Baphomet, Symbol of Inner Truth


Baphomet, since the inception of the concept under this name, has been the symbol of individual spirituality, growth, and the search for inner truth. Baphomet has been taken as the symbol of Satanism … Baphomet is within all of us, and no High Priest, Magistrate, or Black Pope can hold any authority over us without standing on shaky ground. The authority they claim to possess is only the authority we allow. The new order is rising, and reclaiming this authority for itself. Baphomet calls … we who are willing know the truth through the yearnings of our own hearts and minds will rise to power. It is only a matter of time.


– Ego Diabolus, The Baphomet Codex

The Devil in Tarot


The Devil.

Storm clouds pierced the clear blue sky. You could feel everything. All that was present in the world around could also be felt inside you. The tempest. Changing. The future colliding with the past. Driven to the brink of madness. Falling over the edge. Until he gave you his hand, and everything became stable. Calm. He erased all your pain, he silenced your fears. A just god. Noble and true. Not jealous or angry. Both men and women. Balanced and equal. A celebration of oneness. Open and honest.

Tarot Dreams

The Enochian Language

Enochian Altar

John Dee (13 July, 1527 – 1608) was a mathematician, astronomer, astrologer, occultist, and consultant of the Queen Elizabeth I (yes, of Tudor fame). In 1581, at the age of 54, Dee wrote in his personal journal that God had sent “good angels” to communicate directly with mankind. In 1582, he collaborated with fellow occultist and seer Edward Kelley (1 August 1555 – 1 November 1597) to facilitate communication with the angels. Their attempts resulted in the development of the Enochian language.

Dee himself never described the language as “Enochian.” He preferred to describe it as “Angelical,” the “Celestial Speech,” the “First Language of God-Christ,” and particularly “Adamical,” because Dee asserted it was used by Adam in the Garden of Eden to name all of God’s creatures. Dee went on to further postulate that after he was ejected from Eden, Adam invented a form of “proto-Hebrew” based on what he could remember from the Celestial Speech. This proto-Hebrew continued to be the language of mankind until the Tower of Babel. Finally, Dee claimed that from the time of Adam to the time of Dee and Kelly, Celestial Speech was a secret to all humans with the exception of a single patriarch – the apocryphal Enoch, whom legend dictates recorded the Book of Loagaeth (Speech from God), itself lost in the Deluge of Noah. This is the pretext upon which the language was later named “Enochian.”

On March 26th, Kelley and Dee began writing the Liber Loagaeth (Book of Speech from God), which was ultimately comprised of 49 great letter tables – squares made of 49 by 49 letters, including a front and back, making 98 49 by 49 tables in total.

The second important set of documents in Enochian were written a year later. They comprised 48 poetic verses called the Claves Angelicae (Angelic Keys), which Dee intended to use to “open the 49 Gates of Wisdom/Understanding,” represented by the 49 magic squares in the Liber Loagaeth.


enochianalphabet It is read from right to left, as specified in John Dee’s diary.

Enochian is not without its skeptics. Australian linguist Donald Laycock, for example, has pointed out that the texts in the Loagaeth demonstrate phonetic features that do not appear in natural languages. Rather, the phonetic features are associated with glossolalia, or speaking in tongues. The syntax of Enochian also bears strong commonalities with English, Dee and Kelley’s natural language. Such similarities include the word luciftias, a term meaning “brightness,” bears a connection to Lucifer, whose name means “light bringer.” Londoh, the Enochian word for kingdom, may represent Dee’s admiration for his royal patron, the Queen of England.

Later, the society of Thelema, begun by Aleister Crowley, published its own pronunciation guide in the Equinox, a periodical for his magic order.

“The way the Golden Dawn used is the more common known one, but it is also more cumbersome. Each enochian consonant that is not followed by a vocal borrows the vocal of the hebrew name of the correspoding letter. For example the enochian letter “b” would sound like “be” because the corresponding hebrew letter for “b” is named “beth” in hebrew language, the enochian letter “n” would sound like “nu” because “nun” is the hebrew name for the letter “n”. So Wynn Westcott of the Golden Dawn pronounced “OOMDI” like this: “Oh-Oh-Meh-Dah-Ih”, the enochian “vabzir” would sound like “Vau-Aah-Beh-Zod-Iih-Reh” – the enochian “z” is always pronounced as “zod”.

