ELE KITVEI KODESH HACHOL MATTHEW WIGHTMANAuthor: ‘Matthew Wightman Published by: Acon Sophia Press ‘www.aeonsophiapress.com aconsophiapress@gmail.com lustrations: Néstor Avalos Logo Aeon Sophia Press: Anatiummi Arts First edition © 2016 Aeon Sophia Press Text copyright © 2016 Matthew Wightman Illustrations copyright © 2016 Matthew Wightman All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopying, recording or otherwise, without the publisher's prior consent. While every effort has been made to ensure the reliability of the information presented in th publication, Aeon Sophia Press neither guarantees the accuracy of the data contained herein noj accepts responsability for errors or omissions or their consequences. pts respi y rN ‘AEON SOPHIAY PRESS \,THE -KITVEI KODESH HACHOL 7 SERPENT SCRIPTURE OF THE NACHASH EL ACHER BOOK I OF XIII (In Thirty-Six Volumes) HADAM SHEL DAATH V HADAATH SHEL DAM (The Blood of Knowledge & The Knowledge of Blood) VOLUME | OF XXXVI ‘Alogos Zanav 1 BY MATTHEW WIGHTMAN AEON SOPHIA PRESS 2015Dedicated to M. ‘The strongest person I've ever known, And without whose Sacrifice ‘This Work would not have been made Manifest. I'mso sorry... May the Blessings of the Nachash Always and Forever Be Upon You.CONTENTS & SIDDUR SIM CHAMAS - Pg. 67 PREFACE - Pg. 17 i Caveat Lector: An introduction to the Adversarial Ethos and Praxis of te the Siddur Sim Chamas INTRODUCTION - Pg. 23 ‘the Rites of Devotion ~ Upon entering one’s Temple ‘The History of the Thought and Praxis of the Current 61, Leading to the Construction and Use of the Three Devotional Tools of El Acher ‘Transmission of the Kitvei Kodesh HaChol ~ Donning the Serpent's Skin = The Thought and Philosophy Behind and Beneath the Current 61 - Construction of the Prayer Shawl - The Occult and Religious Praxis Behind and Beneath the Current 61 ~ Using the Shall as ~ Wrapping the Serpentine Phylacteries ag - Construction of the Phylacteries ~ Meditation before wrapping the Phylacteries KITVEI KODESH HACHOL: ALOGOS ZANAV - Pg. 37 ~ Using the Phylacteries — Construction of the Serpentine Rosary Introduction to The Serpent's Scripture ~ Performing the Serpentine Rosary ~ Liberating the Serpent (Inner Rite of Initiation) Alogos Zanav: Chapter I ~ The Rite of the Virgin’s Seduction % Sacred Time and Space ~ Klifotic Calendar ~ Festivals and Holidays of the Nachash. Introduction to the Commentary of the Sefer HaTselel | | SEFER HATSELEL: ALOGOS ZANAV I - Pg. 57 I The 11 Klifotic Spheres | Klifotic Ketoret ‘The Klifotic Commentary on Alogos Zanav I ~ The End of the Beginning Klifotic Mezuzot and the Serpentine Shema ~ The Beginning of the End o, 5DOGMATIKI TOU SKOTOUS - Pg. 127 Introduction to the Theology and Philosophy of the Current 61 ‘The First Principle of Knowledge in the Garden of Gnosis ‘The Second Principle of Knowledge in the Garden of Gnosis ‘The Third Principle of Knowledge in the Garden of Gnosis ’ we SEFER QARAV/BADAL - Pg. 143 Introduction to the Ultimate Legion of El Acher Acquisition, Consecration and Use of the Tools of Evocation ‘The Rites of Evocation ‘The Blasphemous Roots of the Legion: The Three Impure Spirits of Revelation - Garah = Gachlilit - Gadad ‘The Body of El Acher: The Fifteen Klifotic Elohim Beneath the Crown and Trident of the A(i)nti-Christ — The Trunk (Torso) of El Acher - Tolaoth ~ Avath ~ Shabatiahu The Roots (Legs) of El Acher Tsalav Tamay Ma'lay The Pith (Heart) of El Acher - Nudel - Kai’ ~ Paararadah ‘The Branches (Arms) of El Acher ~ Vazar ~ Valad Avoore ‘The Crown (Head) of El Acher ~ Damiel ~ Bagadah = Okail °, Od ECHOES OF THE PAST (APPENDIX) - Pg. 189 Excerpts from *God, Humanity and Meaning after the Holocaust (April 2003) and *Bad Theology: Exploring Christianity in the Shadow ‘of Genocide (Spring 2005)TABLE OF IMAGES . Garah: He Who Mocks - Pg. 22 2, Twin Dragon of Aur and Choshel nm Above / smn Below - Pg. 36 3. Gachlilit: Possessor or the Possessed? - Pg. 56 4. Sigil of the Nachash El Acher ~ Pg. 81 5. Hex Prison of the Atzmut ~ Pg. 96 6. Liberation By, Of and In px - Pg. 99 7. Gadad: Slave or Master? - Pg. 125 8. The Tree of ALL and NONE - Pg. 136 9. The Trident, Cross and Crown of the Legion ~ Pg. 159 10. Gachlilit: The Chard One and Eater of Flame - Pg. 187 11. The Ain(fin)ity of the nva/y» - Pg. 196SIGILS 1. Garah ~ Pg. 160 2. Gachlilit - Pg. 163 3. Gadad ~ Pg. 165 4. Tolaoth — Pg. 167 5. Avath ~ Pg. 169 6. Shabatiahu - Pg. 170 7. Tsalav - Pg. 171 8. Ta’may ~ Pg. 172 9. Mallay ~ Pg. 173 10. Nudel - Pg. 174 11. Kai’ ~ Pg. 176 12. Paararadah ~ Pg. 177 13. Vazar ~ Pg. 178 14, Valad ~ Pg. 180 15. Avoore - Pg. 