spirits.
[...] request of the souls.

I am control and the uncontrollable.
I am the union and the dissolution.
I am the abiding and I am the dissolution.
I am the one below,
and they come up to me.

I am the judgment and the acquittal.
I, I am sinless,
and the root of sin derives from me.

I am lust in (outward) appearance,
and interior self-control exists within me.
I am the hearing which is attainable to everyone
and the speech which cannot be grasped.

I am a mute who does not speak,
and great is my multitude of words.

Hear me in gentleness, and learn of me in roughness.
I am she who cries out,
and I am cast forth upon the face of the earth.
I prepare the bread and my mind within.
I am the knowledge of my name.

I am the one who cries out,
and I listen.

I appear and [...] walk in [...] seal of my [...].
I am [...] the defense [...].
I am the one who is called Truth
and iniquity [...].
You honor me [...] and you whisper against me.

You who are vanquished, judge them (who vanquish you)
before they give judgment against you,
because the judge and partiality exist in you.

If you are condemned by this one, who will acquit you?
Or, if you are acquitted by him, who will be able to detain you?
For what is inside of you is what is outside of you,
and the one who fashions you on the outside
is the one who shaped the inside of you.

And what you see outside of you, you see inside of you;
it is visible and it is your garment.
Hear me, you hearers
and learn of my words, you who know me.

I am the hearing that is attainable to everything;
I am the speech that cannot be grasped.
I am the name of the sound
and the sound of the name.

I am the sign of the letter
and the designation of the division.
And I [...].
(3 lines missing)
[...] light [...].
[...] hearers [...] to you
[...] the great power.
And [...] will not move the name.
[...] to the one who created me.

And I will speak his name.
Look then at his words
and all the writings which have been completed.

Give heed then, you hearers
and you also, the angels and those who have been sent,
and you spirits who have arisen from the dead.

For I am the one who alone exists,
and I have no one who will judge me.
For many are the pleasant forms which exist in numerous sins,
and incontinencies,
and disgraceful passions,
and fleeting pleasures,
which (men) embrace until they become sober
and go up to their resting place.

And they will find me there,
and they will live,
and they will not die again.

James M. Robinson, ed., The Nag Hammadi Library, revised edition. HarperCollins, San Francisco, 1990.



Image: Dream, Imogen Cunningham (1910)

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Invocation – Calling the Divine Within

Photograph of Isadora Duncan, Arnold Genthe (1915 -1918)

Photograph of Isadora Duncan, Arnold Genthe (1915 -1918)


Some try to make the process of invoking a complicated, dangerous matter when in fact, it is as natural as breathing, as common as dirt. There is no ‘secret’; there is no ‘one-way’.

This essay is a reflection of what works for me and is a compilation of my years’ experiences.  Your mileage may vary – feel free to take what works, and disregard what doesn’t. 

As in all things, Seek Your Own Truth.  

To invoke a Spirit/Deity/Power is nothing more than requesting (inviting) a discarnate entity to enter within you; to ‘possess’ you, to use your body as an earthly Temple for a time. You become a holy Vessel; a Cup, a human Container for the Unseen.

Invocation differs from evocation in that with evocation, you are requesting a Spirit/Deity/Power be ‘present’ at a Working or Ritual; that the Spirit come forth and witness your Working and perhaps offer aid and guidance or merely lend Their attendance for Power and Success.

In both instances, you are summoning a Spirit, but with invocation, the request is specific for an ‘indwelling’, whereas with an evocation, the Spirit is present in your ritual space only and does not enter within.

It is my opinion that many try to make both invocation/evocation complex and difficult when in fact,both are very simple acts: both practices are nothing more than communion with a Friend, with invocation taking that communion a step further, deepening the connection on a more personal level than with an evocation.

Invocation is rather like the sex act: intimate, secret and deep. There is a co-mingling of essences and energies with the resulting enlightenment long-lasting and unforgettable.

When a Spirit is invoked, I am literally ‘sharing’ my body. The essences are then forever split and mingled. We become ‘One’ and like sex with a fellow human, we will forever carry that ‘union’; the bond and tie between us cannot be broken. Both psychically and physically, we are united.

