INTERVIEW WITH N.A-A.218, THE AUTHOR OF THE LIBER FALXIFER BOOKS AND THE MAGISTER OF THE T.F.C.
1. Looking back on previous works, the first book of Falxifer concentrated mostly on the folk-magical work of Current 182. We are aware there is also a profound esoteric and Gnostic current within it, manifested through more complex approaches; can you to begin with explain to us the nature of the folk magic employed in relation to the more esoteric workings of the Qayinite Path in connection to the Cult of Falxifer?
The folk magical/traditional forms of sorcery we employ can really not be separated from the more esoteric Workings of our Cult of Qayin, as our whole approach to the mysteries sought is via the employment of such deeply rooted techniques of witchcraft and shamanism. The division between low and high sorcery lies for us not in the actual outer forms of the techniques but in the context, the intention behind the Work, the Spirits and level of power employed. This means that the structures of traditional sorceries, such as for example the employment of fetish bundles or the creation of magical oils can depending on the context become elevated to a whole other level of sanctity all according to the approach, spiritual licenses, empowerments and attained Gnosis of the sorcerer.
There is therefore within our Necrosophic Cult of Qayin no clear distinction between the folk magical and the Gnostic rites, as it is in the end the Spirit imbuing the Work that will determine if it falls wholly within the realm of the temporal or if it also crosses over to the more lofty and transcendental.
Folk magical techniques are in actuality the most potent route through which a sorcerer may interact with the unseen forces of the world and through them also some of the aspects of the Spirits leading even beyond the very limitations of this world.
Where armchair “magicKians” spend their lives merely theorizing over the mental masturbations of others, the pragmatic folk sorcerers have distilled the very quintessence of magic within the often rural settings where they instead of books have studied the elements and essences of nature and figured out the means through which their manipulations can cause actual fate-alteration and change of fortune for themselves and their clients/patients.
While the modern pseudo-intellectual manifestations of the “magicKal” seem to serve as not much more than an excuse for ego-gratifying social interactions and as a means to avoid the actual and the often demanding Work of authentic sorcery, we who seek that which is actually potent and effective fall back to the traditions of our elders and those that have walked the Path before us. Because of this much of our approach may seem to be of a folk magical variety even when our goals are Gnostic in nature, but this is because the division between High and Low magic is an illusory one and a modern construct.
Another reason for why our Work is expressed through folk magical forms is because of the importance we place upon the powers of the dead/ancestors, the Genii Locorum and the hidden spirits of the plant kingdom, which is something we share with the often animist stance of most strands of folk sorcery.
As for my own personal Work and practice, I can say that all the training that I have received in the sorcerous arts have been within the context of the different branches of folk magic and as such it is natural for me to Work within the structures most often connected to for example Svartkonst, Brujeria and different shamanic forms of both Asian and European Traditional Witchcraft.
The Gnostic aspects penetrate the Work and emanate from it when certain realizations concerning the true nature and essence confined within the elements and powers worked with become attained. In the case of our Necrosophic Sorcery the Spirit of Qayin made itself known and manifested through the folk magical forms that were being employed in connection to the magical Work pertaining to the male Death Saint that happened to intersect with all His Points of Power and thus His Spirit imbued the whole Tradition with the Ophite Gnosis of Fiery Blood and the Black Light of the Deus Absconditus.
2. Strangely enough, some people involved in the “occult scene” seem to have had a problem with understanding the term “Necrosophic” and have even come up with such ridiculous ideas as attempting to connect it to the “Necronomicon”. Could you please explain what “Necrosophic” means?
Necrosophy or Necrosophia means “Wisdom of the Dead” and a ‘Necrosophic Tradition’ indicates a tradition in which wisdom is derived from the dead and as such it is a term connected to the Cult of the Dead and Death and implies ‘necromantic practices’ as a means for the attainment of knowledge and Gnosis. The term is a simple tradition-specific construct meant to convey the nature of the Work to those approaching it.
3. There has also been some confusion as to why the name of the Scythe-Bearer within this context is spelled, and as I also know, pronounced, as Falxifer, so could you please explain this for those who do not receive the teachings directly from the Temple?
Yes, the exoteric spelling of the word/name of the Bearer of Scythe would be “Falcifer” in Latin, but as that word is already connected to the God Saturn and to many other different established concepts in varied contexts the title employed within our Qayinite Cult is altered to ‘Falxifer’, this in order to differentiate the word in question when applied to our specific setting, to make it into a loaded symbol instead of a word and also for the inclusion of the X which plays a significant role when it comes to the exoteric symbolism pertaining to the Mark of Qayin, but also for the symbolic connection FalXifer then holds to the Cross-Bearing aspect of the Master, thus connecting the Akeldama related aspects (Reaper/Bearer of Scythe) to the Gulgaltha aspects (Master of the Cross-Roads of Death/King of the Black Cross).
It is in other words a question of tradition-specific codification of certain mysteries and a case where a word has been made into a sonic sigil or symbol charged with meaning beyond that which would be obvious.
This approach goes very much hand in hand with how our Latin based Formulae of Calling also are constructed, as it is a question of symbolism and codification transcending the limitations of the “correct use of Latin” and is more about the manifestations of Inspired Constructs in harmony with the ritual aesthetics and ethos of the Cult and its Spirits.
We do of course not ascribe any magical powers to the Latin language per se and the words and the sonic symbols and formulae constructed with them function in essence more in line with the "Barbarous Words of Power" employed in other contexts as we have charged them with essences exceeding that which otherwise would be connected to them, even though within our Formulae of Calling the exoteric meanings of the words employed also are, on an outer level, easily understood and related to by those who study the Work.
As such it is enough to state that there is always more to that which by the uninitiated is perceived as “Dog Latin” within both the classic Grimoires/Svartkonstböcker and our own Work than what meets their eyes, and the same goes for the Hebrew based formulae employed within these settings of Spirit Work and Conjuring.
It is always a matter of Inspired Codification and transformation of the ‘Words of Flesh’ into Magically Charged Symbols, so that the Logos becomes the carrier of the ‘Alogos of Spirit’.
The Silent Power of each magical word is that which rings in the ears of the Spirit.
Those interested in studying other systems in which Latin is employed in manners similar to our Work could for example also look into the applications of the Inspired Latin “Orasyon” within the practices of Pilipino sorcerers.
4. The forthcoming Book of Anamlaqayin reveals for the first time some of the secret teachings of the T.F.C., the first Necrosophic Temple of Qayin. This grimoire which spans to 474 pages contains numerous spells, sigils, talismanic seals, spirit signatures and rituals that have until now been unknown to non-initiates working outside of the Temple. It is obvious by the immense amount of materials gathered and shared in Liber Falxifer II that you place great importance on practical workings in the teachings revealed to the reader. How important do you believe it is that people who are ready to place their foot upon the Path of Nod seek the answers through practice rather than by study alone?
Everything I present in these books has been practiced and proven to be potent and then approved by the governing Spirits of the Work for inclusion in the public presentation of the ‘Path to the Mysteries’ that our teachings are meant to guide towards. Everything included has in other words their very specific purpose and is meant to unlock certain hidden Points within and without the practitioner and as such the theoretical materials provided are all meant to set the foundation for both the written and unwritten Workings through which their validity can be tested and experienced objectively by the students of the Path.
Theory and practice must as such go hand in hand as the theoretic aspects are just the seeds of power that through actual Work become sowed in order to yield the fruits of worldly success, conquest and freedom, as well as Spiritual Becoming, Liberation and Gnosis.
It is therefore important to study and learn for the sake of correct and effective practice/Work.
Only through the pacts, consecrations, offerings and other rituals can the Spirits of the Path be communed with and it is only through such communions that the Qayinite can receive the empowerments, the initiations, the curses and all the blessings of the Thorny Path of Nod.
