Daimonosophy

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Daimonosophy

by

Sakaki 4

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Copyright © 2007, 2012, 2013 P. F. McAtee

Houston, Texas

Fourth edition printed by

Sirius Ink, Wilsonville, Oregon, 97070, USA.

All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission, except in the case of brief quotations embodied in critical articles or reviews.

Book Layout & Pre-Press:

Philip H. Farber

http://www.hawkridgeproductions.com

Cover Design:

Fergal Fitzpatrick

http://www.fergalfitzpatrick.com

EOB Logo Design: KK

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Table of Contents

Title Page

Copyright page

Outline of the Book

Dedication

Foreword

Circle of the Cosmonauts

The Unbearable Incompleteness of Being

Left-Hand Path Esotericism

The Black Flame

Beelzebub’s Triangle

Xeper’s End

Diagram illustrating initiatory crisis

Work in Life and Inner Awareness

Know Your Equipment

Crystallization

II. Tritocosm

Cosmic Interventions and Perturbations

Magnetism and Esoteric Circles

The Enneagram

Origins of the System

Cultural De-generation

III. Ayocosm

HarWer diagram

HarWer: Holy Reconciling

Mr. Scratch

Daimonosophy

The S.E.T. Substance

Daimonic Process: The Diabolicon

Alchemical Processes

IV. Daimonic Magic

Microcosmic Operations

The Magical Journal

The Door Exercise

The Sitting

The Sensing Clock

A Microcosmic Working for Inner Unity

Visitation of the Daimonic Trinity

Tritocosmic Operations

Basic Sigilization

Aural Sigilization

Triskedaimonic Sigilization

Triskedaimonic Sigil Rite

The Sigils of Lucifer

The Sigils of Beelzebub

The Sigils of Astaroth

Ayocosmic Operations

The Rites of Ayocosmic Conjuration

The Goetic Seals

The Goetic Rite of Beelzebub

Appendices

Appendix 1: Recommended Reading

Appendix 2: The Mass Psychology of Fascism

Appendix 3: Perspectives on the Dog Star

Appendix 4: First Contact

Appendix 5: Sakaki’s Grimoirium Verum Excerpts

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Outline of the Book

Foreword xiv

I. Microcosm

Circle of the Cosmonauts

The Unbearable Incompleteness

Left-Hand Path Esotericism

The Black Flame

Beelzebub’s Triangle

Xeper’s End

Work in Life…

Know Your Equipment

Crystallization

II. Tritocosm

Cosmic Interventions…

Magnetism and Esoteric Circles

Origins of the System

Cultural De-generation

III. Ayocosm

HarWer: Holy Reconciling

Daimonosophy

The S.E.T. Substance

Daimonic Process: The Diabolicon

IV. Daimonic Magic

Microcosmic Operations

The Magical Journal

The Door Exercise

The Sitting

The Sensing Clock

A Macrocosmic Working…

Visitation of the Daimonic Trinity

Tritocosmic Operations

Basic Sigilization

Aural Sigilization

Triskedaimonic Sigilization

Triskedaimonic Sigil Rite

The Sigils of Lucifer

The Sigils of Beelzebub

The Sigils of Astaroth

Ayocosmic Operations

The Rites of Ayocosmic…

The Goetic Seals

The Goetic Rite of Beelzebub

Appendices

1. Recommended Reading

Fourth Way

Hypnosis and Meta-programming

Socio-Political

The Black Flame

Daimonosophy

2. Mass Psychology of Fascism

3. Perspectives on the Dog Star

4. First Contact

5. Sakaki’s Grimoirium Verum…

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For Sir Loki

And now there came out of this building a form – human; - was it human? It stood on the broad way and looked around, beheld me and approached. It came within a few yards of me, and at the sight and presence of it an indescribable awe and tremor seized me, rooting my feet to the ground. It reminded me of symbolical images of Genius or Demon that are seen on Etruscan vases or limned on the walls of Eastern sepulchers – images that borrow the outlines of man, and are yet of another race..

-Edward Bulwer Lytton

The Coming Race

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Foreword

The word daimonosophy means something like Wisdom of the Wise.

It follows from such an expression that Daimonosophy in practice seeks an extremely refined essence - an undefiled wisdom as some might call it - that produces correspondingly profound Transformations in its application. Through works such as Sakaki's first edition of this book and The Black Ship, this Daimonosophy has come forth in recent years as the vanguard of Left-Hand Path thought and practice.

While the percentage of the population that is consciously

engaged in Left-Hand Path Initiation is quite small, the general desire for personal Becoming has emerged in recent decades as a significant force within our host culture.