181 16, Damiel - Pg. 183 17. Bagadah - Pg. 184 18. Okail - Pg. 185PREFACE Men since the beginning of time have sought peace. antastical claims are often made within modern occult publishing about the danger, darkness, or even evilness of a particular book. “Transgressive” and “Self-Overcoming” are clichéd bywords of our time. Every author seems to promise that the next book fontains the most profound gnosis granted by the darkest spirits, obtained during the most perverse rituals, learned over years of study and practice With the wisest of ascended masters who are heirs to the most powerful and secret of ancient traditions. More often than not, it’s all marketing fluff. Hories abound about the mental crises, physical breakdowns or spiritual Hauntings of practitioners who have written “forbidden grimoires? and While some truth may indeed lie behind some of these claims, what Matters is not what the author went through in writing the book, but 1h what the reader will go through in reading and performing its words. Thus, as is true of all forms of communication, the meaning of the words Of this book-series lies not with me, the one who penned them, but with the one who receives my words, you, the reader, and therefore, I will offer fio claims as to this work’s danger, darkness or evil, as the veracity of such Assertions will depend largely on how you approach the Work at Hand. While living with, performing and practicing the words of this book early destroyed me, in a very literal way, and did, to my everlasting fegret, destroy many of those around me, your mileage may vary.PREFACE Men since the beginning of time have sought peace... antastical claims are often made within modern occult publishing about the danger, darkness, or even evilness of a particular book. “Transgressive” and “Self-Overcoming” are clichéd bywords of our time. Every author seems to promise that the next book contains the most profound gnosis granted by the darkest spirits, obtained during the most perverse rituals, learned over years of study and practice with the wisest of ascended masters who are heirs to the most powerful and secret of ancient traditions. More often than not, it’s all marketing fluff. Stories abound about the mental crises, physical breakdowns or spiritual hauntings of practitioners who have written “forbidden grimoires? and while some truth may indeed lie behind some of these claims, what matters is not what the author went through in writing the book, but in what the reader will go through in reading and performing its words. Thus, as is true of all forms of communication, the meaning of the words of this book-series lies not with me, the one who penned them, but with the one who receives my words, you, the reader, and therefore, I will offer no claims as to this work’s danger, darkness or evil, as the veracity of such issertions will depend largely on how you approach the Work at Hand. While living with, performing and practicing the words of this book nearly destroyed me, in a very literal way, and did, to my everlasting regret, destroy many of those around me, your mileage may vary.Indeed, I sincerely hope that your experience does differ from my own. I hope that you are able to see meaning in the sometimes-obscure words of this text even before I do (or did). I hope that you learn from my oft-unfortunate experiences so as not to repeat them (though I have frequently found that one is unable to truly understand a mistake as a mistake, until she has made the mistake herself). I hope that by reflecting deeply on the words of this text, and of my previous writings, should you have access to them, that you will come to the same place of freedom and peace that I have, without having to pay the price that I have paid and will continue to pay—and more importantly, without others paying that price on your behalf. More than anything, I hope that you come to this book-series not as an idle curiosity, or as a dabbler in the forbidden—though even if you have, Thope that something about it will leave a splinter in your consciousness that you cannot clear away without pursuing the Truth within—but as one who is truly committed to not only knowing Truth but to Living in the Presence of Truth always and forevermore. oe ee In many ways this work is about mistakes. It is about error. Missing the Mark. Sin. It is about Transgression, Rebellion, Opposition and Adversity. ‘These words can either be empty, meaningless, throwaw vy clichés aimed at selling the next clever work ofoccultfiction, or ‘theycanhavemore profound meaning than you ever