The Elder Sign and its Occult Associations in Arab Magic

“The Elder Sign is sometimes confused with the Pnakotic Pentagram and the swastika-like Sign of the Old Ones.  However, the actual Elder Sign is a symbol which is often compared to a tree or tree-branch, and consists of a central line with three lines branching off to the left and two lines branching off to the right:


This symbol seems to be all but completely unknown to Western occultists.  However, it is easily recognizable as a relatively common symbol in Arabic magical traditions.  It appears to be one of the 28 graphemes attributed to the first century Turkish physician Diagoridos (سوديروقسيد).  The symbol became more popular in Arab occult traditions in the mid-9th century because of its inclusion in the text Shuq al Mastaham Fi Ma’arifat Rumuz al Aqlaam by Ibn Wahshiyya (ةيشحو نبا). Wahshiyya is famous for his contributions to the Arabic grimoire known in the West as Picatrix, which he made via his text Kitab al Falaha al Nabatiyya.  He is likewise famous for his decipherment of many Egyptian heiroglyphics centuries before a similar breakthrough occurred in the West.

Below is a summary of the esoteric associations of the Elder Sign based on the writings of Wahshiyya, and supplemented with additional material, primarily from Ibn ‘Arabi (يبرع نبا).  Hopefully, this might provide some insight into the significance and use of this symbol within Arab magical traditions, and perhaps by extension, the magick of the Cthulhu mythos:

The name of the sign is “Zai” (ياز)
It is a Solar Grapheme [huruf ash-shams (سمشلا فورح)]
Its numeric value is 7 (٧)
It is associated with the 19th lunar mansion [manzil (لزنم)] which is called “The Sting” [ash-shaula (ء(وشلا)]
Its zodiacal sign is Scorpio [burj al ‘aqrab (برقعلا جرب)]
The divine name associated with this sign is “The Living One” [al Hayy (يحلا)]
Terrestrially it is associated with the element Water and celestially it is associated with the element of Air.”

– Ryan Parker, The ‘Elder Sign’ and its Occult Associations in Arab Magic

Working With Demonic Spirits

“Demonic Spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the earth. One should approach daemonic spirits as something other than the self. They are a testing ground; the ones who would have you face the skull containing the Waters of Leviathan, or initiation. They would have you drink deeply of the Gnosis which reveals the Luciferian Mind, that which questions and is strong within it. One should not approach the Goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. Daemonic Spirits/Djinn are the phantasms which congress and communicate with those who partake of the Infernal Sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis.

Daemonic (Demonic) Spirits are often Fallen Angels; those who have tasted from the golden cup of the celestial realm of Lucifer, and by falling into the infernal realms have learned the dark ways of their own sorcerous making. Such Daemonic forces are but in someways mirrors of our self, we must gain by association and invocation.This, by this Work alone, will strengthen and develop the very self of the sorcerer, the ever-changing Luciferian and Promethean Essence from which the body and mind it itself a Grand Grimoire of Shadowed Knowledge. Our soul must be inflamed as the Serpent and must work accordingly as the Devil in Flesh, the Tester of the limits and the initiator upon earth. Work always with a goal in mind and do not dabble with the Spirits of the Goetia. You have been warned.

The Four Infernal Princes are –

LUCIFER – East (from Lux Fero, Light Bearer. A common “Shadow” association is Lucifuge, latin for “fly the light” and may have close associations with Mephistopheles.Lucifer in this aspect is the Angel of Light, the Adversary. Lucifer is a title which isbeheld by the fire djinn Azazel being the first angel, fallen from the stasis of light. By thismanner, Lucifer is the liberator and developer of humanity with his gift of the Black Flame, or individualized self-perception.

LEVIATHAN – West (from LVTHN, the Crooked Serpent/Dragon of the Sea. Leviathan is the Daemon of Immortality and initiation, that the Beast and Scarlet Whoremoves through to arise from the Oceans as the Beast 666, the Solar Spirit of manifestation and creativity.)

