The Primary Question Always Remains,

"Where do we go after death?"

          It's almost certain that if someone's able to control a demon and have a production relationship with the spirit fulfilling all obligations asked by the demon; now, if this person ends-up in their world after death, they'll now be at the mercy of demonic spirits who'll most certainly torture the begotten human spirit which now becomes a slave to their former demons (and more) for possibly eternity.

      Therefore, when Christians have NDE's and all claim to travel through a tunnel, could this tunnel truly be keeping them from the other more harmful Spirit Realms (which we as humans can contact, through Astral Projection)  and delivering them straight into Heaven?

 [Exerpt] The Language of Demons ans Angels:  

            You, therefore, sons of wisdom and learning, search diligently in this book, gathering together our dispersed intentions, which in divers places we have propounded; and what is hid in one place, we make manifest in another, that it may appear to you wise men. For, for you only have we written.  

 —Heinrich Cornelius Agrippa von Nettesheim (1486-1535)

            The Malleus Maleficarum, usually translated as the Hammer of Witches, is the best known and the most thorough treatise on witchcraft. It was written by the discredited Catholic clergyman Heinrich Kramer (under his Latinized name Henricus Institoris) and first published in the German city of Speyer in 1487. It endorses extermination of witches and for this purpose develops a detailed legal and theological theory.It was a bestseller, second only to the Bible in terms of sales for almost 200 years. It has been described as the compendium of literature in demonology of the fifteenth century.

                                                                           Ch. I: The Fathers of the Church and the Evil Eye

      " The purpose of this paper is to demonstrate how difficult even the most highly educated and sophisticated Christians of the late fourth and early fifth centuries found it to rid themselves of the idea that envy lends a malign power to men’s eyes. The idea at issue is that the eyes of envious men are able, unaided, to inflict injury at a distance. This is the belief called the “evil eye” by speakers of English and other modern European languages, though that significantly is not the way in which most men in pagan and Christian antiquity would have referred to it. The difficulty that such fathers of the church as Basil, Jerome, and John Chrysostom had with freeing themselves from the idea is some indication of how deep-seated it must have been in the general population.

      I shall also try to show that these church fathers, who do attack belief in the evil eye, address only one aspect of a much larger constellation of beliefs. They leave unquestioned the assumption that there are envious supernatural forces out there eager to destroy prosperity, virtue,and beauty. Their failure to deal with this larger issue is a further indication of just how much a part of men’s mental make-up must have been the conviction that life was beset by unseen envious forces. We see evidence of that fear in the many amulets that survive from this period. It is important to bear in mind that the fear reflected in these objects is not directed specifically at the evil eye as the fathers of the church construe it but at a much wider spectrum of dangers. In the case of Basil and John Chrysostom, and perhaps to a lesser extent Jerome, there is a further factor that has affected their thinking about the evil eye: the influence of pagan philosophy has made them concentrate their attention on a severely restricted conception of the evil eye to the exclusion of other related beliefs. The fathers of the church have no reservations about condemning all forms of magic-working,in which category they certainly included the casting of the evil eye.

      Although they are unanimous and consistent in their condemnation of magic-working, they waver on the question of whether there is anything to it. They condemn magicians as frauds and charlatans, but sometimes speak of them as though they posed a real threat. They have no doubt that magic is the devil’s work, but they are not at all certain whether the demonic forces magicians enlist to aid them do in fact afford any real help or only create the illusion of change. The attitude of the fathers of the church to magic reflects in part the hostility of the Roman civil authorities to magic as a socially disruptive force, in part the skepticism found in educated pagan circles about the possibility of a man’s being able to set aside the laws of nature, and in part the feeling that endowing men with more than human abilities is contrary to Christian doctrine. Scripture has a surprisingly small part to play in shaping Christian attitudes toward magic.

