Introduction to True Magic of Necronomicon

If you want to limit to two keywords the secrets of magic, then we certainly sho

uld have been the will and imagination. Imagination is the function of conscious

organizations to envision things, ideas and situations where there are none. Wi

ll power is the will of an individual. When these two are combined, then the per

son can direct his attention to something, though what a moment there, the next

may be tangible - the first screen of the imagination of the mind, later on the

same actions.

What would happen, but if the person who turns over his will in fact put on a fa

ntastic full of energy and vision that builds? Perhaps then he would be the idea

until recently outlined in his mind only? Or would lighthouse attention to outs

ide forces beyond the person, perhaps even supernatural forces?

The answer to both is yes, but before we get on this, I deserve to look at one o

f the most famous offspring of human imagination in the 20th century who managed

to win the interest of a real army of sorcerers, turning a literary pulp fictio

n in a complete magic school in a regular stream of occultism, even a recognized

religion ...

What is Mythology Kthoulou?

It was the second and third decade of last century when Howard Phillips Lovecraf

t, a xenophobe novelist from Providence of America, envisioned a new universe of

alien gods, ancient sects of high magic, and an unmentionable book written by A

bdul Alchazrent, a poet who kismet was to be eaten by invisible creatures in the

middle market of ancient Damascus.

As Lovecraft himself explains in his correspondence, the word Necronomicon was t

he product of a dream, and later the whole mythology Kthoulou and this will be a

derivative of the literary influences (from brilliant writers of fantasy and ho

rror, as Lord Ntansany in Arthur Machen, and of course EA Poe), as a figment of

a series of dreams-nightmares uncontrollably in fact, almost daily companion in

his sleep.

Again, according to the imagination (;) of Lovecraft, millions of centuries befo

re the age of man, a race of alien creatures superpower in the world came from o

ur planet Giougkoth. This is the Grand Old, creatures so alien to human logic, o

ne can hardly conceive their culture, let the science, which in our eyes like ma

gic.

Since, then, the Earth millennia matured and the old who lived grew old, their e

mpire faded along with the Cyclopean cities, one after another sunk or were demo

lished.

Gradually, the story gave way to the legends and the descent of the dynasty of G

reat Kthoulou became an object of worship myths and strange sects who, acting in

the shadows of the official religions, worked patiently to bring back the gods,

have died without , sleeping in the bottom of the sea, in deep caves, hidden wi

thin the ancient and virgin jungles.

All this, then, and more accursed Necronomicon recount in which, passing from ha

nd to hand, arrived in the writings of Lovecraft, to inspire, in turn, more writ

ers, friends of Howard.

And so, over time, great people of fiction, such as Clark Ashton Smith, the Nter

leth Agust, Robert Bloch and more recently, Brian and Neil Lamlei Game will resu

me mythos designed by Lovecraft, adding even more elements.

Somewhere here, however, shows an interesting paradox: how is a creature of fict

ion, such as mythology Kthoulou be seriously concerned about the number of wizar

ds that I mentioned? The answer is perhaps even more curious ...

Done and Necronomicon!

In countless letters, Lovecraft is repeated again and again that the Necronomico

n was a fictional book and that he had no idea of the occult beliefs, beyond a rudimentary knowledge gained by studying a relatively encyclopedic entries and some

books as anthropology and folklorism .

Indeed, one of the works that influenced him most was The Witch Cult in Western

Europe (1921) of Margaret Murray, which is worth to note that significant influe

nce and founder of the religion Wicca, Gerald Gardner!

Despite all the reactions of Lovecraft, however, readers continue to look with i

nterest to libraries and the infamous Necronomicon palaiovivliopoleia. The vivli

othireia and this reached a climax when Lovecraft died in 1937 and more later, w

hen his short stories will release more carefully published by Arkham House.

You see, the realistic way Lovecraft's writing, the eccentric personality, but a

lso the fact that for the same issue we wrote about the same time many different

authors, readers did not believe that behind the stories of their favorite auth

ors will be hidden a true but until then sidelined history.

Many, therefore, began to seek out the Necronomicon and authentic because when y

ou want something so much, this tends to happen, the first true (;) Necronomicon

came into the hands of Nterleth 1946. His name was Cultus Maleficarum and was s

igned by Fred L. Pelton.

Today the book is almost unknown, but it is the "archetype" of all the other pho

ny and fake Necronomicon ... because there will be many more, from the most famo

us and overused the Simon Necronomicon up the book series kthoulikis magic that

has pulled the Donald Tyson the last five years.

Since, then, the shelves of bookstores and occult shops began to fill with Necro

nomicon, it soon turned the interest of the international scene in the dark occu

lt mythology Kthoulou ...

Basing the True Magic of Necronomicon

On the left side of the Atlantic, the authority did the Church of Satan Anton La

Vey, where the evil of the second book (The Satanic Rituals, 1972) will include

two formal written for him by a student and later founder of the Temple of Seth,

Michael Aquino.

It certainly rituals are inspired by mythology and Kthoulou include principles a

nd terminology of the mythos.

On the right side of the Atlantic, now, particularly in England back in 1972, th

e founder of the Order Tyfoneiou Kenneth Grand will release his book The Magical

Revival, in which, among other things, will compare the faces and the concepts

of mythology Kthoulou Thelimiki magic with philosophy and theology of Aleister C

rowley.

Several years later, the torch will take the school Chaos Magic, who manages to

prove that no matter the context in which the magician works, the degree of loya

lty to it. Therefore, one can praise the Grand Old and literally bring it to wor

k!

Over the years most schools and self-appointed wise men will turn their attentio

n to the occult side of the mythos, constructing a functional-but-pretty much di

fferent for each system of practical magic Necronomicon

This, then, that once belonged to the imagination of a few practice and became t

he spirits of the banned volume began to incarnate the black mirrors epikliton t

hem ...

The sects of Kthoulou Today

So far they have shown many different groups worship the Great Old. Several of t

hem went off the map early enough, or because their faith was not genuine or bec

ause their beliefs have led to an impasse. Anyway, today, in the year 2011 and a

re working at least seven battalions. These are: Order of the Necronomicon, Cult

of Cthulhu, Esoteric Order of Dagon, Temple of Shub-Niggurath, Order of the Tra

pezoid, Ordo Nabu Maerdechai, and Ansactus Cechoslovacica Esoterica Templum de A

ntiquelis Prague.

The fraternities that I have include the pantheon of Necronomicon at the core of

their work. There are, however, and several more, which in the dark sometimes e

mploy the esoteric elements of the mythos, like Arcanus Ordo Nigri Solis, the Or

der of the Nine Angles, the Temple of the Vampire, and until a few years, the Lo

dge Magan.

Either implicitly or not, but all these groups show that the real magic can be e

xpressed through the images and ideas Kthoulou mythology, there's a burning flam

e genuine interest and force answering to the name of the current Necronomicon,

and how This spiritual movement can help people to know not only himself but als

o the higher instances of our world. At this point you might be wondering how ex

actly can this be? Careful, well ...

About Satanism Lovecraft

Once incorporated in the LaVey Satanic activities of the psefdomythologia Lovecr

aft, who showed more interest in mythology was Kthoulou representatives and frie

nds of the Left Hand Path, who's starring in the dark mythos tried to match the

entities in Sitra Ahra.

Like this, and a portion of occultists, the magic of the Necronomicon klifothiki

interpreted as a net, and the Great Old demons ... as alien names.