expected to find or have ever before experienced. The choice is largely up to you and your commitment to Knowledge of Truth (even, and especially, if these words currently lack tangible meaning to you—a sign that you are already upon the Path). While for many this work will be about danger, darkness and evil—after all, it is largely a work of Satan, his Cruel and Lustful Mistress, and their A(i)nointed A(i)nti-Christ, Qayin—I hope that an equal number of devotees will find the work to be about peace, light and goodness. | hope that in the midst of Opposition and Adversity in your descent into the Darkness of the Chthonic Depths you take hold of the glint of light shining in the periphery of your vision, that you hold the cognitive dissonance and tension that this light creates at the forefront of your heart’s mind, and that you never lose sight of the contradiction in an attempt to reconcile the irreconcilable. If you maintain the tension long enough, if you allow the discomfort to. gnaw at your mind, heart and soul as the NiOhdggr gnaws at the roots of Yggdrasil, and if you maintain the discomfort through both constant action and reflection, I am confident that you will discover that at the bottom of the bottomless depths is a summit unlike anything you could have ever imagined. When you arrive at the top, the top that is the bottom, and you have planted your flag in the murky depths of the abyss, I suspect that you will find, just as I did, that your tattered standard has been there all along. You will discover that all of the adversity, opposition and overcoming had, to borrow a term from Continental Philosophy since Heidegger, always-already been fulfilled before you even set foot upon the path, and that that which you were struggling against, that intangible core of Hate and Disgust (even if you currently characterize it as something else, like Justice, Righteousness, Holiness or even Love) that drove your veryexistence to the point of battling your very existence, was but a faint echo of an enemy long ago defeated. When you realize this, when you experience this, depending on what it took for you to get there—what price you paid, what you stole from others to pay it, and what you were willing to do and to whom you were willing to do it—I suspect that you will, just as I did, weep. You will weep for how long and how far down you dug and how much farther and longer you were willing to dig to arrive at the place at which you had not only always been, but to which you were graciously carried by the only one able to carry you. Then, and only then, will you smile in the Love, Peace and Joy of Freedom; Love that is the Fulfillment of Hate, Peace that is the Fulfillment of Passion, Joy that is the Fulfillment of Sorrow and Freedom that is the Fulfillment of Slavery; each of which are the True End of Hope and Fear. Hail Qayin, the A(i)nti-Christ! Praise the Nachash of Ain! Consume the Fruit of Gnos Bask in the Shadow of the Cross! Amen.INTRODUCTION THE HISTORY OF THE THOUGHT AND PRAXIS OF THE CURRENT 61, LEADING TO THE TRANSMISSION OF THE KITVEI KODESH HACHOL A new era is upon us. ince 2012, when my occult writing first began to see publication in various esoteric journals, and especially since the release of my first full length book last year, Lyrics of Lilith, Songs of Samael: The Serpent Siddur of the Nachash El Acher, much to my humble pleasure, I have been asked on several occasions from those interested in iny work for recommendations for their continued study in understanding the foundations of the thought and occult practices that led to the outer Manifestation of the Current 61. While the whole of the Kitvei Kodesh HaChol—of which this is the first Of many volumes, as the intended ultimate written expression of the Current 61 and the culmination of the revelations made since beginning iy adult academic studies and religious and occult praxis—has been influenced by far too many writers and thinkers to name meaningfully in one document, | felt it appropriate to offer at least some background on the Current's development and most influential sources. Wo that end, 1 offer as an introduction to the Work at Hand a concise discussion of the key thinkers and practitioners who have influenced iny work over the past decade and a half, with the most influential and important names (and therefore most recommended for further reading and study) written in boldWhile this list may appear overwhelming to some (especially as it is highly abridged) or suggest that I spend too much time and money on books (both of which are true), perhaps