Without the willingness to practice and do hard Work the Path will not be accessible and as such all the teachings we provide are solely made public in order to motivate correct and effective practice.
Mere intellectual study of ideas and ritual instructions without testing them will of course not even lead close to the actual essence that the ‘forms’ of our Necrosophic Tradition codify and hold.
5. In the synopsis of the forthcoming Book of Anamlaqayin it is mentioned that the First Book of Falxifer was a gateway to Current 182: a point of ingress, and for those who through correct practice have set foot upon the thorny-path of the Cult of Death the Second Book of Falxifer will grant additional knowledge, guidance and power upon this path. For those who have implemented the wisdom and praxis of The First Book of Falxifer, what can they expect, in regards to furthering their understanding and development upon the Thorny-path of Qayin, from The Book of Anamlaqayin?
What is provided in the Second Book is besides the whole Gnostic foundation of the Necrosophic Cult also the explanation of our seemingly animist approach when it comes to the more practical applications of the elements harvest from the animal, mineral and plant kingdoms.
Furthermore that which can be revealed about the Veiled Mother of our Fiery Bloodline will be disclosed in the Second Book and only that aspect alone will open up a whole new range of esoteric practices and potentially grant the keys to Her Hidden Gardens, where the dedicated and the devoted brethren may harvest a share of power equaling in might that of our Master Qayin and thus double the potency of all workings.
The sorceries and conjurations of the plants and their spirits through the powers of the Master Qatsiyr and many treaties binding the genii of the green kingdom to the service of our Good Cause are also provided, making possible a whole new approach when it comes to the working of the Black In Green.
In the third part of the book dedicated to the dead, both the elevated and lowly, also totally new approaches and ideas concerning the veneration of the Mighty Ancestors and the employment and control of the Dark Dead will be provided.
The amount of information given is enough to split the Work into three separate books, but as our goal is the furthering of the Solitary Initiation process of the faithful the Second Book instead consists of all three parts, each of them containing more esoteric information than what could be found in the whole of the LF1.
You must learn to walk before you can run and thus the first book is required to be read, interpreted and tested and its hidden essence experienced before that which is given in the second book can have its desired effects.
It is sufficient to say that we guaranty that the faithful will be more than pleased with what we have to offer in this second book and that the new tools it will provide to them will make possible a whole new and elevated spectrum of Gnostic and Necrosophic Sorcery that will hopefully bring them all closer to empowerments and transformations of Sinistral Death, in the footsteps of the ones that first traversed the Path of Thorns.
We are all very pleased with the Work gathered in the Second Book and are convinced that those who have entered the Outer Court of the Temple of Qayin via the routes revealed and concealed in the LF1 will be equally pleased with the end result that has taken more than 3 years to manifest as they within this second Grimoire of Qayin (and His Bride) will this time around also receive the means through which the entering of the Inner Sanctum of the Temple of Qayin will become possible…
6. Liber Falxifer has in parts seemingly strong influences from Latin American witchcraft traditions and roots attached to the Argentinean cult of Señor la Muerte. How important is it for followers of the Cult of Death to also have at least some practical knowledge and theoretical understanding of those other, various belief systems such as Quimbanda, Santeria and Palo Mayombe, and if so, why?
The folk magical aspects of the cult and the Saintly Mask of Qayin we have received mainly from Argentina and the Brujeria traditions that once introduced us to the Closed/Esoteric Cult of the Death Saint. The aspects relevant to our own Work pertaining to those folk-Catholic venerations of the “Pagan Saint of Death” were what we disclosed in the initial part of the First Book and hopefully those who studied and practiced that which was offered were led to other relevant aspects of such practices, but when it comes to the inner core of the Qayinite Necrosophy of our cult it is in itself not something which is defined by or limited to the known Argentinean cult of the Saint Death and it is also important to remember that the Argentinean cult is not exoterically connected to Qayin even though there are those practicing within the Culto Privado of the Santo who also have made such esoteric connections.
Within our Tradition Qayin is the Saint of Death and of the Harvest, but amongst many other things also the Saint of Gravediggers and Murderers, and as such He could perfectly be concealed by and revealed through the Saintly Mask of the Reaper of the Argentinean Death Cult, this mimicking how the Guarani first used the ‘form’ of the European Death/Reaper introduced to them by the Jesuits to mask the worship of their own Death God. It is worth to consider that if the Jesuits for example would have identified the Deathly Reaper, whom they sided with the Devil, with a biblical character it would have not been farfetched to believe that they also could have seen the obvious connections to the First Harvester and the First Killer, this in similarity to how Qayin in certain Rabbinical lore (see Midrash Tanhuma) indeed was identified as the First Grim Reaper of Death.
As for “Quimbanda, Santeria and Palo Mayombe” they are all initiatory systems and in and by themselves not connected to our Tradition, even if some of the initiates of the Temple also would be initiated in some of the mentioned religions/traditions/systems. What some of these cults do have in common with our Work is the folk-magical core that they share with the more “freeform” aspects of the Brujeria traditions of South America.
But, one can find similar aspects of folk-sorcery in harmony with our Work also in the Scandinavian ‘Svartkonst’ and ‘Trolldom’ traditions, as also here the dead, the saints, the spirits, the demons and the plants were Worked in similar fashion and liquor and tobacco were used in similar forms and for the same ends (like for example praying over liquor in order to charge it and then spraying/spitting it out on the person or thing one wanted to affect or blessing, cleansing and healing by the power of breath emanated through the smoke of tobacco).
If one studies the folk magical systems of the world it becomes apparent that the core of all such practices is what could be defined as “shamanic” and that all such forms of sorcery have very much in common. There are for example Asian forms of necromancy and black arts that some of our members practice and also within those practices there are many similarities to our own Work.
In other words the answer to your question is that what is important is the understanding of any and all traditional form/s of folk-magic that is accessible, for the survival of such systems of sorcery in this spiritless modern era is in itself a proof of their relevance and potency and if enspirited in accordance to Gnosis many aspects of such practices can access and channel immense power and wisdom often connected to the dead and the spirits of the land and the underworld. For what is the veneration and petitioning of the Saints within most folk-magical systems if not the remains of the older cults of the dead and forms of necromancy?
With all this being said it is important to also point out the fact that there are many Tradition-Specific approaches within our own Qayinite Cult and many treaty-based tabus and protocols that one must follow in order to gain access to the virtues and powers of the Spirits of our Qayinite Cult and Current.
7. Many Currents hold restrictions on who, by the Will of those specific Deities, may be initiated or progress, for example some of the ATR. Are there any such restrictions on people wishing to practice the wisdom found in LF1 who may not be accepted into Current 182 by the spirits?
Those who are not ‘Born of Fire’ and who do not belong to the Spiritual Lineage of the Serpent through Qayin and His Bride can not gain the initiations, blessings and empowerments of Their Cult, it is as simple and as complex as that.
But, those who are of the Spirit and who know that they are called will not need any other human’s confirmation and their results and success in connection to and upon the Path and the guidance of the Spirits will be the only proof and encouragement that they will ever need.
As the Path is a solitary one, for almost everyone who walks it, there are no needs for deception or self-deceit and if you do not hear the Voiceless Call of Fiery Blood it is better to seek something else, as the blessings of some are curses when placed upon others and it is therefore up to each and everyone to know if they are meant for the Cult of Qayin or not and most people do know that they are not, and that is a good thing.
The Gnostic foundation of our Qayinite Necrosophy disclosed in the first chapter of Liber Falxifer II will make it very clear for most people if they are meant for and spiritually connected to the Path and if they bear The Mark or not, as those who wholeheartedly can relate to that which is presented and grasp the Essence beyond the relative simple forms that it is codified through will have found home, while the rest who will not resonate with the essence of that text will know that they have to seek their own paths somewhere else.
