C21 Voodoo Sorcery, Magick, Neuromancy

“The endless diversity of forms hides a subjective synthesis. Man can therefore eventually see, expressing itself through all forms in all kingdoms, a universal septenate, and when this happens, he is entering into the world of subjective unity, and can proceed on his way consciously towards the One. He cannot as yet enter into the consciousness of that basic essential Unity, but he can enter into that of his own ray-life, of the emanating source of his own temporarily specialised life.” – Alice Bailey.

I have received several queries regarding the origins of the “7 Rays” concept explained in The Neuronomicon, with many assuming it is merely a simplified version of the Kabbalistic Sephiroth, or that the idea originates with Theosophy. While both Kabballah and Theosophy do reflect this concept its origins arguably predate either. That so many modern occultists seem ignorant of this says a great deal about what the movement has become. I was, myself, introduced to the concept by a teacher known to me only as Baba Dirt, a New York (and sometimes visitor to London and Bristol) ‘street sorcerer’ who was an initiate of Haitian Voudon, Makaya sorcery, Palo, Obeah, and Hindu Tantra, all learned by him from pure sources, and all of which recognise the concept of the 7 Rays. It is significant, I think, that Baba Dirt was not another white guy culturally appropriating such ideas for their ‘Chaos magic’, and that he refused to publish any teachings during his life.

The 7 RAYS is a concept that has appeared in several religions and esoteric philosophies in Western culture and in India since at least the sixth century BC, as well as in the African mystery traditions commonly grouped together as ‘Vodu’. They are also known as the seven angels from heaven. In occidental culture, it can be seen in early Western Mystery tradition, such as Gnosticism and Mithraism, and in texts and iconic art of the Catholic Church as early as the Byzantine Empire. In India, the concept has been part of Hindu religious philosophy and scripture since at least the Vishnu Purana, dating from the post-Vedic era. In African Orissa traditions they are most often referred to as the 7 African Powers.

In ancient Greek mythology, Zeus takes the bull form known as Taurus in order to win Europa. The face of Taurus “gleams with seven rays of fire.” The Chaldean Oracle of the 2nd century CE feature the seven rays as purifying agents of Helios, symbolism also featured in Mithraic liturgy. Later, in the 4th century, Emperor Julian Saturnalia composed a Hymn to the Solemn Sun, and in his Hymn to the Mother of the Gods spoke of “unspeakable mysteries hidden from the crowd such as Julian the Chaldean prophesied concerning the god of the seven rays.” In Greek Gnostic magic of the same era, coloured gemstones were often used as talismatia for medicine or healing; they were often engraved with a symbol borrowed from the Egyptian deity Chnuphis- a lion headed serpent from which emanated seven rays, usually with the seven Greek vowels engraved at the tips of the seven rays. Gnostic gems of ABRAXAS also featured the seven rays.

ABRAXAS amulet.

In early Christian iconography, the dove of the Holy Ghost is often shown with an emanation of seven rays, as is the image of the Madonna, often in conjunction with a dove or doves. The Monastery of St. Catherine on Mount Sinai, circa 565 CE, shows the Transfiguration of Christ in the apse mosaic, with “seven rays of light shining from the luminous body of Christ over the apostles Peter, James and John. During the 12th century, Saint Norbert of Xanten, founder of the Order of Canons Regular of Prémontré, discovered the spot where the relics of Saint Ursula and her companions of Saint Gereon and of other martyrs lay hidden while in a dream. In the dream that led him to this location, he was guided by “the seven rays of light … surrounding the head of the crucified Redeemer.” In the 15th century artist Jan van Eyck’s oil painting The Annunciation, depicting the Archangel Gabriel and the Virgin Mary, the Holy Spirit descends on seven rays of Light. The 17th century secret society Knights of the Apocalypse, founded to defend against the coming of the Anti-Christ, wore a seven rayed star on their breast.

The seven armed Agni.

The seven rays also appear in Hindu scripture and should be known to any occultist professing to knowledge of Tantra. The most obvious example is the Vedic deity Agni, often depicted in three forms: fire, lightning and the sun. In Hindu art, Agni is depicted with two or seven hands, two heads and three legs. On each head, he has seven fiery tongues, with which he licks sacrificial butter. He rides a ram or a chariot harnessed by fiery horses. His attributes are an axe, a torch, prayer beads and a flaming spear. Agni is represented as red and two-faced, suggesting both his destructive and his beneficent qualities, and with black eyes and hair. Seven rays of light emanate from his body. The post-Vedic scripture Vishnu Purana describes how Vishnu “enters into the seven solar rays which dilate into seven suns.” These are the “seven principal solar rays,” the source of heat even to the planet Jupiter, and the “seven suns into which the seven solar rays dilate at the consummation of all things….”.

The Seven Rays or Chakras of Hindu Tantra

These 7 RAYS are reflected in the physical anatomy as the seven chakras.

In the ORISSA traditions originating in central to east Africa we find the 7 POWERS. In in Afro-Cuban spiritual system Palo Mayombe, initiation requires the taking of seven cuts upon the shoulder, referred to also in Haitian Voudon as taking seven ‘pointes’.

The Seven African Powers

The number seven features prominently in the human perception of structure of the world: the seven colours of the rainbow, seven notes of an octave; in occult cosmology the seven major planes and subplanes of existence, and in the calculation of time the seven days of a week. Then there are the seven sisters of the Pleiades, the seven Rishis of the Great Bear, and the seven Spirits before the Throne of God. All are essentially living forces carrying the one Life into expression – seven great interpreters of the One Essence as it takes on form. So, when I see modern occultists refer to the 7 RAYS as a younger concept than the Sephiroth, or see them attempting to claim I took the concept from Theosophy, Kabbalah, or even Chaos Magic, I can only laugh at their display of hubris, ignorance, and sheer stupidity.


Magick, Neuromancy, Occult, Sorcery, Spirituality

“Before me, RAPHAEL
Behind me, GABRAEL
To my right hand MICHAEL
At my left hand, URAEL
About me flame the pentagrams,
And in the column the six rayed star.”
– Lesser Banishing Ritual of the Pentagram, The Golden Dawn.

The Hebrew term for angel is Mal’akh, meaning ‘messenger’. The word angel itself comes through the Sanskrit angeres, Persian angeres, to the Greek angelos. Such pre-Christian roots are apparent even in the angel’s names, which commonly end with the singular -El, meaning ‘being of light’; Michael, Uriel, Gabriel, Rapahael etc. The word is of Sumerian origin, and is synchronistic with the Akkadian ‘Ilu’, Babylonian ‘Ellu’, Old Welsh ‘Ellu’, Old Irish ‘Aillil’, Anglo-Saxon ‘Aelf’, English ‘Elf’, and perhaps even our modern term ‘alien’. In all these interpretations the ‘beings of light’ are understood to be more evolved, or vibrating at a higher frequency, than mortal humans.