SATAN – South (from the root SHTN, meaning Adversary. Satan is the name associated with Azazel the Fire Djinn, who is also Lucifer and Samael. The Goat with OneThousand Names by form. Satan = Set-an, the ancient Egyptian God of Darkness, Chaosand Isolation.) Satan is the Adversary, whose symbol can be viewed as a Forked Stavewhich rises in the Noon-tide Sun.

BELIAL – North (from BLIOL, a wicked one. Belial is the Spirit of the earth, created second after Lucifer/Azazel as a powerful Angel. Belial is a powerful daemonic andangelick spirit and initiator, and is associated with both the infernal and celestial.)

The Sub-Princes are (and should be considered Shadow forms of the Infernal Princes) –

SAMAEL – East (being the Angel of Fire who is Azazel. Samael is the Demon prince who is married to Lilith and father of Tubal-Cain. The root word of Samael is SML,which translates “Idol or image”.)

AZAEL – West (associated with Azrael, the Angel of Death or the Egyptian Anubis, the God of the Dead. Azael represents the West and the Realm of Twilight.)

AZAZEL – South (associated with the element Fire, as Azazel is the Fire Djinn of Islamic Sufism. In Hebrew Azazel is the Scape Goat, associated with the root OZ,meaning Goat and Devil, sexual force.)

MAHAZAEL – North (associated with Earth, being Cain or the Egyptian Set as the Lord of the Earth in Typhonian Lore. Mahazael comes from the root MHZAL, meaning toConsume and Devour and is associated with AMAIMON, a Grand Daemon.)”

– Michael W. Ford, Luciferian Goetia


Ouija Boards, Exorcism, and Satanism


“Almost since its invention in the late nineteenth century, the Ouija board has been associated with the threat of demon possession. Both experiences – the ouija ritual and deliverance – share a common structure and share so many elements that they must rely on a similar experiential mechanism. In both, the personality or personalities of those present appear to be overshadowed by alternate ‘selves,’ which often have horrifying stories to tell. This is not the say that the Ouija ritual and deliverance [from demon possession] are identical or equally significant; or that they always have the same form or origin; or that either is intrinsically good or evil.

… Further, we find that during the decade before the first ritual abuse narratives were elicited, a number of psychologists were experimenting with exorcism as a therapeutic technique for disturbed patients. The results of these experiments produced ‘memories’ that were as detailed and as compelling as the first SRA [Satanic Ritual Abuse] stories. Although the therapists found these memories often misleading and ultimately fictitious, their work provided an important link between the folk world of the Ouija, the theological world of the exorcism, and the secular world of satanic cult-hunting.

… Practically since its invention a century ago, mainstream Christian religions, including Catholicism, have warned against using Ouija boards, claiming that they are a means of dabbling with Satanism. Occultists, interestingly, are divided on the Ouija board’s value. Jane Roberts (1966) and Gina Covina (1979) express confidence that it is a device for positive transformation and they provide detailed instructions on how to use it to contact spirits and map the other world. But some occultists have echoed Christian warnings, cautioning inexperienced persons away from it. On the other hand, most adolescents consider the Ouija board as a party game, and most accounts describe nothing more than playful speculation about boyfriends and future events. Yet enough personal experience stories circulate that seem to validate the fears of adults: some teens do admit that evil spirits and even Satan himself take over the board. In fact, according to some such descriptions, adolescents deliberately invite demons to communicate through the Ouija board. Such contacts are followed by messages that threaten death, injury, and demonic possession, and the contact is capped by some physical manifestation that proves the demon’s power.

… Even seemingly benign and truthful messages must be diabolical in nature, Pedigo [Fundamentalist Jess Pedigo] adds, since “if there are only two sources of power who can reveal these hidden secrets and if God is not the power that moves … the planchette, it must, of necessity, be Satan.’