To use the most radical example, we can look at the phenomenon known as Transhumanism, a philosophically diverse movement that seeks to break the human mold altogether by using either genetic modification, machine enhancement or some admixture thereof to produce and Become new and very different kinds of beings. However, while the Transhumanist movement aims to remake us physically, it still lacks a clear and substantial posthuman ontology or psychology to guide and give meaning to such radical Becoming. In some ways, this also reflects the incoherency of the larger, amorphous Human Potential movement.

Works like Daimonosophy and The Black Ship aim to address this lack.

However, there is a good reason for this confusion that should first be explained. In fact, the solution to this apparent problem lies within it and may be revealed by a shift in perspective.

Since at least the Renaissance, human nature has often been defined somewhat paradoxically by its adaptability and mutability. In his Oratio de hominis dignitate (Oration on the Dignity of Man), Giovanni Pico della Mirandola observed that Man is more or less a blank slate with no particular nature of his own or place in the natural order by comparison with the animals, whose natures and existences are predetermined. Pico did not have the Word Xeper as more recently taught by the Temple of Set, of course, but he came very close to it when he pointed out that Man has the capability to create his own nature and role in the world as he will through his own efforts.

This being so, Pico then proposes using the Angels as Ideal Models (to borrow a term from Roberto Assagioli) for emulation and advises that all appropriate knowledge be explored in the endeavor, including the esoteric wisdom of Jews, Muslims and Pagans. Pico's Oration was an incredibly powerful statement for its time. It very much opened the way for the world that we inhabit now and its full potential still remains unrealized.

Nearly five centuries later, however, the writing of the Diabolicon at the hand of Michael Aquino put a different complexion on the matter. The angels of the Diabolicon were more akin to the mechanical animals described by Pico, while only Lucifer and those touched by Him gained the essence of true Being and Self-determinism. In turn, these transformed Archdaimons passed the Gift to Man and instructed him in its use.

This lineage of thought expressed within the texts of Pico and Aquino set the stage for the emergence of the Esoteric Order of Beelzebub within the Temple of Set - an esoteric School within an esoteric School - and of Daimonosophy as a philosophy and body of practice.

As Grandmaster, Sakaki began the Esoteric Order of Beelzebub with conceptual roots in the Grimorium Verum, the Diabolicon and the teachings of G. I. Gurdjieff - all of which have the figure of Beelzebub in common - as well as a keen interest in the ideas of Wilhelm Reich. Moving forward, this core material has often been fleshed out with futuristic and psychedelic themes and aesthetics in the growing body of art, music and writing produced by the Initiates of the Order. Today, the watchwords of the Esoteric Order of Beelzebub are Independence, Inspiration and Invention and the Order works under the mission statement of Leveraging Conscious Evolution.

Because Sapience is implicitly creative, increasing differentiation is fundamental to its telos or essential purpose. It thus calls for a proliferation of diverse and autonomous viewpoints - which is to say, a proliferation of diverse and autonomous sapient entities.

The unique existence of these entities calls for the discovery of modes of expression that most fully enhance and fulfill the potential of each entity's own existence. In actualizing and fulfilling its potential and sense of purpose, then, each entity has a unique process of growth, development or Becoming to pursue.

This is why things like the Human Potential or Transhumanist movements can seem to lack focus, because Individuals have differing values and trajectories. What a pursuit like Daimonosophy offers is the opportunity to make those values and trajectories conscious and to facilitate alignment with them. Becoming is then Individually and dynamically guided by the Wisdom of the Wise.

The Awakening of the Daemon within Man is achieved through the synthesis and application in Work of the best within Man and his culture. Initiatory bodies such as the Esoteric Order of Beelzebub work on, with and through both Man and his culture to facilitate the emergent point where he has the aspiration, knowledge, creativity and technologies to Become more than Man and to fully Remanifest his true Daemonic Being and Will. This is Daimonosophy in its widest sense.

What it is and means to be a Daemon may then be reflected in the interactions between Daemons and the relation of Daemons to their environments. This is the emergence of what The Black Ship calls Pandemonium, the All-Daemon-Place or Abode of All Daemons.

This is a non-natural process. It requires the extraordinary and intentional efforts of conscious actors. Daimonosophy is the key to those efforts.

Malphas

author, The Black Ship

I

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Microcosm

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Circle of the Cosmonauts

"And he spoke to me of essence, and of creative instance, and of design according to impulse and not to law."