From Moses onwards magicians have attributed angels governing the powers of the planets, the days of the week, the hours of the day, and the four seasons; the celestial mysteries of the previous ‘pagan’ age took upon themselves new masques. As with old gods, these mysteries also extended to rule over the terrestrial realms; places, plants and principles of every kind. Enchantments and incantations calling upon angelic powers were in abundance as late as the 13th century, as are recorded in the grimoires.

Even our classical image of the angel has its origin in pagan imagery; in the 8th century, when the foundations of Church doctrine were being laid, the visual artists were no less influenced by their heritage than the writers were. Two of the common inspirational sources of their works depicting angels include the Hellenic Greek god of sexuality, Eros, and ‘the winged victory’, Nike. Such continued to provide models for the Renaissance artists of the 12th-15th century, with a more Eastern influence recognisable in the ‘Peacock Angels’ of Fra. Fillipo Lippi. Yet the symbolic use of wings to denote supernatural beings has Near Eastern roots older even than this; consider the superb winged bulls from Nebuchadenezzar’s palace in the British Museum. Such no doubt provided the inspiration behind the Merkobah, which in turn passed to the Christian symbolism of the four Evangelists Cherubs; winged lion, ox, man, and eagle, corresponding to the four elements.

Angelology, like the pantheistic cosmologies that precede it, reflects our human psychology. That is, the various spheres of angelic influence; love, protection, vengeance, even death and disease, are human concerns. We should not be surprised, then, to find striking similarities between the ‘spheres’ attributed to the various angels and those of the older pagan gods; the reader is referred once again to the charaktēre of the Kabala, to which the hierarchy of angels may be most obviously corresponded. What can hardly be disputed is that the angels, as with their relatives the demons, have been imprinted into the collective imagination of our culture over thousands of years. Thus, whatever beliefs have been adopted in this modern age, their images and invocations still provoke a powerful response in our consciousness.

The association with light, and the Gamma frequencies, suggests evolved of consciousness of a higher level than that normally experienced by humans, corresponding to the transcendent circuits. This understanding of the Ael or ‘beings of light’ as a higher frequency or ‘vibration’ of consciousness is not at all alien to Catholic angel lore, Kabalist magick, or even the runic tradition where they are known as aelves. In all these belief systems it is similarly understood that consciousness is a continuum; an angel may descend to become human, or further to become demonic, just as even a demon may ascend to the redemption of At-One-Ment. Similarly, a human may sink lower in their behavior and spirituality, literally operating from lower areas of the brain, or they may – also through their own behaviour – increase their vibration to become a more highly evolved consciousness; potentially, at least, a ‘being of light’.

As with the seven rays of the archetypes, the forms the transcendental forces take when interacting with human consciousness are various. As has been discussed, these beings of light are known universally as the ‘ael’, or its equivalent variations such as aelf, angael, aelian etc. All these masks are valid.



In angelic lore Nathanael (Xathanael, Zathael) was the sixth Archangel of Vengeance after Creation, alongside Michael, Gabrael, Raphael, Urael, and Satanael. As an Angel of Vengeance he is relentless, and never fails to deliver Punishment to transgressors. In modern terms he is the transcendent personification of the principle of inevitable consequences; what one might call ‘karma’, ‘the law of Wyrd’, or even simply the inevitable results of cause and effect over time.

In The Goetia his name is given as the Archangel of Fire, residing in the eastern quarter of the Sacred Circle. He is said to know many secrets of the Arte, which he will teach to those who successfully call to him. As the Archangel of Transcendent Fire, he burns away all impurities, and all illusions of separation from the eternal Light of God (the Absolute). Although an obscure figure in occultism during much of the ‘occult revival’ from the Golden Dawn onward, Nathanael was well known to Kabalists, cunning men, and the magician’s of Solomon’s day. During the last decade he has increasingly made himself known again to mediums, a number of which have made his messages known in books and over the internet, as a simple Google search will verify; he especially makes himself known to psychics involved in the healing of trauma.

In healing trauma, or punishing the selfish, the process personified in Nathanael remains the same; the ‘burning up’ of the illusion of separation from God (the Absolute). As with the disillusion of the ego by any means, whether this is an ecstatic or painful experience depends entirely upon the ego in question. According to the reports of those working with him, Nathanael also offers his aid in overcoming resistance to change; a quality also attributed to higher Gamma.

Excerpt from THE NEURONOMICON, Nathaniel J Harris

Available from Amazon USA UK


Since I can provide links from this blog, I here provide evidence of Archangel Nathanael’s resurgence in modern spiritism:

Messages From Archangel Nathanael

Archangel Nathaniel – Lightworker Support. The Archangel Series, Anaya Jol Hollily. – “Archangel Nathaniel will open the doors to your deepest desires and give you the passion and charge to move forward with your life or divine purpose with much ease and conviction. The patron saint of Lightworkers. Nathaniel will help you awaken to your life purpose, and give you all the energy and the tools you need along the way.”

Journaling With the Archangel Nathaniel, Unite in the Light. “Journaling is a personal experience and journaling with Archangel Nathaniel will help you understand the cause and effects of life, as well as giving you the nudge you may need to follow your lightworker path. Our Unite In The Light Journals includes Information on the Archangel and exercises to assist you.”


Art, Magick

A few of my readers might be aware that, in 2015 and 2019, I published two novellas under the name Nathan Mortlock; Everybody Needs a Hobby and Khaos at Trinity Road. I spent very little time and no money promoting them as self published works, but they do have accolades from Pat Mills on their covers. Nevertheless, the only ‘story form’ book I have been promoting under my own name is my autobiographical novel Accidental Antichrist, which received a great review in Starburst (the world’s longest running science fiction and fantasy magazine), as well as an interview being published on their website (read it here). I have neglected promoting my fictional writings only through fear of causing confusion regarding my sincerity with anything else I have to say. I am sure most people are smart enough to realise that writing satisfying fiction has nothing to do with being a ‘liar’.

If anything, I write because it is cheaper than therapy. After hearing the awful disclosures in 2012, learning how so many people I knew had been involved in such shameful crimes, of what had happened to the young man disclosing during their childhood, I was suffering grief beyond description. If my entire family had died in a car accident the world would have understood, and perhaps I could have got the therapy I deserved. This was worse, since even my memories of them became tainted. Note that in Colin Batley’s trial those in the jury were all offered therapy, and they were not even hearing about their own family, loved ones, and children. My heart was so broken I thought it might literally kill me – the pain was physical and constant. I was so afraid and angry my pupils were like junkie pinpricks, but I had gone nowhere near any drugs. And I had nightmares every night, like I don’t want to tell you. About being unable to stop the most horrible things happening, and of begging the guilty to confess to the police. But since police had made such a cock up of investigating our case, there was no way I could get the appropriate help I needed. I lost a series of jobs because the most unexpected things would trigger me, and I would be unable to stop myself crying. And I was frightened, because not only were the guilty left to walk around freely they were actually stalking us – one of those stalking us being the paedophile psychopath Frank Parker, who was featured in Panorama: Exposed – The Bail Hostel Scandal.