… A representative sample gathered from the traditions of teenagers in folklore archives in Ohio, Michigan, and Pennsylvania at first seems to confirm with evil image of the Ouija board. Violent, foul-speaking spirits frequently manifest, threatening to possess or harm the participants. And while some accounts describe trivial fortune-telling questions, some include the elements of sadistic sexual harassment. Nevertheless, it is also clear that they fit into a structured pattern. However improvised the ritual or board session may be, common narrative elements recur that fit it into a set of expectations. If ‘demons’ manifest, their presence is neither surprising nor uncontrollable. The following narrative seems to underlie the adolescent ‘success stories’ consulted:

1. The user invokes a spirit.
2. They then name the spirit and determine its background.
3. Participants test the spirit by asking it questions with known or knowable answers.
4. The messages take on a character of a dialogue between ‘spirit’ and the users, in which the ‘spirit’s’ contribution is less and less predictable.
5. The users confront the spirit, challenging its statements and demanding a sign of its reality.
6. The users terminate contact.

… Once ‘contact’ has been made, users often begin, like exorcists, by asking for a name. One informant said that as soon as a spirit was contacted, they would ask if it was male or female, what it preferred to be called, when it had been alive, how old it was when it died, and similar questions about its past life. The answers determined what course the Ouija board session took. This process may be extended in follow-up questions that generate a history of the spirit’s past life. The archival accounts show that personalities tend to fall into one of two broad categories. One commonly found type of spirit, normally a ‘good’ one, is that of a small child or woman who has died in an accident. In many other cases, however, such ‘good’ spirits alternate with self-consciously evil ones. In addition to Satan and ‘the Devil’ himself, teens described contacting spirits who identified themselves as ‘Evil,’ ‘Legion,’ and ‘Mark a.k.a. Lucifer.’ In general, an ‘evil’ spirit signaled its presence by moving the indicator ‘the wrong way,’ or counterclockwise, or in ‘the Satan way … like a snake slither[ing]across the board.’ Obscene language also suggested evil spirits, as did refusing to spell out words like ‘God’ or ‘cross,’ except in unusual ways. One account that includes several of these elements came from an Ohio youngster:

‘Well, we kept saying that we wanted to talk to Satan ’cause everybody kept say, all the spirits kept saying that was who the power really came from. And we kept pushing for it. And the messengers kept saying, ‘Ya — you know you’re really going to be in trouble if you do. You’re really going to make him mad.’

So, finally, it like stopped, then it started, it, it moved in a snake [“S” movements with the hands], in a writhing kind of thing. And it went around the board writhing like that. And then it, it kept circling the ‘S’. And we asked who it was and finally it would say ‘Satan.’

And it wouldn’t spell, couldn’t spell ‘God.’ It would spell ‘G,’ then it would go to the alphabet to spell ‘G.’ But then it would go to the word ‘Good-bye’ to pick out the ‘o’ and then it would come back to the alphabet to get ‘D.’ It couldn’t use the letters out of the alphabet to spell ‘God’ or ‘cross’ or anything like that.’

… We could see the participants as double insulated from the ‘spirit’ messages by the Ouija ritual. First, since two persons normally move the indicator, it is impossible to say for certain which one might have consciously spelled out the words. Second, a successful ‘test’ and particularly an impressive sign both ‘prove’ that a supernatural entity outside of the two users is responsible for the communications.

… Overall, anti-occult crusaders and serious occultists see the device as a means of opening up a sustained and permanent link with the other world, for good or ill; but adolescents see it as part of a transient state to be approached, touched, then abandoned. The ‘fun’ of activities like these rely on participants’ faith that the trip they are taking through an alternate world that they have created has a secure starting point and a safe means of conclusion.”