John Dee’s way of pronounciation is quite different from the Golden Dawn’s rather complicated one. Dee spoke the enochian language with an english accent, although we do not know today, how this english sounds in his time. The only one human, who actually heard enochian language was Edward Kelley, who also uttered it during the sessions. Laycock reconstructed the pronounciation-rules and condensed them into this table of reference:

A – long (stressed) like in lahm, short and unaccented like in Paste
B – unchanged, silent when between an m and another consonant, or after an m as ending consonant.
C – as k before a,o,u; as s before i,e (with many exceptions) and in clusters: noncf = nonsf
CH – as k in almost all positions, but as ch at the end
D – unchanged d in all positions
E – like the long eee (accented), (unaccented) like the english bed
F, PH – unchanged f
G – hard g in front of a,o,u; as j before i,e in endings, after d and in clusters
H – like h. Silent after a vocal, prolonging it
I, Y – stressed like a long ii, unaccented like the english bit, in combinations like “ai”, “ei” or “oi”. As y when at the beginning of a word.
K, L, M, N – unchanged in all positions
O – accented like the french mot, unaccented like the english not, in combinations “oi”, “ou” or “oo” like fool
P – unchanged in all positions except PH
Q – like kw, but the word q is pronounced as “qwa”.
R – like the english r, can be rolled, too.
S – voiceless s. At some places it can be voiced where it fits best in english.
SH – voiceless sch like “Schiff”
T – unchanged t
TH – english þ
U – either a long u or short u, at the beginning of a word “ju”, as v or w in front of other vocals and at the end of a word.
X – as our well-known x
Z – voiced s like the english zoo, at some rare places like “zod”.

The Language of the Angels

Anton LaVey used the Enochian language in the Book of Leviathan of the Satanic Bible. He included English translations of the mantras, which were intended to be recited during Satanic rituals in much the same way one would use bija mantras in Sanskrit during meditation. Based on his example, many Satanists have included Enochian Keys in their rituals, some even adopting the entire language for their use.

Hassatan in the Book of Job


“The book of Job is perhaps the Bible’s most bizarre masterpiece. Readers both ancient and modern cannot help being moved to ask the eternal question, “Is God fair?” a question that brings us right back to the question of theodicy. Job, a faithful and pious man, is tested beyond human endurance. Despite his faithfulness to the LORD, Job suffers unimaginable losses. First, Job is divested of his wealth and livelihood; next, his ten children all die in a freak storm; and finally, he suffers serious health problems that render him incapacitated. Job, a man who is described as “blameless and upright, one who feared the LORD and turned away from evil” ( Job 1:1), is a good, just man and certainly does not deserve such suffering. Perhaps that is why centuries of devout Christians and Jews have turned to Job in times of personal crisis. Not so much for answers (for the reasons for Job’s suffering – or, indeed, suffering in general — is never fully explained in the story) but for comfort. Job’s undeserved pain speaks to the heart of all those who have loved and lost—to the countless souls who have cast questioning eyes to the heavens for answers as to why the just must suffer—and to those who want to hold onto their faith when reason tells them it is all a sham.

Assuming that the book of Job was written after the Exile, somewhere between 530 and 400 B.C.E., it represented a way for a Hebrew dissident to wrestle with the question of whether God had treated Israel justly. Such a question could not be addressed directly — or if someone did, that story did not get by the scribal sentries guarding the contents of the canon. In- stead, the author of Job gave us a hypothetical, a fairy-tale-like story about a legendary character who suffered unjustly. But although the Job of the story was from the land of Uz, and its main character was a kind of Jordanian Abraham, we cannot help but think of him as the Hebrew Every-man, grappling with the question of God’s fairness.

Why are we so preoccupied with the book of Job in a book about Satan? Because the most developed and sustained appearance of the cosmic troublemaker, hassatan (Satan’s direct biblical ancestor) is found in the book of Job.11 And here, hassatan’s role is to test the integrity of a righteous man, to find out what this model of patriarchal piety is really made of.

The action in the story shifts between the earthly realm and God’s heavenly abode; causing misery and creating mayhem, hassatan moves with ease between both spheres. We first meet hassatan at a gathering of the heavenly council: “One day the heavenly beings came to present themselves before the LORD and Satan [hassatan] also came among them” ( Job 1:6). At first glance, hassatan appears to be simply one more member of the heavenly court, one of “the sons of God,” the divine courtiers assembled in the throne room of the cosmic monarch.