At this time I had ‘disappeared’ from occultism, and was considering changing my name legally in the hope of getting on with my life without further harassment and abuse. I have always enjoyed writing fiction, had been published in a few ‘underground’ magazines in the distant past, and decided to write a novella. As with most ‘inspiration’ I cannot really explain this book, except to say that many people who read it raved about it, a few were indifferent, some said I was sick, and it might have lost me another job after my team manager read a copy, but my nightmares stopped.

I had suffered indescribable nightmares, waking up in tears, almost every night for years, and all of a sudden they stopped. Seriously.

It was a made up story. Nothing in that book happened to any real people. It did not reference the genuine horrors we had been suffering, but it was a story set in Bristol about a wannabe Satanist psychopath, and could only be marketed as ‘extreme horror’; I called this story Everybody Needs a Hobby.

The next book, Khaos at Trinity Road, might be described as ‘surrealist crime’. It was hardly pushed at all over the internet but I sold quite a few straight from my hand in my home city – especially among those familiar with Trinity Road police station. By the most bizarre coincidence, Trinity Road also features in the crime novel Ritual by Mo Hayder, in which arrogant officers stationed there screw up an investigation into a ritual murder. It seems my novella reflected a certain degree of popular sentiment.

Is it also mere ‘coincidence’ that, soon after the publication of my novella, the now ex-commissioner of Trinity Road found themselves the subject of discussion in parliament and the station has been closed? (The sign on its door reading Police Work Will Not Be Effected?) Who knows for sure.. but there was definitely a more contrived ‘statement of intent’ behind Khaos at Trinity Road than my previous novella.

Additionally, I have been told a copy may be found in the library of Marmalade Lane psychiatric facility, also featured in that book – where I found myself when an officer at Trinity Road had me placed under a Section 23 because he ‘could not believe’ their was a Satanic paedo ring operating right under his nose.. this being an involuntary incarceration to determine whether I was mentally ill, supposed to last a month, from which I found myself discharged and proven sane after three days. This was in 2012, very soon after hearing the disclosures, which were extremely difficult to ‘handle’, we had also suffered home invasions and stalking, so I had understandably been acting pretty off the rail by normal standards. Despite what a certain ex-partner of mine has been spreading around the ‘occult community’, this is the one and only time I have ever been sectioned, and I can now say I have been examined by professional psychiatrists and found to be perfectly sane, thank you very much. For a copy of my book to have made its own way to the library there, to be read by the staff and found by someone who should read it during a stay and recognise my name – and emailing me from there – seems like a kind of magic.. especially when they tell me they found the story healing.

Some have expressed confusion as to how my fictional writings relate to my occult treatise, such as The Neuronomicon. I can only express my own confusion at how anyone could separate spirituality, magic, and art of any kind. It seems to me that only a talentless fool would even try, and even then it would only be through jealousy towards those with talent. Novelist and ‘Chaos’ magician William Burroughs had much to say on the relationship between magic and art. Influential comics genius, novelist, and magician Alan Moore also talks about the relationship between magic and art. Kenneth Grant, a hugely influential occult philosopher, humbly considered the talented artist to be a higher form of ‘initiate’ than the mere magician, as well as having written a few obscure novellas of his own. The relationship is so close it baffles me that so many modern ‘magicians’ seem to be devoid of any artistic talent.

Whatever our spiritual beliefs we tend to refer to myths and stories, which we may interpret as being either literally true (as with most Christians) or as symbolic (as with Jungian psychology). This is especially so with occultists, who tend to familiarity with the myths and stories of many cultures and traditions (as with Perrenial philosophy). As both an occultist and fiction writer I see the same Laws in the construction of magical ritual as I do in the myth cycles they refer to, as well as in the construction of satisfying modern fiction. The most obvious of these is the repetition of archetypes, a term most will be familiar from through its modern use in psychology but which is rooted in the Hermetic tradition. The most successful blockbuster stories, from ancient mythology through to Christ, from Star Wars to Harry Potter, are all structured around the same solar-hero myth cycle (the ‘yellow ray’). In all the world’s oldest spiritual traditions we see the Law of Seven, which I have called in The Neuronomicon the Seven Powers; hence we have a week of seven days named after the seven primary powers in any culture. In any satisfying story this same Law of Seven is reflected also in the ‘seven plots’, defined by Christopher Booker in The Seven Basic Plots (a must for any writer) as Overcoming the Monster, Rags to Riches, the Quest, Voyage and Return, Comedy, Tragedy, and Rebirth. We also see the Law of Three, common to all magical traditions, reflected in the classical three act structure – all satisfying stories have a clear beginning, middle, and end.

As an artist I rely on that mysterious thing called ‘inspiration’. If anybody asked me where my ideas come from I would have to say they visit me, arriving of their own accord. I find it almost impossible to sit down and have an idea on purpose, just by willing myself to do so. The etymology of the word inspiration takes us via Old French to the Latin verb inspirare, meaning ‘divine guidance’. This points us to the relationship between artistic inspiration and magical practices such as divination, which is the practice of gaining ‘divine guidance’ through various (often but not always) ritualised methods. We might liken the free flow of inspired writing to spirit divination through ‘automatic writing’. The creation of a character that seems to tell us its own story might be likened to a successful evocation – perhaps a ‘Tulpa’ (Thought Form), or one of the archetypal ‘powers’. We often speak of an artist or writer’s ability to evoke certain feelings, or describe their work simply as ‘evocative’.

An effective ritualist or story teller must also be able to hypnotise, or ‘fascinate’. Think of what happens when you are gripped by a good story, perhaps reading a book. Awareness of the world around you diminishes, so much so you might be unaware of someone talking to you, or forget to get off at your train station. Perhaps the story is so gripping, its world so absorbing, that you find yourself transported, experiencing yourself as both in your physical time and place and in the story world. We might compare this common, everyday experience to a kind of hypnotic trance or dream. In the remote viewing community the experience of being in two places is referred to as ‘bi-location’. The occult texts speak of ‘astral projection’ and ‘spirit journeys’. A masterfully written fictional story can give a reader real world experiences, from emotions to shifts in consciousness, and even spiritual learning.

Perhaps we identify so strongly with a character we find ourselves feeling the same emotions they are going through. When this happens, when we feel with tor even for a character, our mirror neurons are responding just the same as if the character was a real, living, breathing person. Some of the worst prose and tackiest plots often make best sellers and even get made into ‘movies’ so long their stories have regularly shifting emotional ‘beats’, with many smaller beats along the way culminating in pinnacles in strict accord with the three act structure. Additionally, there is a fine line between a cliché and an archetype – however originally the archetypes and plots are intertwined to make any original story, characters that veer too widely from their archetype are difficult to identify with, and stories that veer too widely from the ‘seven basic plots’ are instinctively unsatisfactory, regardless of how original or outside the box their twist ending these stories do not stay with us like the ‘classics’ do.