– Bill Ellis, Raising the Devil: Satanism, New Religions, and the Media

A Defense of Psychodrama in Satanic Rituals


“The major advantage of the combination of logic dispense and the destruction of a proximate enemy is one of self control. The release of energy and violent action serves as an automatic toning down mechanism for the illogical behaviour pattern that you would otherwise take with you into the external world.

In many cases the purpose can be for self expression without the consequences that would be faced if you were to do the same destruction in a physical way. You can remain more level headed, more efficient and more in control if you go through this process of psychodrama.

It is said, even by some Satanists, that all psychodrama does is make you look stupid, or that it makes you look too stupid. People laugh at such a display rather than fear it.

The criticism is insecure. People feel stupid performing certain actions or saying certain things. For example many neophytes and most mundanes cannot say “Hail Satan”. All it is is two words, yet people get embarrassed to say it. There are many such things that people are illogically afraid of doing and a psychodrama is a release and training ground for self confidence and the reduction of such silly embarrassment.”

– Vexen Crabtree, A Defense of Psychodrama in Satanic Rituals

Baphomantis Luciferian/Satanic Mass


For one to two practitioners, overseen by a High Priest and/or Priestess.

Tools needed:

Incense (preferably hazel)
Wine (or other spirit)
2 patens (small earthenware platters)
2 hosts – one consecrated (representing Yeshua), one deconsecrated (representing Lucifer) – made of bread, crackers, etc.
Athame (dagger, knife, sword, etc.)
1 White Candle (right of altar)
1 Black Candle (left of altar)
Pitcher of Water
Large Bowl with a sprinkling of graveyard dust on the basin

To be hosted in the evening time, preferably on a new moon when the night is darkest. It may also be practiced on any Satanic holiday. It is to be performed skyclad (nude), dressed in all black, or only a black robe, but you must be barefoot.

“Practitioner 1 begins by walking around the altar (3x’s preferred) while chanting the Sanctus Satanas Chant.

“Sanctus Satanas Sanctus, Dominus Diabolus Saboath, Satanas- Venire!, Satanas- Venire!, Ave Satanas, Ave Satanas, Tui Sunt Caeli, Tua Est Terra, Ave Satanas!”

After which he/she repeats the following three times in each direction, starting in the north and ending in the west.


Come Lucifer to witness this rite of dedication unto you,

Veni, Omnipotens Aeternae diabolus!”

Using their athame (or their left forefinger), Practitioner 2 draws an inverted pentagram in the air before your altar. As they do, they say:

“I bless this altar in the name of Lucifer and Satan.
And I dedicate this rite unto thee oh infernal Lord of the Earth, He who gives me joy.
May the blessings of darkness be with us this night!
I shall go down to the altars of hell.”

After which Practitioner 1 says:

“I call upon thee oh Mighty Lord LUCIFER to witness this rite!
I call upon the daemons and legions of the Aybss to witness this rite!
I call upon the Dark Gods to witness this rite!”

Priest: “I stand before the Mighty Lord of the Earth!
I proclaim that Satan -Lucifer rules the Earth!
I ratify and renew my promise to recognize and honor Him in all things, without reservation, desiring His manifold assistance in the successful completion of my endeavors and the fulfillment of my desires.”

All: “Our Father which wert in heaven hallowed be Thy name. In heaven as it is on Earth. Give us this day our ecstasy and deliever us unto all tempations of the flesh for we are Your kingdom for aeons and aeons!”

Priest: “To SATAN, giver of youth and happiness!
May the Lord the earth, King of the world Grant us our desires!
Hear us. I believe in one law which triumphs over all. I believe in one Temple our Lord Lucifer’s Temple and in one word and the word of ecstasy. I give praise to Lucifer and look forward to His ultimate reign and the pleasures that are to come.

Veni, Omnipotens Aeternae Diabolus!

Bringer of Enlightenment, I greet You who cause us to seek the forbidden knowledge and find true light in Darkness.”

