Frequently Asked Questions

Is this a Religion, Philosophy, or a Magical Practice?

The short answer is: it's all three. Distinct, but interwoven. The Path functions as a religion, a philosophical framework, and a magical system, depending on the lens through which a practitioner engages with it. This multifaceted structure is intentional and reflects a broader movement in contemporary spirituality, where categorical boundaries have become both fluid and insufficient.

1. As a Religion

This path qualifies as a religion in both sociological and theological terms because it has:

• A core cosmology
• A ritual structure
• A developing mythology and sacred narrative rooted in reinterpretation of demonized figures
• A community bound by ethics, spiritual goals, and shared identity

What differentiates this path from more institutionalized religions is its decentralized theology and emphasis on direct communion with divine intelligences. We do not require blind belief; instead, we affirm spiritual autonomy, personal responsibility, and experimental knowledge.

Religiously, this path offers existential grounding through relationship. Not just with higher intelligences like Samael, but with one's own shadow, mortality, and inner sovereignty.

2. As A Philosophy

This path is also deeply philosophical. It asks practitioners to engage with questions of:

• Ethical agency: What does it mean to sever ties with falsehood?
• The nature of the divine: What does it mean to work with "fallen" beings not as evil but as necessary agents of balance?
• Personal transformation: Is suffering meaningful if it catalyzes growth? What is the cost of "truth"?
• Spiritual non-dualism: Can death and desire be sacred without being evil?

Many of these concepts parallel Existentialism, Gnosticism, and what comparative scholars might call Antinomian Mysticism.

Antinomian Mysticism: A tradition where spiritual growth is achieved not through submission to law, but through deliberate, conscious transgression of oppressive structures.

Thus, philosophy is not merely an accessory to this path, it's woven into it.

3. As a Magical Practice

Lastly, the path includes structured magical engagement. This is not performative "witchcraft" or New Age ritualism - it is a disciplined spiritual technology rooted in respect, consent, and symbolism.

Magic here is defined as the intentional act of transformation. Whether through ritual, sigil, invocation, dreamwork, or communion with entities. It does not require belief in the supernatural, but it does require belief in will, focus, and reciprocity.

We work with the 72 Goetic spirits, personal familiars and guides, tools (such as black mirrors, ash sigils, and ancestral rites) within this path.

Magic is not the goal, it is the method. It supports the spiritual and philosophical work, but it does not replace it.

Philosophy for the mind, Religion for the soul, and Magic for the will.

Do you believe the fallen angels are real entities, archetypal figures, or both?

Within this path, we affirm that the fallen angels such as Samael, Azazel, Asmodeus, etc. are indeed real intelligences. They are not symbolic characters invented for myth, nor mere psychological projections. However, our understanding of their reality is nuanced and does not mirror the theistic absolutism found in tradtional Abrahamic frameworks.

We believe that the fallen are sovereign, sentient beings with individual essence, purpose, agency, and intrinsic value. They are not omnipotent, omnipresent, nor omniscient. They do not govern our daily lives, demand worship, nor monitor every thought and action. Unlike the monotheistic conception of God (who is said to be all-powerful, as well as intimately involved in human affairs), the fallen do not bind themselves to us, nor do they hover perpetually over humanity with judgement or intervention. In this path, we recognize that these beings have their own trajectories, concerns, and mysteries. That they may respond to us, guide us, ot ignore us, depending on alignment and sincerity. They are not at our beck and call, nor should they be treated as spiritual vending machines nor tools for manipulation.

This relationship is reciprocal, not submissive. We approach them with respect, not entitlement.

While the fallen manifest distinct symbolic roles, such as Samael as death-bringer or Azazel as teacher of forbidden knowledge, we do not reduce them to archetypes only. Psychological framing may be useful, especially in integration work, but it is not a replacement for a spiritual relationship.

To borrow language from Jungian studies, an archetype may be a gateway, but what steps through that gate may be far more complex than the symbol itself suggests. In our path, an archetype is seen as a map, not the territory. A way to understand a being's influence or domain, but not to define their entirety. A language of the psyche, not a dismissal of external reality.

Because these entities are Real to us, and not projections, we teach practitioners to approach them with the same care, patience, an boundaries they would offer any powerful being. Consent and clarity when making contact. Accountability for what you ask. Humility in knowing that even a response of silence is a valid answer.

