Demons’ Cube & Other Writings on Magic is a collection of occult writings by Johannes Nefastos. First published by Viides Askel in 2013 (2nd edition in 2018), the book is currently being translated into English.
To bring the ideas of the book closer to the readers and serve the concept of lodge Salome as the bridge to the Star of Azazel’s ideology, we will give excerpts from each part of the book as we go on in the process of editing.
Parts of the book include:
– ADEPT (in five chapters)
– OF THE CONTINUALITY OF EMANATION
– THE VOICE OF THE MASTER
– BEINGS OF THE MASK (in four chapters)
– DEMONS’ CUBE (in six chapters + summary of the eighteen chores of angels)
– APPENDICES I & II
Demons’ Cube & Other Writings on Magic is under the copyright of Johannes Nefastos. Please contact us if you wish to quote any longer parts of the text presented. All quotes must be attributed to the author.
[Editor’s note: I, as a native English speaker, have been eagerly awaiting the translation of this astounding book on magic for years. It is a blessing and an honour to be able to help edit this tremendous work, and it is my sincerest wish that you find it as profound and helpful on your Paths as I do on mine. I look forward to delving into the study of Demons’ Cube with you all as it unfolds here on the blog. May we learn together and grow together in the Master’s holy name.
DEMONS’ CUBE PROLOGUE
These two pentagrams, the morning and evening star, can – if needed – be reduced to two fundamental agents in any schema of parallel models. Regardless, that pragmatic difference in practice should not be underrated. The pentagram of the star in descent, standing on one point, is directed towards earth; it is falling or grounding. The pentagram of the star in ascent, one point turned upward, is directed towards heaven; it is the basic condition of the process of ascension. In the former, the channel of the left hand (the brain’s right hemisphere) is dominant; in the latter, dominance lies in that of the right hand (the brain’s left hemisphere). The former reaches for the goetic spirits, the collective of whom is presented by Satan.1 The latter reaches for the theurgical spirits, the collective of whom is presented by Lucifer-Christos: the highest kind of spiritual ingeniosity, the aspirant’s inner master. The former is creative in magic because it disintegrates the old construct; the latter is condensing and conserving (warding) in magic because it also upholds the old construct. The first pentagram presents chaos, the latter law. Attempt to keep on to only one or the other will result in the Key not turning in the Lock; the attempt to switch them permanently will result in the Key not coming out of the Lock. The magician must use both to open the different gates, which is essential for his work. (…)
Occultism is not a study of symbolism, but the study of symbolism investigates
the language of occultism. The occult act, the function of occultism, is of another kind. The theoretician will unavoidably meet occult phenomena – unless he denies their possibility beforehand as an act of personal belief – because the peripheral areas of his consciousness will react to its stimuli. Nevertheless, to become an occultist in the word’s pragmatic sense and not only as a world view, one must bring the found symbols to their use; to invigorate the amulets2 into animation by great personal effort. Jupiter of the celestial vault must be brought into that Rock upon which we can build; the mundane Venus must be inverted into that indigo depth of space, whereto grow in spirit and strength. Thus the human being himself, the pentagram within him, will turn. We must dare to remain in this reverting dynamism and move – as did Plato’s idea of the ancient spherical humankind – in a rotating motion, encircling both our own private centre as well as the wider centre of shared reality.3
1. As a feminine Magna Mater, the sum total of manifested nature seen as personal. (Saturn & Magna Mater, i.e., Cronos & Rhea.)
2. This refers to our “mental” amulets as if they are physical paraphernalia.
3. These three are always aspects of each other, and necessarily present in each other; the work is about tuning them into harmonic union via purification and delicate application. The parts are: Pentagram: White (sattva), ♀︎, Hexagram: Black (tamas), ♄. Rotating movement: Red (rajas),♂︎. The stage of union can be experienced helio- as well as geocentrically.