overvaluing abstract reflection and intellectualism over “living life” or acting in the world, keep in mind that I have had the profound pleasure of learning from and corresponding with many of the (living) individuals mentioned here directly asa student, as well as having formed numerous friendships with contemporaries also studying with these individuals, allowing us to not only better understand the work of our teachers and the works of all of those past thinkers who influenced them—and thus ultimately went on to influence us—but also to build communities in which these philosophies could be lived. Moreover, despite the time that it takes to read carefully and reflect deeply, this is never to be done in isolation, and as many adult-years as I have spent in school, I have spent an equal number out-of-school, living in the “real world.” ‘There is always a constant interplay between action and reflection as we move our way through the world of thought and forms (this is especially true of ritual magic) and I see little need for anyone to be overly praised for intellectual learning anymore than anyone should be dismissed or derided for dedication to more physical pursuits (indeed, one will find that the rites described within this series will require as much physical exertion and endurance as they will mental preparation). The body and mind cannot exist without the other, even if our personal tendencies favor one or the other, and that is why this history will be presented in two equal parts: first, the thought and philosophy that have contributed to the development of the Current 61, and, second, the roots of its occult and religious praxis; always keeping in mind that the two cannot truly be separated, even if, for the sake of brevity of reading, I have thematically disentangled them—the best that anyone can. 24 THE THOUGHT AND PHILOSOPHY BEHIND AND BENEATH THE CURRENT 61 Although my studies, both academic and occult, have exposed me to Writings from all over the world, written by authors from all walks of life, it has been primarily to “Western” thinkers of the Continental Philosophical Tradition and the Hebraic/Semitic Mythos to which I have been drawn (with notable exceptions). If we use my (many) bookshelves as a guide, you will find that the most humerous works—starting in philosophy—are by Hegel, Kierkegaard, Nietzsche, Levinas and Derrida. Of course, you'll also find many of the other names that you'd expect to see alongside of these, such as Plato, Aristotle and Plotinus; Descartes, Hume and Kant; Schelling, Schopenhauer and Marx; Husserl, Sartre and Camus; Heidegger, Ricoeur and Foucault; Irigaray, Butler and Zizek; etc, etc, etc. Moving on to the theology shelves—the most prominent name will certainly be Karl Barth, if for no other reason than the newest English "Study Edition” of his Church Dogmatics spans 31 colorfully bound volumes (Barth's Magnum Opus was originally published in 14 ivory Volumes, dubbed the “Great White Elephant” in German). However, Barth shares space on my shelves with thinkers from numerous Christian traditions, including Eastern Orthodox Yannaras, Zizioulas and Kalomiros; Roman Catholic theologians such as Karl Rahner and Mans Urs von Balthasar; and other Protestant writers such as Bonhoeffer, Tillich, Niebuhr and Moltmann. This is not to even mention all of the Barly Church Fathers, and, of course, the works of Augustine, the Pseudo- Dionysius, Anselm, Julian of Norwich, Aquinas, Eckhart, Luther and Calvin. Being a theologian by training, you can imagine that the list goes on andon with regard to more contemporary expressions of theology—the most influential of which have been by John D. Caputo, Catherine Keller, Peter Rollins, Thomas JJ Altizer, Richard Kearney, Serene Jones, Miroslav Volf and, oddly enough, R.C. Sproul (the latter being an intellectual and theological lightweight by comparison). ‘The religious Jewish writers most influential on my thinking, outside of various influential midrashim and the authors of the Kabbalistic works— Sefer Raziel HaMalakh, Sefer HaRazim, Sefer Yetzirah, Sefer HaBahir, Sefer HaZohar, the writings of the Isaac Luria, as well as the Kabbalistic works translated and analyzed by Moshe Idel, Joseph Dan (especially The Treatise on the Left Emanation) and Gershom Scholem (especially his discussion of the thought of Nathan of Gaza expressed in his Derush HaTanninim)—have been Yitz (Irving) Greenberg, Isidore Greengrass, Elie Wiesel and Richard Rubenstein. Additionally, I have also been highly influenced by the psychological explorations of Freud, Jung, and