In this way, then, was born Lavkraftikos Satanism, which distinguish at least th

ree forms of magical activity:

1) Invocations to the Grand Old - like the call of Kthoulou by Aquino.

2) Ritual through focussing on a material object - like a crystal tetrahedron in

Standard Nine Corners of the Order of the Nine Angles.

3) passage of consciousness into other dimensions of reality and situations (pat

hworking) - like the vision of the Great Trapezoedrou the Temple of the Vampire.

Employee personal path of the Necronomicon in the last five years, I have found

that the kthoulikos occultism (yog-sothothery or theistic kthoulismos for some)

already contains a wealth of rituals, and features a contemporary ascetic to add

his own bit experience and knowledge at all (potential) system.

The basis of all types of practical magic, however, can employ those who work wi

th the Necronomicon, I believe are the three categories mentioned above.

The real question, despite all this, lies elsewhere: a) the system of the Necron

omicon should follow the postmodern notions chaotikismou or agree with the philo

sophy grimoriaki and b) what the overall benefit?

The answer to the first question varies from author to author. For some, the big

old can and must find their place on the Tree of Death.

Some have written books that base their structure on the existing grimoria, show

that a series of invocations, circles protection and imaginative sigils. Others

, finally, believe that the whole matter should refrain from dogmatic formulas a

nd be free comparative to form a subjective self-awareness and project developme

nt.

My position agrees with the latter option, so I remain skeptical whenever I meet

the unknown magicians grimoriaka labors with pompous names! We must not forget

that this is personal experience, that the fair value and may be minimal.

So, if there is something you should look for one of the true magic of the Necro

nomicon, I think this should be the concepts (black archetypes, if you prefer) b

ehind the names and practice ... This is the real key!

Passing through the gates to the Other Dimensions

What it really is, then, the Necronomicon? There are many interpretations here,

personally I prefer that it wants to the Book of Dead Names. At first glance, th

is title refers to a mysterious necromancy, in fact, to the forces which our con

sciousness has forgotten! The Necronomicon, therefore, is the process of remembe

ring (and revealing) the ratio, ie the creative principle that hide within.

The language is not just a means to communicate ideas about the world, but a too

l to bring the world into existence. The "reality" is not just something experie

nced or reflected in the language, but something that literally made from the fl

oor, just as was done with Shamans, that people were stories that told ...

No wonder, then, that Lovecraft used a new grammar to undefined naming of the go

ds-in match of barbarian names in magical practice Cognitive-downs and the heroe

s of the caves of snakes to cross dimensions of the world through strange angles

and holding strange keys.

The darkness of the universe is the Gothic Necronomicon forest of our unconsciou

s, and the night the magic broader framework for action.

If we, therefore, to pass the dimensions of the Old and get to know the secrets

of the magic of the original Necronomicon, you must descend deep within us and c

onfronted with the terrors of our internal membrane.

The appearance of the demonic creatures of the mythos, moreover, is not accident

al: Fear is like fire, can awaken us from the lethargy of compatibility and puri

fy us!

Descending, then, as another Inanna, like another Orpheus and Odin, the magician

goes through gradual gates, up until it reaches the core of existence. This is

certainly the Secret or Black Sun, which in the Necronomicon esoteric correspond

s to Azathoth.

This is the ultimate benefit of Kthoulikis magic - knowledge of the Centre, whic

h is the microcosmic image of the whole plasma. And the path to this point is a

theosophical initiatory path psychanodias, following the standards of Jewish Gno

sticism Merkava ... but I will not bore you with further more terminologies and

strange philosophies.

Besides, those who want to learn more about Stream Necronomicon, the historical,

philosophical and practical content, you can search my two-volume work Necronom

icon (2008) and Necronomicon: The Path of the Black God (2011), which is publish

ed by Archetype .

George Ioannidis

Liber Grimoiris:

The Parallels of East and West:

Termas, Grimoires, and the Necronomicon

By Frater Nigris

Do what thou wilt shall be the whole of the Law.

The word of Sin is Restriction.

EAST

In the East, especially Tibet, some sacred texts are called 'termas'. Tantri

c Buddhism is loaded with such references. In fact, Mahayana Buddhism is founded

upon a text called the 'Heart of Wisdom' Sutra (scripture), transmitted by the

Buddha via nagas (water dragons) to Nagarjuna (Arjuna of the nagas), who is said

to have been a reincarnation of Ananda, Buddha's illustrious disciple.

Here are some quotes to explain these interesting texts:

Terma - ...Tibetan, literally 'treasure.' In Tibetan Buddhism, a term fo

r religious texts, which...were hidden in secret places, so that at the right ti

me they would be discovered and newly expounded by qualified persons.... The pre

servation of religious literature in hidden places is a practice handed down fro

m an earlier period in India. Thus Nagarjuna is said to have found teachings, wh

ich he later propagated, in the realm of the serpent spirits (naga), where they

were being guarded from falling into the wrong hands.

The Nyingmapas possess by far the most voluminous terma literature, of w

hich the most important works derive from Padmasambhava and his female companion

Yeshe Tsogyel. These works are based not only on Indian sources but also on tea

chings from the land of Urgyen. According to his biography, Padmasambhava hid hi

s works in 108 different places in Tibet, in caves, statues, etc. Among the best

-known terma texts are just this biography of Padmasambhava and the Tibetan Book

of the Dead (Bardo thodel). In addition, works on astrology and the basic text

on Tibetan medicine were transmitted as terma.

The Shambhala Dictionary of Buddhism and Zen, pgs. 222-223; 1991, Shambhala

Publications.

Yeshe Tsogyel - ...Tibetan, literally 'Princess of the Wisdom Lake,'...;

intimate companion of Padmasambhava and the most important female figure in the

tradition of the Nyingmapa school.... Padmasambhava took her as his consort and

transmitted to her particularly the teachings of the phurba cycle. Yeshe Tsogye

l codified countless of her guru's teachings in terma texts and also composed hi

s biography....

Ibid, p. 253.

Phurba -...Tibetan, literally 'nail, wedge'; a dagger for subduing demon

s introduced into the ritual of Tibetan Buddhism by Padmasambhava. As a symbol f

or the direct transmutation of negative forces, it plays a central role in a sys

tem of meditative practice that was transmitted by Yeshe Tsogyel...

The origin of the phurba is associated with a long Tantra [scripture] pr

esented by Padmasambhava at the beginning of his journey to Tibet. A deity perso

nified as a phurba plays an important role as a yidam [an approximate equivalant

of a 'telesmic image' - see William Gray] in the Sakyapa and Nyingmapa schools;

new transmissions, in the form of terma texts, of teachings relating to this de

ity were discovered in the 19th century....

Ibid, p. 170.

These 'termas' were transmissions of esoteric doctrines. Their content was d

eposited in hidden locations by ancient masters. Only adept individuals, suffici

ently qualified by awareness and connected to the master, could successfully 'di

scover' the terma - be it hidden in the dark recesses of a cave or in the seclus

ion a mystic grove. It is said that what was discovered were not 'scripts' (i.e.

written documents) but energy-patterns, transduced through time via meditative

purity. These the adepts translated into written form.

Some adepts set out to discover these texts, while others (perhaps like the

prophet Mohammed) simply had the experience thrust upon their secluded meditatio

ns. Yeshe Tsogyel discovered many of them for the Tibetan Tantrics, and the phen

omenon is not simply eastern.

