VK Jehannum - The Drakosophian Book of the Emanations.pdf

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T
HE
D
RAKOSOPHIAN
B
OOK OF THE
E
MANATIONS
S
EPHIROTHIC
I
NITIATION FOR THE
B
LACK
M
AGICKIAN
 
 
W
RITTEN
B
Y
V.K. J
EHANNUM
T
HE
D
RAKOSOPHIAN
B
OOK
OF THE
E
MANATIONS
B
Y
V.K. J
EHANNUM
C
OPYRIGHT
© 2019 V.K. J
EHANNUM
A
LL
RIGHTS RESERVED
.
FROM THE PUBLISHER
,
EXCEPT AS PERMITTED BY
N
O
PORTION OF THIS BOOK MAY BE REPRODUCED IN ANY FORM WITHOUT PERMISSION
U.S.
COPYRIGHT LAW
.
 
P
UBLISHED
B
Y
V.K. J
EHANNUM
ISBN: 9780359634262
 
I
NTRODUCTIONS AND
I
NSTRUCTIONS
For a very long time, the Tree of Life has been delineated
as an emanation of the deity of the JCI and an opponent to
the Qliphoth, but the truth of the matter is far less
dualistic. There exists only one tree. From a human
perspective, it is accurate to say that the “Qliphothic”
portion of the One Tree consists of its primordial
components, such that the “Sephiroth” is the created
portion of the tree. However, this description is only
accurate from a human perspective; from the perspective
of a theomorphic intelligence, there is no distinction
between “Qlipha” and “Sephira.”
The ten spheres known as the Sephiroth represent different
emanations of the Numinous, such that to initiate through
each of them is to be reified by ten progressions of the
Numinous. This engenders a highly desirable evolution
begetting manifold efflorescences of character, knowing,
and alchemical attainment.
There is a standard guideline that one should initiate
through one sphere per month, and this is a good guideline.
Nonetheless, should the magickian’s guides, intuition, or
Higher Self suggest a deviation from this guideline, then
deviate the magickian shall, even to the degree of
performing all ten of these rituals in a single night.
No specific hours of the day or days of the week need be
observed for these rituals. No tools are needed, but the
celebrant may incorporate any tools at her disposal in
whatever way she sees fit. If I were to recommend anything
specific, I would recommend four candles, each burned as
an offering to one of the four spirits called upon in the rite,
and some incense offered to the same. Lastly, I would
recommend some manner of chalice or cup from which to
drink a beverage at the conclusion of the rite, which act
will symbolize and thus strengthen your intake of the
Numinous energies.
Only one performance of each rite is necessary, but
additional performances may be desirable at some point in
time—for example, you may perform one of these rites a
month, and afterwards, perform all ten in one night the
next month.
In this grimoire, phrases which are to be chanted (recited
in a rhythmic monotone) will be presented in italics, and
names and words of power which are meant to be vibrated
will appear in bold. Translations will appear in brackets
and explanations will appear in parentheses. Many of these
rituals will use secret names for the spirits. Secret names
are only for use in worship and magick.
Pronunciation cues will appear throughout the ritual
monologues as necessary, with words that are hard to
pronounce being broken down into their syllables. Syllables
matching English words in their pronunciation (I’m
counting “Uh” and the name “Thor” as English words for
the purpose of practicality) will appear as those English
words in entirely capital letters.
The first spirit called upon in this grimoire is the Goetikon,
the metagod composed of the seventy-two Goetic demons.
The Goetikon is a fearsome and destructive divinity, but his
primary purpose is protection. Merely perceiving this entity
engenders dissolution of the ego, and any manner of
working with him brings about transformation. The core of
his being is like a portal of black power. My friend, Austin
Blackstone or “A.Z. Nultanus,” channeled another name for
this being: Pomhadox.
The second divinity whose auspices are sought in this
grimoire is Sythrakor, the metagod composed of the
twenty-two archdemons of the Tunnels of Set. Sythrakor is
the harbinger of the Nightside’s highest alchemies and the
guardian of the Trans-Qliphothic Labyrinth. She is the least
merciful entity in the entire Qliphoth.
Chernobog was the ruler of the dead, the underworld,
night, and Winter in Slavic polytheism. He bears infernal
authority comparable to Belial and Moloch, and he bestows
worldly power upon his supplicant. He grants boons to his
worshiper without request. He imparts wisdom to the
entirety of the Black Lodge, and the mere act of perceiving
him liberates the magickian of limitations imposed upon
her spiritual potentiality. My understanding of him is
largely influenced by the literature of Somnus Dreadwood,
to whom I must give credit and praise.
Lastly, we have Hecate, a queen of the Qliphoth, Olympus,
the Sephiroth, the Earth, and various afterlife realms.
Hecate is an exalted divinity of magick who presides over
many species of vampyric spirits. She was feared in her
native polytheistic tradition, but her auspices were sought
for protection all the same.
This grimoire will distance itself entirely from all Judao-
Christian imagery, referring to the spheres solely by non-
JCI English verbiage and channeled magickal names for the
spheres, which names I would advise only be used in ritual
work. For an enlightening resource delineating the natures
of the varied Emanations, I would recommend looking up
each “Sephira” on thelemapedia.org (this website most
likely contains some inaccuracies based upon esoteric
orthodoxy, but I definitely consider it to be very much
worth reading).
Initiation-Through-Emanation is a very individual
experience. As it is rare for two people to have the same
experience with the same ritual, so it is that these initiatory
alchemies will be unique for each of you. Enjoy the ride.
 

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