      How little support the church fathers can find in it for their condemnation of magic is apparent in Jerome’s palpable delight in his commentary on Galatians at Paul’s mentioning sorcery (pharmakeia) immediately after idolatry amongst the deeds of the flesh (Gal.5:18): here marks that we are not to imagine that magical spells and the maleficent arts are not forbidden in the New Testament; they are forbidden amongst the deeds of the flesh. The explanation he gives for their being put in this category is that because of the magical arts unfortunate people often fall in love and become the objects of love.T he church fathers may have found condemnations of magic hard to come by. They are even less well-placed when it comes to adducing scriptural authority for their contention that magicians and sorcerers are impostors and charlatans. They are firmly convinced that men cannot alter the course of nature but cannot find chapter and verse to support that view. "                                                                                                 by Matthew W. Dickie

         When viewing this text, particularly comments I highlighted with bold and italic lettering, I'm at odds whether this author truly has the thought-process of the Church Fathers correct in their entirety. Whether these men disagree if demonic forces can truly allow man  (despite the fact it truly isn't the man, though he must perform the work in conjuring the spirit)  to alter the forces of nature is debatable. Nonetheless, the message coming from Christianity and the New Testament is [1] Christ needed not the assistance of demons but the Holy Spirit and the same goes for all His followers abiding in His Word. [2] Applying the help of demons only leads to future turmoil as these beings truly hate man and cannot be completely controlled.            by Shaun Prario      

For a more thorough analysis on this topic, visit Section (Sector)  1 & 4 at:

Excerpt from: Byzantine Magic

Mystics Meet God,

       Conjuring Demonic Spirits for the application of magical powers is one form of exploring the divine world, but what about traveling to the highest-level of the spiritual realm, (Heaven), and actually infusing our human soul with the Father, Son, & Holy Spirit?

      The Christian Mystics from St. Teresa of Avila to Thomas Merton claim they can do just that; become one with God.

        They've recorded within their personal writings that one must e of the most righteous existence as one allows their soul to exit their body completely trusted in the will, protection, and love of God. Furthermore, men like Merton have stated that when erasing our mind/ego and trusting your soul to exit into the unknown, it still requires a Spirit Guide to guide it to God, and this spirit must be none-other than the Holy Spirit who brings our soul into perfect harmony with God; the Father & Son!

Learn more at:

[2] This  presented version of the infamous Voynich manuscript is partially-translated.

[3] Ancient text known as Necronomicon is said to have driven many men insane.

How to Use Grimoires:  As onerous a task it would be to transfer the text above into useable magic, none of the grimoires in this library can be utilized fro practical magic if someone isnt previously knowledgeable to a level consisting of an elementary foundation of magic. Basic Evoking and Banishing techniques aren't typically explained within these grimoires in this library, or most grimoires one will come across. Evoking is the act of summoning a spirit into one's presence for assistance, while Invoking means to allow a spirit to enter within your body; similar to possession. The latter is considered extremely dangerous as granting allowance to a malevolent spirit is doubtless risky and can be very harmful. The Ancient Phoenecians, Egyptians, Greek, Romans, etc. all believed both good and evil spirits existed. This belief could very well appear to be true, but whether the good while abode earth spirits are just as harmful to a person in the afterlife as the evil spirits remains debatable. Anyhow, Invoking a bad spirit could have dire consequences

1:43:32

11:12

Heinrich Cornelius Agrippa von Nettesheim, 1486-1535, was a German mystic and alchemist.

            Agrippa of Nettesheim was born of a once-noble family near Cologne, and studied both medicine and law there, apparently without taking a degree. In 1503, he assumed the name Cornelius Agrippa von Nettesheim, adopting the von to suggest a noble background; three years later, he established a secret society in Paris devoted to astrology, magic, and Kabbalah.

Ancient Creatures of Old   

          Demons: In the hierarchy of evil, as laid out in grimoires and occult texts, each demon has a name and a precise function. For long, people carried out rites of protection as a defense against these malevolent spirits. 

          Demonologist's have compiled large volumes including the names and functions of each demon from the infernal hierarchy. These ranged from Satan, the ruler of all demons, down to Ukobach, the demon taking care of the infernal flame. According to legend, as each demon is specialized in a certain domain of activity, it can be invoked for help in that respective area. Nevertheless,, the price of such an invocation is always the soul of the person, who will ultimately end up in Hell as a servant of their former helper. Demons were summoned using special incantations found in demonology catalogs. Let's examine just a few demons and their abilities..