WEST

In the west such texts have sometimes been attributed to God or to a person

who had an experience attributed to God ('The Revelation of St. John', for examp

le). In orthodox religion they are called 'revelations'. In heretical or 'occult

' traditions they are called 'grimoires'. More often than not they are said to b

e of ancient or mystically powerful origin. As Richard Cavendish explains in The

Black Arts, 1967, Putnam (p. 3):

...the writers of old grimoires, or magical textbooks, which instruct th

e reader in methods of calling up evil spirits, killing people, causing hatred,

and destruction or forcing women to submit to him in love, did not think of them

selves as black magicians. On the contrary, the grimoires are packed with prayer

s to God and the angels, fastings and self-mortifications and ostentatious piety

. The principal process in the Grimoire of Honorius, which is usually considered

the most diabolical of them all, overflows with impassioned and perfectly since

re appeals to God and devout sayings of the Mass. It also involves tearing out t

he eyes of a black cock and slaughtering a lamb, and its purpose is to summon up

the Devil.

Cavendish confines his writings about 'grimoires' here to those which are in

tended to aid the adept in summoning demonic entities, descriptions complete wit

h bodily movements and 'barbarous names of evocation'. It seems that many such t

exts are in existence, having survived the ravages of an orthodox fear, yet not

all of them concern this subject.

When considering the origin of grimoires and termas, what is being cited as

their 'source' (e.g. 'Abraham the Jew', the source of The Book of the Sacred Mag

ic of Abramelin the Mage; or 'Aiwaz/Aiwass', the source/channel of The Book of t

he Law) is a certain state of consciousness. Whether this state of consciousness

is in some way related to any historical or extra-terrestrial figure I leave to

the discernment of the reader.

Given all this, there is no reason why a text could not be referred to ahead

of time by its source, the 'intended' recipient, or a knowledgeable or intuitiv

e third party. The state of consciousness is there to experience by those with t

he courage and ability. The scripture will be received by the adept in any case,

and there is no reason why more than one copy of said text could not be obtaine

d, though individual minds being what they are it will most likely be a differen

t 'version'. Perhaps this is the reason that the gospels of Matthew, Mark, Luke

and John differ as much as they do.

THE NECRONOMICON

When we turn to the text referred to by H.P. Lovecraft as the Necronomicon,

we are hard-pressed to render a 'verdict' as to its legitimacy. If indeed the te

xt preceded Lovecraft, then this does not guarantee that it has come down to us

unedited. If the idea and title were used by Lovecraft as a result of suggestion

s from others without an extant text, then perhaps its 'source consciousness' hi

d the text until a later time. If Lovecraft fabricated even the idea of the tome

along with its title, then perhaps he was simply a 'third party' to a state of

consciousness which we may never assess.

The writing of this tome at any time after Lovecraft's fabrication, in the s

pecial context of termas and grimoires, does nothing to disprove its value or it

s origin. Just because Lovecraft was perceptive enough to imagine such a text, t

his does not mean that it did not exist in some fashion (be it within or without

the dimension we call 'earth').

The only means of evaluating the various versions of the Necronomicon, there

fore, is in comparison with Lovecraft's writings and through personal experience

of the tome in question. Given sufficient qualification and connection, the ade

pt may then be able to analyze the contents of the version in question and disce

rn whether it represents a clear transmission of the source consciousness.

Two points regarding even this method must be understood. First, Lovecraft's

own ideas about the text may have been faulty. Therefore, his description in hi

s writings regarding the text is questionable. One can only say, given that one

feels a specific version of the text varies from Lovecraft's description yet rep

resents a valid grimoire, that these two 'Necronomicons' are different and possi

bly of different origin.

Second, all such evaluations are subjective and therefore deserve the skepti

cism of other students. We can not arrive at 'objective knowledge' about this, a

nd thus no review can be considered absolute in its authority. Certainly some ad

epts' opinions may be accepted over others by the researcher, but even this is a

personal preference and cannot constitute the final word in the matter.

Therefore, regardless of the history or origin of the Necronomicon, whether

or not Lovecraft fabricated it or reflected it in some way, all claims that writ

ings entitled the Necronomicon are useless or ignorant must be taken in context

-- as personal opinions. Those who pass such judgements make a claim to adeptshi

p themselves in order to perform such an evaluative role. Unless we can vouch fo

r the ability and awareness of those who do the reviewing, it is a mistake to ta

ke them too seriously.

The best means of evaluating grimoires and termas is personally, and only th

en after taking steps to develop our mind to such an extent that exposure to the

ir occulted energies will not also expose us to danger or in some way disclose t

hat for which we are unprepared. Some grimoires, it is said, can never be prepar

ed for in this way and have powerful effects upon all those with sufficient perc

eption to comprehend their horrible secrets.

In the realms of consciousness, 'time' and the 'transmission of teachings' a

re not the simple concepts that many would have us believe. Be warned that some

who 'approve' or 'contest' the validity of a scripture are either myopic or have

political goals - the enslavement of your mind!

Invoke me under my stars. Love is the law, love under will.

I am I!

9303.03 e.v.

Frater (I) Nigris (666) 333

Tyagi Nagasiva

1993

Tyagi@HouseofkAos.Abyss.com

or portal!cup.portal.com!Tyagi@Uunet.uu.net

871 Ironwood Dr.

San Jose, CA 95125-2815

27

May

The Real Call of Kthoulou

the true

Call of KTHOULOU

Transformative Oneiromageia

According to the Forbidden Knowledge

the Necronomicon

Dreams play a key role in Mythology Kthoulou. It is the field through which man

can come into contact with ancient forces were expelled by the time and the acti

ons of the Elders Gods.

The father of Mythology Kthoulou F. Ch Lovecraft will derive the most part the s

tories of the dreams and nightmares, composing stories, including the famous Cal

l of Kthoulou.

While the mythology is derivative of the imagination of a group of people last c

entury, the basic ideas have inspired a series of true adepts of occultism seek

common ground between fantasy and dreamlike magic of the traditional cosmology.

Like this, battalions and magical groups composed in turn formally and rituals t

hat were true to invoke the Great Old and handling of their forces. The basic to

ol of these methods is of course dreaming.

In my book Necronomicon (2008), I've written a lot about how the magic of the Le

ft Path schools have adopted and handle Kthoulou Mythology. Also in the book by

George Balanos Kthoulou The Shadow (1998) will find some additional information

on the art of dreaming, always within the mythos.

Besides that, there is still much to be said, new unknown dimensions that can re

veal the seeker of the mysteries of the true Necronomicon. Again, referring to t

he real work, because if Black Vol exists somewhere, then it is definitely in ou

r dreams ...

Stream The Necronomicon

Many of you will have noticed that you often refer to the term Stream Necronomic

on. This is not a religion but a general trend that complicates visas with magic

al event object.

In the current, under all those efforts of magicians from America and Europe who

are currently working on the practical Lavkraftismo as part of a series of stra

nge phenomena, such as oneiromageia. Why someone wants to use his dreams to spea

k with the Grand Old? Nor are these eerie, demonic beings?

Leave aside for a moment the classical concept of classic bipolar grimorion. Acc

ording to the metaphysical thought of Power, by using the magic (in this case of

dreams), one can hear the latent forces hiding inside. To awaken and then use t

hem in order to accomplish the same changes and the environment, according to hi

s will.