In contrast to other traditions we will not make things easy for people by doing a simple divination and telling them if they are of the Blood or not, or if the Spirits accept them or not, and they must instead look within themselves and figure out what they are and what they can and want to Become.
If you through the words and the silence of the Work presented can experience and grasp the Essence of the Path you will know for sure that it belongs to you and that you belong to it.
8. What can you tell us of the fetishes and talismans used in praxis, given that they are powerful foci for Qayinite energies and play an important role in Liber Falxifer; their forms and functions (in some cases when ensouled, acting as living links to the Gods) and the knowledge of crafting and creating these items?
That which by the blind is perceived as primitive fetishism is actually an elevated form of theurgy in which the Spirit is made flesh in order to establish the Elemental Ladder of Descent/Ascent. The telestic work of our fetishism within the context of our Necrosophic Sorcery demands a profound understanding concerning the enspirited aspects of nature and the means through which ceremonially harvested/gathered elements can be brought together and made unified in order to create the One Point of Sympathy connected to the Spirit sought and thus cause the miracle of ensoulment.
The correct Work of Ensoulment and Enspiriting is an outer aspect of the inner At-Azoth (ie. Addition of Spirit Flame/Light) process and through the understanding of the governing treaties ruling such workings one can also invoke within one’s own body-vessel additional Azothic Light from Outer Sources in order to become more than that which can be bound by finite forms of matter and finally attain the Liberation and Divine Union that the Third Coronation of Fire entitles.
As such it must also always be remembered that it is not the material forms of the fetishes that we venerate and that the actual focus always is on the Spirit-Essence seated within and reached out to through them, thus it also becomes clear that vessels/idols/fetishes employed wrongly and without the correct rites of consecration become nothing more than additional burdens weighing down one’s own Spirit by creating more material attachment. It is because of this that it is of an immense importance that the creation and ensoulment of a fetish is the culmination of one’s understanding concerning all the spiritual aspect of such Holy and Solemn Work.
There will also come a time when all fetishes/Kelims/vessels will overflow and “crack” and it is actually only then that the Great Work is completed and the Spirit can once again become liberated from the bounds of matter and re-ascend to True Divinity.
The fetishistic Work is therefore in its highest and most esoteric aspect a mirror reflecting one’s own alchemical Becoming. This is one of the cases where Gnosis transforms and elevates the simple workings of folk-sorcery and enspirits it with a tradition-specific current in order to accomplish the most lofty of goals.
9. Whereas the generic mythos of Cain/Qayin in the Judeo-christian religions is of limited value and depth, the Qayinitic tradition of the T.F.C is rich in wisdom and gnosis. Was there a specific point in praxis where you knew you must reveal the wisdom of Qayin?
“The wisdom of Qayin”, or more correctly ‘the wisdom attained from Qayin’, is gained from the contemplation of and Work with the traditional, apocryphal and folkloric aspects of the Qayinite Mythos and by employment of such forms/ideas within a setting that did allow the Anti-Demiurgic Gnostic Current that I work within to imbue it and show it in its Black Light.
There is actually very little of that which we ascribe to Qayin that does not have a traditional basis. It is only a question of finding the sources and viewing them from the right perspective and understanding them according to personal and context-specific Gnosis. Most importantly it is a question of Spirit Revelation, for stand assured that our Work is inspired by those with whom we have covenants and that for us “mythical” constructs hold an actual reality unrestricted by that which is perceived as “physical reality”.
When the Qayinite Gnosis and Work came to totally Illuminate every other facet of my Spiritual life and practice I knew that it was something good that had to be shared with those who could receive it for what it was and that the spreading of Our Holy Saint’s Cult would indeed aid in the furthering of the Cause of the Dissolving/Liberating Impulse of the True and Unmanifested Divinity that I serve and identify as my own True Will.
10. As Magister of the Necrosophic Current you guard and teach the wisdom of Nightside/Qliphothic aspect of Qayin within and through the T.F.C. How important is it in your opinion that this particular and seldom-detailed aspect of Qayin is revealed and can you tell us more about the Nightside Current of Qayin and how you found yourself working with it?
Of all the aspects of the Master we work with it is this aspect, which is connected to His ascended and perfected Spirit, that is the most Tradition and Current-Specific, meaning that it is wholly rooted in our own Current’s Gnosis and does not really manifest in any outside tradition. In Liber Falxifer II these aspects will for the first time be made public, even though some hints about them were given already in the first book.
As for the importance of the spreading of these ideas and insight, well, they are only of importance if spread to the right people and within the correct context and as such this is part of the aspects that will remain esoteric and secret despite the fact that they seem to have been revealed.
It is therefore best to leave this topic to the readers of the Liber Falxifer II, as it is not possible to present those aspects in a shortly summarized form and in a way that is taken out of context, which it would be if one would not also present the whole foundation that such revelation and aspect is based upon.
My own personal understanding of this aspect of the Master took form through the culmination of the manifestations of the folk-magical Cult of Death that I belonged to and their crossing with and becoming imbued by the essence of my tradition-specific and Gnostic Work with Qayin in connection to the forces of the seventh Kliffa of Sitra Ahra, of which we have a very different view if compared to the ideas of orthodox cabbalists.
Again, these are subjects that are best left for the students of the book, as I can not possibly make the topic justice within the setting of this interview. It is sufficient to say that the aspect in question is the most elevated and transcendent one and that our goal is to unite with that aspect of His Spirit by walking in His footsteps.
11. You provide in Chapter 15 of Liber Falxifer a list of Death-Gods that could be seen as manifestations of the entity Death. Do you believe that these deities are simply the timely resurrections of the needs of a culture or can they be seen as various masks for one single deity that within Current 182 is known as Qayin?
No, we do not within this line of practice subscribe to the idea that all similar deities are in essence one and the same. Each culture and each cult has its own current and specific manifestations of the Spiritual and Divine. Each pantheon, religion and system of spirituality and sorcery possesses in similar fashion its own associated expressions of the impulses of the Divinity and as such, for example, the death god of the ancient Egyptians has nothing to do with the Death aspect of Qayin. Remember also that we do not view Qayin as the cosmic Archon of Predestined Death, as that role is reserved for the arch-angel Azrael, who is a faithful servant of the Demiurge and an enforcer of the cosmic heimarmene/dominion of fate, which is something that Qayin conquered and transcended.
Qayin’s Death-aspect is connected to His own Path of Antinomian Liberation and to that which He was, did and became. Within the context of our Qayinite Work the other “mythic realities” are not acknowledged, as within one Line of Practice only that line’s pantheon and spiritual reality is adhered to. What one on the other hand can do is to find “natural” points of intersection between some manifestations of the similar aspects of the Divine Spirit, or in rare cases find the manifestation of (what seems to be) the exact same essence within two different traditional pantheons or current-specific myths. Only in such rare cases can a natural synthesis take place and create a Point of Liminality through which different lines can share similar ritual forms, as an example of such a case within another line of practice can the Seth-Typhon be mentioned here. Within our Cult of Qayin there exist also such Hidden Points of Liminality, for those to have the Eye to see them with.
So, all Death related deities are not connected to Qayin, in the same way that He is not to be identified with all other deities of agriculture, harvest, murder, grave digging, sorcery and antinomian sovereignty, but He does possess certain connections to the Work of some deities enthroned within separate and parallel lines of practice that hold dominion over similar spheres of influence that He does. This still does not make them all one and the same Spirit, as they belong to different Currents emanated from the Fullness/Emptiness of the Unmanifested Divinity.
12. Between other currents of witchcraft such as the Sabbatic and Traditional there is a divergence of Qayin’s role within praxis. To some He forms part of a trinity which culminates in His taking on a Godform and becoming the illuminating Light, whereas to others He is the inventor, the genius of the Crafts of the Wise. How do these differences impact the work of your Qayinite tradition?