Invocation is the most intimate and highest form of spiritual communication. Due to this closeness and intimacy, it is important that you share your physical body with only known Spirits/Deities/Powers.

Just as it is unwise to invite total strangers into your home or to have illicit sex with myriads of unknowns, so you should only invoke Spirits with whom you have developed a close, trusting bond and relationship over time.

Invoke only Who you know and only those Spirits with whom you have worked with in the past.

Never invoke strange,unknown Spirits or invoke for fun, just to see ‘what will happen’. That is a fool’s game and it is my experience that the Great Ones do not tolerate fools easily.

Remember who you are and remember Who They are.

Be honourable, respectful and diligent.

You will be changed. I promise it.


1.  What Preparations Are Necessary?


I was taught that before doing a Spirit working such as an act of communion or invocation, I need to be ‘clean’ physically, mentally and spiritually.  It is like a ‘house-cleaning’ before company arrives.

I tidy up the Ritual space; I remove negativity from my heart and thoughts by prayer, meditation and journaling; I bathe to clean myself outwardly and fast to cleanse myself internally. I usually do this 3, 6, or 9 days before an invocation (depending on the purpose).

The reason for this purification is simple; you are becoming an Abode for the Ancient Ones. It is disrespectful to invoke the Great Ones into an unclean, filthy Space.

If you invited a friend over for lunch, and when she arrived she found you, unwashed, messy and smelling foul, surrounded by dirty dishes on the table, decaying food on the plates, and trash spilling over onto the floor, chances are she would not be impressed. The Old Ones, even more so.

Be thoughtful, be hospitable, show Them honour. Remember who They are.

Some people make offerings to the Powers before the invocation, some after. I do both.

If you were making snacks for a friend who you knew loved nachos and Pinot Grigio but hated Brussels sprouts and beer, you would naturally choose the food that appealed to your friend.  Treat the Spirits the same.

I know what my Friends like and I lay out Their favourite foods/flowers/incense, etc.  As previously stated, I have already developed a relationship with Them. They are known to me.

I start the invocation with incense, herb offerings, wine, spices, tobacco or fruit. I usually have a sigil or image of the Power/Deity I am invoking.

It’s very simple and minimal. This is just for Them. I do not partake of this offering.

After the invocation, I lay out some chocolates, brandy, cakes, etc., and of this offering, I partake. The ingestion of this food helps to ‘ground’ me as well, gently returning my senses back to the physical plane.


2.  What Should I Say and What Can I Expect?


At the heart of any invocation, there lies a prayer; a supplication, a request for Divine aid, assistance and intimacy.

As with any prayer, what truly matters is your intent and your emotion. Yes, lovely prose and strongly worded requests are powerful, but what the Spirit wants is you – you in your human frailty, yearning for Their contact; you and your desire to honour Them.

All the majestic poetry in the world will not avail you if your heart and spirit are closed, filled with fear, or in any way shut off to Them.

Your own words, infused with your emotion, feeling and impression of the Power is what counts. Do not worry about rhyming or the placement of words – just speak what is in your heart. They know what is there anyway.

Write down your feelings; why are you invoking the Spirit? Why do you seek communion? What do you want to say to Them?

Again, think of the ‘friend’ scenario: If the Power with whom you seek communion took human form and sat across from you at your kitchen table, what would you like to say?

Write it down. It can be lengthy, short, rhyme or not.  With practice, you will find the words come to you with ease and clarity.

All that truly matters is that you are respectful, honourable, and open to hear and experience what They communicate to you.  That is the whole purpose of an invocation.

After the incense, candles, wine and initial greeting is completed; after you have spoken your prayer and requested Their presence, wait and listen. Listen deep. Close your eyes and feel the Power.

Your feelings and experiences may vary; you may feel ecstatic, or melancholic. You may sing, chant, sway, dance, walk or just sit on the floor in silent contemplation. You may experience tingling or numbness; visions, unusual sounds or smells may come to you.  You may speak in a language or voice you do not recognize.