The magician is current listener, and Big Old, but hidden nuclear forces of our

soul residing forgotten (so it is monstrous and black, because no one knows thei

r true "look") into the abyss of the collective unconscious.

Nowhere so at this world-or another-there is an entity plokamoeidi hear the name

Kthoulou. But the names that are accepted by writers and magicians meet tangibl

e evidence of human psychology.

The course, to imagine that the theology of mythos can map completely and plos w

hat does the man is wrong! But offers useful answers to the not so bright chambe

rs of the soul ...

He who sleeps in the Deep

But I do not want more trouble you here with strange terms and philosophical iss

ues. Those looking to explore the connections between the symbol and magic Kthou

lou cosmology, consider the invocation of the 27th Ether by Aleister Crowley ...

and this is simply just an example!

So it is said that the ancient priest of old, the Great Kthoulou, sleeps and dre

ams submerged in R'lyeh. This town is not on the charts of people, but is an alt

ered state of consciousness. An Atlantis of the mind, the utopian Black Christia

noupoli the unconscious.

If you would like to direct your attention there, immerse yourself in the ocean

waves and tune with the call, then you can follow the following simple standard.

The process is designed to prepare your spirit to come into contact with repress

ed energy, personified in the figure of the driver Guardian of Sleep - what we c

all the Lord Kthoulou mythos.

But beware, because the revelation could shatter the psychodomi a sensitive indi

vidual. You see, contact the Kthoulou equivalent to the activation of an inactiv

e volcano!

So if you feel the vigorous spirit, forget the system below, and apostrepste you

r eyes off the power. The wisdom of the Necronomicon concerns only those who tru

ly have the courage to descend the large spiral staircase that leads into the de

pths of the unconscious ...

Call Coordination

The Call of the Great Old is a glorified expression for what psychoanalysis know

s that happens to every person, every time you fall to sleep. Those moments when

the filters of the conscious withdraw their attention from the external environ

ment, a legion of stimuli and information by crawling remote underworld of the s

oul.

Some pay attention to them in whispers. Some do not! The following standard is i

ntended to show you how to turn all of your media is to locate and activate the

power of your prisoner.

The process differs slightly for those who have been initiated to active cycles

of current, but is as follows: at least one hour before sleep, take a relaxing b

ath with lavender and then storming up until you clear your mind from all the ca

res of the day .

Then read an excerpt from the novel The Call of Kthoulou. I would recommend the

entire first chapter. Then, sit in front of a lit candle, holding hands and the

seal of Kthoulou (there is on the cover of my book, although you can design it y

ourself using the Spare) ymniste a low voice the words: "F 'ngkloui mgkl'nafch K

thoulou R'lye g'gkach'nagkl ftagkn. "

Repeat until you begin to feel tired. Then close the hymn saying the greeting "I

a Kthoulou!" And lie in front of the lit candle and seal. Put on your forehead (

at the corresponding chakra Ajna) an amethyst stone or a pebble.

Close your eyes and visualize how you swim in the middle of the ocean front whil

e you are lifted from the bottom of the towers of the sunken city with non-Eucli

dean geometry. While R'lyeh rises before you pronounce your thoughts with the ca

ll "Olalam Imal Toutoulou." Indulge in rhythmic repetition and ... sleep.

When you wake up, write immediately saw the dream. What happened is like the awa

kening of the Kundalini-shakti. The diairimena parts of himself again began to b

ridged and, as is the potential energy to the Sahasrara-the memory is real and c

lear recognition of the real world, so your consciousness plunged to gradually r

eunited with the secret core of psyche. The Kthoulou is our ally in oneiropedio.

The ultimate sleeping guard. If you tune to the call, transform your life into

a new entity.

05

Jun

Seeking the Lost Karkosa

I sit quiet in the land with the legs folded.

Immerse my gaze in your sign,

and let the soul be swept away in the wind that rises from afar.

At first silence and then you.

Hail gorgopodare voyager, pterofide angel of the ancients.

You who bring the wild storm, lightning dissolution of

and the rain of love.

Ripped my skin, pour the juices, I flooded my mind.

Be my secret instructions.

Hail Asturias - you who your real name nobody can pronounce.

Let my body be painted the color you and anoint you with Priest King.

Why I want to go down where the voices fade, where the shadows lengthen,

Lost to Rising Karkosa small twin suns

to drink from the source of the great mysteries.

Now I wear a mask - the mask I'm - I'm You!

Oh Hail Azathoth

The King and the Crown

A (allegorical) story of Mythology Kthoulou

George Ioannidis

It was once a king who sat steadfast to the great stone throne. The throne he ha

d built right in the center of a resplendent palace that all empires of creation

envy. Only today, the palace did not exist anymore. The monument had collapsed

centuries ago and even earlier, had left the place all people and live. Like thi

s, the once wealthy city was buried under soil and dead were always deserted - e

xcept for all the great stone throne and the king who sat on it.

When many moons ago the place greeted the king, the celebrations lasted for days

and nights and everyone was happy. After the feast, however, everything froze a

nd an unprecedented grief spread everywhere. It was then that the king fell sile

nt and sat on the throne for long not to get up again.

The day you became weeks, the weeks months, months, years, years of eternal time

passed and changing everything, everything except the large stone throne and th

e king who sat on it.

And he stayed there, silent and calm, wrapped with a heavy gray blanket covering

and tunics that had lost their royal color - always seated in the large stone t

hrone. Until ...

Until one day a stranger walked in the desert hills with ease, arrived in this f

orgotten place. From a distance it looked like a dark dot, as black was the colo

r of the skin. But when approached, it became clear the lanky body and the evil

eye.

"Hey old man," cried the stranger with a strange accent "how long will you sit h

ere in this land of the dead?"

"Go away," mumbled the weak king.

"What? Do you still have breath in your lungs and my answer?" Jokingly said the

black traveler and even approached a few steps to the throne.

"Get out of here," said the king again, this time putting a little more power in

his voice tired.

"Listen carefully decadent ruler. Nobody ever dared to instruct me on what I sho

uld do. So why are you the first? "

"Get out of my palace ..." said the king and his body began to tremble from the

effort to find the courage to say even harder these words.

"What palace stupid and poor? Nothing is in place by what you remember. All deli

vered on time available, all faded from the memory of this land, all except you

and your throne. "

Then the king raised his bowed head and with wrinkled hand removed his long hair

in order to see better the profane stranger. But as the years had passed, his e

yes blurred mirrored around the outer world. And with a deep breath, leaned back

muttering a few words.

"Did you ... did you get back ... and you brought me the crown?"

"No do not carry the crown - a god who needs a crown?"

"You're not God!" Whispered the king and the stranger laughed with resounding vo

ice, so loud that we heard throughout the vast desert.

"I am more than you can understand," said the stranger approaching his lips to t

he ear of the king, "I am the one who bring messages from those who reside outsi

de corners of the world."

The words of foreign scare the old king who now trembled sygkormos on the throne

. Beside him stood the driver of his ancestors. He who praised his people and tr

embled along, the ancient Nyarlathotep.

"Forgive me ..." he managed to say

"Stupid and poor," he replied.

"Redemption of Sir!"

"I'm not one who can manage it."

"If not you then who will bring back the crown to the king who lost?"