This trinity idea we know nothing about but He was indeed a great inventor and father of different important crafts. What he was not, in contrast to what many that identify themselves as authoritative voices in these matters often state, is the first blacksmith, as that role and art was reserved for His blessed descendent Tubal-Qayin (the Holy avatar of Master Azazel).
This confusing of Qayin with Tubal-Qayin is very strange and the cause of many faulty associations. Our Lord Tubal-Qayin is the holder of the mysteries of the Forge and the Furnace and the one who perfected many of the arts of Qayin, especially after the advent of his Atazothic enspiritment by the descent of Holy Azazel.
This faulty attribution of Qayin as being the first blacksmith is one of those cases where He is assigned an aspect based on other sources than the traditional ones and mostly because of an alternative and not wholly accurate translation of His name.
To get back to your question I can say that no modern view of Qayin has any relevant impact on ours and any similarity we may share with for example certain others employing the similar forms of Qayinite symbolism is solely based on the fact that we may drive inspiration from similar traditional sources, but the differences should be very clear when it comes the actual and practical interpretations of the mythic codifications and the resulting esoteric praxis.
The textual inspirations that we have are mainly old scriptures and writings of those who in almost all cases discredited Qayin and vilified Him as one ruled solely by base and evil instincts, when the reality actually was the opposite as the “evil deeds” of Master Qayin were all for the sake of that which is truly good and divine.
There is as such no specific “ancient Qayinite Gnosticism” upon which our Work is based nor are we connected to any other modern “Qayin venerating tradition” as it is instead a question of inspiration derived from many different sources that when correctly brought together, like the many pieces of one and the same puzzle, granted us His Revelations and manifested His Necrosophic Cult.
13. It has recently been suggested that by focusing on Qayin as the First Murderer one maligns Qayin and overlooks other important aspects that can be ascribed to Him. What are your thoughts on this?
Such statements are ridiculous and either a sign of ignorance or based on some personal agenda. There is not one single traditional source that does not describe Qayin as the First Murderer and Bringer of Death and as the focus of our Work is the Cult of Death it is natural that we have emphasized that Mortiferian aspect, but we do not limit Qayin to being just a killer, which is something that will be made very clear in the Liber Falxifer II.
Qayin was much more than just a murderer, He was the first Awakened One of Spirit, the First Tiller of the Soil, the First Sower of Seeds, the First Harvester, the First Sorcerer, the first Tamer of the Horse, but then also the First Killer of Man, the First Gravedigger, the First Necromancer, the First Exiled, the First Luciferian/Satanist (consciously siding with the Adversary of the Demiurge), the First Conqueror of Fate, the First Free Mason (not to be connected to that which is called “freemasonry”), the First City Builder, the First King/Sovereign ruling outside of the “grace” of the Demiurge and the First Mighty Dead who (together with His Bride) transcended the limitations of the Dayside and took throne in Sitra Ahra.
So, according to our Tradition Qayin is indeed much more than a mere murderer, but a Murderer He certainly was and remains! As our Cult is of the Death Saint identified by us as Qayin, it would of course be very strange if we would not have emphasized His Deathly Grim Reaper aspect.
The same people complaining about the emphasis placed on this aspect are for sure also the ones who do not want to connect Qayin to the Enemy of the Demiurge and as such they have nothing to do with the Qayinite Current we Work within.
There are many different, separate and parallel currents connected to the biblical ‘forms’ and just because the same names are used by different traditions it does not mean that we are addressing the same spirits. Just because other people want to connect Qayin to some, for them, benign “pagan agricultural deity” without any antinomian or wrathful associations our own Current-specific manifestation of the essence of Qayin and Qayinite sorcery will not be affected.
But, for the sake of discussion it would be interesting to challenge such people to present traditional sources from scripture, apocrypha and folklore to support their ideas about this benign and toothless “Cain” of theirs that should not be connected to the acts of Unlawful Death-Bringing and we could then compare their findings with the sources supporting our own Qayinite foundation.
In the end these are matters of Spirit and Gnosis and not history and archeology, but when people boast about being “traditional”, “experts” and “scholars” they should at least do their homework and realize that there are more ways than one when it comes to approaching the essence of the Qayinite Mysteries.
The specific Current of our Qayinite Cult is 182 (2x7x13 = 182 = 11 = 1-1 = 0) leading the Dual Born Spirit via the (Deathly) Path of Thorns towards the Sitra Ahra and from there to the Fullness/Emptiness of Divinity within Ain, and it is through this specific Current that our whole outlook and understanding is formed. Those working outside of this current and in traditions unrelated to our own do not have anything to do with that with which we Work and as such their concerns do not have any bearing on us, even though they assume some kind of arrogant “voice of authority” in connection to these and related matters.
Qayin is connected to many things, but His aspect as the Wielder of the Reddened Jawbone Sickle (later transformed to the Scythe) and Sower of Death and Reaper of Lives is supported by enough relevant sources that anyone seriously interested in His mysteries should have found and contemplated them.
Even if the Death Aspect of the Master is not His only one it is for us who in life seek the Empowerments, Gnosis and Liberation of Unfated Death one of the main points of manifestation for His Enduring Soul and Transcendent Spirit.
14. Within LF we are briefly introduced to Abel by his necessary role as sacrifice to the Powers of the Other Side by the hands of Qayin; what other bearing does Abel have on the Necrosophic-current?
There are many mysteries connected to Abel in his postmortem state of being and he is actually one of the most important souls Worked with within the Path of Gulgaltha, as he is a faithful servant of our Master within the Fields of the Dead.
This topic is treated extensively within the third part of the Liber Falxifer II and concerns the treaties and laws by which the dead are bound to the service of Qayin and His kin.
15. Given that LF serves to lay down the path that leads to self-initiation into the Qayinite mysteries, does the Temple accept initiates and/or perform physical initiations for those who might be accepted into the T.F.C.?
“Self-initiation” is not the correct word here, as the process is one guided by the instructions penned solely for such purpose within the Liber Falxifer books and constantly overseen by the Spirits of the Current who are the granters of blessings and curses to all who dare set foot upon the Path of Thorns and Bones.
A more correct term would therefore be “Solitary Initiation”, as the process is one of dynamic expansion of Azothic Power via the interaction between the Spirit and the Spirits. What we seek to offer through these books is an actual initiation into our Cult of Qayin, for if practiced correctly and if meant to be the initiates will find their ways to the Inner Sanctum and at that point there are physical rites that can be offered to those who feel the need to join our Temple. But, few are those with such needs and if one practice correctly and according to protocol the Spirits themselves will grant all the empowerments needed and our Temple become thus raised within all such initiates of the Hidden Cult belonging to the Bloodline of Qayin and His Bride, Our Holy Mother.
16. Is there an outer-court of the T.F.C where people are assigned to mentors to study the ways of Current 182 and eventually, if deemed proficient, proceed into the inner-sanctum of the Temple as fully-initiated Brothers and Sisters of the Temple?
The Outer Court of our Temple is entered by all those who wholeheartedly and in solitude practice according to the teachings of the Cult of Qayin and who have managed to establish contact with and enthrone a portion of our Master’s Soul and Spirit. If the Spirits of the Current then deem it necessary such students will be appointed human teachers and from there the more structured Initiatic Path becomes opened. Not everyone that walks the Path needs to enter the Inner Sanctum of our Temple. What is important is the Spiritual Work and if conducted correctly such labour will lead the devotees of our Good Saint of Harvest to where they need to be, in life and through Death.
17. The Second book of Falxifer elaborates on the working of the Harvester aspect of Qayin as Qayin Qatsiyr and Messor. What was it that led you to discover the powers of the wilderness and incorporate it into the Qayinite Current as the Black in Green?
