The Dragon Egg Ritual and Magic

(We are happy to with permission publish the following text, originally shared with us by one of our teachers.)

In this ritual a spell is cast by the way of creating a kind of daemon taking form through the magician’s own life-force, the focused power of will and the totemic virtues of certain animal components, but more esoterically via that which all the employed elements and the ritual steps contextually connect to, allowing the potentially fate-altering addition, intrusion and manifestation of Spirit.

The following elements are needed:

  • A dead spider (should be found already dead and not be killed by the magician for this purpose) and/or a spider web rolled into a ball
  • A fresh bird’s egg. If possible fertilized.
  • A sharp tool, such as scalpel, for opening the egg without cracking it
  • A needle to draw blood with
  • Suitable natural glue, or beeswax, for the sealing of the opening made in the egg

The ritual is to be conducted during the hours of the night. Planetary hours can be observed for additional potency and focusing of the forces needed for the accomplishment of the magical will.   

Proceed by using the sharp tool for opening up a hole on top of the egg, without cracking and breaking the whole egg (this should be tried and mastered outside of ritual context in advance). If the hole is made so that the piece of removed shell can be put back later and sealed it is ideal, but as long as the hole is there and can be sealed later with some natural glue or wax of suitable kind it is sufficient.

Once the hole is made the spider, and ideally some of its web rolled into a small ball, are pushed into the egg, to serve as the spinner of the webs of one’s desire, countering those of destiny if need be, and catch that which one seeks to attain. 

At this stage certain other elements could also be added into the egg that correspond with what you seek to manifest, ranging from different powders, herbal, mineral or animal, or/and smaller rolled up piece of paper or thin metal lamella on which seals or spells are written with magical ink or inscribed. The size of the egg and one’s own imagination and knowledge set the limits for what one could load the egg with, but it is important to not overdo the actual loading and only add what one believe to be absolutely essential.

Once the dead spider, ball of web and any other elements have been sown inside of the egg it is time to add your own blood and through the blood your own life-force, power of will and spirit into it, in order to so make the magic come to life. Place the egg before you and proceed with using a needle, which you first cleanse in the flame of the candle flame set before you and pierce the tip of one of the fingers of your left hand, so that some drops of blood can be pressed out of it. The finger can here be chosen based on what one connects to each finger, as for example corresponding with the five elements, the planets or any other symbolism and insights that can give a specific relevance to the choice which ultimately must connected to the magical goal.

You then hold the pierced finger above the opening you have made into the egg and squeeze out with the other hand the drops of blood so that they fall into the egg and so animate it and the spider towards the realization of your will. Each drop must be charged with the power of intention directed by a single minded focus and visualization.

The general spell to chant at this point should be something along the line of:

“I give you Blood of my Blood, Life from my Life and Power from the Spirit Within! In return you shall weave for me an Ensnaring Web of Power and Change the World, all in accordance with my Sorcerous Will! You shall do so without harming anyone that I hold dear, or ever take from me anything that I have not offered to you wilfully!

It can be relevant to keep count of the amount of the drops of blood, as that can reflect the number of stages it takes for the manifestation of the spell and serve in other ways as indicator of progress. The ideal amounts of blood are here 7 or 9 drops according to the original version of this ritual. If less than 7 drops of blood can be squeezed out it can imply a lack of power given to the work, which later will be reflected in the potency of the spell. It is in any case important to keep count and remember the amount of drops, and it is generally better to pierce the finger little too deep rather than making a puncture that can’t produce the needed amount of blood. According to the original rules you are also to pierce your finger only once. More than 9 drops can indicate an excess of force and lack of precision, but it is generally better to give little too much than too little, as at least you will in such case not end up in debt.  

Once the blood has been given, lift the egg to your mouth again and speak your spell, conjuration and will into it, so that your actual Breath/Andedräkt becomes projected inside of it, over “its void and chaotic waters of pre-creation”, to which you so give desired forms for the manifesting of your will.  

At this stage a cigarillo could be used to project the force of will and spirit into the egg via the exhalation of the Fiery Breath of Amiahzatan.

When you feel that you have sufficiently charged the egg in this fashion you must seal its opening and at this point you should put back the pieces of the shell that you had removed, if possible, and then seal the hole with the glue or some drops of beeswax, but so that only the immediate area of and around the hole become covered by it.

This is important as you then are supposed to draw an invoking pentagram of spirit upon the egg with ideally some suitable consecrated ink, so that the sealed hole ends up within its centre, meaning within the pentagon constituting the heart of the pentagram.

You are then to seal this pentagram by drawing a pentagon around it in a manner that connects its five points. 