"Stupid and poor! So we sat forever in this throne? Because you lost the crown o

f your kingdom? "

"I sent men to look from side to side the palace. I sent messengers to find that

anyone who cried out and bring back the holy crown will sit beside me on the th

rone. But nothing! The time passed and no one found the crown. So I decided to s

it here and wait for the crown will come back to me. Because the world is not bi

g, and what you lose to him again one day back to you coming back. So is Lord? "

The Nyarlathotep then gently struck the king on his shoulder and leaning back to

wards him, said, "If your craving the crown and the whole truth, get up and come

with me!"

***

And the king stood up and left behind the ancient throne. And with God walking i

n the sand for several days without stopping nowhere to rest without a shadow, r

ather than marching at up to God and man came in front of a giant twisting stair

case rose into the sky, piercing the clouds and lead beyond.

"Reach up there," said Black Nyarlathotep. "Climb the spiral, passed through the

seven gates and find the truth you seek."

And having said these were lost.

Then the king, gathering the last of the remaining forces, began to climb the bi

g stairs until he reached the first gate. There, carved on the stone arch was se

en in ancient writing an instruction that told about the following: "Give to rec

eive. Hit and will open your. He died to live. "

And so the king took the long and rich cloak and left on the doorstep of ancient

portal. Then began to ring, until the two sexes wooden allokosmo opened and a l

ight bathed the burning bit of flesh on his face. It was what they called the ol

d Baptism of the Stars.

Without losing his courage, King synechyse the stairs leading up and away from t

he ground. And reaching each new gateway for tenders was made even greater. Why

the old name was the pain that awakens us from the illusions - was what is terme

d Golden Secret.

When finally passed, and the seventh gate, she was completely naked of clothes a

nd his body was unrecognizable from the languages of the fire every so eglyfan his body. And then, alone, suffering and higher than anything else I can climb into

the sky, looked around him for the crown. But there was just nothing but light,

and desperate, made a step forward believing that all was hopeless and that the

god was black fool.

So he lifted his leg and foot on the endless light that stretched before him. Sh

e closed her eyes and waited for the end of the martyrdom of his life ...

But the end never came, because light and darkness vanished like what she saw no

human eye ever filled the whole world. Music was heard from far enough, a stran

ge flute sounds and the king felt to rotate in a dance of ancient and more time.

All around him was dark, but even more sinister was that the center of the dance

tie everything into one unit.

Over the wind of the breath of chaos began to dance the king and laughing like c

razy jumping between the corners of absolute vacuum. The drunkenness of ecstasy

that made him a little child again before returning to the beginning, he felt th

at he saw in a moment the moment the face of the blind god of the Black Flame of

the Will of all people hiding in the caves of their soul.

And then startled by the sight because the mind could not comprehend these myste

ries.

And then awoke as if from a nightmare and back on the throne sat for centuries.

Only ...

Only the glorious palace now stands in its place. The courtiers walked happily e

ating and drinking. The people praised the name of the king and the smells of fl

owers freskoanthismena trees filled the entire place.

The king sat on the ancient stone throne of his ancestors, and wore on her head

a crown that was never lost.

Note: Those interested can read and two more stories from my Mythology Kthoulou,

here and here.

The Holy Vision of the Mad Arab

It was broad daylight in 738, as I was among the people of Damascus, that the he

avens were opened, and I saw visions of God.

The word of the lord came expressly unto Alhazred the poet, and his hand was the

re upon him.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and

a fire infolding itself, and a brightness was about it, and out of the midst th

ereof as the colour of amber, out of the midst of the fire.

Also out of the midst thereof came the likeness of four living and strange creat

ures.

And every one had four faces, and every one had four wings.

And above the firmament that was over their heads was the likeness of a throne,

as the appearance of a black stone: and upon the likeness of the throne was the

likeness as the appearance of a great blind man above upon it.

And when I saw it, I fell upon my face, and I heard a voice of one that spake.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee

.And he said unto me, Son of man, I send thee to the children of this earth to te

ach the word of the Old Ones. I do send thee unto them; and thou shalt say unto

them, Thus saith the Lord AZATHOTH.

And they, whether they will hear, or whether they will forbear, (for they are re

bellious by nature,) yet shall know that there hath been a prophet among them.

And thou, son of man, be not afraid of them, neither be afraid of their words, t

hough briers and thorns be with thee, and thou dost dwell among scorpions: be no

t afraid of their words, nor be dismayed at their looks.

And thou shalt speak my words unto them, whether they will hear, or whether they

will forbear.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like tha

t rebellious house: open thy mouth, and eat that I give thee.

And when I looked, behold, an hand was sent unto me; and, lo, a Book was therein

;

And he opened it before me; and it was written within and without: and there was

written therein lamentations, and mourning, and woe.

Moreover he said unto me, Son of man, eat that thou findest; eat this black Book

, and go speak unto the people of this earth.

So I opened my mouth, and he caused me to eat that Book.

And it came to pass at the end of seven days, that the word of the lord came unt

o me, saying,

Son of man, I have made thee a watchman unto the house of man. Follow me now, wa

lk with me, ascent this ladder and change thy face, dress thy new royal clothes,

became the most holy of the holy angels and take your place as Meta Thronos.

And so I did, for his glory and ours.

Log into the Mysteries of the Great Old

The purpose of this ceremony is to introduce the man to the mysteries of the Nec

ronomicon Stream waking consciousness and the innate knowledge of the truth hidd

en inside us, but we have forgotten as if they are dead!

The standard can take place moonless night on the shore of the sea.

The magician is bare of all signs of social status, and left lying in the sand b

y the wind to cool his bones.

Then, standing in the middle of a triangle design with salt.

In each of the peaks there is a stone on which is placed a lighted candle (red,

white and black).

He joined the stones with a circle, and after calming your mind, say the followi

ng: I, _____ I can tread the path of the Dead Gods. I know the risks, know the b

lessings, that's why I stand here alone, ready to awaken the hidden truths.

Take the attitude of the Star and say: The end is my Sampo-Nigkourath. Tie me to

the pains and joys of the world.

Make a libation of red wine in the same stone.

Take the attitude of Osiris and say: This is my Body Nyarlathotep. The strong co

lumn that links the worlds.

Make a libation of red wine in the same stone.

Take his attitude Arpokrati and say: My head is Azathoth. Idol of the secret hea

rt of the world.

Make a libation of red wine in the same stone.

Cut a small lock of your hair and left her to burn the candle in front, saying:

Until today I was a fool hiker. Now though a child, I know the truth: There is n

o member of my not be the gods! Whew-that a Neterou, in nechech bye!

Then, Put out the candles starting from the red, saying: I dress light that lead

s me to the secrets of the Book of the Dead Gods.

Then he marched in the water until you reach the middle of your body. Then, touc

hed with the finger you point at the forehead and say: I ask the Eye Kthoulou op

en to quench your thirst with the Gods of the Dead Know. Wake up and Remember!

The magician plunges into the water and let the power and energy of the fluid el

ement.

About Switchboard exorcising the Necronomicon ...

As you may have noticed, in aforistiko standard by which the magician's Necronom

icon opening ceremony, I chose to add an excerpt from the book by Simon. The nat

ural selection is not random, and as we explain below, the Warlock Asylum, the t

ext of exorcism is more ancient than you might think ...

One example of this can be found in the meaning of the term; zi kia kanpa, zi ann

a kanpa. For a long time some practitioners thought of these terms as being relat

ive to what the Simon Necronomicon Spellbook defines as; Spirit of the sky, remem

ber. Spirit of the earth, remember. It was based on this definition that many ass

umed these terms to be just simple ways of calling heaven and earth, but had these i

ndividuals done a little research they would have seen something entirely differ

ent.