The Neuronomicon is still spreading its tentacles, as are The Sorcerer’s Yi-Jing, The Mass of Baphomet, and other related materials. I have nothing significant to add at this time, so have returned to writing fiction; this time not as therapy, or to curse any police stations, but with a view to finding an agent and publisher. I get more enjoyment from it that non-fiction, regardless of any perceived levels of ‘success’. Future posts on this blog will no doubt reflect this. I am still who I have always been, and shall be applying everything I have learned in my magical workings, experiments, and writings, to my fiction. I shall also be typing all day, every day, so have less desire to write additional materials for this blog – but I shall keep making updates if I have significant reason. Apologies if I am tardy answering emails.

Meanwhile, my two novellas written as Nathan Mortlock remain available from Amazon.. for now.




Art, Chaos Magic, Humour, Illuminates of Thanateros, Magick, Occult, Sorcery, Witchcraft

It is undeniable that Austin Osman Spare has a huge influence on modern occultism, having been made posthumously ‘famous’ in this context through the works of Kenneth Grant. Ironically, Spare held nothing but disdain for such pretentious and pompous ‘society’ when he was alive. You would not find him hanging out with Crowley, or even Gerald Gardner. As he wrote in The Book of Pleasure: The Psychology of Ecstasy;

“[Some] praise ceremonial Magic, and are supposed to suffer much Ecstasy! Our asylums are crowded, the stage is over-run! Is it by symbolising we become the symbolized? Were I to crown myself King, should I be King? Rather should I be an object of disgust or pity. These Magicians, whose insincerity is their safety, are but the unemployed dandies of the Brothels. Magic is but one’s natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. I know them well and their creed of learning that teaches the fear of their own light. Vampires, they are the very lice in attraction. Their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. Their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food.”

Which was Spare’s way of saying he thought were are all a bit pretentious. Having explored the world of ‘ceremonial magicians’, and having fallen out with nearly all the biggest poseurs for all the right reasons, I am inclined to agree with him. Nevertheless, Austin’s friend Kenneth Grant seems to have been a jolly good chap. I reproduce some of the good things he had to say about me in The Neuronomicon.

Nor, as a ghost, is Spare impressed by the ever recycled fad of Chaos Magic, or fools as Peter J. Carroll, who dared claim heritage of the Zos Kia Cultus. In his Austin’s words, “Don’t blame me for this crap. They’re all cursed. Every single fucking one of the dirty lying cunts.”

That’s not a quote from one of his books. I heard him say it.

I have met the ghost of Austin Osman Spare a few times. I know how that sounds. Everyone has their opinion on the existence or non existence of ghosts, and there are enough of us that believe in them that you cannot call us all crazy. We all have our own experiences. Nobody can prove whether ghosts exist or not in absolute terms, but I have had several persuasive experiences that, at least at the time, convinced me they do. But I am not making any claims as to their absolute reality.

Spare would say it was our belief in them that made them real. His definition of real might not be the same as a closed minded materialist, and nor is mine. My experiences of meeting the ghost of Austin have been amongst the most persuasive, often coinciding with significant turning points in my life.

I have also known others with similar experiences of meeting the ghost of Austin Osman Spare, along with someone who seems to appear in several of his drawings. It has always been out of kindness on the part of his ghost that he appeared to us, because we needed to know we were not alone. Because we were struggling, like he did as an artist with integrity, refusing to bow to any ‘scene’ and selling his art in local pubs. It is never because he has been ‘summoned’ or has lowered himself to appear at a seance – everyone who has met his ghost, or experienced meeting his ghost, agrees on his contempt for ceremonial magicians and spiritualists. I know there are plenty of people who claim otherwise, but as Spare put it, “Their formula is deception and they are deceived.”

That is not a quote from his books either.

We get along well, Spare and I. We have a lot in common. We are both witches, originating from East Anglian tradition, what have walked what he calls “The Path Direct”. That sounds pretentious, and he is, because what he means is simply “straying from the beaten track”. Going your own way. So we are both connected to the same tradition. And we are both uncompromising magical artists, although I make no claim to be his equal as a draughtsman. The last time I laid eyes on an original Spare was at an exhibition of works by Aubrey Beardsley – which as a ‘footnote’ also included a portrait of Beardley’s wife, which Beardsley himself had commissioned from Austin Osman Spare. We both, his ghost and I, agree that he is unequalled. But I have also experienced his displeasure and even his anger. I am glad I have never pissed him off enough to get cursed, although its fair to say he has knocked me for six a couple of times. You really don’t want to meet the ghost of Austin Osman Spare when he shifts into his atavisms.

The Devil’s Door

Magick, Occult, Religion, Sorcery, Spirituality, Witchcraft

‘Just as there is a door which opens unto God, so is there a Devil’s Door which opens upon the recremental deeps. Let the aspirant be in no doubt that once this door is opened that the deeps will come in.’ – A.E. Waite

‘The cornerstone that the builders rejected is the place from which I come. The gate that is not a gate is the source of the living One.’ – The Gospel of Mary Magdalene

There is a peculiar feature to many of England’s medieval Churches, being a smaller entrance commonly situated in the North side of the building. This door is only opened during the Ceremonies of Baptism and Communion, and at no other times. Lore tells that Devils may reside within the Spirit of an unbaptised child, and that its spirit is Exorcised during these Rituals. It is also at this door that the aspiring Initiate of the Black Art may meet their Master, and make their Pact. For all these reasons, it is called the Devil’s Door.

In Christian lore, it is said that the Lord will rise again in the East; thus this side of a Church is regarded as the most sacred. It was common practice for the dead to be buried with their feet pointing towards to East, so that they could meet Him at the time of Resurrection. Next is the South, then West, and finally the North – this from the belief that the dead would rise in this order. The East is considered God’s side, where His throne is set; the West, man’s side, the Galilee of the Gentiles; the South, the side of the ‘Spirits Made Just’ and Angels, and the North is the Devil’s side. Criminals and paupers were frequently buried in the North side of the churchyard.

References to the North as the direction of the Evil One may be found in the Bible. In Jeremiah 1-13/14 we find; ‘What seest thou? And I said, I see a seething pot; and the face thereof is toward the north. Then the Lord said unto me, out of the north an evil shall break forth upon all the inhabitants of the land.’  In Jeremiah 46-20; ‘..destruction cometh; it cometh out of the north’.

The cardinal direction of North was associated in the Middle Ages with criminality. An accused person would stand facing his judges to the North. If a thief or criminal was being chased by the authorities, they could seek sanctuary within a church, as no violence was to take place there. If they could get to the Devil’s Door and take a hold of its handle, they could not be arrested until such times as they had let go. Ecclesiastical sanctuary is believed to have developed through usage from the Anglo-Saxon period until James I abolished the right altogether in 1623. Nevertheless, it was still practised in some parts of the country until the 19th century.