In some settings further spells and seals can also be written and drawn upon the outside of the egg, below where the pentagram within the pentagon have been marked, but this is usually not necessary. 

This egg is then according to the original instructions to be buried, during the same night, in some location related to the outcome of the spell where it is not disturbed or accidentally broken. It is thus allowed to “hatch” the expanding forces seeded into it, which then will act and cause changes in accordance with the magical charges that had been given to it.

In certain extra demanding cases it is advised that the egg become buried within a grave, after first having made a kind of deal/pact with the dead, so that the “ghost” become included within the ritual matrix and lend its force to the work. The burial of an egg filled with one’s own blood in a grave can be extremely problematic, and those actually initiated in the necromantic arts will most often avoid such risky methods. But, as the original instructions emphasised that specific approach within the most demanding contexts we have chosen to also include it here.

The other detail concerning the egg needing to be buried the same night is also something stressed by the original source, but is yet another point that those with sufficient knowledge gained through personal experience may be able to work around, if necessary.   

One could see this process as the creation of a kind of Familiar Spirit, but there are a few different directions that this simple outlined work can be taken to, based on one’s own perspective, the contextual application, possible elevation of the related symbolism, the exact loading elements used, the charge given to the egg and the spirits possibly called upon for its further empowerment.

The basic form of this spell was made popular around 30 years ago by a Swedish author of metaphysics and folklore (who passed away in the year 2005.) This method have since then had a kind of popularity amongst some of the older Temple initiates who in those times, when still very young, had access to this authors teachings.

In the original form the egg, the spider, the spider web, the blood from drawn from a finger, the sealing of the egg, the drawing of the pentagram within a pentagon on it and its burial were the main aspects, without any of the more elaborate or esoteric additions that we here in some parts have suggested, but was still found to be a workable basis for a surprisingly effective kind spell casting, with possibility for further elevation.

According the Temple teachings it is even possible to manifest the famulus of certain aspects of the Master, related to the Lines of Nod, by including drops of His Ensouling Tincture and other elements such as a bit of a snake skin used as parchment marked with suitable characters, together with other relevant animalia such as the ashes of burnt raven feathers and the tail of a small scorpion. Drops of blood from a corresponding animal is then added into the egg in the amount of 7, 9, 11 or 13 drops. The egg in such case should be that of a crow, or ideally a raven (which of course is far from being easy to acquire), but the egg of any of the other birds directly aligned with the Spirits of Qayin would work as well. In the most optimal case the egg of the bird can even be replaced by that of a large serpent, or other reptile such as the crocodile or alligator, establishing in such case the most concrete links to the Nachash and the Tanninim. While these kinds of eggs will, for most people, not be easy to get hold of it is still far from being an impossible task. With little cunning, the right contacts and some funds set aside for these kinds of projects anything becomes possible, and if Spirit is willing one always find what one actually need.

If such reptilian egg would be employed, in combination with the aforementioned addition of precious drops of the Ensouling Tincture and other elements, also Spirit seals drawn with the correct inks on paper, which then are reduced to ashes, are together with other sympathetic elements, to be introduced into the egg. This egg is then finally activated by the giving of the suitable and corresponding kind of blood (which can mean a few different things here), which is added into it in the correct amount of drops, again aligned with the force being worked with. The giving of the Fiery Breath of Amiahzatan is then also in this instance part of the conclusion of its conjuring and charging towards purpose, followed as in earlier version by the sealing of the egg. This is also here accomplished through the application of the wax and the drawing of not only the pentagram within the pentagon around the sealed opening, but with also other specific characters, seals and/or invocations all around it pertaining to the aspects focused upon. Within this strictly Qayinite context the sealing pentagram could even be replaced by a Heptagram within a heptagon, drawn otherwise in the same manner as before around the sealed hole. This option of using the Heptagram is available to those that understand how and why to do so, based on what that symbol in connection to the Qayinite Mysteries can connect to. The results of this kind of loaded egg will potentially become the closest possible to what “the Dragon Egg” name actually implies and besides hiding or burying it at some suitable place of power, or where it is to enact its influences, it could also be securely and permanently sealed inside of a hollow fetish, such as a suitable statue.

If employed in such fetishistic manner the loaded statue cultivated for a certain symbolic amount of time, like for example 49 nights (if established gnosis would here be lacking divination must be used in order to determine the exact needed amount of time), could be realized to embody the spiritual force which after that set amount of time would “hatch” and possess the statue/idol from within. 