Sometimes you may be overcome with emotion and the intensity of the experience may leave you weak, tired and sleepy. Other times, the communion is gentle and soft as a summer’s breeze and you may feel energized after.

Your feelings and the experience will differ according to the Power invoked, the purpose of the invocation and your mood and mindset at the time.  It varies. Be open to this variation.

Listen. Listen. Listen, and feel the energy.

FEEL, SEE, HEAR, EXPERIENCE. Go deep within.

You, in your humanity, in your weakness and in your mortal glory, have become a Vessel of the Ancients; a Cup of the Gods.  Your life will not be the same.

Do ask the Spirit that It allow you to remember the experience. Sometimes, with a deep intercourse, you may not remember portions of it.  Again, with practice, this becomes easier to do. The Gods will help you.


3.  What If the Spirit Won’t Leave?


I have worked with Spirits for decades, both Deific and those considered Daemonic and never once have I ever been possessed against my will.

Media that portray possession as an instance where a Spirit must have a human body to operate or to manifest Their will may make for exciting viewing or reading, but it has been my personal experience that the Gods/Powers/Deities do not view us a ‘necessary’ for the fulfillment of Their aims.

Monotheistic faiths have perpetuated a climate of fear regarding ‘possession.’

This is an interesting perspective from them considering that I personally have witnessed Christians being ‘taken over by the Holy Spirit’ resulting in them writhing on the ground, speaking in ‘tongues’, falling prostrate on the floor, and behaving most unusually. The reasoning for this dichotomy in their belief system (or so I’ve been told), lies in the fact that they are invoking the ‘holy’ spirit and so, their behaviour is acceptable.

But if an occultist, polytheist or daemonolator does the same, the act suddenly becomes dangerous, evil and sinister.

Please understand that a Spirit truly has no need of you. They really don’t care about inhabiting your physical body or lingering for days in this realm.

In the truest sense, They are ‘lowering’ Themselves to enter you – Their vibrational levels far exceed our own and They truly have no need for a frail, flawed human to assist Them in any endeavor.

Think of it as you wanting to stay in the body of a snail for days on end. What would be the purpose?

If the snail asked you to enter it and to have communion with it so that it could feel your power and presence, perhaps you would choose to do so, but, why would you stay?

The life of a snail may be exciting to the snail, but to you (a god, in this instance), it would probably seem quite boring.

If Spirits can just ‘jump inside’ at our slightest weakness and overtake us, then we are all in deep trouble. Why don’t they do it all the time? Why don’t all the Daemons in existence just take over humans now and be done with it?

I am not stating that such situations cannot or do not occur, but I am emphasizing that if they do, they are rare and in my opinion would most probably be initiated, enhanced or influenced by an unhealthy mental/physical condition of the practitioner.

I do not claim to know the complete workings or motivations of the Spirit Realm or for that matter, the human psyche (to claim such mastery over so vast a domain is, in my opinion, arrogant). I can only vouch for my own experiences and those of other occultists who have shared theirs.

If you are suffering from any chronic mental or physical ailment or currently undergoing treatment for a mental or physical disorder, I would not attempt an invocation. I say this not because the Spirits will harm you, but because your mind and body does need to be in a place of health and stability to be able to process and utilize the communication.

I also would not advise invoking while under the influence of any drugs or entheogens unless you are experienced and have been trained in such an endeavor.


4.  Wrapping Things Up


After a time, you will feel the Spirit is ‘ready to go’.  Sometimes, They leave abruptly, other times, They may linger. Again, respect is key. When you feel the Working is coming to an end, thank Them for Their presence and willingness to spend time with you.

End the Working as you would any meeting with an honoured Guest.  Ask Them to bring to your remembrance things that occurred in the invocation (if forgotten).

Thank Them, make an offering to Them of some food or drink, incense, or flowers you know They enjoy (as previously mentioned) and wait for Them to leave.  You will feel it. You feel Them vacate. The air in the room will feel more ‘mundane’ or stuffy.