especially Lacan; each of whom has a bookshelf dedicated to his works in my living room. One shelf that has gone unmentioned, but which has been at least as influential as the others, is that dedicated to literature. This shelf is dominated by the works of the Marquis de Sade and those who have written about him, but also contains works by Bataille, Dostoevsky, Joyce, Milton, Blake, Lord Byron, Dante and Goethe, as well as the poetry of Baudelaire. Though I have intentionally left out works related to the occult (which will be discussed further in part two of this introduction), including occult history and philosophy (i.e. academic or esoteric studies of magic and theosophical writings—the most influential of which has been Dr. Thomas Karlsson’s Qabalah, Qliphoth and Goetic Magic) and have passed over bookshelves dedicated to ancient primary texts (including the Bible, the Jewish and Christian Apocrypha and Pseudepigrapha, the Mishna, the writings of the Gnostics, the Dead Sea Scrolls, the Greek Olassics, the Egyptian Book of the Dead, the Myths of Mesopotamia, ec.) and the thought of other cultures, including Scandinavian (my wn heritage), Islamic, Zoroastrian, Native American, Indian (e.g. Hinduism, Buddhism and Jainism) and East Asian (some of my very last #raduate work involved comparative studies in Confucianism, Taoism and Chinese philosophy), as well as those shelves related to politics and economics (especially political and economic philosophy—e.g. Rousseau, John Locke, Voltaire, Denis Diderot, Adam Smith, Karl Marx, Thomas Hobbes, Spinoza, Machiavelli, etc.), sociology (especially related to the issues of violence, trauma, masculine power, sexual aggression, and fenocide), anthropology (especially related to religion and ritual—and, more specifically, anthropological philosophy—e.g. Rene Girard), works felated to gender and race studies, as well as numerous theological works dedicated to both—i.e. feminist theology (e.g. Rosemary R. Ruether), Black Theology (e.g. James H. Cone) and Latin Liberation Theology (e.g. Gutierrez), as well as those shelves with works of logic, semiotics and mathematical theory (e.g. Alfred North Whitehead, Wittgenstein), and even those of the “hard” sciences—particularly biology and physics—and, of course, those bookshelves housing dystopian science fiction (e.g. 1984; He, She and It), horror novels (e.g. Lovecraft, Bram Stoker), and more ‘obscure philosophy (e.g. Antinatalism, Philosophy of Horror/Horror of Philosophy), the final bookshelf of which I will make significant mention ip the one dedicated to the history, stories, art, poetry, philosophy and language of the Mexica, or Aztecs. While I have absolutely no (known) cultural or ancestral connection to ancient Mexico (besides my very first “best friend” at the age of four being a Mexican citizen—who was also the first person with whom I ean remember talking about “God”), I have felt since a very young agea “supernatural” call to the Spirit of the Mexica Culture, Religion and its Priesthood. The fact that I have an entire bookcase, at least as large as those dedicated to works of the occult, theology, or philosophy, devoted specifically to topics related to the Mexica is significant in ways that even I do not fully appreciate. I will discuss this further in part two of the history of the practices of the Current 61, but I thought it worth mentioning here as well, as it represents my sharpest break with the thought and traditions of Europe and the Semitic East. THE OCCULT AND RELIGIOUS PRAXIS BEHIND AND BENEATH THE CURRENT 61 My novel understanding of Ain as Radical Impossibility precedes the outer form of my most recent occult practices of the past seven years—those grounded in Predatory (Vampiric) Spiritualism, Sinister (Traditional/ Theistic) Satanism, and Anti-Kabbalistic (Klifotic) mysticism—extending back to my graduate work at Yale over a decade ago. This rather innovative notion came out of theological reflections on the logical “origins” of the Godhead in dialogue with my then teachers, Miroslav Volf and Professor of Medieval Mystical and Apophatic Theology, Denys Turner. Despite (or perhaps because of) having an extreme Contrarian, Oppositional and Adversarial Spirit, having felt the call of the Nachash El Acher in the earliest years of my life, Ihave always been heavily engaged with the concepts of Tradition, Orthodoxy and Orthopraxis—at first, as they related to Christian and Jewish Traditions, and then to extreme and militant forms of Satanism. As a contrarian of the most extreme kind, I often found myself