Many early churches in Britain were built upon the very spots used by previous generations of pagan worshippers. Perhaps it was that the sacred space usurped by the church would have been entered only from the North. In ancient Britain and the Germanic territories, the direction was central to the pagan Mysteries. Might we see here the presence of the Sorcerer-God known to us as Woden? That Master of Darkness, Initiator of Sorcerers, and Knower of the Dead? It seems a strong likelihood that these Mysteries may have informed the lore of the Devil’s Door. Amongst Woden’s many names we find also that of ‘Grim’, once again associated with the Devil as the ‘Church Grim’. The God Tyr, also, is associated with the North; indeed his Rune is an arrow pointing to the North Star.

It occurs in Phaerie Lore that the human wishing to make contact with the Hidden Folk may do so by circling a mound beneath which they live, anti-clockwise, and ending in the North. Perhaps here we see the continuation from the Elder Faith, carried through yet adapted to a Christian interpretation. Indeed, as we shall see, there are many practices that remain essentially unchanged from their origins within Phaerie Lore, the service of the Old Ones, and those that are later defined as Infernal Witchcraft.

Yet just because we find a strong correlation, we should not assume to have solved the Mystery in its entirety. Here we have one of many examples where myths have wound together like twisting roots, revealing an intricate pattern.. The association of the North with Devils, and the realms of the dead, may also be found in the Magick of the Zoroastrians. In a Rite of Exorcism, performed in the name of Ahurumazda, the Druj is cast out with these words; “Perish away to the regions of the North, never more to give unto death the living world of the Holy Spirit.”

According to the book of Bahir, amongst the oldest of Kabalist texts, the North is the abode of evil, and Satan comes from the North. It may be noted that the Northerly direction, the cold wastes of the Abyss, and the darkness of perpetual winter, are attributed within Kabalist Lore to the ‘Sephiroth that is not a Sephiroth’; Daath. The significance here is that Daath is indeed the Devil’s Door upon the Tree of Life, leading to the alternate dimensions of the Tree of Death – and the realms of Hell.

It is congruent, also, that within the Egyptian Mysteries the North is associated with Set- the original archetypal ‘Devil’ who was Invoked with Rites we would otherwise describe as Witchcraft pure and simple. For now it is enough to draw attention to the associations with Set, funerary Rites, self overcoming, and the Pathways of the Tree of Death which have been called the Tunnels of Set.

This Mystery may also be found within the Rites of Freemasonry. It is told of the Temple of King Solomon that; ‘….the Sun and Moon….could dart no ray of light into the North part thereof.’ Thus it is that the first degree Mason is taught the North of a term of darkness. This is more than mere allegory, for whilst the Sun progresses through the ecliptic it never reaches beyond 23 degrees North of Earth’s equator. Thus, a building constructed any further North will receive light only on its South face when the Sun is at its meridian height.

According to Witchcraft Lore, it is at this Devil’s Door that the candidate meets their Initiator. Such provides the culmination of a Rite taking place over a series of consecutive nights, during which time the candidate visits the church at midnight and circles the building Widdershins, walking backwards, a variable number of times (usually 3, but always an odd number).

On the final night the Devil is called upon to appear, perhaps as a person, a toad, a large black dog, or any other creature it might choose. The candidate offers a Consecrated host, which must be fed to whatever awaits. As with the formulæ of Witchcraft generally, it must be stressed that there are many variants to this tradition.

It is of relevance that the Rites of Initiation take place at locations bordering the dimensions, as may be understood to be the symbolic aspect of the Devil’s Door itself, or at the crossroads, the seashore, bridges, and so on. Initiation concerns the worlds of the Visible and Invisible, hinging upon the point where the dimensions intersect. The mythic function serves to accentuate occult reality, allowing it to obsess us temporarily that we may once again reabsorb it.

In all these traditions the Initiator may be specifically identified with the Devil. Evidence of such goes back at least to the Middle Ages, with many signs appearing in the Persecution records. In all such depictions, the Rites are portrayed as overtly Satanic. It is that mythic formula concealed also within the tale of the Fall, of Eve and Adam’s partaking of the Forbidden Fruit.

Within many of the old Trade Gilds, which in their day celebrated the Mysteries of their Craft and gave offering to their Gods at their gatherings, the Initiator also became identified with the Devil. Such things were true of the Society of the Horseman’s Word. The Devil is also recognised as the Mystery behind the closely related Initiatory formulæ of the Toad Witches.

Another formula of Self-Initiation is recorded by Scot in his Discoverie of Witchcraft (1584), amongst the most commonly employed books within the Cunning and Art of England, in which the candidate places one hand upon their head, the other on the sole of their foot, giving all between their two hands to the Devil and declaring their self the enemy of all organised religion.

Yet Nature presents one grand and useful lesson more; the knowledge of Self. She teaches, by contemplation, to prepare for the closing hours of existence; and when she has led through the intricate twists and turns of mortal life, she finally brings the lesson of Death. Such are the peculiarities of the Rites of Initiation. They are an invitation to reflect upon that awful subject and teach that, to the Upright Man, death has no terror equal to that of error and illusion.

The formulæ of Initiation, whether into primitive societies or advanced fraternities, are of symbolic death and resurrection; as typified in the myths of Osiris, Christ, and Hiram, amongst many others. Such symbolism is present in the tradition of meeting one’s Initiator at the North side of the church- being that part of the graveyard where the poor are buried, and where sunlight does not fall.

Through the nearness of darkness and death we are inevitably reminded that our own life is but a transient dream. It is analogous, also, to the Inner Darkness, through which we may be presented with glimpses into the Mysteries. It is a symbolic renewal of the candidate’s connection with the embryonic Void; the gateway to the Mysteries, living and breathing the Rite as a dreamer dreams a dream. The shadows of the graveyard serve to remind us of the shifting shadows of Self, ever descending into reincarnation, attempting even death for its satisfaction. This darkness is embraced in its totality that the flame of Illumination may ignite spontaneously within the Self, as the Limitless Light first emerged from the Void.

This is that symbolic death that allows us to mature, imperceptibly, within ourselves. It is not a physical death, but the death of the candidate’s inertia upon the Path of Self; their unawareness and alienation. The aim of Initiation is to kill this death, uncovering the Self buried beneath so much sand and mud. It is as if the candidate were reincarnated ‘this time around’- and let us not forget, that through this symbolised death, the Initiate may come to expand their awareness of mortal death. It is not entirely unknown for Initiates to regain certain memories of previous incarnations at such times. This death corresponds to the Alchemical processes of transmutation, and does not in itself present the culmination of the Rite.

This Harrowing of Hell, called also the Journey Unto the Centre of the Earth, is not merely one of introspection. It serves also as an Enchantment cast upon one’s own Self by the aid of the Devil. The descent into one’s Self foreshadows Infinity; its aim is the perception of a complex reality revealed through various components of the Rite. It is at this stage, having attained the very heart of this realty, that the tangible world opens itself up to the Mysteries.