        According to Collin de Plancy in his 1863 “Dictionnaire Infernal”, the demon Euronymus was invoked by wizards who wanted somebody dead. It is said that this demon liked to feed on rotten flesh. The Incubus and Succubus deliver terrorizing nightmares where they seduce their victims into sexual acts. They'll also torment their victims outside the dream state and are consider perchance the most arduous to rid by applying the name of Christ. numerous modern tales exist telling the name of God not to scare away demons , but believe me, these being flee quick from the calling of Christ and this method can further be applied to effortlessly cleanse a home. Now on to Beelzebub, the “Lord of Flies” or another form of the Devil. In this incarnation, he is said to be extremely difficult to exorcise. The primary form of the devil is Lucifer whom can manifest as a handsome 35 yr. old man, merely a voice, or in the form of an innocent young boy, among others.

             The three terms of my subtitle – the Demonic Tradition, the Self, and Popular Fiction – name the three areas where these elements will be identified and examined. The “demonic tradition” I am interested in is realised in the demonologies of the past, and in the beliefs, practices and narratives of many people even today (different cults, fundamentalist religious groups and many non-Western cultures are especially notable in having kept their demonic traditions alive). The “self” refers to an identity (narrative, social, or psychological) that is problematised, disintegrated and reintegrated by the disrupting effects of demonic activity. By titling my analysed texts “popular fiction” I do not mean that they all would be bestsellers (even if many of them are); rather, this selection (discussed below) demonstrates the wide range of demonic elements in contemporary fiction, from popular horror through science fiction to the “magical realism” of Salman Rushdie. With their blasphemous potential, demonic elements have the capacity to mingle “high” and “low” in a manner that shakes the boundary between “art” and “popular entertainment.”                   ➖ Frans Ilkka Mäyrä  (Finish author)

Evocation

        An evocation (from Latin word evocatio was the “calling forth” or “summoning away”) – is a magical act of commanding a (with names and symbols – usually of Christianity) spiritual entity while protecting yourself from harm. A circle is created here every time to protect magician from summoned entity/energy and to bound, restrict entity within it. The magician in this case is outside the circle with the demon inside. If one is to reach into the circle prior to successfully abolishing the demon, the spirit could become attached and reek havoc within their lives.

       From the Satanists point of view, an evocation suggests fear, restriction, and a forceful controlling domination over the spirit based on negative emotions. Remember, most old grimoires are written from a christian standpoint. Therefore, these rituals are primarily evocations. 

Invocation

         A Satanist will explain to you that an invocation is most natural method of summoning demons (or any entity) and in opposition to evocation, it doesn’t create unnecessary tension and boundaries, which restrict flow of an energy. An evocation on the other hand requires a lot of energy and results are weak in comparison to an invocation. There is simply no better technique that yields such results.

         Of 'course, this methods puts one in a direct relationship with the spirit. During the invocation, the magician and demon are both inside the circle and the spiritual entity's energy can be strongly recognized.

When Calling on a Demon's Angelic Counterpart,

 first call upon these Archangels by asking:
Archangel Uriel stand before me to the north
Raphael come stand to the south behind me
Michael appear to the right on my east-hand side &
Gabriel stand to the West on my left and please watch over this ritual

           The Pseudomonarchia Daemon was authored in the 16th century by Johann Weyer. {following excerpt from Page 17] .

           "Scholars have called Weyer a Catholic, an Erasmian Christian, a Protestant of Erasmian or Melanchtonian persuasion, a Spiritualist, a Lutheran and a Calvinist.53 As well as revealing different readings of his works, this variety reflects the vague boundaries that existed in the sixteenth century between denominations, with reformers influencing each other and with contemporary scholars taking eclectic and fluid positions.54 Yet it is clear that by the mid-sixties Weyer had taken a Reformed stance.  

          Weyer attempted withholding others from conjuring spirits and performing magic by way of his literature; or at least, he didn't want to be responsible for others performing such deeds. For this reason he purposely withheld vital information required. The demons individual seals that one should really obtain online constructed in the proper metal found attributed to each demon located within the Goetia - has been purposely left-out. Furthermore, one can simply visit the Goetia to learn the 5 complete steps required to carry-out a ceremony, and this information is not depicted in its entirety within the pages of the Psuedomonarchia Daemomium authored by Weyer.

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