Nothing needed to be incorporated as they, the Black In Green, always have been there and their very existence is interlinked with the Work of Qayin, as without Him they would not be.
My personal initiation into the mysteries of the plant spirits has been a very long and ever ongoing process, since I have had a fascination for and rapport with the plant kingdom and the Spirits guised behind its green masks from early childhood.
In every tradition and line of practice that I have been involved in the plants and their esoteric applications within the context of Spirit Work have played a central role for me and it is thus natural to dedicate a larger portion of Liber Falxifer II to their mysteries and sorceries.
It is all based on the Gnosis concerning the “Unnatural Enspiritment of Nature” and the role that Qayin and His Bride played in that process. The spiritual insights concerning these matters have been received via practical Work with the plant spirits (the Black In Green) within the context of Qayinite sorcery and all of their signatures presented in the book are obtained according to the treaties ruling this specific line of practice, so all are interlinked and serve to empower the whole of the Work.
18. In LF we are briefly introduced to Qayin Messor but He is also given the title of "Qatsiyr" which is very similar to some of the names of 'Green Qayin' used by other Orders and Covens. What is the specific meaning and purpose of this name? Why are there two names for Qayin related to this sphere?
The name of the Master is Qayin, all the other additions to His name are mere titles (or “the names of His name”) functioning as the sonic sigils embodying specific aspects of His essence. “Messor” means simply the Harvester and is a generic title covering a vast number of attributes He possesses within the context of Reaping. The title of Qatsiyr/Katzir (a Hebrew word) translates to Reaper/Harvester but possesses also some more esoterically relevant meanings such as Severed, Harvested, Crop, Limb of a Tree, a Branch, Foliage and Bough.
The Qatsiyr title describes, connects to and focuses the Master’s aspect as a Branch of the Tree of Wisdom, seeded from the Fruit of Knowledge granted by the Holy Serpent to Eve, but also shows His connection to the Nightside Tree of Death.
On another level this title emphasizes also His Kingship over all the plant spirits (the Black In Green) and is a “natural” development of His Mastery over plant kingdom, as it was He who was the first sower of seeds, tiller of earth, cutter of roots and tender of trees, but also the one who strengthened and brought addition of power to the Holy Spirit that had been diluted within and through the world and specifically the plant kingdom over and within which He, through His sacrifices, made the Black Light of the Other Side shine.
The title of Qayin Qatsiyr also signifies that He indeed was a Branch Severed and cut off from the Dayside Tree of Life, taking instead root on the Other Side.
The two different titles focus thus on different but related concepts and aspects of the Master within the same Kingdom of Green.
19. The components and tools used during rites of the Necrosophic Current are rather specific, what advice would you give to those who follow the Current but are not able to attain such tools, for example Blackthorn, which does not grow in some Geographical regions. Is it acceptable to acquire such items commercially or by trade with others on the Path and undertake consecration thenceforth?
When it comes to elements related to the plant kingdom there will be given instructions in Liber Falxifer II concerning the re-enspiriting of their physical shells and when no other option exists and one needs to follow a treaty demanding a specific set of elements it is possible to purchase that which is needed and consecrate it in order to restore its spiritual virtues.
With correct practice comes also the reward of personal Gnosis granted by the Overseers and the Famuli of the Path and at such time it is possible to become guided to suitable alternatives to some of the more rare elements when and if such substitutes for them grow upon or close to one’s own land.
The few plant elements mentioned in the first Liber Falxifer were for example some of those through which an initial aspect of our own Work had been accomplished and Gnosis attained and as such they were and remain as some of the main points of contact between the Temple and the Soul and Spirit of Qayin. This does not mean that the trees of Qayin are limited to being those three trees mentioned in that first book, or something foolish like that, as in truth all plants belong in Spirit to Him and His Bride.
In the Black In Green chapter of Liber Falxifer II many other trees and herbs connected to our Work and to the Souls and Spirit of our Master and our Lady will be presented to the students of the Path, together with 72 of their individual signatures which bind them fully to the Cause of Qayin, which is also our own Holy Cause.
Through the esoteric workings of the sigil of the Green Point of the Skull and the signatures of the Black In Green all plant elements can become consecrated and enspirited anew to a level of sanctity and potency rivaling that of correctly ritually harvested plant elements.
20. The Book of Anamlaqayin foremost focused on the Harvester-aspect of Qayin, as Qayin Qatsiyr: can we expect to see future publications which delve into the mysteries of the other aspects of Qayin and/or even a book solely devoted to the Gnosis of His Bride?
Everything is possible and if the Overseers of the Work guide us to present other aspect of the mysteries to the public we will do so. The possibility of a book solely focusing on the workings of the Kingdom of Gulgaltha is for example something that has been brought up and if the spiritual licenses to disclose those aspects of the Work become attained we may in the future present a Book of the Black Cross.
As for the Holy Mother, the Veiled One, Her mysteries are such that they do not lend themselves well to such disclosure,
which is something explained in Liber Falxifer II. Her beauty and might is something that one must deserve to behold and sufficient clues about Her mysteries are given in the book, but would She at some point in time indicate that other aspects of Her sorceries are to be unveiled we would of course oblige and obey.
In any case we are sure that at least one more Grimoire will follow this second Work of ours in order to complete the three steps towards the centre of the Holy Cross of Gulgaltha.
21. Reflecting on the release of Liber Falxifer, and its mention that those who devoted themselves to the Path would be rewarded, but for those who sought only egotistical-gratification or who would profane the mysteries of the book there would be found only destruction; in light of the release of Liber Falxifer II - what would you say has been the outcome of this admonishment?
The fools will never adhere to any warning nor respect any advice; it is therefore within our approach to bless and curse equally as for each hand grasped in friendship there is at least one thieving hand deserving to be severed.
The blessings of the faithful have been many according to their own accounts when contacting the Temple and we have now devotees of the Master in almost all parts of the world and most interestingly in countries that people seldom would connect to these kinds of practices.
As for the curses placed upon the profaners of the Work, well, those have also been witnessed and continue to envenom the lives of such clay-born.
With this being said our hope is to bless and not to curse with this Work, but the very turbid nature of this world is such that wrathful responses are needed in order to defend that which is sacred.
Let the Dead bury their own Dead.
22. The T.F.C. is connected to a Current of Gnostic Luciferianism (218) and Qayin can be seen as the First Satanist/Luciferian. However, the noble spiritual goals and complex sorcerous workings within your tradition deviate greatly from the generic, vulgar Satanism often encountered, I wonder therefore how you actually relate to the label of "Satanism" and do you think it is descriptive enough of the Path you represent?
Well, with the passing of the years it became less and less fruitful to label one’s own Path with terms such as “Satanism”, even though we indeed do venerate and serve the Cause of Satan/Lucifer/Samael.
The Americanization of “Satanism” and occultism in general has made a mockery of all that could be relevant and potent within such systems of spiritual antinomianism and as such we have nothing in common with the most often atheistic and materialistic vulgarity sold to the blind under the guise of “Satanism” or “Luciferianism”.
Another factor contributing to our unwillingness to become linked to any form of vulgar “Satanism” is the very unwelcome “support” that is forced upon different relevant branches of the Path of Satan-Lucifer by misguided youth obsessed by “metal music”. Such childish misuse of sacred symbols, sigils and formulae that should be reserved solely for spiritual practices is another reason for why it is a good idea to distant one’s self from the circus that is called “Satanism”.
Those who Know and Serve the Adversary of the Demiurge will of course always remain and endure, for such opposition is the very essence of the Bloodline of the Serpent, but it becomes more and more counterproductive to allow the Holy Work to become falsely associated with any aspect of the crude idiocy of American charlatans and the profanity of weak-minded and misguided youth.