strongly attracted to the Tradition, Orthodoxy and Fundamentalism of those traditions seen as adversarial to my own surrounding culture. I was ied as a United Methodist, though by my late childhood I had declared iyself an atheist—a personal misnomer for sure, but one that served its sitional purposes at the time. the extremism of contradiction and my adversarial nature, I would m act in ways “contrary to contrarianism” (our values, as part of the neness of the Atzmut, are never linear; they are always looped). my adolescence, living in liberally minded New England, I adopted a iscist right-wing political stance, developing associations with members ‘of militant racist groups; despite having a generally kind disposition, I fontrolled my enemies and (sometimes) friends through fear of violence; J listened only to classical music, eschewing the pop of my fellow youth, ‘bstained from sex, drugs and alcohol, despite having a long-term Pitlfriend who desired to do all of these things, and “dressed-up” in a ‘thirt and tie to public school. ‘Quite surprisingly, in addition to a “popular” girlfriend, I was always at the center of a large and eclectic group of friends, almost all of whom aged in the above abstained-from activities, whose loyalty to me still jaffles given my rather stereotypical self-involved attitude at the time. Treached adulthood and started college, the form that this adversarial lirit took began to shift, and shift often, as I was exposed to a world far broader than my working-class hometown. T spent time as a radically conservative Republican and as a liberal Democrat. J lived as a ravenous carnivore, and as a strict vegetarian, I Spent many years living as an observant orthodox Jew (despite having fo cultural or ancestral connection to Judaism) and spent considerable time in Greek Orthodox Church communities as well as among Fundamentalist Reformed Church groups.Like Nietzsche’s Ubermensch, pursuing the Willto Power through extreme “yes-saying” I pursued my own Will through extreme “no-saying,” always defining myself in rejection of what I had been previously—which, again, because of the Oneness of the Atzmut, was identical to extreme affirmation, Beyond Good and Evil. My most recent religious practices of the past seven years have been those of Traditional Theistic Satanism (my interest in religion, beginning in early adolescence, actually began with the occult—especially satanic predatory spiritualism—but shifted toward more “mainstream” expressions in college out of a desire to achieve a deeper understanding of myself (my Hate) and my enemy (my Hate)—a concept grounded in the philosophy of the ONA—and, like my expressions before, they have been extreme in their Opposition. Unlike my academic history, I have NOT had the pleasure of working directly with any of the Sorcerers or Magicians who have influenced my practices through their writings. I have had limited correspondence or electronic discussions with some of them, but nothing that would count as a student/teacher relationship, and I have never held membership in any Order or Temple, nor have I ever sought any. Thus, what I've learned about sorcery from others has been primarily from the written word, with the vast majority of what I have learned coming from practicing it myself, as well as from the Spirits with whom this sorcery has connected me. Over the past seven years, I have maintained three permanent working altars (I have, of course, used numerous temporary altars in various contexts and locations at specific times): The first was an eclectic Klifotic Altar that was established for my work with the Liber Azerate—the foundational public text of the MLO (heavily influenced by the ONA, among others), which I privately translated into English for my own uuse—but which quickly became something more, something unique, and which led to the devotional practices laid out in my first book, The Serpent Siddur; the second was a Traditional Qayinite Altar established and worked according to the instructions of the TFC but which also bore elements of my own Path—as I would often say, “In order to truly follow Qayin, one must not follow Qayin”; and finally, the third was an altar dedicated to the Aztec Earth Goddess Tlaltecuhtli—the single most powerful Spirit with whom I have ever worked, to whom I was the most dedicated in terms of devotion and submission, and about whom I very rarely spoke. I had absolutely no human guidance for working this third altar, only the Gnosis that I received from Our Mother Herself. ‘Though I kept these altars separate out of