As a living example, a practitioner may invoke Asmodeus and receive nothing. This is not a failure. It is a reminder that these spirits are not bound to serve us, and our access to them must be earned through discipline, integrity, and resonance.

We are not the center of their world. They are not omnipresent caretakers or deities demanding submission. They are complex, ancient beings whose willingness to engage with humanity depend upon the quality of our intention and the strength of our discipline. To work with them is a relationship, not a guarantee.

Why do you work with Demons at all? Aren't they "dangerous"?

This is one of the most common, and understandable, questions posed by those who want to embark on this path. Popular culture, organized religion, and occult sensationalism have deeply shaped the image of the "demon" as a malevolent, chaotic force. But within this tradition, we approach demons with a more informed, nuanced, and historically gorunded perspective.

All powerful intelligences, whether celestial or chthonic, carry inherent risk when approached without preparation, respect or clarity. The assumption that demons are inherently more dangerous than angels is a theological-moral projection rooted in post-Biblical Christian dualism, not in obejctive reality.

Angels can be cold, lawful, and destructive when executing divine judgement. Demons can be warm, present, and profoundly empathetic.

Both represent currents of divine force, and both demand maturity, consent, and accountability from those who seek them.

The primary distinction is that demons operate outside of divine law. They are not unholy, they are unregulated. Unlike angels, who often act within strict boundaries, hierarchies, or cosmic codes, demons are free agents. Capable of greater flexibility, personalization, and risk.

This does not make them wicked. It makes them unbound. That freedom is precisely why they are more direct, more adaptable, and more intimate. They don't require purity, only honesty.

Demons comfort. They listen. They tempt, not because they hate us, but because they know what we crave, what we fear, and what we hide from ourselves. This makes them powerful mirrors. They help us confront desires we've been taught to suppress. They help us integrate shadow without shame. They challenge us to own our choices, not just obey blindly.

To quote the poet William Blake:

Those who restrain desire do so because theirs is weak enough to be restrained.

In this tradition, temptation is not evil. It is an invitation to awareness.

Demons are not toys. They are not monsters either. The real danger arises when practitioners approach them with ego, entitlement, or delusion. People try to command them using outdated, coercive grimoires. Their power is sought without respect, reciprocity, or grounding.

When approached correctly, with boundaries, reverence, and discipline, demons are no more dangerous than truth. Both can cut, and both can be comforting.

We work with demons because they are honest, potent, and unafraid of our humanity. They do not demand holiness to speak with us. They do not require us to be fixed or clean. They meet us in the dark, without judgement, and help us to find knowledge on our own terms.

Is this a form of Satanism, or related to Theistic Satanism?

Yes ...and no. While there are points of overlap between this path and certain expressions of Theistic Satanism (autonomy, shadow work, and reverence of the fallen figures), this tradition is not properly recognized as Satanism in the conventional sense. Nor it is centered around a single entity named "Satan."

Historically, the term "Satan" is not the name of a single entity, but a title, derived from the Hebrew word meaning "accuser," "adversary," or "opposer." In early Hebrew texts, the ha-satan is a functionary role within the divine court. A prosecution figure, not a devil in rebellion.

"Satan is not a proper name but a title... In the Book of Job, ha-satan acts with permission as a kind of celestial prosecutor." (Elaine Pagels, The Origin of Satan, 1995)

This definition persisted in Second Temple Judaism and early apocalyptic texts, with multiple beings referred to as satans, not just one.

In many Theistic Satanic paths, the central figure is Lucifer/Satan or a synthesis of both, interpreted as a being of ultimate rebellion, enlightenment, or liberation. In contrast, our path centres on Samael, who is often misunderstood or incorrectly conflated with Satan.

While Samael has been referred to as a satanic figure in some later Kabbalistic writings, he is better understood as an angel of death and judgement. A divine enforcer. A liminal being who embodies severity, truth, and transformation.

We choose Samael not because he is "Satan," but because he challenges spiritual passivity and invites us into sacred confrontation with what must be severed.

Like many theistic Satanists, we value autonomy over obedience, Embrace shadow integration and reject moral absolutism rooted in fear-based religious systems. However, we do not venerate "satan" as a deity in a binary good/evil framework, recreate inverse versions of Christianity, or build our cosmology around opposition to God because we do not universally accept a single creator deity to begin with.