An additional reason for why one needs to separate our Work from the majority of that which has been labelled as “Satanism” is also the fact that our spiritual goals in actuality are opposed to almost all forms of Western “Left Hand Path” systems, as our aim is the Union with Divinity (the Unknown God/dess in Ain) and the transcending of the clay-born ego shackling the Spirit to the realm of the blind Creator. As such we have nothing in common with the greater majority of these people playing dress up “in the name of Satan” and we would indeed have more in common with Christian Gnostics.
As we see Satan as the other face of Lucifer we will always remain “Satanic Luciferians”, but as our Necrosophic and Gnostic approach has nothing in common with any other groups identifying themselves as “Satanists/Luciferians” there is no point in labelling ourselves as such, this mostly in order to avoid the causing of more confusion and to not attract further unwelcome attention and “support”.
We are but the servants of the Black Light of Divinity.
Part II of the Interview with N.A-A.218
1. You have made it clear that even though the San La Muerte Cult plays a great role when it comes to the Qayinite Tradition you represent it still does not in its exoteric Argentinean form have anything to do with Qayin and that San La Muerte most often is considered to be the Death God of the Guarani (within the “Private Cult”) or simply as a “Messenger of God” (within the “Open Cult”). With this being the case, is there or has there ever existed an actual folk magical cult of Qayin that you through your Tradition and practices have connections to?
Yes, there are and have been venerators of Qayin within the settings of folk-sorcery and witchcraft and as a specific example of a tradition directly related to some of our own practices and approach to the Qayinite mysteries can for example different aspects of Italian rural magic, witchcraft and folklore connected to Qayin be mentioned. Much of this has come down to us through oral tradition and via living and dead teachers, but this is actually also one of the few cases where aspects of such practices and folklore are documented and one can find facets of it excellently described within the pages of a book written 1896 by Charles Godfrey Leland called “Legends of Florence Collected from the People”.
In this wonderful book there is a chapter called “Cain and His Worshipers” which is about
“the spell of the mirror—the invocation to Cain—the witch-history of Cain and Abel” and it
gives the account of actual Qayinite folk-sorcery performed by Tuscan peasants
in connection to the employment of mirrors within the context of Conjuring.
For the benefit of the Students of the Path I will now give a lengthy quotation in order to present these fascinating traces of the Sorceries of Qayin and later explain how they tie into both our own folk-magical Work and the Gnosis that such practices have resulted in or otherwise become imbued by.
“La Scongiurazione dello Specchio.
When one wishes to enchant a lover.
Go at midnight when there is a fine full moon, and take a small mirror, which must be kept in a box of a fine red colour, and at each of the four corners of the box put a candle with a pin, or with a pin in its point, and observe that two of the pins must have red heads, and two black, and form a cross, and note that every candle must have two tassels hanging from it, one red and one black.
And within the box first of all put a good layer of coarse salt, and form on the salt a ring or wreath of incense,
and in the middle of this a cross of cummin, and above all put the small mirror. Then take the photograph of your lover,
but not the real photograph but the negative, because it must be on a plate of glass (lastra di vetro).
Then take some hairs of the lover and join them to the photograph (sono uniti dalla parte del cuore), and then take a fine sprig of rue.
And with all this nicely arranged in the box, take a boat and sail out to sea; and if a woman works the spell she must take three men with her only,
and if a man three women and no other person. And they must go forth at an instant when the
moon shines brightly (risplende bene) on the mirror.
Then hold the left hand over the mirror, and hold up the rue with the right. Then repeat the following:
Moon! O moon! O moon!
Thou who art always fair,
Yet holdest in thy ring
One of such evil name,
Because thou holdest Cain;
Cain who from jealousy
His own born brother slew.
I too through jealousy
Of one whom I still love
Can neither drink nor eat,
Nor even talk with friends,
I love so much—so much—
Yet am not loved again
As I would fain be loved.
Through his indifference I
So jealous have become,
I do not know what sin
I would not now commit;
I cannot sleep at night
For dreams in which I see
Him faithless unto me.
Moon, moon, O beauteous moon!
As thou art fair and bright,
I pray thee, pray for me;
Cain who from jealousy
Slew his own brother born,
As I would punish well
The one whom I yet love,
Yet would not cause his death,
So may he suffer thus:
May suffering be his lot
By day as in the night,
May he not eat or drink,
Nor may he sleep at night!
May Cain who bears the bunch
Upon his back, of thorns,
Stand by my lover’s bed,
And make him rise from sleep
And hasten to my home.
O Cain! O Cain! O Cain!
Three times I call to thee,
Call with my loudest voice,
Just as I find myself
Between the sea and sky,
And my two friends with me.
Cain, by the jealousy
Which once thy brother caused,
And which I now endure,
For him whom still I love,
Make love return to me
And never leave me more.
Thou who from heaven on high
Seest all things, here behold
This casket well prepared!
The mystic tapers four
All lighted, look on them!
Then in this mirror look.
Then if thou wilt but speak
Three words—then all the thorns
Which on thy back thou bear’st,
All in a bundle bound,
Will pass into the life,
The body and the heart
Of him whom yet I love,
So that he sleep no more,
And be compelled to rise,
Compelled to clothe himself,
And hasten to my home,
Never to leave me more.
Now, with this branch of rue,
Which I dip in the sea,
I sprinkle both my friends,
That they may speak these words:
That by the aid
Of Cain shalt seek thy love,
And never leave her more.
If thou wilt grant me this,
Cause a high wind to blow,
Extinguishing the lights.
O Cain! O Cain! O Cain!”
(Leland, Charles Godfrey 1896)
What we see in this treasure of a spell given are links to many aspects of our own current Work, like for example the myth of Qayin as being the “Man in the Moon”, being bound by His Soul to the Moon, bearing thorns upon His back or upon His head (Crown of Thorns in the case of our Tradition) in order to “behold the good and evil of mankind”. This connects the “Man In the Moon” aspect to our own cult’s veneration and feeding of the “Enduring Soul of Qayin” and the fetishes He is connected to on Monday nights, in similarity to how also San la Muerte is fed and given his offerings on Monday nights within the Argentinean cult.
This practice is related within our Necrosophy to the ideas about Qayin’s Enduring Soul which have remained within the liminal points of the Lunar Astral Plane of the Dayside and the Kliffa it bridges over to in Sitra Ahra. This is explained in Liber Falxifer II as means through which Qayin’s Spirit still can affect the world of the Archons and through which we can contact Qayin’s Transcendent Spirit through His still “Moon Bound Roaming Soul”.
This is the esoteric reason for why He is fed with offerings on the Nights of Luna, when the astral currents within which His Soul remains are accessed most easily. The Man In the Moon aspect of Qayin is in other words the liminal Soul of the Master still active in this world as the King of the Mighty Dead and it is through that aspect we can reach His transcendent Spirit and it is via the same Enduring Soul of His that we can connect to Him via different elements of the world bearing astral traces to Him.
This division between ‘remaining soul’ and ‘ascending spirit’ can on some levels be likened to the ancient Egyptian speculations concerning the Ka and the Ba, but in order to not cause confusion we leave such compressions and contemplations to the students of the Path.
So, here we see a connection between Italian folk magic, Argentinean San la Muerte Cult and our own Necrosophic Cult of Qayin when it comes to why Qayin should or could be connected to the Moon and the day/night of Luna, as His Soul is indeed “trapped in the moon” (ie. the Astral Sea of Souls) until the End of the World.
As Leland continues to point out in the quoted chapter of his book there are also references to Qayin as the Thorn-Bearing Man In the Moon even in Dante’s Divine Comedy, such as:
“But now he comes who doth the borders hold
Of the two hemispheres, and drive the waves
Under the sibyl, Cain, with many thorns.