respect for the Spirits to whom they were dedicated, I understood them working together in anti-cosmic synchronicity. During these past seven years, I’ve intentionally turned the attention of my self-awareness to my contrarian spirit, which found so much comfort in the Antinomian Sorcery of the Liber Azerate and the Path of the Nachash Bi Acher, Qayin and the Klifotic Elohim (The Dark Gods). As the MLO evolved into the TOTBL and away from syncretism and eclecticism, I attempted to take more seriously this Traditional Ethos (which certainly more closely reflected my academic approach to the study of religion that in general eschews attempts to understand disparate traditions through the lens of any other equally distinct tradition), while not forgetting what I had learned from my prior sorcerous experiences. This balanced approach led to Gnosis far more profound than I could have ever imagined. During this time, I explored practices grounded in the ideas and works of N.A-A 218, Valentin Scavr and the other authors of Vox Inferni, aswell as the written works of the Arcanus Ordo Nigri Solis and Ordo Hermeticus Sinister. Perhaps even more influential during the past several years have been the writings of David Myatt and the Order of the Nine Angles—writings to which I returned, having been heavily influenced by the concepts of “Insight Roles” and (Dark) Empathy much earlier in my life, and given the profound influence that the ONA had upon the writings of the MLO—works compiled and written by the Temple of THEM, and, most especially, the recent manifestations from the Temple ov Blood and Martinet Press. What was important to me was not the specific outer forms that these Orders or Temples took, but the common and unique expression of extreme Satanism that each revealed under the banners of Tradition, Orthodoxy and Fundamentalism, all of which fed my persistent and obsessive drive for Nietzschean Self-Overcoming and a Faustian pursuit of Knowledge. Over the past eight months, I’ve spent the vast majority of my days and nights in intense ritual states, often fasting for days or weeks at a time, pursuing increased physical activity during the day, and spending the nights in either intense occult study and meditation with books, sigils and tools of divination, or engaging in rites with which prior I would have been highly uncomfortable if not outright opposed. In general, I would sleep less than four hours each night, often not at all, and whatever sleep I did get was always haunted by the Spirits that I was evoking. Needless to say, these experiences took their toll on my mind, body and spirit, as I sank deeper and deeper into the chthonic depths of hate, lust and violence. But the gnostic states attained were unlike anything I've experienced prior. - ‘There would be days that I would sit and write for nearly 24 hours straight 44 « flow of words that did not seem to come from my mind poured onto the page. This flurried writing went on for months as notebooks and Word documents piled up with insights of which I had only had a brief taste in my earlier years. Yet the gnawing feeling that I had not yet gone far enough in my Self- Overcoming so as to truly break through to the Other Side persisted. So I sank deeper. By this time, I was editing the recent work of Vadge Moore for Aeon Sophia Press, as well as re-reading all of the published works of Occult Artist Angela Edwards and re-exploring the thought of Nietzsche, Sade, Foucault and Derrida. | was simultaneously deep in intellectual reflection and thought during the day, often during my otherwise physical exertions, and, at night, abandoning all thought to rites of intense empathic cruelty (a concept that will be explored in great detail in this series) and vicarious Blood Sucrifice, which readers of my previous work know has been both a deep spiritual/intellectual concern—extending back to Qayin’s original offering of Grain—and a stumbling block to my own Spiritual Descent. It was in my efforts to maintain both the intense empathy and loving compassion that I had developed through my Work with the Nachash El Acher and the Victims of the Demiurge, along with the Pure Hate-filled Tage against the Creator that extended even to myself (asa creature of the ‘Oreator) and those people, things and ideas that I hold most dear (as part Of the Oneness of the Infinite Divine Essence) that I finally broke through the veil of existence and negative-existence and tasted the Bittersweet Pruit of Knowledge. It Was simultaneously beautiful and horrible, just as I always expected that it would be.