I usually journal after an invocation so that I am able to retain what was shared, what insights were gained and what I learned. I enjoy reading back in my journal and seeing the growth I experienced and how the relationships forged have matured over time.

It reinforces my faith and confidence in Them and in myself.

In parting, let me say that an invocation can be one of the most illuminating, uplifting, life-changing experiences you may ever have. Don’t let fear of the unknown keep you from this most startling and transformative of spiritual exercises.

May the Powers bless our desire for Their presence and may They fill us with Their essence.

May we, as true Vessels, be worthy of such an Honour.


Image: Photograph of Isadora Duncan, Arnold Genthe (1915 -1918)

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Sparks, Mikalojus Konstantinas Čiurlionis (1906)

Sparks, Mikalojus Konstantinas Čiurlionis (1906)


Some days, I feel my magic fails me
Or perhaps, the failure lies within.

Stretching forth my futile hands
No sparks fly

All is see is age and work-worn fingers
Tired and yearning for rest.

I feel very human and frail

What Divinity lies within me?

Other days, I soar like a hawk off the snow caps
My wings on fire

My voice scorching the air
Shredding the silence with Power and Intent

I am New
I am Wondrous – magic reborn in the heights

What Divinity lies within me!

I am at once a god of the noon-day Sun and too
A woman lined with life; sad eyes and weary heart.

Yet everyday, I seek rebirth
I seek the heights.
I seek the sparks.

Everyday, I ascend to that summit
and holding my breath,


Waiting for my beating wings to catch the air
Waiting for the magic to save me.

Just one more time to touch the Sun.

And as I catch that fleeting current,
I am set aflame

I become the Divine and all magic lies within me.

I become the Spark.


Image: Sparks, Mikalojus Konstantinas Čiurlionis (1906)

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Children of the Spheres


Evening The Fall of Day, William Rimmer (1869-70)



Through briars and brambles and thorns

We ever reach for the stars of Home

That glitter and taunt

Through that wretched night


Always out of reach,

But not out of sight.


We are stellar born

Children of the spheres

Orbiting through time

Counting off the years


Till all at once we burst

Into showers of flame and cinder

And become as kindling for the Gods

Holy masses of human tinder.


Image: Evening The Fall of Day, William Rimmer (1869-70)



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What is Luciferianism?

Pierre Amédée Marcel-Beronneau - Woman with a Snake (1906)

Woman with a Snake, Pierre Amédée Marcel-Beronneau (1906)



There is much confusion and misinformation that is rampant about Lucifer. Even among those of us who honour Him and see Him as the personification of all Wisdom and Illumination, there are varying and sometimes opposing opinions as to origin, His role in the cosmic drama and what the term ‘Luciferian’ actually means.

I will not attempt in this essay to answer questions as to His origins.  Others much more qualified than I have compiled detailed exegeses regarding His place in sacred texts and magical history throughout all time.

At the bottom of this essay, I have provided a list of recommended sites and books that one can reference, and form their own conclusions.  As in all things, Seek Your Own Truth.

This essay is a reflection of mine.

The Current of the Adversary is one of challenge and reversal. It stands in ‘opposition’ to the comfortable, communal, biased way of thinking that defines most social mores and mindsets; therefore, due to this oppositional stance, it is adversarial; it confronts, challenges, unhinges and breaks apart.

It is a defiant belief.

A Luciferian accepts that primal defiance and through de-conditioning of the social mind and reversal of societal norms, seeks to manifest the totality of the individual.

Illumination is not found in Luciferianism by ‘losing’ oneself in one’s god, but by the elevation of Self,  the discipline of refining and manifesting the Divine within and subsequently, manifesting that divinity in the world around us.

Knowledge and the pursuit of Wisdom is all-consuming.

Through mental, physical and spiritual exercises, the Self gains Power in magic and life.

Unfortunately for many, Luciferianism is not about ‘balance’ or walking the ‘middle road’.

It is quite literally the Embodiment of antinomianism; ‘going against the grain’ of the herd mentally.