And yesternight the moon was round and full;
Take care that it may never do thee harm
At any time when in the gloomy wood.”
“But tell me now what are the gloomy marks
Upon this body, which down there on earth
Make people tell so many tales of Cain?”
The Thorn-Bearing aspect of Qayin is as stated connected to His Enduring Soul and is an apparition of the Master we have titled as “Qayin Spinifer”, considered to be the Thorn-Crowned Exiled aspect of the Master having received the First Coronation.
The bearing of thorns is something connected to punishment associated in folk-lore and later in scripture with the Antinomian breakers of Archonic Laws. The Spinifer aspect of the Master is in other words also connected to the folklore and folk-magic of Italy and can without being consciously based on such sources still be linked to them, showing the existence of an actual Qayinite Current taking both low and high forms depending on in which context it becomes manifested.
Within our Work Spinifer is also a specific aspect of Master Qayin Qatsiyr and His Thorns represent in that context the Opposition against the creation of the Demiurge itself after the advent of our Master’s first Sacrifice and Spiritual Awakening. The Thorn-bearer is therefore dual in nature, representing both the Punished/Opposed and the Punisher/Opposer.
If we look further into the instruction for the Enchantment by the powers of Qayin quoted we find even more connections to our own tradition, as we can see that the colours employed within the work are red and black, as both the pins and the tassels attached to the candles are to be of those colours. This is of course interesting as the main colours of Qayin within our Tradition are red and black, connected to the mysteries of Akeldama and Gulgaltha, representing the Master’s powers of Deathly Liminality and most importantly His Awakening of the Fiery Blood leading to the Illumination of the Black Light of the Holy Spirit.
As such those without insight should not presume too much when seeing any similarity between for example the colour combinations that we employ and other (within this setting) unrelated cults, as there are always more reasons behind such things than what might be “obvious” to outsiders.
The encircling with salt to confine and bind the powers of “Cain” is also interesting if you consider our own tabu against using salt in connection to our offerings to the Master and the Dead. The salt under the mirror may here also be connected to the Sea of the Dead below reflecting and bringing down its astral counterpart. In either way, it is an interesting detail with many connections to our own approach.
The employment of Rue within the rite is in similar fashion very relevant to point out, as Rue is within both the Argentinean cult and our own Qayinite Tradition strongly connected to the Master and serves as one of His most faithful Black In Green.
Well, this lengthy answer should be enough to make clear some of the connections between our practice and those of the older magical traditions drawing power from Qayin, with the difference being that we elevate the Work according to the Gnosis granted by the Master and where He within the folk magical setting may have served to aid in more mundane matters we turn to Him, in similar fashion but with other motivations, in order to Become in His footsteps and transcend that which binds the Spirit.
2. There are different translations of Qayin’s name and based on such translations different traits seem to be attributed to Him. Which translation of Qayin’s name do you find the most correct or relevant?
The translation of the name of Qayin most likely to be correct is “acquired”, derived from the word “qana”, as in Eve’s statements “I have acquired a man from the Lord”, but other interesting and esoterically relevant translations are “spear”, derived from the word “qyn”, with roots also connected to the word for “stalk” and “reed” (qaneh).
The “forge” or “metal smith” translation of the name is connected to the south Arabian root word “qyn”, but as that word is in the Arabic of a later period than the time during which the Old Testament was penned we find this translation to be the least plausible and even though it within other contexts, for example in connection to Lord Tubal-Qayin, would make sense, we still believe the “spear” and the “acquired” translation of His name to be the most correct ones.
There are still other theories connecting the name of the Master to the root Herbrew word “quwn” meaning “lamentation” or “song of Mourning”. This translation when connected to funerary practices and the cults of the dead becomes also somewhat interesting.
Another important factor transcending the mere etymological one is the fact that the Master was not a Blacksmith. He was many things and mastered many crafts but blacksmithing was not one of them and as such there would be no point in His name meaning “metal smith”.
3. Since the publishing of the first Liber Falxifer there have been many comments and questions concerning the necessity of animal sacrifice within some of the rituals presented, can you please comment about this topic and explain if such sacrifices can be omitted or replaced by other offerings?
The sacrifice of life-force and blood is a necessity within certain contexts and can not be replaced. This has never anything to do with killing an animal for the sake of cruelty or that because Qayin or the Famuli of the Path would rejoice in such acts and it is instead always a question of causing some kind of necessary increase of power to the Work.
Power demands power and there are therefore many treaties between the Spirits and those who would seek their aid within our Tradition stating that they (the Spirits) must be fed and compensated for the force that they would waste on one’s behalf. In other contexts it is required that one by the addition of life-force quickens the sparks of life and soul within the elements one seek to align, awaken and connect to the Work.
To sacrifice is to ‘sanctify and make holy’ that which is given up for the sake of the Work of Spirit and as such animals must within such context be treated in a kind and respectful manner and one must realize that such offerings reflect also much of that which one must give of one’s own finite being in order to ascend and Become beyond the limitations of clay-born flesh and Ego.
Even though life-force can be given through many different means and within the most intimate settings also from one’s own body to the Familiar Spirits there always will remain contexts in which the sacrifice of animals is required. This is especially the case when more “hot” Spirits, souls or elements are to be fed and worked with, as to feed them one’s own blood would be a very stupid and slow form of suicide.
It is up to each sorcerer to take into consideration all legal and other practical factors and implications concerning such workings and each and everyone must be ready to take responsibility for their own actions when embarking upon the thorny track of Akeldama, for by the spilling of blood many shades and spirits are attracted and if one can not focus the power of the sacrifice and direct it to that which it is meant to empower the result can often become a spiritual backfire, inviting to one’s own life parasitic influences from the lower astral and causing other negative effects.
Without understanding, respect and solemn devotion the path of blood-sacrifice is a steep road to self-destruction. It is therefore advisable to have full understanding for why and how such workings are to be conducted before one spills blood within the context of our sorcery.
With all this being said, it will still remain a necessity within certain workings to reap lives and offer up such harvest to the Spirits for the sake of the fortification of the Work and the aggregation of the powers needed for the creation of their Points of Sympathy and Manifestation.
Within the fetishistic arts there are for example many treaties governing our Work that demand blood in exchange for power and there are many elements that only via addition of sacrificed life-force can be re-ensouled and re-enspirited to serve the Good Cause. Mimicking the First Establishment of Qayin’s Akeldama we must water the sowed fields in order to make the seeds germinate and thus bring about the unfated flourishing of Spirit.
As such there are no restricting considerations for modern (Western) sensibilities when it comes to the correct procedures of some of the essential workings of traditional sorcery and those who can not stomach such (internal and external) sacrifices should not approach the mysteries via such routes of authentic Spirit Work and instead search for something else.
4. Fetishes and talismans play an immense role within the practices of the Qayinite Cult you represent, could you please tell us which material bases for the creation of such fetishes are preferable? Is it correct to assume that human bone is the optimal elemental foundation for the creation of such fetishes, such as statues and (payé) talismans?
It all depends on the fetish-maker and his/her understanding of and control over the elements he/she is going to employ for the creation of the outer shell of the fetish of Qayin. When it comes to human bones and skulls people must be very careful, as it is never a simple task to find and contract a dead willing to serve the Cause of our Master and to force the dead to serve such cause is a field best left to the adepts of our Necrosophic Sorcery, as it is a very hazardous undertaking that easily can end in severe complications.
A willing ally is most often a faithful one, while one bound to servitude will sooner or later try to rebel.
If a suitable dead could be found, contracted or bound to serve the Cause of Qayin the bones would indeed serve amply the seating of His Soul and act as a means for the enlinkment to His Spirit, but the risks and complications of such choice regarding the material bases of the fetish often outweigh its virtues and it is most often better to use wood, clay and animal bones for the creation of such Eidolon.