“Where have you come from?” ( Job 1:7), God asks hassatan. Hassatan replies: “From going to and fro on the earth, and from walking up and down on it” ( Job 1:7). Hassatan, it appears, has a special function in the divine government: to audit human virtue. Hassatan does not seem to be stirring up trouble on earth—at least not yet—but merely reporting in to his supervisor.

God’s next question, however, changes the dynamic and launches the subsequent tragedy.

“Have you considered my servant, Job? There is no one like him on earth, a blameless and upright man who fears God and turns away from evil.” ( Job 1:8)

Remember: This is God talking. God invites the Adversary, the cosmic attorney general, to open a file on Job. And God cannot resist bragging about his favored one, his apparent “pet.”

As in many scripts, the villain’s lines are the most memorable: “Does Job fear God for nothing?” hassatan asks God ( Job 1:9). The “fear of God” in the Hebrew sense does not mean that Job is afraid of God; rather, it denotes awe, loyalty, and respect for God. Hassatan assumes Job’s piety is less than heroic. After all, it is easy to love and worship God if one has a charmed life, one abundantly blessed by good fortune. Hassatan’s subsequent rhetorical question goes straight to the heart of the matter: “Does Job fear God for naught,” for nothing, for free? As far as hassatan is concerned, the answer is obviously no. Job fears God because virtue and piety have proved profitable for him. Job’s lavish abundance has not escaped the Trouble- maker’s notice, and so hassatan addresses the LORD:

“Have you not put a fence around him and his house and all that he has on every side? You have blessed the work of his hands, and his possessions have increased in the land.” ( Job 1:10)

The term “fence” in the above mentioned text reminds us that Job is the recipient of God’s special protection. Metaphorical “fences” include Job’s family, estate, and social standing, all of which have made him impregnable, protecting his serene patriarchal life from chaos. His life of humane generosity means that he has plenty of capital in the social “favor bank” on which to draw should the need arise. As for Job’s credit with God, consider what Job 1:5 suggests:

[H]e would rise early in the morning and offer burnt offerings according to the number of . . . all [his children]; for Job said, “It may be that my children have sinned and cursed God in their hearts.” This is what Job always did.

Every morning Job rises before dawn and performs ritual on behalf of his children. With cultic mortar and pestle, Job mixes good medicine for his children each morning to inoculate them against divine punishment. Job’s credit with the Almighty is so good that his children could draw on it.

Job’s world is safe and protected, his “fences” secure — that is, until the Troublemaker, hassatan, offers a challenge to God to remove those fences, to see what Job is made of behind all that insulation. “But stretch out your hand now and touch all that he has, and he will curse you to your face” ( Job 1:11), hassatan volleys back to God. And so the great game begins. God allows hassatan to remove Job’s fences. But hassatan is prohibited, in the first round at least, from one move: Hassatan is not permitted to harm Job him- self (Job 1:12).

One by one the fences fall: Job’s livestock are stolen by raiders, his herds and field hands are incinerated in a brushfire, his camels and stablehands are lost to a marauding band; finally, unspeakably, Job’s ten children, as- sembled for a family occasion, die in a tornado (Job 1:13–19).

Job’s reaction to the complete ruination of his life reflects the grief customs of his day: He tears his garment, shaves his head, falls to the ground, and affirms God’s sovereignty (Job 1:20–21)19:

“Naked I came from my mother’s womb, and naked shall I return there; the LORD gave, and the LORD has taken away; blessed be the name of the LORD.” ( Job 1:22)

Job, it seems, had been preparing for this crisis every day of his life. He was truly righteous, he was like a tree planted by the waters and he would not be moved (cf. Ps 1:1–3), not by any loss, no matter how tragic. Job could put it all in perspective, somehow, and stay on the path of righteousness. Hence, Job passed the first test and God won round one of the contest.

There is an interesting connection between Job’s first test and the 2005 film, Constantine. The film, based on the comic book, Hellblazer, features the adventures of a supernatural detective, John Constantine, played by the actor Keanu Reeves. John Constantine acts as a sort of superhero exorcist, ridding the world of nefarious demons who possess unsuspecting humans and threaten world security. Although there are other connections between Satan’s story and Constantine (we explore these in later chapters) one particular connection deserves brief mention. In the film, God and Satan make a wager for the souls of humans and each agree that these souls may be won through influence, rather than through physical contact.

Such a wager is reminiscent of the first agreement between God and hassatan in first round of Job’s testing: “The Lord said to hassatan, ‘Very well, all that he [Job] has is in your power; only do not stretch out your hand against him!’”(Job 1:12). In Job’s case, the initial agreement proves to be temporary.