Definition of these terms can be found in a book that is listed Simon Necronomic

ons bibliography, entitled Chaldean Magic written by Francois Lenormant. The book

was written in the late 1800s and is an examination of some of the Assyrian magi

cal texts that were found in Nineveh, dating back to the 7th century BC.

These text come from what is commonly known as The Royal Library of Ashurbanipal

. Much of what appears in the Simon Necronomicon are excerpts from these manuscr

ipts dating back to the 7th century BC. This is like finding the Lords Prayer in

a Christian document from the 1st century and putting it in a modern grimoire, i

t would still give the reader access to an ancient prayer, so it is also with th

e Simon Necronomicon.

Getting back to the topic at hand, we find the following observation based on th

ese ancient magical texts, found on page 155 of the book Chaldean Magic:

The name of Hea means dwelling; this name then was manifestly connected with the t

ime when the god was first imagined to be the same as the zone over which he pre

sided, the zone which served as a home for men and animated beings; but he was a

fterwards regarded as much more separate from the material object than Anna. He

was the lord of the earths surface (mul-ki), and this title is applied to him qui

te frequently as Hea. In the sacramental formulae of the incantations he was inv

oked as Spirit of the earth, or more exactly still, of the terraqueous surface (

zi-ki-a).

From the above passage, we can see that Enki (Hea) was entreated in ancient magi

cal incantations as the Spirit of the earth, or zi-ki-a. Therefore, we find the

term Zi-kia-Kanpa, means Spirit of the Earth, Remember, as mentioned in the Simon

Necronomicon Spellbook, but more exactly this is the way the ancient Assyrians i

nvoked Enki. This illustrates the necessity to understand the mindset of the peo

ple living in ancient Mesopotamia. For the most part, and I speak from experienc

e when I say this, self-initiation via Gate-Walking is going to attune you to th

e mindset of these ancient people on an emotional level, but if one has not acqu

ired information about these ancient peoples magical practices, they could make

grave errors and assumptions.

Now that we understand that zi-ki-a kanpa is a way to invoked DinGir Enki, it wo

uld now be useful to explore the origins of the term zi-anna-kanpa. Chaldean Mag

ic page 154:

Anu certainly preserves some features belonging to the Accadian Ana,.In those par

ts of the collection which have been handed down to us, there is no special hymn

addressed to Ana, but he is invoked in the sacramental formulae of all the inca

ntations under the name Spirit of the heavens (Zi-ana). As his name indicates he

was the same as the material heavens, he was heaven itself, whilst also the sou

l of it; and he was more completely one with the object to which he was attached

than any other of the supernatural deities.

We can clearly see that these terms are used to invoke both DinGir Enki and DinG

ir Anu, and should not be taken lightly. This also gives newcomers of the Necron

omicon Tradition further validity that this is an ancient system of divination.

Excerpt from the second volume of my research into the Mysteries of the Necronom

icon

As the deadline for delivery of my new book coming frighteningly, the workload t

o reduce significantly, so this site and is not renewed as regularly as I like.

Nevertheless, I offer a small sample of my new job.

This is an excerpt from the introduction of my book, the second volume, research

on the mysteries of the Necronomicon, which is expected to release versions of

the archetype in May 2011.

A few months after the release of my Necronomicon I learned that dozens of peopl

e all over Greece began experimenting with the metaphysical dimension. Some have

created (quite remarkable) sites similar to mine, others started to plan their

personal grimoria inspired by mythology Kthoulou, a group of people from Athens,

however, gained more attention from me.

This is a newly formed battalion inside information from marrying Enochiani magi

c of Dr. John Dee and the typical Egyptian Hermetic Freemasonry, working on the

development of the unknown forces of man. In one of the experiments, therefore,

learned that the grafted elements Necronomicon, and more specifically, call the

Great Kthoulou through a crystal ball of obsidian. The result of the ceremony wa

s impressive.

As I confided themselves in the strange realm presented figures and an even more

strange haze covered the room. Later, some members of nightmares that haunt the

m from getting to sleep for several nights which fostered a climate of fear ...

What happened? Why call the non-existent divine beings caused all these phenomen

a? It is a strange kind of suggestion or maybe beings Kthoulou of Mythology is s

omething more than fantasy?

In this book, we will consider just this question. We will see the magic with ba

ttalions in every corner of the planet and love today praised the Grand Old. We

will examine in detail the cosmology of the Old as it developed in the work of L

ovecraft, but then as interpreted by various schools of magic. You sink into the

secrets of Klifothikou Tree of Death, will try to find good matches between the

Gods of Chaos and the demonic forces, and finally walk the path of black psycha

nodiko God is the ultimate mystery of the Necronomicon.

A Critique of the Judges MythoMageias Kthoulou

And while all of the world cinema expecting (a) the transfer to the big screen t

he story of Lovecraft, At the Mountains of Madness, by Del Toro, increasing the

popularity of Mythology Kthoulou, even reaching an audience that does not ever e

arlier had (perhaps) the opportunity to be initiated in the dark allure of the M

ythos. This is how the creators of the famous sensational series South Park, rec

ently put forward a (quite successful) triple episode starring the Great Kthoulo

u!

So I expect over the years, interest in anything relating to Lovecraft to grow v

ertically, or pop the reasons offered by the cinema, or because there is somethi

ng deeper in the Lovecraft universe who somehow fit into our modern age ...

The reason however for this post is to further promote the myriad graceful creat

ions (see for example here), but to express my difficulty reading a recent criti

cism of the occult interpretation of mythology Kthoulou. Undoubtedly, there is a

view presented for the first time in istokosmo. Nor indeed misread the critics

as the profile of most cultists currently working with one or another way to myt

homageia Kthoulou removes only gives prestige to the whole thing!

I should note however, that everyone who is negative (more correctly leveling) t

he metaphysical interpretation of Mythos do it through the security office, and

not after practice with the whole system.

On the other hand, all those who defend their own metaphysical beliefs condemnin

g but the magic of the early Power Necronomicon, probably forgetting that all fo

rms of faith started (similar) from a prophet, and a legend!

Of course, I'd be a fool if you argue that the current is or could become a comp

lete religious system. This would deprive the chaotic nature that characterizes

the core of teaching Kthoulikis. Without doubt, however, there is something meta

physical interpretation of the Mythos is beneficial for every genuine seeker of

inner mysteries.

Accordingly, this insistence on the surface of things wrong should be identical

with the substance, which remains hidden and pure ... in the dark cave of the in

ner self, or as expressed symbolically in Mythos, the worlds ultimate sunken R'l

yeh and Kantath unknown.

The lover of knowledge, will sink deep into the labyrinth of the night if he wan

ts to retrieve the black pearl of the soul. And when this happens, the magician

will be listening to Current 23, opening the Eye to Kthoulou sees the fullness o

f Yog-Sothikou Pan-tion of which we are an integral part (Chaos / In the All = 7

).

This is (very shortly) Mega Project that uses names and ideas from mythos to exp

ress universal, global and eternal truths!

Ready at last the "Path of the Black God!"

"Finally finished!" Painted by excitement and emotion, this was my first thought

having just finished today, the new staff my book titled Necronomicon: The Path

of the Black God.

After two years of continuous research, development specialists and rare books,

encounters with strange people, interviewed many foreign writers, intensive expe

rimentation and unusual experiences, the second volume of my research over the m

ysteries of the Necronomicon was successfully completed.

