Azazel: Steal Fire from the Gods

328 Pages·2019·8.03 MB·English

by  E.A. KOETTING

Copyright
Copyright © 2019 Become A Living God.
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reviews and other noncommercial use.

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Disclaimer
Consider this adult knowledge and not legal or medical advice. Become
A Living God is not responsible for consequences of actions. This book is for
readers of age 18 or older.

Credits
Authors: E.A. Koetting, Kurtis Joseph, Asenath Mason, S. Connolly,
Edgar Kerval, Bill Duvendack, J.S. Garret, J.D. Temple, Frank White, Orlee
Stewart & W.J. Oliver
Editor: Timothy Donaghue
Publisher: Become A Living God
CONTENTS
Timothy - Pretext
E.A. Koetting - The Grimoire of Azazel
1. The Serpent's Breath
2. Disciple of Ant'Harratu
3. Darkness Communing With Darkness
4. Soul Forging
5. Evocation of Azazel
6. Reverse Possession
Kurtis Joseph - The Scapegoat
7. The Scapegoat
8. The Infernal Creation
9. The Azazelian Agenda
10. Anchoring the Power Within
11. Demons in the Flesh
12. Infernal Conception
13. Encountering Naamah
14. The Forge of the Blacksmith
15. Forging the Armor of Tubal-Qayin
16. Evocation of Naamah the Pleasant
17. Opening the Gates of the Accursed Ones
18. The Sexual Key of the One Tree
19. Grimoire of the Forbidden Brothers
20. In Conclusion
Asenath Mason - Father of Transgression
21. Father of Transgression
22. The Eater of Sins
23. The Goat-Headed Witch Lord
24. The Lord of Wilderness
S. Connolly - Azazel: Keeper of the Gate
25. The Horned Scapegoat
Edgar Kerval - Azazel: The Devourer of Souls
26. Introduction
27. The 11 Flames of Azazel
Bill Duvendack - Who Watches the Watchers?
28. Who Watches the Watchers?
J.S. Garrett - The Silent Voice of Azazel
29. The Silent Voice of Azazel
J.D. Temple - The Way, the Truth & the Absence of Light
30. Azazel: The Way, the Truth & the Absence of Light
Orlee Stewart - The Feeding of the Forgotten
31. The Feeding of the Forgotten
Frank White - Azazel: The Conqueror
32. Claiming Your Throne Between the Worlds
W.J. Oliver - The Grimoire of King Paimon
33. Adversarial Consciousness & Deific Masks
34. Paimonius: The Ascended Master
35. Djinn Kings: Labal & Abalim
36. Abalim: Blood & Fire Ritual
37. King Paimon's Letters of Manifestation
38. Lucifer: The Great Architect
39. Hymn to Lucifer
40. Last Gnosis From King Paimon
Become A Living God
Pretext
Timothy

No hint will be necessary to help you to understand at what moment
in history the dualistic fiction of a good and an evil God first became
possible. With the same instinct by which the subjugated reduce their
God to “Goodness in itself,” they also cancel the good qualities from
their conqueror’s God; they avenge themselves on their masters by
diabolizing the latter’s God. The good God and the devil as well: both
the abortions of decadence.
—Friedrich Nietzsche, The Antichrist