- Beelzebub

The Diabolicon

In the Common Era year 2003, Aeon of Set XXXVIII, the Chinese Year of the water Goat, immediately following the Dog Days of Sirius and in clear view from the planet Mars, the Esoteric Order of Beelzebub (E.O.B.) came into being.

Beelzebub has become a popular figure throughout Western occult literature by means of such sources as the Goetia. However, within the context of the Esoteric Order of Beelzebub it must be emphasized that across the Middle East and Persia of ancient times, the name had a much different meaning than is now commonly acknowledged. For instance, amongst the Philistines, Beelzebub was associated

with the sun, which also brought the flies, resulting in his popular title Lord of the Flies. There is an even older version of the name, Ba’al Zebul which is translated as Lord of the Mansion, or Master of the Dwelling. Therefore, while directing our attention toward the limits of cosmic existence, Beelzebub also symbolizes the championship of will over obedience, independence over dependence, and individuality over the collective.

It has been said that man in his ordinary mechanical state is like unto a Mansion, where the Lord of the estate is gone away on business or vacation and the staff is unsure of precisely when he will return. Thus, the staff begins behaving in ways they never would if the Master were present. The gardener allows the foliage to grow wildly, the butler tries on the Master’s clothing in an effort to mimic his authority, while the kitchen staff prepares uncommon dishes at all hours of the day, and so on. Just as mice play when the cat is away, order can be restored to the Mansion only by the Master’s return.

Man in his ordinary state is a slave: A slave to other men with their popular ideologies and moralities, a slave to his own fears, expectations and false personalities. Without a single and permanent ‘I’, or ‘Master’ to take command and order his inner state of affairs, his life is governed by whims, false personalities, and mechanical reactions to random occurrences and malicious surges of greed and exploitation. Emotions may try to do the work of the intellect; the intellect may try to do the work of the body, and so forth. Without a Master, a man’s house falls quickly into a state of disarray, and in such a state it is very unlikely that a man will accomplish anything meaningful for himself. Just as only the Master can return his own house to order, only a single and governing ‘I’ can return the self to order.

Thus, work in the E.O.B. begins with preparing one’s Mansion for the return of its Lord; work on one’s self and ones existence in such a way that true will and true essential selfdom might rise up from the morass of self delusion, and reclaim its rightful throne at the fountainhead of psyche-centric existence.

Our aim in this grand effort must be always toward the question of self-consciousness. Consciousness is the result of an effort drawn from the totality of one’s being, to include not only one’s thoughts, but one’s feelings, sensations, and physical presence as well. It is a grave mistake to assume that ‘consciousness’ grows only from the intellect.

The gift of the Black Flame – of consciousness, will, and individuality, is a gift of potential only. Man in his ordinary state generally assumes he possesses such things as consciousness or will. However, it may be quickly demonstrated by a few simple experiments that most common human functioning occurs mostly on a non-conscious, mechanical level. It is very important to realize that such things as consciousness and will initially exist for us only as possibilities, for man is unable to work toward that which he already believes himself to possess. The Remanifestation of a higher, more ‘permanent’ conscious state is generally only the result of much work and wish.

Knowledge, from the point of view of the E.O.B., refers to information that can help man in his quest to become – or reclaim – his self. Such knowledge is a rather limited resource in the world, and is generally found only in remote locations - esoteric ‘schools’. While some religions in the world today may have had their origins in schools, it is nevertheless important to now recognize certain essential distinctions between ‘schools’ and ‘religions’. For instance, in religion one’s beliefs are often the main focus. By contrast, in a school one’s beliefs are not nearly so important as what one might do, or what one might wish for.

Consider for a moment that it is entirely possible to utilize a model for initiation without fully believing it. Many magical practices attempt to suspend the belief/disbelief response in order to access a deeper mechanism.

In a school, one may come in contact with ‘esoteric knowledge’. Esoteric knowledge is a body of ideas and teachings of a rather material/organic nature, disseminating almost entirely by means of direct interaction or oral tradition, by way of a school. Thus esoteric knowledge tends to travel in accordance with the laws of accumulation and magnetism, more so than the conventional and often politically governed channels of ordinary knowledge. Esoteric knowledge often seems to transmit something more than the sum total of words spoken, and serves as a sort of ‘food’ for higher states of being. This nourishing aspect of esoteric knowledge is one reason why it is important that we learn to approach knowledge as being a substantial material.

Throughout known history, man’s empires have crumbled and his libraries burned, yet esoteric knowledge has survived by covert passage from mouth to ear and essential transmission from teacher to student. The conditions of the world that we find ourselves in are largely mechanistic, violent, and aggressive, offering little if any possibility for conscious evolution. Schools, unlike religions, are often quite difficult