One should in other words therefore not be overly enthusiastic about the employment of human bones and skulls, unless it is the soul of the dead to whom the bones belong that one specifically wishes to work with.
Wood on the other hand is especially suitable for this Work as all Black In Green (Plant Spirits) are according to our Tradition allies of Qayin, based on the fact that He was and remains the Master of them all and as such it is easier to awaken the Spirit of a tree from which wood has been harvested than what it is to find a suitable human dead from whom bones can be bought.
Wood can serve perfectly the creation of all the fetishes of the Master, especially when it comes to the seating of His Qatsiyr aspect. There are even certain trees that according to our Gnosis and Tradition have been specially blessed by the soul of the Master, becoming blackened at their core by the Light of His Spirit that shined forth through the halo of His Enduring Soul. These mysteries are treaded extensively in Liber Falxifer II.
When it comes to clay it is also an excellent choice as many different elements can easily be mixed into it and as it also can be formed in such suitable manner that its hallow interior can hold all the charges/loads that in union will constitute the One Point of Sympathy through which a fraction of His Soul and Light of Spirit can be enlinked to and seated.
As for bones of animals, they often serve splendidly the carving of talismans and smaller fetishes, and as the souls of animals, in comparison to those of the animalistic man, are much easier to tame, bind and shape into the acquired forms suitable for the holding of the desired essences it is a most traditional and practical choice for the sculpting of portable spirit idols.
A master fetish-maker will when possible also combine chosen elements from the animal, plant and mineral kingdoms and create worthy vessels into which the light of Spirit can be reflected and enthroned.
5. There seems to be a confusion made between San la Muerte and Santisima/Santa Muerte amongst those not versed in the Latin American forms of sorcery and some people have misinterpreted your work as being connected to the Mexican Cult of the Death Goddess, while it is clearly stated in the first Falxifer Book that the folk magical aspect of your work is centred around the Argentinean cult of Señor San la Muerte, could you please give us your comment concerning this topic?
Our Work, as presented within the Falxifer books has nothing to do with the Cult of Santisima Muerte and as you mention, she is a female Saint and belongs to a whole other tradition than the Argentinean one we presented in the first section of Liber Falxifer. Santisima Muerte is in no way connected to our Qayinite Work and is a Spirit venerated separately within her own line of practice.
San la Muerte and Sancte Qayin are the ones that hold connections to each other within our own Tradition’s esoteric Crossing of the Paths of the Lord of Death and it is those two male Saints that we presented within our writing and not the female Santa/Santisima Muerte of Mexico.
People need to be more attentive to that which is actually written instead of causing confusion for themselves and others; as such confusions can end very badly within these contexts.
6. When it comes to the Cults of the Death Saints there has been, as I understand it, great controversy both in Mexico concerning the alleged connections to the Cartels and criminal gangs and in Argentina for similar reasons, as there for not so long ago were some murders committed by people accused of being the devotees of these cults. How do you view this alleged connection between the Death Cults and criminality?
Well, for every criminal devotee of these saints there are thousands that lead normal lives and as such these cults can not be branded as criminal just because of the uncontrolled acts of a very small minority of their followers. In such case the critics of these cults should also brand Catholicism as a “paedophiliac cult” and Islam as a “terrorist cult”.
There are many antinomian elements within the practice and within our own Tradition Qayin is the Saint of Outlaws, as He Himself was the First Conscious Law-Breaker, but this does not mean that we advocate any form of meaningless, mundane or unjustified criminality, as such deeds more often are the result of the clay-born ‘animal Ego’ acting according to the heimarmene (ie. Archonic/Demiurgic Fate) which binds and controls it.
The true evils of this world are caused by its Archons and not by the forces of the Other Side.
Qayin’s own unlawful deeds were all justified and done according to the Divine Impulse of the Black Light and were as such all Holy Acts of Transgression serving the Good Cause of Spirit and its Liberation.
There is no place for undisciplined punks or weak-minded and spiritless drug addicts within these cults and such people will always meet a very harsh death as the abrupt anticlimax of their miserable lives.
So, even if the laws of man and the Creator are not respected one must still be clever enough to not become entrapped by their enforcers through the committing of idiotic deeds that only benefit the cause of the enslavers instead of that of the Liberator/Enlightener.
Based on the fact that the World Rulers (and their slaves) are corrupt and their laws nothing more than the tools of enslavement there are many sorcerous workings within the Cults of Death aimed ‘against the law’ in order to allow the devotees of the Master, the Saint of Outlaws, to escape the tyranny of their oppressors, but this is again not a license to behave as an animal.
There have been given a few such rituals for the conquering or escaping the corrupt enforcers of the laws of man within Liber Falxifer II and it is therefore good to have this chance to make clear our stance concerning justified and unjustified acts of transgression and law-breaking.
All that strengthens the Spirit and serves its liberation is good and all that weakens and oppresses it is evil. The laws that Qayin broke/breaks are those serving the oppression of the Holy Spirit and all such laws are also those which His antinomian cult disregards.
Initiation and Gnosis are the means through which the ability to discern that which binds and that which frees are attained and only based on such insights can Lawlessness lead to Liberation instead of more limitation.
Those without self-knowledge and discipline will never succeed to traverse the Path of Thorns, but their scattered bones upon it will hopefully serve as cautioning reminders to others.
7. It had been made public before that you shouldered the responsibility of the role of the Magister within at least two different Temples, is that still the case and in which way does it influence your Qayinite Work that you also are involved in many other lines of practice within the Magical Currents that you represent?
I was for a couple of years the Magister of both the Temple of the Black Light and the T.F.C. but have since the publication of the first Falxifer Book been relieved of the burden of my responsibilities in connection to the Temple of the Black Light and serve now solely as the Magister of the Necrosophic Temple of Qayin, the T.F.C.
The current Magister of the Temple of the Black Light is a person with much more focus and dedication to the myriads of Separate Lines with and within which that Temple works and this serves the Good Cause much more efficiently as my own main focus is and will remain the Qayinite and Necrosophic Path, while still being constantly connected to and striving to spread That Holy Black Light.
But, I have some still unpublished Work more or less ready for public presentation in connection to some of the Lines of 218 directly connected to our Qayinite mysteries, such as the Nefilimic and the Qliphothic grimoires and those will also at some point in the future be made available to the students of these traditions, and maybe even become published by Ixaxaar, as I am very pleased with our cooperation so far.
As for how my involvement with many different lines of practice has influenced my Qayinite Work I can say that the Gnosis gained from the practices of those parallel lines has only aided my Necrosophic Work as all these lines are on some fundamental level in harmony with each other and many of them are strongly connected to the Chthonic mysteries having all of them, in different ways, aspects of Necrosophia within them.
But, even though these lines are in many ways in harmony with each other their actual practices have to be kept separated and held in their own correct time and place. This means that many different altars must be employed and many (almost all) hours of the day and the night must be dedicated to their practices and in many cases to the upkeep and cultivation of the powers of each of their related fetishes and Spirits. It is in other words a most arduous task to shift the lines of practice mentally and physically, in a correct and focused manner, but the rewards make it all worthwhile for those who can manage such a task.
Was it not for the insights of one line of practice maybe the gnosis attained in a parallel one would not have been gained, but with time I have realized that there is not anything that one can not achieve through and upon the Qayinite Path and as it in its most esoteric aspect firmly holds and effectively reveals also the essences of the Qliphothic-Luciferian and the related Nefilimic Paths (two other intersecting paths fundamental to my own personal practice) within and through itself it serves perfectly all my personal spiritual needs and as such it will be the main focus of the remaining part of my current incarnation.
All goals can and will be achieved in the footsteps of Our Master Qayin and those of His Holy Bride.
Soli Anamlaqayin Gloria!