This kind of work with the egg could also in other settings be turned around and in its nadir be made into that of Malefica specifically, with the egg becoming one of Death and Decay, into which the traces of the target would be introduced, together with for example a leech instead of the spider, bone powder or the soil from the grave of a suicide or a murderer, small amounts of different baneful powders and ashes from curses written on paper with poisoned ink. The blood dropped into the egg should in such cases not be one’s own and instead that that of for example a rat or some other symbolically suitable animal, this in order to align the curse with the deserving target. In conclusion and besides the sealing pentagram within the pentagon around it also Qayin’s Key Sigil of Bane would with suitable ink be written counter clockwise around the egg. This kind of egg if hidden close to the target would be extra effective, but could also be placed within a wooden box and ritually buried in the cemetery to commission the Legions of Gulgaltha to work through it, or seeded into some other suitable place of Active Power.

“The Dragon Egg” spell could similarly be used in adjusted forms in order to work with any of Qayin’s Key Sigils and Powers, by simply adding the corresponding herbal formulas, as given in Liber Falxifer II, inside of the egg, with the matching insect or other animal elements if the usual spider for some reason would be considered as contextually unsuitable, the ashes of burnt petitions and seals pertaining to the specific work and any other elements that one would realize as being suitable. If the work is personal and benefic one’s own blood would be used and if not the blood of some more appropriate offering could be employed instead.  The egg would also in this case be sealed as usual with the pentagram within the pentagon, and around it would the corresponding Key Sigil of Qayin be drawn in order to specifically mark it for its purpose.

Based on these few outlines the Temple teachings connected to the sorcery of “the Dragon Egg” should have become clear enough to those that practice in accordance with the same Tradition.

+++ + +++

This text is dedicated to the Spirit of Magister “Nast Lavgroh”. May the Forces of the Dissolving Omega keep you ever beyond the limitations of life and death and lead you, and us all, towards the Nothingness of God. Amen + Amen!

Spådom, cartomancy and to establish the means for Spirit Expression – Part one

IMG_6633There are many forms of divination techniques and some will always be more fitting than others depending on the exact context, but what all methods have in common is that they need to be established as a form of language between the operator and the spirits that he or she works with – the spirits or souls must know how to ”talk” through the specific divination system and the operator must know how to ”listen” to the same.

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A few notes from a Qayinite Nigromancer’s Workbook Part 6


Beans have historically been considered as Ghost-Carriers or otherwise ghost-traps in many cultures and contexts.

In Svartkonst there are a series of workings documented that would be familiar to those that have studied the Cyprianic and general goetic grimoire traditions, in which beans also are used in related fashion.
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Hin Håles Latin


This short text describes a simple spell based on the Sator Square, in svartkonst/trolldom contexts known as Fans Fyrkant or Djävulens Latin. (meaning the Devil’s Square or the Devil’s Latin) and in such settings most often used in workings of protection and healing, or when in need to catch a runaway or return stolen goods to its rightful owner.

The following is an example of a Swedish 18th century svartkonst spell used to return stolen goods, included in the book Signelser ock besvärjelser från medeltid ock nutid by Emanuel Linderholm. The name of the thief is here written on a piece of paper, followed by the Sator Arepo formula below, and underneath the formula the name of the thief is written again:


The translation of the text at the bottom reads ”The piece of paper is later put under an anvil, upon which one then starts to forge. This way the thief will be forced to return what he has stolen.” This is another good example of Points of Usurpation from Qayinite 182 perspective, related to the mysteries and Work of the First Blacksmith, and thus again shows how svartkonst praxis can become harmonious with our tradition-specific work.

As is mentioned in Liber Falxifer III, the Sator formula has great relevance from our Current-specific perspective and apart from codifying very well the Work of Reversal carried out by Master Qayin and His Bride (and those who follow in Their footsteps) it can also become practically employed in alignment with its’ Current-specific meanings if the practitioner is able to ”magico-poetically” see its hidden relevance in the working at hand.

The following spell is one example on how the formula can become employed in workings stretching from domination/subjugation to malediction, but the formula in itself can be fitting in many other contexts as well, and employed in similar ways for different ends.

A spell to weaken the enemy

On a Thursday night, take a piece of paper and write the name of your enemy on top and read the following prayer over it three times, holding the paper in your left hand close to your mouth:

The first Sower was the first Murderer and by His work of Reversal the life-force of N.N. shall now be drained, by the silencing of each letter spelling his name.      + + +

Then write the Sator formula under the name of the target, followed by the name of the target written again, now several times with one letter ”silenced” each time the name is written, in order to reverse or ”undo” the target from right to left, as in the following ”John Smith” example:



S  A  T  O  R

A  R  E  P  O

T  E  N  E  T

O  P  E  R  A

R  O  T  A  S












Take the paper and hold it over the incense smoke of a blend consisting of elements from raven and snake mixed with asafoetida, stinging nettles, hemlock, henbane and black pepper and read the Sator formula 49 times.