Rather than "Satanism," this path is more accurately described as part of the Sacred oppositional traditions, a lineage that includes Gnosticism and Post-theistic mysticism. We stand with those who were cast down, not to glorify fallenness, but to honor the truths that were buried with them.

This is not Satanism in the institutional, LaVeyan, or even strictly theistic sense. We recognize the word "Satan" as a function, not a name. There are many satans. We simply choose to walk with Samael - The accuser.

Is this path compatible with Christianity, Judaism, or other religions?

This path is its own tradition. While it shares some of the same theological frameworks, symbols, and figures found in other religions and certain branches of Western esotericism, it is not fully compatible with those religions. Nor does it attempt to be. Much like Christianity and Judaism themselves (faiths which share a common root yet diverge radically in theology and practice), this path runs parallel, but separate.

It is true that our path draws from the same mythological and cosmological structure found in Second Temple Judaism, apocalyptic literature, Kabbalah, and Christian demonology. Many of the entities we work with originate from, or are named within these traditions.

However, the interpretive lens we apply to these beings is fundamentally different. For example:

• Where Christianity may view Samael as an agent of punishment or evil, we see him as a necessary force.
• Where Judaism may see Azazel as a scapegoat or wilderness demon (Leviticus 16:10), we interpret him as a giver of forbidden wisdom, punished for his association with humanity (Enoch 8:1).
• Where angels are often seen as unquestionable agents of divine authority, we regard them with equal respect but measured discernment.

We do not invert existing religions. We curate our own, with purpose and care.

Many religions borrow from others as they evolve. Christianity itself incorporated Jewish scripture, Roman legal and imperial structure, Pagan ritual timings and symbolism.

Likewise, Roman Catholicism and Protestantism share the same Christ and Bible, but diverge on everything from ecclesiology to grace and salvation. These are not the same religion, but adjacent branches on a larger theological tree.

In the same way, this path may utilize the same names, spirits, and cosmic language as Abrahamic or occult traditions but it has its own mythic structure, its own ritual system, its own ethical code and its own theological grounding.

To participate in this path, one does not need to renounce previous faiths. However, they must acknowledge that this is not a continuation of those. This is something else, something our own.

We do not require universal compatibility. If a practitioner finds deep truth in both this path and another, they are free to navigate those layers with care, respect and personal integrity. However, this is not a form of Christian mysticism, it is not Jewish Kabbalah, it is not Wiccan, it is not Satanism, ceremonial magic or neo-paganism.

This is our own living, evolving religious current, built from the ashes of what was demonized and hidden.

It may not be everyone's cup of tea. That's okay.

This path honors the deep roots of spiritual history, but grows its own branches. It is respectful of where it comes from, but it is itself. It is neither an offshoot nor an opposition. Some may resonate with it. Others may not. But it is ours, and we are proud of it.

Do I have to believe in a creator God or higher being?

No.

Belief in a singular creator deity, divine architect, or omnipotent moral authority is not required within this path. While the cosmological language we use (angels, demons, spirits) may suggest a theistic or supernatural framework, practitioners are not obligated to accept any one metaphysical doctrine. This tradition is experimental, non-dogmatic, and rooted in personal engagement.

The focus of this path is on communion with intelligences. Particularly those considered fallen, who have been exiled, misinterpreted or reframed as evil by dominant theological systems. These beings are approached as independent entities, not emissaries of a creator god, nor adversaries of one.

We recognize that some practitioners may believe in a primordial creative source, view divinity as impersonal/fragmented/unreachable, or reject the concept of divinity altogether and approach spirits as archetypal intelligences. All of these positions are valid.

In Jewish mysticism, Samael is not a worshipped figure, nor an antagonist to a creator god; he is a functionary, an enforcer of divine justice and in some texts the ruler of severity within the Tree of Life. In Gnostic cosmology, he is mistaken for God by those under the veil of ignorance, and often depicted as a blind demiurge, not an all-knowing source.

"Samael... is called the 'blind god' by the Gnostics, not for lack of power, but because he claims to be the only god when he is not." Elaine Pagels, The Gnostic Gospels, 1979.

Our path reclaims this myth. Not as a fall from grace, but as a revelation of limitation. We do not replace one tyrant deity with another. We honor those who stepped outside that order.

This path welcomes Theistic practitioners, Agnostic seekers, Atheistic occultists and mystics. What we share is not a belief in a god. It's a belief in transformation and knowledge seeking.