Round two follows the same pattern, but this time hassatan will not be content to leave Job with any fences. God once again boasts, “Have you considered my servant Job? There is no one like him on earth, a blameless and upright man who fears God and turns ways from evil” (Job 2:3; 1:8). The repetition serves to heighten the tension between God and the Adversary, and the reader cannot help but wince at the fact that God’s victory is at Job’s expense.

God apparently blames hassatan for Job’s reversal of fortune: “He [Job] still persists in his integrity, although you [hassatan] incited me against him, to destroy him for no reason” (Job 2:3c), but careful readers should not buy these goods. It was God who provoked hassatan to consider Job in the first place, and it was God who granted hassatan permission to dismantle the structures of this righteous man’s life.

Unhappy with the loss of the first round, hassatan seeks to score with a knockout in round two:

Then Satan answered the LORD,
“Skin for skin! All that people have they will give to save their lives.
But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face.” (Job 2:4–5)

This is the final fence around Job’s soul: his physical flesh, his bones, his skin. And God agrees to these terms, with one important proviso: Hassatan may not take Job’s life (Job 2:6). Reminiscent of the first challenge, the Troublemaker once again departs the heavenly realm and returns to Job’s earthly home (cf. Job 1:12 and 2:2).

Hassatan wastes no time in adding to Job’s misery, inflicting “loathsome sores on Job from the sole of his foot to the crown of his head” ( Job 2:7). There is little Job can do to ease his suffering. He sits in an ash pit, scrap- ing his boils with a potsherd (Job 2:8).24 Job, his skin peeling, flayed by hassatan, heroically passes this second test too. The text of Job 2:10 offers the official report: “In all this Job did not sin with his lips,” although the wording of the final phrase (“with his lips”) leaves this doorway into the re- mainder of the book of Job ajar. The rest of the book includes over thirty chapters of anguished conversation in which Job’s three “friends,” Eliphaz, Bildad, and Zophar, assert that, despite Job’s protests of innocence, his suf- fering must be the result of sin. The normally patient and pious Job soon rages against the prevailing wisdom that we somehow get what we deserve, and he challenges God to offer an explanation. In response to Job’s challenge, God makes a dramatic appearance in the whirlwind. God spends three chapters (Job 38–40) reminding Job of the wonders and mysteries of creation, effectively giving a nonanswer to the question Why? on the lips of countless suffering Jobs from the beginning of time.

Most germane for our purposes, however, is that the catalyst for all the early action, hassatan, the prosecutor who went off the deep end and enjoyed his job too much, disappears entirely after the initial scenes. The Adversary does not even return for a curtain call in the final chapter, Job 42, where a new crop of Job’s children, last seen in Job 1 buried under a collapsed house, appear so that easily beguiled readers can go home with a smile.

Although Job 1:1–2:10 reveals the most complete portrait of Satan in the Hebrew Bible, it is clear that this figure is far from the demonic tempter who would later appear in the desert to test the spiritual mettle of Jesus in the Gospels. Hassatan’s function in the Prologue of Job seems merely to administer the tests, to aid the LORD by finding out if mortal virtue is more than skin deep. Hassatan does not act without the LORD’s permission, and must play by the Almighty’s rules. Maybe, maybe there is something more in the perverse energy and brilliance of hassatan’s machinations. This ancestor of Lucifer, the Adversary of Job 1–2, may have only limited powers, may have only a little light, but he is going to let it shine, shine, shine on the innermost depths of a good man. Who could stand up to such scrutiny? Job cannot. Hassatan may disappear from Job early on, but the image of the gleeful zeal with which he has prosecuted will live on in the imaginations of readers, like the grin of the Cheshire Cat.

Of course, the notion of being “tested” or “punished” by God is not an alien concept in the Bible. But what is wholly different in this story of testing and misfortune is that God employs a lieutenant to carry it out. This marks a significant turning point in our exploration of Satan. We now have evidence of the satan figure acting on behalf of the deity, but just one step away from acting alone. For although hassatan in Job is still featured as a member of the heavenly court, he also appears to be a somewhat independent figure, roving the earth, wreaking havoc and disrupting the life of a good and pious man, and daring to make wagers with the Almighty him- self. There is even a certain arrogance and audacity associated with this character — and if God is testing Job, one could just as easily argue that hassatan is testing God.”

– T. J. Wray and Gregory Mobley, The Birth of Satan: Tracing the Devil’s Biblical Roots