This paper can then be worked in a variety of ways, for example by being taken to the cemetery three Thursday (or Saturday) nights in a row, put on a chosen grave (or buried in the same) while the shade/s of the dead are conjured to strengthen the work and afflict the target. Alternatively the paper can be placed upon the grave and the Sator Formula is read over it, then a stone from the cemetery is used to beat upon the paper while the name of the target is ”read away” in the same diminishing manner as how it is written on the paper, and when the last letter has been uttered the stone is used one more time to hit the paper as a final marking of the enemy becoming ”silenced”, and the stone is then left upon the paper as one takes three steps back and leaves the place without looking back.

Similar work can also be done at places of violent accidents or crime. As a lighter alternative the paper can be placed in one’s left shoe or become buried under one’s own footprint turf in order to forever place the target under one’s own feet. It can furthermore be included as part of the load of an effigy meant to represent the target.

Instead of the paper one can alternatively use a piece of cloth cut out from for example the shirt or other clothing of the target, carrying connection to his or her essence.



A few notes from a Qayinite Nigromancer’s Workbook Part 5


The work presented in this note follows the same systematisation of cemetery work as some of the ones disclosed in the earlier workings presented, but this time connecting the practitioner’s Eye through the looking glass towards the dead.

The mirror so created can grant Ghost Sight in a few different forms and ways and will also act as a necromantic gate through which the dead can be summoned in different manners and for different ends.

According to our own Tradition the frame of the mirror would most often be marked with the 13 characters of Qayin’s Seventh Key, which is that of necromancy in general and contextually also the linear enlinkment to the 13 Stations of Gulgaltha.

The back of such mirror would also usually be lined with a cleansed and dedicated piece of parchment, upon which the tridecagram and certain other symbols would be drawn in Necromancy Ink, and then become consecrated “base and place” style upon the seal of the King of Gulgaltha, before finally being sealed on the back of the mirror (with the symbols facing the back of the looking glass).
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A few notes from a Qayinite Nigromancer’s Workbook Part 4



Once you have acquired bone from the cemetery soil that have been conjured to carry the kind of Dead that serve you in Qayin’s name, you need to keep it and feed it properly and set it firmly under Master’s power, so that you can further empower the dead towards your own needs.
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A few notes from a Qayinite Nigromancer’s Workbook Part 3


(This work is “slightly” more overtly Qayinite, but aligns with certain crucial Svartkonst Points that makes its inclusion justified within this article. It also serves to show that the general Current 182 approach to sorcery is always in line with traditional ones, as its roots stretches back towards the same sources of folklore and religion, as expressed by the people interpreting such codifications within their own cultural and social context and through their own folk-practices of benefica and malefica, Sota och Bota.)

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A few notes from a Qayinite Nigromancer’s Workbook Part 2



The knife must be forged during three consecutive Thursdays by being brought to a crossroads and there in the name of “Fans Trefaldighet” here named as Satan, Lucifer and Diabolos be heated in a small fire lit for the Devil and quenched in Brännvin.

(If the knife is one that have maimed or killed, either by accident or intentionally, it was believed to grant it even stronger powers. Same if the metal from which it originally had been made came from 3, 7 or 9 broken agricultural tools, such as sickles and scythes.)
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A few notes from a Qayinite Nigromancer’s Workbook

(The following text and series of spells is published here with the kind permission of Magister N.A-A.218 and is part of a collection of similar spells that first were meant to be printed in a journal of folk-magic and sorcery that some of us involved in the Covenant of Sorcerous Fire had worked on, but as this current blog platform reaches far enough people we have decided to instead share some of that material here.

We hope other students will appreciate this material, that we here shall divide into seven different parts and posts, as much as we have and become inspired by it and further realise the reach of the Current 182, through which all is grasped by His Skeletal Hands on this Side and Consumed in His Fires of Holy Thoughtless Spirit on the Other Side.)

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Qayinite perspective on the Tomte – the Genius Loci of one’s home



This short text is based specifically on Swedish folk tradition and the entities culturally acknowledged in this part of the world, and the text is meant as a general presentation of how and why folkloric belief can be of relevance to and be used by the Qayinite, even if the outer forms of such beliefs and practices of course will differ from one country to another. These outer forms, for example the locally given names of certain entities, their visualized appearance/looks and the types of offerings given to them, are still relevant to employ as we in this case are dealing with entities connected to specific places and not Current-specific spirits. The purpose of this text is not meant to be an in-depth presentation of folklore, but rather to give a few examples of its practical employment possible through relevant points of manifestation in harmony with our Tradition.

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