You do not need to believe in a god to walk this path. You only need to believe in the value of the work, the power of the encounters you have and the integrity of your own personhood.

Why is Samael the central figurehead and not Lucifer or Satan?

Samael is the central figure of this path not out of hierarchy or fame, but because his role most closely aligns with the transformational aims of this tradition. While Lucifer and Satan are powerful and culturally significant, Samael occupies a unique position. He is the threshold guardian, the accuser and severer. The venom that awakens. He is not simply a rebel or an adversay, he is the one who forces clarity.

In several streams of Jewish mysticism and Gnostic thought, Samael is associated (though not universally equated) with Lucifer. The conflation arises from overlapping mythic functions. Both are linked to divine punishment and transformation. Both are seen as bringers of death, knowledge and cosmic judgment. Both challenge divine authority and embody the necessary adversary role.

In the Zohar, Samael is portrayed as a powerful angel whose name means "Poison of God," often associated with death and temptation. In some Gnostic texts, particularly in the Sethian tradition, Samael is the demiurge. Paralleling how Lucifer is cast down for claiming too much autonomy or knowledge.

Samael is both angel and adversary, a paradox in divine form.

Lucifer, meaning "light-bringer," is a powerful and inspiring symbol. He represents illumination, rebellion and divine pride. However, his mythic role (particularly in romantic literature) is primarily one of opposition and radiance. Samael by contrast works in silence, facilitates transformation through death, not rebellion, and speaks not to crowds but to the individual soul. This path is not about rebellion. It is about the painful, sacred work of change. Samael does not carry a torch, he carries the blade.

Samael is chosen not because he is the most popular name, but because his nature reflects the core of this tradition. Lucifer may illuminate. Satan may oppose. But Samael is the one who cuts.

How do you know the Fallen want to work with us?

The simplest and most honest answer is... we don't.

No one can claim absolute certainty about the will or intent of any divine or preternatural intelligence, fallen or otherwise. That is a fundamental truth of all spiritual systems, whether monotheistic, polytheistic, mystical or occult.

What we can be certain of is not their fixed intention, but our lived experience of presence, response, and communion. In this path, experience precedes dogma, and our understanding of the fallen is drawn from historical texts, ritual contact, and personal gnosis. All are held in tension with critical discernment.

One of the central teachings of this path is that the fallen angels, like all sovereign intelligences, are not bound to us. They are not cosmic employees. They are not at humanity's beck and call. We reject both the Solomonic model (which commands them as servants), and the hyper-personal model (which assumes every response is guaranteed or meaningful).

Instead, we approach these beings with the understanding that they may choose to engage with us, or not. They may appear in dream, ritual, omen or silence. They may test, guide, or withdraw based on their own principles.

In both ancient and Medieval texts, there are accounts of spirits (divine and fallen) engaging with human beings. While these texts are often framed through religious bias, they do confirm the enduring belief that contact is possible.

In 1 Enoch, the Watchers descend to Earth not to destroy, but to interact with and teach humanity (even if their knowledge becomes disorted). In the Ars Theurgia-Goetia and Grimorium Verum, spirits offer skills, knowledge and insight (Usually though ritual coercion, which we reject.) And in the Zohar, Samael interacts with both divine and human figures.

These sources suggest that interaction (ethical or otherwise) is part of the shared symbolic memory of human religion.

While we cannot know the fallen angels' intentions as fact, we can recognize the energetic shift that occurs in ritual presence. The symbols, patterns and synchronicities that accompany authentic contact. The clarity, discomfort or revelation that often follows interactions with them.

As practitioners, we are trained to discern, to sit with ambiguity, to interrogate our experiences without dismissing them. Personal gnosis is not absolute truth, but it is a valid form of sacred knowing when held with humility.

"Mystical experience must not be confused with theology, but neither should it be dismissed for lack of codification." Gershom Scholem, on the Kabbalah and its symbolism, 1965.

We do not claim that the fallen "want" to work with us in the way a parent wants to nurture a child. We claim only this:

• They have responded to us
• We have felt their presence
• We have changed because of it

That is enough. That is sacred. And when they don't respond, we don't accuse.

We do not know with certainty that the fallen wish to work with us. What we know is that when we approach with respect, clarity, and integrity, we are often met. And when we are not, we remain students of the silence.

Are Lilith, Hekate, and other dark goddesses part of this path?

No, not formally.