It was in 2008 when he released the first volume-Necronomicon: A Survey of the F

orbidden Magic of Lovecraft and the Great Enigma of Stargates-through that shows

not only evidence of what really happens in the legendary book of Lovecraft, bu

t how the Necronomicon assimilated the philosophy and practice a series of magic

al orders, occult, satanic and vampire (!) direction.So what more there was to b

e written and half-size larger to-book? Very simply: the first volume the main q

uestion is I tried to answer "what if there is the Necronomicon." The centripeta

l question in the second volume, however, is "what if there are gods and goddess

es of mythology Kthoulou."

All who have seen the Lovecraft through literary texts, very quickly that the an

swer Kthoulou The Azathoth, Nyarlathotep and the other deities, is just fantasti

c beings that built the mind of a pulp writer of the 1930.

Until a few years ago, and I would agree with you. But things are not so simple!

You see, not only the deities, as described by Lovecraft have a deeper archetyp

al character, but metaphysical status acquired through the work of a number of m

agicians and occultists writers who saw in Mythology Kthoulou new, more appropri

ate tools to reach dynamically Transcendent!

As we understand, beyond the undeniable value of literary mythology Kthoulou the

last 40 years or so, the whole thing has been new, totally different connotatio

ns. And it is this completely unknown so far, side of mythos, that my two-volume

work is to explore.

In this new book we will learn more about the orders and fraternities who worshi

p the gods of mythology Kthoulou will read exactly how these forms were born in

the imagination of Lovecraft and what it meant for him. You will find the relati

onship of the Necronomicon by the Left Path, and together we will explore step b

y step 11 balls Klifothikes Kabalistic Tree of Death. Then you will learn everyt

hing about the history, philosophy and practice of Chaos Magic, exactly how the

Great Old interpreted and used by all the magic battalions today, I read a serie

s of practical exercises and typically reveal ways to achieve each call, and mos

t importantly, you will discover the secret behind the strange nooks and Gates .

.. 7 the path of the Black God, the ultimate mystery of the Book of Dead Names!

With great pleasure we present to you my new essay, that by the end of May you f

ind all the bookstores in the country, and wait for your comments and your quest

ions on the issues developed in its pages.

My relationship with the mysteries of the Necronomicon lasted more than five yea

rs. And I confess I was, from the most beautiful and creative in my life ...

Stream Necronomicon *** ***

The Kenneth Grant is the focal person of almost all of these magical / philosoph

ical factions. He was private secretary to Crowley 1944-1947 period, a close fri

end of Spare from 1949 until the end of his life in 1956, and established his ow

n magical tradition Hurricane mixing elements from different directions, but mai

nly by marrying one of his own, strange Will the way to the cosmology of Howard

Phillips Lovecraft.

It was in 1972 when his book The Magical Revival, the Grant will publish a list

comparing several key concepts of Crawley with the deities of mythology Kthoulou

. Then, and throughout the course of his writing project will broaden this conne

ction considering as a basis, that both the Crowley and Lovecraft were accepted

allilosympliromenis a high knowledge of magical currents in excess of this world

!

Some years later, in 1977, and more specifically, on the other side of the Atlan

tic, the "Simon" will be released perhaps the most famous version of the now inf

amous Necronomicon, which is supposed to be the translation of an original book

of magic from the Mesopotamia!

The work itself seems to draw on the magic of Aleister Crowley's philosophy, apa

rt from at least one point: the main concern magician who conducted rituals in t

his book, is searching for the Observer (Watcher), an astral entity refers to Ho

ly Guardian Angel so much as it presents the work of Crowley.

Beyond this, the book's introduction, Simon dedicates his translation of the boo

k to the Beast, compares kosmoplasia of Lovecraft with Crowley's mysticism (with

almost the same way he did earlier Grant), and gives a special chapter in addit

ion to 777, which draws parallels with his own Necronomicon!

So similar to the Grant, Simon sought to link the book with the name of Crowley.

What was missing was the initiatory application of all these comparisons.

Of those tried, the distinguished American Michael Bertiaux that performing a bi

zarre mix of traditional voodoo, occult will and Lavkraftismou, he composed a un

ique magic system, but heterodox.

Instead, what and close in the footsteps of Kenneth Grant, the British marched m

agicians Internal Order of Doug. The E.O.D. formed in 1981 and essentially becam

e part of the Order of the Hurricane Grant, at least until recently when it beca

me independent but without losing the powerful Thelimiko character!

Almost everyone involved in the activities of the EOD, is an active member of ma

ny Thelimikes communities, and the incessant use strange syncretism of Grant (an

d others) to explain the mythology Kthoulou not as a product of pulp fiction, bu

t as an initiatory Street (three points) to the secrets of the soul and active r

elationship with the external forces of the universe.

This shift of Mythomageias Kthoulou from a Shabbat or better grimoriako anarchic

magic formula, in an organized and functional initiatory "school" was probably

the biggest influence of Aleister Crowley formed through the efforts of members

of E.O.D.

Finally, you can not not respond to rumors that I've encountered at times, like

the stories that Lovecraft had to meet with Crowley when he had traveled to Amer

ica ...

So based on the detailed reports of the Beast in the diaries, he met nor ever re

ad any of Lovecraft's works. Instead, Howard has learned to Crowley by no flatte

ring reports of the newspapers, thus forming a fairly negative picture of him!

Indeed, in a letter of 1933 found only a few months ago, Crowley characterizes a

s queer duck!

It is truly ironic that today, after so many decades the names of both side by s

ide will be featured in some of the strangest books on the occult and magic. Str

angely though, it seems we can learn a lot by using one of the thought and imagi

nation of others.

For my part, I tried it right in my new book, Necronomicon: The Path of the Blac

k God, where you can find in every detail the connections and relationships that

exist between Kthoulou mythology and metaphysics of Aleister Crowley.

Leading the Gates of the Necronomicon? Notes from the speech ...

And after completing two successful presentations of my new book Necronomicon: T

he Path of the Black God, in Athens and Thessaloniki, can upload their notes I c

omposed the speeches on my girlfriends and friends who could not attend.

Once again, thank everyone who honored me with your presentation. I hope my new

essay to broaden the horizons of your search queries, and will gladly receive yo

ur comments and thoughts about it.

Let me tell you a story ...

This story begins in 2004 when someone tried to convince my good friend, write a

book about the history and philosophy of Satanism. Eventually the book does not

ever written - but after a very strange experience I decided to write the first

book in Greece for the Demons and demonology!

The reason that prompted me to start this study was simple. It was a classic I'd

say, existential questions we all more or less I have done as:

There is something beyond this world? There is something beyond the problems, an

xieties and passions of our daily life? There is the other side with the spirits

of angels and the demons? And if yes, then how can he the other world can affec

t us - or vice versa, how can we get in touch with him?

Understandably, you ask now, because I have not covered a topic less ... dangero

us. Let's say the ghosts. The truth is that I have done, and if all goes well, a

few years I will publish the results of this great and my research.

The demonology but won me over because they undermine a highly alluring subject:

Shadow of the problem.

Since my studies in psychology and psychoanalysis, and later through my own, and

from clinical experience, I saw that the human soul is hiding a "shadow" side d

ominated the opposite of what we think we are.

These repressed thoughts, ideas and feelings though forgotten by our conscience,

they tend to return with the most disarming and often paradoxical ways.