Participant 2 dips his/her athame (or left forefinger) into the wine in the chalice, then draws an inverted pentagram in the air. As he/she does so, he/she says:

“Blessed are the strong for they shall inherit the earth!
Blessed are the proud for they shall breed gods!
Let the humble and meek die in their misery!
Hail our Father and Lord of the Earth!”

The Priest retrieves the paten with the unholy host upon it and offers it to both Practitioners, who should stand before the Priest.

Both say:
“Sancttissimi Corporsis Satanas,
Recieve this host Lord Lucifer which I, Thy worthy servant offer to thee. May I gain strength through You and knowledge to serve You better! So be it!”

The Priest breaks a piece of the unholy host and serves it to each Practitioner one by one.

The Priest replaces the paten on the altar and retrieves the Chalice. The Practitioners should remain standing in place.

Priest: “I offer the chalice of desire that it may arise in the sight of Thy majesty for my use and gratification and be pleasing unto Thee.
To SATAN, giver of youth and happiness!”

The Priest serves a small sip of the Chalice to each Practitioner one by one.

The Priest replaces the chalice on the altar, then lights the incense, saying:
“May this incense rise before thee, Infernal Lord and may thy blessing descend upon me.”

The Priest retrieves the pitcher of water and pours water gently into the bowl with graveyard dirt in its basin, saying:
“Cain wandered through the desert of Nodd. As Cain approached death from the desert heat, the ground parted and water sprung up. And Cain partook of it’s sweetness. In the name of Lucifer I bless thee with the waters of life!”

For this portion of the ritual, the Priest stands to the left of the altar. Each of the Practitioners approaches the altar one at a time in a line. They dip their finger in the chalice, draw the inverted pentagram on their forehead, then kneel before the altar and recite an invocation. The invocation varies depending on the gender of the practitioner.

If the practitioner identifies as female:

“I through You have gained knowledge and strength. I am Your will manifest in the flesh of woman. Accept me LUCIFER, as Your own, as I give to You my body, and my undying love. Accept me now and forever, as Your own, blood of your own blood, flesh of Your own flesh, eternally as Your own daughter.

Veni, Omnipotens Aeternae Diabolus, Hail LUCIFER!”

If the practitioner identifies as male:

“I through You have gained knowledge and strength. I am Your will manifest in the flesh of man. Accept me LUCIFER, as Your own, as I give to You my body, and my undying love. Accept me now and forever, as Your own, blood of your own blood, flesh of Your own flesh, eternally as Your own son.

Veni, Omnipotens Aeternae Diabolus, Hail LUCIFER!”

After both practitioners have blessed themselves, they each kneel before the altar side by side.

The Priest retrieves the paten with the consecrated host and presents it to the practitioners.

“Behold the body of Yeshua the deciever. I invoke thee into this wafer. You who come to enslave the race of man. You were sent by He Who calls himself God, to strengthen the chains of bondage. I Invoke you in order to break the chains of bondage and kindle the fires of freedom. Yes, you have gained many followers and sheep of your fold, but now the tide is turning and your flock is learning the truth. In the name of Lucifer, the Daemons and Legions. I condemn thee to the Abyss and free the souls of all you have taken.

This host is your filth that only your sheep will eat!”

The Priest (carefully!) holds the consecrated host over the fire of the black candle, saying:
“By Lucifer’s fire, let ignorance be purged.”

The Priest stands behind the two kneeling practitioners and, facing the altar, also kneels, saying:
“We have gained the Blessings of our Lord Lucifer!
May His protection and grace be with us in our endeavors.”

The Priest rises.
“This rite is at an end. We shall stand tall and proud in our freedom. Be with us as we depart.”

All rise.

“Hail Lucifer!
Hail Satan!”

If you have an offering, now is the time to leave it upon the altar as homage to Lord LUCIFER. A homage of lust is also appropriate at this time.”