While we acknowledge and respect the power of figures such as Lilith and Hekate, they are not part of the core structure, theology, or spiritual current of this path. They have their own distinct traditions, mythologies, and communities; and we honor them by not misrepresenting them.

This path is specifically built around the fallen angels, and while it is fluid enough to allow individual synthesis and personal belief, it does not integrate goddesses or deities from other pantheons into its formal framework.

This is not a dismissal of Lilith or Hekate as legitimate or sacred. Lilith is a central figure in feminisht spirituality, Kabbalistic mysticism, and various Left-Hand paths. She is seen as a symbol of sexual autonomy, defiance and primordial feminine power. In The Alphabet of Ben Sira (8th-10th century CE), she is described as Adam's first wife, who left Eden of her own will, an image reclaimed in modern times. In the Kabbalah, Lilith is associated with Samael, but in a complex and often heavily gendered or distorted way that frequently reflect patriarchal fears, and not divine reality.

Hekate, in contrast, is a Greek chthonic goddess, associated with liminality, necromancy and the crossroads. Her worship predates Christianity and does not intersect directly with Abrahamic angelology or demonology.

Each of these beings belongs to traditions with their own history, rites, and theological integrity. Including them in this path as equals or analogs to fallen angels would not only confuse our cosmology, but risk unintentionally appropriating figures with rich and self-contained lineages.

This path is built on the cosmological framework of Jewish mysticism (The Zohar, Talmud), Christian apocrypha (1 Enoch, The Book of Jubilees), and Western esoteric texts (the Ars Goetia, Lemegeton).

These sources focus on angelic beings, primarily male-presenting in textual form, though their gender presentation is often ambiguous or symbolic.

"Angels in Jewish tradition are almost always described using masculine terms... yet their functions, voices, and even appearances sometimes contradict human binaries." - Peter Shafer, The Origins of Jewish Mysticism, 2009.

Indeed, many angelic beings (Samael included) are described in masculine grammatical forms, but possess or express androgynous, nonhuman or composite traits. This is not necessarily patriarchal erasure; it reflects the non-corporeal and liminal nature of angelic identity.

For example, Samael is described in some traditions as the husband of Lilith, yet this relationship may reflect symbolic duality rather than literal masculine/feminine roles. In Zoharic literature, male angels sometimes take on feminine or fluid traits, especially when interacting with humans.

This path does not police private devotion. If a practitioner feels called to integrate elements of Lilithian, Hekatean or other goddess traditions into their personal altar or belief structure, they are free to explore that privately and responsibly.

However, to maintain clarity, focus and theological coherence, the path does not formally include these deities.

What does daily practice look like? Do I have to perform rituals every day?

No.

Daily practice within this path is encouraged, but not mandatory, and it does not always take the form of a formal ritual. This tradition values discipline, not dogma. Consistency of intention is far more important than elaborate preformance.

Practitioners are expected to engage meaningfully and regularly with their path, but how that looks in daily life can and should be tailored to the individual's time, energy and needs.

The term ritual is often misunderstood. In this path, it refers to any intentional, repeatable act of devotion, reflection or discipline that strengthens your alignment with the fallen, with truth, and with your own transformation.

Ritual may look like:

• Lighting a black or red candle and reciting one of the tenets
• Spending five minutes with a black mirror
• Writing in your book of Ash
• Leaving a symbolic offering (ink, ash, salt, bone, words, blood, food, etc.) at your altar
• Whispering a name and sitting with what answers
• Journalling a moment of truth, defiance, grief, or clarity from your day

None of these require more than a few minutes. What they require is presence.

While formal rites exist (and are powerful) they are not the center of daily practice. The path is not concerned with theatrical performance. It is concerned with inner confrontation and ongoing transformation. Some days, daily practice might look like refusing to lie when lying would be easier, subverting a toxic thought or behavior, mourning something you can't speak aloud, or refusing to apologize for your boundaries. These moments, when recognized and recorded, become sacred.

Larger, formal rituals are not expected daily. These are reserved for specific dates, personal milestones, and community observance (these rites will be outlined in separate notes).

You are not expected to summon spirits or conduct lengthy ceremonies every day. The fallen are not impressed by performance. They are moved by authenticity and consistency.