Herein lies the paradox of Initiation. It is easy to comprehend the need to Become One’s Self in order to realise one’s potential, yet it is difficult to comprehend how the seemingly finite Self is to identify with the infinite Mysteries.

By the process of Initiation, the aspirant rediscovers their Self, stripping it of those beliefs and miscomprehension that hindered them from becoming their own creator, which the Alchemists understood by the phrase Son of His Works. The Initiate enters into this Mystery, revealing the cruel beauty which runs as a current through the Self, as it runs also through the world.

Much superstition and misunderstanding has been accumulated around the formulæ of Initiation. It is often supposed that the candidate acquires by these Rites great Mystical insight as if by a single moment of Illumination, and that great powers are to be granted them suddenly by the agency of the Devil. In reality, however, the Rites of Initiation provide a function that might better be described as poetic, stirring the Greater Mind within the individual as great poetry may serve to awaken the Secrets of the Soul; which is as Danté called the Straight Track.

Nor is the Devil’s Door representative of some singular and finite Attainment. Rather, it is a vow that must be continually reaffirmed. It is not enough to perform this Rite but the once, and consider oneself a ‘Witch’ from this moment on, and forever. The enigma may be decoded through the dictum ‘The object of the Quest is the very way of the Quest’, by which is meant that the goal of our journey is not the aim of our embarking, for it will be to us forever Mysterious. Rather it is the journey itself that is its own purpose. Thus, in the old gilds (the forerunners of ‘guilds’, preserving trade secrets and lore), the candidate for Initiation was sometimes known as a Journeyman. The Rites themselves serve as a momentary Enchantment, a marking of the beginning of a journey that may have no ultimate destination other than death, itself as illusory as life. It is a spelling out with action, and may never replace the endless journey of maturation it represents.


Magick, Neuromancy, Occult, Politics, Religion, Sorcery, Spirituality

My mother’s family, going back several generations, were all known in Essex as ‘white witches’ – at least by people that liked them. The term meant something different than it does today, so I do not often introduce myself as a “white witch”, as most people then assume I am some kind of Pagan. It might baffle those who have been miseducated by bookshop pseudoccultism but the witches of my family were Christians, even if their theology was expanded compared to Church doctrine. It doesn’t really matter what you call their ‘religion’, though; the power we inherit is not a ‘belief system’ or a fixed set of ‘rituals’ – rather, it is an inherited talent. This ‘natural magick’ in our blood is sometimes called ‘cunning’ – from the old word kenning, meaning ‘to know’, in the way the of the Greek word ‘gnosis’. There were cunning men and cunning women, the term is not gender specific, but in East Anglia – at least, by sometime around the 19th century – the term ‘white witch’ was more commonly applied. This is the true magical tradition of England, but it was only as recently as 2005 that the first academic texts were published on the subject; see Cunning Folk by Professor Owen Davies (note my own book Witcha; A Book of Cunning was self-published in 2002 in a hand bound leather. It has only been more recently that any Wiccans started pretending to be ‘cunning’, or that occult publishers started offering ‘luxury’ bound editions. But I digress..)

It is only in recent generations that any of my family stopped going to Church, or that our witchcraft ceased to be ‘described’ in Christian terms. My mother embraced modern Wicca when she married Adrian Brynn-Evan in 1987. Her mother, my Grandmother, also embraced Spiritualism in the days after WWII. I myself have been involved with various branches of magick, from Chaos magick through to Voudon / Orissa / Obeah. Yet even where other ‘faiths’ have been annexed the spirit gift has distinguished us all as having abilities beyond our piers. My Grandmother ran the largest and most affluent séance circle in Colchester, regularly attended by the Mayor and his wife, as well as other dignitaries. My mother is a honorary 3rd degree Wiccan, without ever having had to be taught, as well as having gained recognition in Druidry. When I was invited to join the Illuminates of Thanateros in 1992 it was as similarly as a 3rd degree initiate – and by my resignation in 2001 I had been Mentor to at least one of those now among the Pact’s leadership, as well as the Magister Templi to three or four temples, the order’s first ordained Chaos Priest, and Fool/Inquisitor to the Magi of both UK and USA sections. By the end of 2003 Kenneth Grant was encouraging his ‘Pythoness’ Mary Hedger to bring me into his own order with sexual favours – his letter calling me a ‘magical powerhouse’ is reproduced in part in my book The Neuronomicon. In my dealings with the Voudon cults my abilities have also been recognized – on Three King’s Night of 2008, at a ritual gathering in Haiti, I was recognized as a “Son of Simbi-Makaya” with the natural ability to call the spirits. I think it is fair to say the ‘power’ has been passed to me, whether you call my magick ‘cunning’ in the historical sense, or whether you call it a modern mash-up sorcery.

Let me say that again, as I can tell some of my readers are struggling with the concept. I did not learn my magick as an adult coming to some kind of ‘system’, such as Wicca, Thelema, or Chaos Magic, even if I have in the past engaged with these ‘scenes’. You can say I am ‘really’ just some kind of Wiccan, Chaos magician, wannabee zoodoo, or whatever you like, but at the end of the day I was born with the power – inheriting through my mother’s line – and in addition I was born with a caul – traditionally also sign of natural powers. A lot of people might try to falsely claim to such powers but in my case it happens to be true.

Just recently I have been using the phrase ‘white witch’ in relation to myself more frequently – because I have had to explain myself to witches whose ancestry are African. I have found much more in common with them than any of the bookshop pseudoccultists – especially with my local Obeah, who call me simply “Magick Man”. Many of our practices are identical, which I find fascinating, and it is often necessary to explain where I inherited my knowledge from – especially when there are so many embarrassing charlatans ‘studying to be black’, such as the gay Welsh Voudon shop in Glastonbury (WTF?). Like the ‘white witches’ of East Anglia the typical Obeah practitioner often has inherited spiritual gifts that allow them to operate as they do, and these gifts cannot be passed on to others – at least not without considerable cost to the hereditary practitioner. The distinction ‘white witch’ in this context is also an obvious joke on my skin colour, but I’m fine with that.

What surprises the Obeah as much as myself, however, is when the spirits moving through me choose to introduce themselves by – and respond to – African names. I explain my understanding that all cultures know the same mysteries under different names in The Nueronomicon, and speak a little more about this in the following video concerning the Red Ray.

Now, we can all agree that the Master of the Crossroads is recognized in my native witchcraft as the Devil, before that Odin, and that this same power is called in Obeah as Exu, that the three pronged crossroads sign for Odin (the ‘Awe Helm’) is identical to the symbol of Exu, and that both Odin and Exu are identified ‘after conversion’ with the Devil, but it still causes confusion when my Devil insists it is Exu, and the very same spirit they serve in the mysteries of the African Diaspora. This is when some of my neighbours say I am practising a religion not my own – the same way some racist Heathens say black people should not use the runes or serve Odin. Most Obeah are particularly insistent theirs is a path closed to outsiders, and whites are never to be initiated, so this is bound to cause consternation when it turns out I already know how to do it. I was grateful when a neighbour recently stood up for me against such a purist by arguing, “What you saying? That I’ve only half as much right to practice as you do ’cause I’m mixed race?”