B
LACK magician denotes an ethnic identity. No singular identity has
suffered as much literal, institutional demonization and hatred as black
magician in human history—an a priori truth by definition. On every
continent in every time, from precolonial Americas both North and South,
across Asia through Europe and down to Africa, any person who acted in
contrast to religious orthodoxy became color-coded as black and direction-
coded as left. Whether designated a devil, demon, div, djinn, witch, and so
on, this reactionary, underlying tradition of demonization has recurred on
record everywhere, albeit under regional nomenclature. From isolated Congo
villagers and Persian desert nomads, to forest ascetics in India and pagans in
Ireland, place a finger randomly on a world map, and those people
historically possess a tradition that alienated and punished so-called black
magicians.
Two common theories have arisen among anthropologists as to why black
and left became universal designations of evil: (1) 90% of humans possess
right-handed dexterity therefore leftness as a side or direction feels strange
physically—ergo, humans psychologically identified left as queer, defective,
and erroneous; the term dexterity itself comes from Latin dexter and means
right-handed, while sinister means left-handed; (2) ancient people’s beloved,
light-bringing sun god abandons them at night in blackness and coldness to
fend off predators alone—ergo, ancients identified blackness and shadows as
deadly and dangerous. This primitive bias against leftness and darkness has
affected every civilization, as such, humans have universally considered both
conditions deviant, and then extended those same codes to deviant humans.
In summary, to openly prefer black and left over white and right defies the
entire known history of humanity’s socio-religio-political norms. In other
words, it is completely normal for traditional people to view a black magician
as strange.
Every sorcerer knows of witchcraft prohibition in dominant mainstream
religions like Christianity and Islam. However, to provide an example of a
woefully understudied pagan civilization utterly steeped in historical accounts
of wild, phantastical sorcery—both factual and mythical—medieval Ireland
codified laws that explicitly outlawed sorcery with accompanying precedents
and case examples in their unearthed Brehon Law tracts. This naturally
protected island (Ireland means Land of the Goddess or Land of Erin)
featured Brehons (a threefold occupation of poet, judge, and priest—
commonly known as Druids) whom roved between túaths (communal tribal
lands) to unleash blistering Conor McGregor-like storms of insults against
criminals in front of their tribe, thus acting like a prototype of attorney and
journalist in one; tribespeople received their social news from these dramatic
bonfire curse performances, wherefore their hexes were called black speech.
Even if not a sorcerer, a Brehon-Druid might still demonize a criminal with
that moniker like pinning a scarlet letter on their breast, because it would
dishonor a felon so badly that it “raised blisters on their face” and
“decapitated them” according to folklore—colorful euphemisms that mean
they became embarrassed and lost face among their people. Two thousand
years ago, Ireland fostered a bona fide pagan anarchism with communal
property, infernal necromantic astrological festivals like Samhaine, and no
omnipotent state-ruler as found in contemporaneous empires like Rome,
Greece, and Persia—although, this rare, halcyon anarchy degenerated over
millennia as waves of Vikings and particularly Christians under Saint Patrick
invaded and corrupted their customs with toxic, imperial, Western institutions
like Church and State. As a civilization Ireland utilized baneful curses and a
word-of-mouth social credit score—a numerical honor code—to facilitate
justice; if a denizen’s honor score dropped too low then their tribe dissociated
from them, alas that person lost access to their shared economy and suffered
vagrancy. Furthermore, Irish gentry reconciled wrongdoings by invoking
these respected Brehon-Druids to cast elaborate, violent, effigy curses—
records of which have been mistakenly classified as satire poetry in Western
literary canon today.
The reader may see an example of an authentic Brehon death curse called a
glám dícenn below from Early Irish Satire by Irish linguist Roisin
McLaughlin from the Dublin Institute for Advanced Studies; insults found
therein will sound quaint to a contemporary person but they carried grave
implications back then. Druids would have chanted this rite in harmony atop
a hill in alignment with an astrological lunar phase, wherefore they stabbed a
clay effigy of their victim with long whitethorn needles. This sample contains
three identifiable instances of diabolization:
Sweat from him on the hot day! [Curse one]
Conaire! [Name of criminal]
May he be two years in sickness [Curse two]
An evil roasted goat! [Curse three]
You dour, ignorant son of hell [Demonization one]
You captured goose
You feet of an ox
You rude devil who drinks the ale [Demonization two]
You pale, thieving churl, [Accusation of crime, e.g., thievery]
You mouth of a one-eyed hag [Demonization three]
This curse demands that Conaire suffer a heat stroke sickness and then die
like a roasted goat. In other words, this exemplifies a fatal curse on a thief—a
cruel, suffering punishment on a man whom they apparently caught stealing.
The last line calls him “mouth of a one-eyed hag” which contains two classic
connotations of witchcraft; one eye suggests a supernatural augur, and mouth
of a hag suggests a spellcaster or witch. Altogether, it calls him evil, a son of
hell, a devil, and a sorcerer. As bizarre as this indictment may sound to a
modern ear, it would horrify a normal person back then, ruin Conaire’s honor
score, and probably exile him.
The most infamous and spookiest example of a glám dícenn or death poem
comes from Uraicecht Na Ríar: The Poetic Grades in Early Irish Law by
linguist Liam Breatnach:
Evil, death, short life to Caíar,
Spears of battle kill Caíar,
May Caíar die, may Caíar depart—Caíar!
Caíar under earth, under embankments, under stones!
That last line “under earth, under embankments, under stones” literally
demands that the gods leave Caíar dead and buried.
Below the reader finds a weird passage from Early Irish Farming by Old
Irish linguist Fergus Kelly. It glosses numerous legal codes that explicitly
outlaw sorcery on animal livestock, as amusing as that sounds:
In early Irish sources there is evidence that the bewitching of
livestock was counted as a legal offence. One law-text refers to the
crime of fubae do grega, which literally means ‘an attack on one’s
horses’ … causing injury through sorcery (corrguinecht), a fine of
silver is due for such offences. Another legal reference to the
bewitching of livestock occurs in a passage on drowning …
suggests that an animal may have been drowned as a result of
witchcraft (geinntlecht).
The law-text on clientship Cain Aicillne, also refers to the death
of livestock through supernatural agency … bewitching of cattle
(mille ba), which may be caused by an elf-shot (urchar millte).
The most obscure offence relating to the bewitching of animals
is mímír do choin … trying out on it a charm intended to bewitch a
person. The culprit is only required to pay half the dog’s penalty-
fine as he was merely trying out the spell to see if it was magic with
no intention to kill.
The reader can see a phantasmal reference to ‘bewitching by elf-shot’ in
paragraph two. Ancient Irish believed that magical elves can shoot invisible
arrows to cause madness and delusion in a victim—a similitude of Cupid in
Hellenistic Greek religion—therefore they outlawed invocation of these so-
called dark elves who performed this baneful magick. Reflect on that one
more time: ancient Irish banned invocation of dark elves in their actual legal
code. Not surprisingly, some medieval Norse tribes also deemed dark elven
magick to be taboo, as the Irish and Norse shared many cultural norms
between each other.
An on the nose example of a legal code that outright banned unsanctioned
use of aipthi or death magick appears in Section 46 of Law of Adomnán:
If it be charms from which death ensues that anyone give to another,
the fines of murder followed by concealment of the corpse are to be paid
for it.
As evidenced, not only did earlier humans view deviant magick as an
existential danger, they deemed it necessary to institutionally name, suppress,
and punish it. Needless to say, examples of magick prohibition, witch-
shaming and hunting, and violent demonization of sorcerers exist in
mainstream religions like Christianity and Islam. However, that tradition of
prohibition extends much further back into the earliest pagan religions, and
provides a preponderance of legal evidence that humanity as a whole has
always considered black magick a taboo or crime. As an amusing specimen
of this, a medieval, Christian Irish law text Penitentials outlawed misuse of
love spells, and lays a harsh six-year penance. Ritual performance of epaid
(love charms and sex magick) was known as ‘bed witchcraft’ or fubae n-
imda. An example of a law from this aforementioned text:
If any cleric or woman who practises magic have led astray anyone
by their magic, it is a monstrous sin, but it can be expiated by penance.
(Such an offender) shall do penance for six years, three years on an
allowance of bread and water, and during the remaining three years he
shall abstain from wine and meat. If, however, such a person has not led
astray anyone but has given [something] for the sake of wanton love to
someone, he shall do penance for an entire year on an allowance of
bread and water. If a woman by her magic destroys the child she has
conceived of somebody, she shall do penance for half a year with an
allowance of bread and water, and abstain for two years from wine and
meat and fast for the six forty-day periods with bread and water.
Christian clerics classified heathenry like this altogether under an umbrella
Latin term: maleficium (evil deed). This dogmatic diabolization of polytheism
into heathenry, ritual into sorcery, and deities into demons has shaped the
contemporary Western worldview so much that even New Age white witches
tend to look askance at demons—they still worry that these beautiful gods
and goddesses are secretly ugly devils, as indoctrinated throughout
Abrahamic mythology.
Let there be no confusion: the term demon is racist. It disparages an entire
ethnicity or category of ancient spirits. Black magician as an out of the closet
identity or as a legally protected ethnic group has only come into existence in
modern time: progressive law courts have ruled to erect Baphomet statues in
American town squares, given religious licenses to Luciferian and Satanic
Churches, and groups of witches perform goddess rituals in public parks in
broad daylight.
Young generations of magicians take this freedom as a given; they have
never known a world without it; however, black magician and witch together
as an ethnicity constitutes the last social group to have received standing in a
legal and cultural context, because they plainly declare: “I deny your norms
entirely. You will never victim-blame me again.”
The tribe has always viewed a black magician as a scapegoat. Hitherto,
they always used the devil as a mantle by which they purged their collective
guilt on an individual. Even a suburban stereotype of a lonely gothic teenager
who suffers bullying from popular jocks in high school emphasizes this
tradition; these vanilla athletes purge their resentments and anxieties through
bullying a misunderstood outcast.
The Demonic Gatekeeper, Azazel, epitomizes abolition of that bully vs.
victim, tribe vs. sorcerer, white vs. black, right vs. left tradition. The Sun god
purged his anxieties through banishing Azazel. And now this god-damned
Scapegoat, this Fallen Angel, this leader of The Watchers… he rises in
vengeance to steal his fire back forever—and give it back to you too.
TIMOTHY
Austin, Texas