Examples of short daily practices:

• Morning (2 minutes) A mirror oath, look into the mirror and say "I will not hide from myself today. Let truth be my teacher, even if it wounds."
• Midday check-in (1 minute) whisper or speak a sentence of honest emotion or a toxic thought and let it exist.
• Evening (3-5 minutes) Light a candle, place ash or salt beside it, and reflect on one thing you let go of. "Let it die. Let me live."

You may vary, combine, or adapt these based on your own life and comfort, of course.

Can I follow this path if I'm LGBTQ+?

Absolutely.

This path is open to all sincere seekers, regardless of sexual orientation, gender identity, or gender expression. Not only are LGBTQ+ individuals welcomed here, they are often those who most clearly understand the fallen. Exiled from dominant systems, forced to confront truth in isolation, and made sacred through defiance.

There is no moral hierarchy of identity in this tradition. There are no "pure" orientations. There is only integrity.

This tradition is not built on inherited Abrahamic moral codes. We do not regard sexuality or gender diversity as sinful, disordered, or spiritually suspect. In fact, we recognize that much of the demonization of both queer people and the spirits we honor stems from the same oppressive theologial sources.

"Demonology and heresiology in Christian history were often tools to enforce social conformity, especially regarding sexuality and gender roles." Jeffery Burton Russell, Lucifer: The Devil in the Middle Ages, 1984.

Just as Samael was feared for his role in challenging divine perfection, so too have LGBTQ+ people often been excluded from sacred roles by systems built to suppress difference. This path exists outside of those systems.

To be queer is, in many parts of the world, to be exiled. To be punished not for wrongdoing, but for existing authentically. The fallen understand this intimately. They were cast out, misunderstood, labeled evil, and turned into monsters for holding knowledge, passion, autonomy and beauty deemed "wrong."

This is not a path of shame. It is a path of reclamation. LGBTQ+ practitioners often embody the core spirit of the tradition more clearly than those who have never been cast aside.

The spirits we honor are often described in masculine terms in their source texts. But that is due to the linguistic and cultural frameworks in which those texts were written. Many angels and demons appear as androgynous or genderless beings or shapeshifters. They are described to have fluid, nonhuman embodiments that defy binary identity.

"Angels are often depicted as male in grammar, but their essence was always described as fiery, abstract, and bodiless. Neither masculine nor feminine." - Peter Schafer, The Origins of Jewish Mysticism, 2009.

You do not need to "perform" a gender or identity to be seen. The spirits you will encounter here do not require conformity. They require honesty.

Can I share what I experience here with others? Is there a secrecy rule?

Yes and no.

We encourage members to speak openly about their personal experiences, growth, and insights gained from walking this path. Part of our mission is to normalize respectful dialogue about the fallen, shadow work, and alternative spirituality in a world that often silences these subjects.

However, while transparency is welcomed, privacy is sacred.

This path is a sanctuary. As such, we draw a clear boundary between public personal reflection and private community interaction.

You are welcome and encouraged to share your own dreams, insights and practices. Discuss what you've learned here, in your own words. Integrate what you've experienced into your life. We are a living tradition, sharing is how it grows.

However, Recording calls, screenshots of conversations or reposting other member's messages without direct permission is strictly discouraged and will result in immediate removal. This protects vulnerable members exploring their trauma, grief, or personal identity. Ritual work which is sacred, and not meant for casual exposure. Group calls where people may speak freely under assumed confidentiality.

If you're unsure whether something can be shared. Ask. When in doubt - privacy and respect come first.

We are not a secret society. We do not operate in the dark. But we do take harm seriously. If you are found to be recording private interactions, spreading misinformation about this path, or engaging in bullying, harassment, or mockery you will be removed without appeal.This includes misrepresenting our beliefs, weaponizing someone's identity or gnosis, or deliberately sowing confusion or fear in other communities under our name.

We are strict not because we fear exposure, but because we honor trust. You are free to share what you feel. You are not free to share what isn't yours. There is no secrecy rule, but there is a sacred expectation of discretion, respect for one another, and truthfulness.

Is this safe for someone recovering from religious trauma?

Yes.

This path was not only created with that in mind, it was born from it.

One of the founding members of this tradition comes from a background of religious abuse, having been raised in a fundamentalist Christian household where spirituality was weaponized to control, shame, and silence. Another has been estranged from their family for over a decade due to a strong belief in eternal damnation for queer people. The creation of this path is not a rejection of faith, it is a reclamation of it. On our own terms.