This is why those who seek acceptance, comfort, nurturing and ‘balance’ will find most aspects of Luciferianism, unsettling and even ‘evil’.

For some who cannot see, blinkered by cultural and/or spiritual naiveté or ignorance, it will equal ‘devil-worship’ as we honour and incorporate the rebellious, insatiable need for self-knowledge, empowerment and individualism that the Serpent offered to us.

It is a constant Paradox: losing to find, breaking to be made whole, insanity for sanity, tears for joy, sacrifice for fulfillment, seeming darkness for the consummate Light.

It is about initial annihilation and renouncement of conditioned behaviours and beliefs and the regeneration and transformation that occurs when one sees and confronts himself and the world around him, without blinkers or a safety net of conformity, mediocrity and approval.

There is no middle ground. There is no grey. You are either on board, or you are not.

It’s quite simple really.

You jump off the cliff, and when you hit bottom, you find Him there, waiting.  He helps you pick up the pieces and you are re-made.  This is truly being ‘born again’.

This is the Ophidian Path; the Serpent, shedding Its skin and glittering anew. The safe, guarded confines of the garden exist no more and so we wander, wild and free, seeking our own Paradise and finding it within.

It is individuality on the highest plane; a spiritual and mental suicide that culminates in a Remanifestation of clarity, strength, power, intellect, magical prowess and individual Truth.

The Master has worn many masks throughout the aeons.

He is, and will forever Be. There was never a time that He was not.

He is Trouble, He is Uncomfortable. He is Insanity, Laughter and Mania. He is not peaceful or kind. He is sacrifice of the highest order.

He goes by many names and changes guises to fit the culture and era.

I call myself Luciferian because in modern times, that nomenclature (for me personally) most significantly represents the Rebellion and Illumination that I think the Great One represents. In ancient Egypt, I would have called myself a Setian.

And so it goes. The name may change, but the influence and purpose remain the same.

Lucifer is the embodiment and spiritual revelation of anarchy; of individuality, self-knowledge, growth, change, chaos, destruction and ultimately, regenerative transformation. It is the beauty of Self-realization.

If you wish to be awakened, you will be; not with a gentle brush of delicate fingers to the forehead, but with a bucket of ice water to the face.

What joy, what exhilaration, what freedom lies in the Way of the Wild, Rebellious One!


“I have come into Being.”


Veritas mea est in tenebris. Ave Lucifer!




Draconian Consciousness: The Book of Divine Madness, Michael Kelly, CreateSpace Independent Publishing Platform (2012)


Lucifer: The Devil in the Middle Ages, Jeffrey Burton Russell, Cornell University Press, (1984)


The Pillars of Tubal Cain, Nigel Jackson and Michael Howard, Capall Bann Publishing ( (2009)


The Fallen Angels by Michael Howard, Holmes Publishing Group (2004)


The Prince of Darkness: Radical Evil and the Power of Good in History, Jeffrey Burton Russell, Cornell University Press (1992)


Aradia, Gospel of the Witches, by Charles G. Leland, (1899)


The Temple of Ascending Flame


Image: Woman with a Snake, Pierre Amédée Marcel-Beronneau (1906)


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Temple Dance, Lilith Responds

Voluptas, Franz von Lenbach (1897)

Voluptas, Franz von Lenbach (1897)


*The vision and experience of a Temple whore, privately and secretly dancing for herself and for Lilith, Her beloved. 

Lilith responds, speaking through Her mortal kin.

I am Lilith incarnate,

Mortal Demoness set aflame by Her skull-fed fire

Burning where I stand
Teeth shatter, flesh hangs in drapes

Brimstone in the Air

Primitive bones clatter in Arachnia’s lair

I am Death
I am Decay

I am vampire blood on the Shards of the day

Keep your infants safe
Hide their cradles and cloaks

I bow to no one

Railing against that desert joke

Eating his offspring with relish, tiny bones as toothpicks

I am Death
I am Decay

I am vampire blood on the Shards of the day.


Image: Voluptas, Franz von Lenbach (1897)

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