I am reminded of the traditional story where Exu paints himself completely red down one side of his body, and black down the other, divided by a straight line down the middle. He then did a silly walk along the main street of the village, causing those on one side to argue with those on the other as to what colour their strange visitor had been, which escalated into the throwing of spears and a community divided against itself. Such is the nature of Exu, – perhaps his choosing me as his ‘horse’ is a trick to teach a similar lesson to the ‘black purists’ claiming the spirits are theirs alone. It is a complicated and multi-layered argument, and I would never be so assuming as to say my philosophy transcends race as this would also be to deny my own ‘white privilege’. I am always clear that although our practices are often indistinguishable, and we even know many of the same spirits under the same names, I am not ‘Obeah’, nor even ‘Voudusant’, but a ‘White Witch’.

My whiteness caused some confusion this weekend just gone when I turned up at a ‘ritual party’ being thrown by some neighbours just a few doors down. They had not invited us, or indeed any of the other neighbours, but there sound system was so loud it drowned out our stereo, even if we turned it up as loud as it would go. Not that this was too much of a problem, as the DJ’s at their ritual party were playing some banging tunes. Every now and then the DJ took to the mike, declaring to the whole neighbourhood, “This ritual party honours the Orissa!”, or to call out “Exu-Ellegua!”, or “Exu! Exu! Exu!”

Like I said, they were playing some banging tunes. My right leg started hopping around and dancing all on its own. That’s often how it starts – as if ‘restless leg syndrome’ takes over my whole body and moves it around without my control. You might know I suffer ‘rls’ which robs me of sleep if I forget to give due service to the Master at the Crossroads. I was also born with what my medical records call scoliosis – so I am a genuine ‘crooked man’ and the walking stick I lean on is not just for effect. On this occasion my leg was dancing me all around the garden and it took me conscious effort to stop the effect spreading through the rest of me.

“Exu! Exu! Exu!” the DJ called again, and then “Here’s a shout out to our guests from Essex.”

Now, I’m from Essex. It seemed a terrible shame not to have been invited, especially if there was a connection between their society and Essex. It definitely seemed to me that I, or my ‘Devil’, was being called upon – and at such volume it could be heard several streets away. I was like, “Damn, I have to meet these neighbours..”

So there I found myself – dressed in my best red shirt with snake bones around my neck, one hand resting on my ‘staff of Moses’ twisty walking stick, my other hand nursing a bottle – standing outside the party house at a pair of closed black wrought iron gates, a number of new and expensive cars parked behind them. Clearly, the hosts were doing well for themselves, as were those in attendance. As I poured three libations on the ground I was approached by this big black dude with a gangster swagger, “What you want?”

I told him in my best English accent, “I’m a neighbour. I hear you calling to Exu, so here I am. Can I come in, or what?”

This guy looked me up and down like he wanted to snigger. I could tell what he was thinking – some tiny little white dude with the staff of an Obeah men – who does he think he is? Looks like he’s poor, too. And sure, I get that. I get that a lot, from blacks and whites alike. So I took a swig from my bottle and awaited his decision.

“You’re dribbling down yourself,” he said. And I was – accidentally spilling beer like some kind of drunk. And then, “This is a private party.”

Well, whatever. No big surprise, but it was worth a try.

I wandered back home and stayed up with the Mrs, blazing in our garden and enjoying the sounds, imposed upon us whether we liked it or not. But I couldn’t help noticing that, after the sun was down and the party nearly over, they were still calling to Exu. Apparently he hadn’t turned up. Which meant none of the other spirits were in attendance either..

Maybe when they think about it, piecing things together in the week, they will remember the poor little white guy limping on his walking stick that they turned away at their gate. Maybe they will remember the story of Exu painting himself two different colours to teach a lesson about separatism and factionalism. And maybe next time they throw an ostentatious, massively loud, massively bragging ‘ritual party’ that can be heard for several streets away, they will at least remember to invite the neighbours.

So shall it be. Amen.


Entheogens, Magick, Neuromancy, Occult, Sorcery


Digital art by NJH

Then I opened my mouth, and lo! There was reached unto me a full cup, which were full as it were with water, but the colour of it was like fire. And I took it and drank, and when I had drank my heart poured forth understanding, wisdom grew in my breast, and my spirit retained its memory.” – IV Ezra 14:39

To fall in Hell or see Angelic / You’ll need a pinch of psychedelic.” – Albert Hoffman

The use of entheogenic drugs contravenes the laws of most of the Western world, their irresponsible use can be extremely damaging or even fatal, and it is certainly not my intention to direct the reader to indulge in harmful activity. Nevertheless, entheogens have played a major role in the traditions of magick; arguably, the experiences they offer constitute our most powerful tool of initiation.

Under conditions induced by entheogenic sacraments, words and sounds may become visible and even tangible. Combined with disciplined meditation entheogens serve to enliven the inner vision, providing easy access to the astral realm of the archetypes. Awareness of sensory input is greatly heightened; magical art and ritual music prove extremely valuable in directing the experience. The knowledge of magick, and the iconography of consciousness, provides the map by which such experiences may be comprehended and directed.

There is evidence that entheogenic substances were present in the rituals of prehistoric cave dwellers; consider the ‘mushroom shaman’ of Tassilli, Algeria, painted 8,000 years ago. The presence of ergot has been found in the bellies of Iron Age bog people recovered from the peat bogs of Northern Europe.

Scholars believe the Kykeon, being the sacrament of the Rites of Eleusis, was a beverage made from ergot. This same wine may have been the sacrament of the cults of Dionysus. Baring in mind how unpleasant and often deadly ergot poisoning is, such sacraments were quite sensibly kept an initiatory secret, thus preventing the unwise from meddling.

In medieval Europe ergot was known as St. Anthony’s fire, implying the demonic visions it often brings. In Germany it was known as the wolf’s tooth, expressing its connection to the phenomena of the were-wolf; atavistic magick. Experiences of shape-shifting are not uncommon with ergot, or indeed its modern safer derivative LSD

The Gnostics certainly employed psychoactive substances in their observances; consider the Holy Food described in the Prayer of Thanksgiving among the Nag Hammadi scrolls; described as ‘having no blood in it’ and inspiring Illumination. The Book of Enoch tells of a golden ointment by which men may be transported to Heaven. A similar ointment is mentioned in The Sacred Magic of Abra-Melin. Various passages in The Bible tell of sages being given scrolls by angels which they are directed to eat, resulting in profound visions; most notably Revelations.

In the heathen traditions of Dark Age northern Europe we find the shamanic practices of the seiðr , whose sacrament Alu (the original ale) is known to have included entheogenic mushrooms. The flying ointments of European witchcraft, described in a number of grimoires, give details of magical ointments and potions with entheogenic ingredients. Additionally, there is the association between witches, toads, and ‘toad stool’ mushrooms.