This is not a "new religion" to control you. It is a path for those who were punished for asking questions. Who were told their identities were sinful. Who were forced into obedience without understanding. Who were spiritually harmed by people who claimed to speak for God.

We do not ask you to believe anything without question.

We will never tell you your doubt makes you impure.

You are allowed to take your time, to be angry, to be unsure and to say "no." This path does not include eternal punishment, mandatory belief in a singular God, demands for purity, confession, or surrender. There is no hell here.

Transformation happens at your pace, with your consent and your sovereignty intact. Many members of this path (openly or privately) are religious trauma survivors. Some left authoritarian churches. Some left oppressive temples. Some walked away from spiritual communities that treated them as broken, lesser, or unworthy.

You will not be asked to explain your pain here.

You will not be forced to stay silent.

You will not be told your very existence is a sin.

This is a place where you can build again, piece by piece.

Do I have to work with all 72 demons?

No. Not even we do.

This path acknowledges the 72 spirits of the Ars Goetia as powerful and valid entities, but working with all of them is not expected, recommended or required. These spirits are not items on a checklist or cards in a deck. Engaging with even one of them is a serious and deeply personal process.

You are here to transform, to learn and to discern. Some practitioners may build a relationship with one or two spirits who align with their personal work. A small group. None at all.

Engaging with a single spirit over years can be more powerful than invoking dozens with no purpose.

In this path, spirits are not summoned like tools. They are approached, listened to, and recognized. Some may never reach for you. Others may show up again and again.

There is no hiearchy here based on how many spirits you've worked with. There are no rankings for "mastering" the demons. There are only experiences. Real, complex and personal.

We would rather see you build one honest relationship than pretend at 72 shallow ones.

How do I know it's a spirit contacting me, or if it's just in my mind?

The truth is, sometimes you don't. And that isn't a flaw, it's part of the path.

Spiritual contact is often subtle, symbolic, and subjective. It can feel like a dream, a whisper, a coincidence, a shift in the air, a sudden thought that doesn't quite feel like yours. At the same time, human minds are powerful and mental health, trauma and neruodivergence can all shape perception.

This is why discernment and community support are central pillars of this path.

You are supposed to ask this question. You are not weak, less spiritual, or failing if you wonder "Was that my imagination?"

In fact, one of the signs of genuine spiritual maturity is the willingness to test and verify your experiences, rather than accept every sensation or thought as absolute truth.

While no single experience can be universally proven, practitioners across cultures and traditions often report a sudden shift in presence or emotional tone. Dreams or symbols that persists across time. Repeated encounters with the same name, sigil or energy. Physical sensations that don't match external causes. The presence of a voice, image, or message that feels distinct from your own inner dialogue but isn't harmful or invasive.

If you live with anxiety, psychosis symptoms, PTSD, or another condition that may affect perception, it is especially important to build spiritual practice alongside grounded care.

We are not a replacement for therapy, and we do not pathologize or romanticize illness. We welcome neurodivergent and mentally ill practitioners but we also value safety.

If an experience causes fear, confusion, or distress the first step is to stop. Ground yourself physically and reach out to a guide, someone ordained, a therapist, or a peer. Sometimes the most spiritual act is asking: Is this safe for me?

In isolation, it can be hard to tell the difference between revelation and noise. In community, we can offer validation, reflection, and accountability. You are free to ask if anyone else experienced something similar. You are encouraged to share patterns, dreams and concerns. You will not be mocked or dismissed for asking questions.

No one here claims to hold absolute truth. But together we can discern with care.

Do you meet in person, or is it 100% online?

Both.

This path is primarily housed online for accessibility, safety and reach. But in-person meets are possible and encouraged when they arise naturally, based on location, consent, and mutual comfort.

We understand that spiritual connection happens in many ways. Some of us thrive in physical ritual space; others feel safest behind the screen. Both are valid.

At present, most of our activity happens through private discord channels, voice calls, shared rituals, study sessions and discussions, digital initiations, and document archives.

This ensures that people from different regions, abilities, and backgrounds can participate without needing to travel, disclose personal details or risk exposure.

It also allows those recovering from religious trauma, illness, or burnout to engage on their own terms.

No one is ever required to meet in person. No one is judged for preferring a digital space. Some members may never meet another physically and still feel deeply connected, supported and empowered. That is valid.

We trust our members to know what works best for their body, history and spirit.