Was it the Shadow of the people, the demons that scare us at night?

Wishing now to reply to all this, I proceeded to research and writing of the Dem

ons: The Dark Angels. What was the conclusion of the book?

* There are four possible explanations *

(1) The world of spirits is so much as revealed by Christianity, familiar with t

he cosmology of friendly angels and fallen enemy.

(2) The image we have on the other hand, is a product of superstition, while dys

exigites product experiences delusions or psychopathology.

(3) demons and spirits of the invisible world are dynamic structures of the brai

n, ie psychomotor views (thought forms) which could lead to noticeable effect.

(4) We do not know anything about these beings that although there but differ in

form and substance of all that we understand!

Understandably you ask me now what all this is I think. The answer is not one co

mmon to all the circumstances. Instead, any incident or occurrence daimonoplixia

s can be interpreted differently.

In any case, and perhaps here to blame my capacity as a psychologist, there is n

ot to discern the subjective factor. What I mean by that?

Have you noticed how much does the iconography of demonic? Why experiences and o

ur impressions on the other hand is not always and everywhere the same? What are

the factors that modify the relationship with the Other?

To answer these questions, I had to look back deeper into the magical literature

. To speak with special people who have experienced the different libraries to v

isit strange, weird books to study and dive as much as possible, the muddy water

s of occultism. And that's how I met the Necronomicon ...

There is no man in the field of esotericism that has not even heard a brief refe

rence to the Book of Dead Names. And the reputation as the ultimate book of magi

c, makes it the ultimate acquisition by each module, as well as the promising ke

y to true knowledge of the mysteries. Apart from all this fascination as thick v

eil covered the whole thing, the Necronomicon has never been!

The heartbreaking truth is that with so reliably demonstrated their work The Nec

ronomicon Files by John Wisdom Gonce and his good friend Daniel Harms, definitel

y diminished my interest.

That very period, however, came into my hands the secret teachings of an America

n battalion, in which high-ranking initiates of the fraternity, showed the way t

o the beyond, through the magic angles, odd trapezoedres geometries, and other p

hilosophical positions that made reference to the substantial Mythology Kthoulou

.

And that's how I began to discern a pattern! That is, almost all the different v

ersions of the Necronomicon circulating counterfeit trade, referring to the pass

age into another state of mind (or on a different plane of existence), no one fa

ced this kind of magic over another "cheap" grimoriaki (dark) sorcery!

So I decided to write the first volume, The Necronomicon: A Survey of the Forbid

den Magic of Lovecraft and the Great Mystery of the Stargates.

I still remember the days (or more correctly the night) that I decided to start.

It was moments after the titles of beginning of the film The Gate 9, which is c

harged by the atmospheric music and excited by the discoveries that had preceded

it, I started like a maniac with a fever and strong creativity, take notes, to

design the frame, and the brew My bibliographical sources for my new book. Two y

ears later, and my new book was finished!

When released in 2008 Necronomicon, I was not sure about the reaction of the wor

ld.

Very soon, however, began to emerge for a multiple response ...

In the circles of imaginary friends, many were surprised and did not know any ot

her aspect of Mythology Kthoulou beyond the common literature.

In occult circles, some felt that the book was extremely bright and shallow, whi

le others, quite revealing dark and dangerous!

In the circles of friends search of alternative end, many were disappointed to f

all apart watching the romantic image that had built influenced by all who have

written tragicomic at times.

Apart from all these reactions, and those who were just thrilled, either because

they finally found clear answers to the innuendo and speculation that many year

s covered the whole thing, or because they have discovered a new signpost on maj

or issues of esotericism.

Among them were some who worked for years in various forms of witchcraft, and we

re looking to find if there is something real to rumors of supernatural forces h

id the famous, forbidden Book of Dead Names.

You see, may not be known, but the fact is that there are too many teams in the

world (and Greece) working-sometimes systematically and sometimes magazines Ktho

ulou to mythology, always through the prism of practical magic and the occult ph

ilosophy .

So the question of whether the Necronomicon, it is true or not, has no value! Th

ese people saw something special in this living legend. And use the axioms and t

erms in order to achieve the change promised by Magic!

So why continue to investigate this matter as very shortly after I explained thi

s fact in the first volume. The reason has to do with the original question I as

ked you.

So while the first volume deal with the question if and what the Necronomicon, t

he second I decided to examine whether there are and what are the Great Old Necr

onomicon!

The answer will leave you to discover in the pages of the book, but something im

portant note: as I mentioned earlier foundations in place Necronomicon has the m

agic angles. The real question now is, who are leading these angles. And somewhe

re, the answer came from a "coincidence."

When released in 1977 the Simon Necronomicon, it was said would be published soo

n a job for the Gates of Necronomicon. This book, for various reasons it was rel

eased. Published in 2006, however, again with the signing of Simon. Only this ti

me, this book deepened over the whole issue. It was as if trying to say somethin

g, to convey a hidden message. Who was the key to decode it?

The answer came just shortly after the release of my book. This is the Stairway

to Heaven, a study by Peter Levenda - the man behind the pseudonym Simon.

The Levenda So he wrote a historical religious research on the topic of psychano

dias the advent of the self that is in the higher zones of worldly existence.

The book was full of historical examples taken from China, ancient Egypt, the sh

amans and natural mysticism Kabbalah, and more specifically, the delivery of the

Throne, the Merkabah.

Nowhere the author did not mention the Necronomicon was evident however, that by

this study, completed the Gates of the Necronomicon.

So what was the point I needed to go. The answer for leading the Gates of the Ne

cronomicon This is the famous trail of the Black God, that has nothing to do wit

h Satanism and with all these faidrotites with which I blamed at times, but the

initiatory path of the magician in the night and on the stairway leading to the

ecstatic vision of the Black Prince - he is the throne of the Devil? nothing to

do! This is the hidden headquarters of the High indeterminate chaos, which is th

e creative principle of the universe or to put it more simply, the Azathoth!

So to be able to explain all this, I had to carefully study various aspects of W

estern occultism, to compare the Klifothiko Tree cosmology Kthoulou to look at t

he evidence Chaotistika Mythomageia Kthoulou, and use concepts of Western esoter

ic tradition, the Greek mythology (and philosophy), and depth psychology, to int

erpret the codes that were in the Necronomicon.

The result is a (bold in many places) original work that asks the reader to dive

to the spiritual caves of Pan, to then reach a heady experience exceeded.

Understandably some will ask me if I adjust the metaphysics of the Necronomicon

to interpretations that go beyond the strict framework of the Left Path, which m

any use to understand the Book of Dead Names.

I think to some extent they're right! And I say this because in the archetypal f

igures of the Mythos I read some things based on my criteria and my own educatio

n which examines everything through the perspective of the dynamic evolution of

man.

On the other hand, the interpretation and use comparative arguments can convince

even the most hardcore to stop responding Stream Necronomicon as another evil g

rimorio (diabolical), but as an ongoing initiatory path.

I do not know if my approach will inspire my readers will go out or just in time

. I am sure however, that the true lover of knowledge, will find in the pages of

my new study in the night that there is something that really deserves our atte

ntion!

The alchemical terms with this dark side of our life can be pushed up, and lead

us into new paths, a substantial transformation. But the mystery of this, the ot

her High Magic will allow me to take you through a next book, which I hope will

follow in about 18 months from now. Until then, open your mind to Chaos and seek

the Flame within you!