Many experiments of the alchemists, who were concerned with transforming base matter (the self) into gold (Illumination), involved the imbibing of entheogens. Consider the alchemical trinity of Earth (Salt), Mercury, and Sulphur; which may be likened to the three states of matter – solid, liquid, and gas – recognised in modern physics. By this analogy we may consider that most famous formula solve et coaguli in relation to the entheogenic experience. Salt is ‘earthed’ consciousness, which moves through dissolution of the ego into the Mercury state. Where there is reluctance in this process the results are often a hellish initiatory ordeal; hence the attribution of Sulphur. This is as true with alchemy as with modern chemomancy, yet where the initiate is prepared through the disciplines of meditation the results are quite different.

Contemporary examples include the continued ritual employment of mescalin and yage by Peruvian shaman, the sacred mushrooms of the Tung shaman, the Soma of the Tantrics, and the Iboga rites of the Bwiti. However, the use of entheogens remains taboo within the majority of Western tradition. The main objection is that while they may indeed provide a short cut to At-One-Ment they may also lead to delusion.

Entheogens work on the brain’s chemistry, particularly serotonin, dramatically increasing Theta brainwaves whilst decreasing Beta; hence language becomes difficult during intense peak hallucinatory experiences. The mind is particularly open and impressionable during such conditions. This is why the CIA were so interested in LSD during the initial development of MK Ultra. Much of the acid at Height Ashbury was distributed through Project Chaos, with nearly all the most famous psychedelic rock bands of the period being children from families directly linked to military intelligence, as was most of the recording industry; Jimmy Hendrix’s manager, for example, was also CIA The UK were also involved., with alleged connections between MK Ultra and The Beatles, David Bowie, Hawkwind, Psychic TV, and other acid gurus commonly portrayed as rebels, yet who are nothing of the kind. Timothy ‘tune in drop out’ Leary was also known for his affiliations with the CIA, and went on record as stating the CIA invented the hippy movement.

The lesser known Iboga is a root found in central Africa, where it is used in the shamanic rituals of the Bwiti religion. The initiatory dose is said to allow access not just to memories of this incarnation, but also of previous lives; the word Iboga itself translates as ‘ancestor’. Iboga, and its derivative ibogaine, was similarly studied by the CIA during the 1950s, and in America was made a Schedule 1 drug at around the same time as LSD was made illegal, while here in the UK it remains ‘unscheduled’. During the 1960s it was found to be an effective tool in tackling all manner of addictions, but its use in this respect has been banned in much of Europe due to some subjects committing suicide or accidentally overdosing after treatment. Although classed as a psychedelic, the experience the drug brings is more one of access to memories, with hallucinations being in the form of memory flashes. Experimental data has yet to be gathered (or at least leaked) concerning the effects of Iboga in recovering repressed memories, such as are exploited in trauma based mind control, but personal experience suggests it may prove extremely useful. Perhaps this is the real reason it was made illegal in the USA around the same time as the original MK Ultra project was being initialised.

Held in high regard among the growing ‘shamanic’ and ‘psychedelic’ communities in the West, ayhuaska, called also yage, and its close relative DMT, are generally considered far more powerful in their effects than LSD, offering an experience that some have described as ‘astral bungee jumping’. They also work directly on the amygdala, the circuit of the brain that discerns fact from falsehood, resulting in particularly convincing experiences which are stored in the brain as objectively real events rather than mere waking dreams. This makes them particularly effective weapons for mind control, and for exploitative Peruvian shaman to make a quick buck out of tourists in search of religious experience. Whilst providing a powerful tool for self-reprogramming, the dangers of obsession and delusion should never be underestimated. They are extremely dangerous in the wrong hands.

In the UK and Europe there is currently a growing psychedelics movement; it is my personal knowledge that certain voices currently making themselves heard in this movement, and who have published various well known texts relating to both entheogens and magick, are also involved in mind control and ritual child abuse. I cannot publish their names here for legal reasons, but offer what warnings (and curses) as I am able. That one such individual writes openly about smoking DMT to commune with Baphomet, has links to convicted ‘occult’ paedophiles operating in the same area of the UK where they reside and work, has had serious allegations made against them (which the police refused to investigate), and has been outed by numerous whistle-blowers and activists, yet maintains their professional position as a sex educator working with vulnerable and traumatised children, should give some indication of the cover-up in place to protect them.

Also treated as a sacrament by Hindu, Rastafari, and Obeah (at least, those local to myself) is that weed said to have been found growing on King Solomon’s tomb. It was also from the term Hashishim, meaning ‘hashish eater’, that we gain our word assassin; after the initiates of Hassan ibn Sabbah. While the legal status of marijuana seems to be shifting dramatically in some areas of the western world, an overview of the reasons cited as to why it was ever illegal in the first place – such as ‘causing the races to intermingle’ – shows how absurd such laws were and are. The truth is that marijuana has huge medicinal properties, being far more effective – for example – in the treatment of cancer and epilepsy than any other drug available, lawfully or otherwise, as well as being safer and having no ill side effects. It is non-addictive and overdose is not possible; the only known fatality from marijuana is from a crate of it landing on someone’s head. Survivors of government level mind control such as Project Monarch almost universally agree that marijuana undermines conditioning and programming – while slaves are often encouraged to drink, and to take cocaine or heroin, they are forbidden to use marijuana. As with most entheogens it appears the real reason for its illegality it that it causes people to think; to look within themselves rather than seek leadership from outside. It is also the case that hemp may be used as a source of oil, from which plastics may be made; its illegality has therefore also had a negative impact on our environment.

Marijuana also appears to be the only substance with its own unique system of responses within the brain. All other drugs merely stimulate the brain chemistry to replicate effects that could, at least potentially, be effected by other means, whereas marijuana stimulates the production of anandamide, which is only ever produced in the brain in reaction to the intake of T.H.C. The implication that our brains actually evolved a system for marijuana implies we have been using it since pre-history; it may even have been partly responsible for the advanced language and symbol using consciousness of Homo Sapiens, giving us the edge over our Neanderthal neighbours.

Θ ⸫

Entheogens & Neuromancy: That entheogens can heighten consciousness is not merely personal opinion, or some abstract conviction; it is scientific fact. Studies have shown that entheogens can increase the strength of the brain’s electromagnetic field. To quote Professor Anil Seth, Sackler Centre for Consciousness Science, Sussex University, “Since this measure has already shown its value as a measure of ‘conscious level’, we can say that the psychedelic state appears as a higher ‘level’ of consciousness than normal.”

I would add that since the presence of electric fields can effect consciousness, this may also provide the key to understanding the phenomena of ‘sympathetic tripping’, and other psychic phenomena such a telepathy, commonly experienced by those experimenting with entheogens.


Excerpt from The Neuronomicon, Nathaniel J. Harris, 2018