The following link provides the original document, which does not attribute itself to an author or group. I have edited and spell-checked it in the above transcribing. Baphomantis_Luciferian-Satanic_Mass

The Basics of Tactical Magick


“A banishing ritual done with a bic lighter and salt packets in a cheap hotelk room. Possum skull house guardians and scarecrow golems in the cornfield. Teddy bear exorcisms and beating down the bogeyman with a watergun. Scrying for the future with a brick and pirated music. Turning a road trip into a vision quest with a mixed tape and a good friend. Punching your enemy right in the soul. Evoking a god with sidewalk chalk and cheap red wine in an alley. Its Molotov magick that burns away the obstacles in your life, if you have the power.

… Tactical magick, in many ways, is a magical system built upon the eclectic and situational use of symbols, associations, and relationships in order to create effective magical manifestations of the will. As such, it has no foundation beyond the daily lives of its practitioners.

… Despite how much we may or may not view the flesh as a prison, after a gnostic fashion, we are beings housed in and a part of the physical realm. Keeping the body, this temple, at peak condition is important to any magical endeavor. When the body is in good physical condition there is an abundance of vitality, awareness, and endurance, all of which are important faculties in magical practice. This is best done through balanced diet, consistent exercise, uninterrupted restful sleep, and good personal hygiene. … Not only will these healthy habits improve the quality of your life, but also the potency, duration, and precision of your magick.

… Meditation is a cornerstone of magical practice, though is not as rigid as one might think. … Eventually the mind will sharpen and the body will relax … It is from this state of relaxed readiness that effective magick springs forth. In time the practitioner will become adept at achieving this R&R state with a single controlled breath, allowing them to prepare for empowered magical action at a moment’s notice.

… Energy must first be sensed; this can be done with a combination of the ‘magical senses’ … and the act of visualizing the energy you are being faced with in whatever manner is most compatible with your personal world view. Once the energy is sensed you must reach out with your will and take control of that energy, shaping it into patterns of your choosing, or using the pre-existing patterns as you see fit. This is the most basic element of magick, and is heavily reliant upon the strength of your will and your belief in the existence of magick itself. Once the energy is shaped it can be used for the magical sending or spell you are attempting to produce. When the magical act has been completed, ground the leftover energy by projecting it into either an object, the earth itself, or dissipating it into the ambient environment.”

– Seth, Tactical Magick

Principles of Modern Necromancy


“‘I’m setting twenty-two tables for the funeral feast,
Satan is by far the kindest beast…’ -Spiritual Cramp; Christian Death

… death is natural. If no one died, we’d be in a world of hurt. The world would be even more overpopulated than it already is. There is nothing “unnatural” about death. Sure, maybe the circumstances of death are sometimes unnatural. But the process of dying itself is just another part of the cycle of life. Birth, life, death – repeat.

Next, death does not discriminate – all living things are going to eventually die. None of us, healthy or sick, young or old, are guaranteed another day. It’s something we need to learn to accept from a young age, but often aren’t taught. It’s only the manner of death and the time of death that are mysterious.

And finally, death itself is nothing to fear. It seems it’s the manner of death that we really fear. After all, we’d all like a quick and painless death. Not to mention none of us wants to deal with the pain of loss of a loved one.

Death impacts the living more than the dead. That’s why they (the infamous they) say that funerals are for the living, not the dead. Death is a painful loss for those left alive most certainly. Losing someone close to you or who you love deeply is like losing a part of yourself. It leaves a hole that will eventually heal in time, but there will always be a scar. It is because of these latter things (and the natural human ability for clairsentience, clairaudience, and clairvoyance) that necromancy came about to begin with.

There is another side of death, however. One that many people don’t consider. Death is change. It is loss. Metaphoric death can be just as life altering as physical death for the person who lives through it. So in Daemonolatry, necromantic practices can, and often do, include rituals to accept other kinds of death including but not limited to: divorce, death of a career, loss of self identity (mid-life crisis), loss of financial stability/home, etc…”

– S. Connoly, Honoring Death