 In this video I would like to talk about Clifothic Cabela, the initial story paradigm that I used in my personal work and which is also a huge part of the work of the Temple of Ascending Flame. This magical system has been described in detail in my books on Clifothic magic, which are available separately, and together as a Clifothic Trilogy. And in the Temple of Ascending Flame, this material is available to each initiate in the form of individual projects. I've been working with the Dark Tree for over 20 years now, and while in my books you can read more about this work and its results, here I would like to give you a glimpse into the path in general. It is based on old Kabbalistic sources, but developed through my personal work with the Dark Tree and through the work of the Temple of Ascending Flame. So what are the stages of the initial story process of the Dark Tree? The first initiation is that of Lilith, the Queen of the Night. This is not to be mistaken for Lilith as a goddess as you may know her, because the ruling goddess of the Clifah is not Lilith herself, but her sister Nama, the Lady of the Gate. This Clifah corresponds to Malkut, Kingdom, and the initial story experience is the opening the gates to Citra Ara, the other side. The second initiation is that of Gamalile, the Obscene One. This Clifah corresponds to Yezot, Foundation, and its ruling forces are Lilith, the Harlot, and Samuel, the Prince of Darkness and her male counterpart. From the practical point of view, this is the initiation into Witchcraft, Lunar Magic, and Sexual Alchemy. The third initiation is that of Samuel, the Poison of God. Here again the name Samuel is confusing, because the ruling god is not Samuel, the Prince of Darkness, but Adramalek, the Peacock King. This Clifah corresponds to Hod, Splendor, and its initiation is about the mysteries of insanity, death trances, and soul flight. The fourth initiation is that of Arab Zarak, the Raven of Dispersion. Here we have three ruling forces, the Dark Venus, the Goddess of Passion, Baal, the God of War, and Tubal Cain, the Maker of Sharp Weapons. This Clifahic realm corresponds to the Sephiraneza, Victory, and its initiation is both the Way of the Warrior and the Path of the Lover. The first initiation is that of Sagerion, the Disputer, which is the heart of the tree, also known as the Black Sun of Sitra Ara. Its equivalent on the Tree of Sephiroth is Tifereth, Balans. The ruling demon god is here Belfagar, the Lord of the Dead, and the initiation can be briefly described as the Union of Golden Beasts through the concept of the Antichrist. What it means in a practical way, you'll learn when you start working with this realm yourself. The next initiation is that of Golahub, the Burning One. This Clifah corresponds to another fiery and violent realm, and that is Gebura on the Tree of Life. This Clifah is ruled by Asmodeus, the Destroying God, whose female counterpart within this realm is Nemesis, the Lady Retribution. The initiation of the Burning One is that of the Apocalypse and the Way of Last and Fury. Then we have Gakshebla, the Smiter. This realm corresponds to Hesed, Mercy on the Tree of Life, and its demon god is Asteroth, the foul angel of the Clifoth. The initiatory experience is here the destruction of the man-made universe and preparation for Godhood. The Abyss is not included in some ritual systems based on the Clifoth, but in my work I have found the experience of the Abyss to be essential to completion of the initiatory path. While on the Bright Tree this realm is called Daath or Knowledge. Here on the Dark Tree it is the Abyss, or the Warfless One, which refers to Belial, who is the Keeper of the Gate. While the Guardians of the Abyss are Choronson, the Demon of Dispersion, and Sugar, the Hauler in the Desert. The initiation of the Abyss is the Ordeal of Chaos and Dispersion. Satariu, the Concealer, is the first realm in the final triad of the Dark Tree. On the Tree of Life this corresponds to Bina, Understanding. Its demon god is Lucifer Trophocal, the Lord of the Night. And the initiation of this realm is the Opening of the Eye of Lucifer, and Exploration of the Mysteries of the Dark Feminine. The second realm in the final triad is Gageil, the Hinderer, corresponding to Chokma or Wisdom on the Tree of Life. This realm is ruled by Beelzebulb, the Lord of the Flies, and Adam Belial, the Wicked Man. Gageil is the Throne of the Dark God, and the initiation of this realm is that of the masculine current of the Cliffoth. The final realm on the Dark Tree is Thaumil, the Twin God. It is also called the Twin Cliffa, and some believe that it is split in two separate parts. In my work I approach it as one, although in its dual form, eventually becoming three and one. This, however, is a mystery that can only be solved by experience. The mystery of Lucifer's Flame, and beginning of the Path into the Void. The ruling force of this Cliffa is the Lord of Thaumil, identified in my ritual system as Satan, Moloch, and Lucifer. This path differs slightly from other presentations of the Cliffoth, and in many of them you will not find the hidden Sephirah Daft, the Abyss. But in my personal experience it is the most important initiatory test in the whole ritual system, because it unites the entire tree, both in its bright and dark aspects. This makes the path presented in our work unique and different from other approaches. What also makes it stand out among other approaches is the fact that over the years this ritual system has been successfully tested and verified by many magicians. My friends, ritual partners, and students in the Temple of Ascending Flame. Over the years I've also received many questions regarding my books on Cliffothic magic and the rituals used by the temple. I'm going to answer some of them now, and if you have other questions you can always contact me from my Facebook page, on my website, and I'll include them in the future videos. One of these questions is, can I translate your rituals and words of power into my native language? Many people tell me that they find rituals work better and bring more powerful effects if the incantations are spoken in their native language. I'm not a native speaker of English myself, and I can relate to that in many ways. But in my personal practice I don't always translate rituals. This is because words used in invocations and incantations are usually chosen for a reason. And if you want to translate them, it's more important to reflect their sense and purpose than to merely replace the words with translated phrases. Don't ever use online translators for it. If you believe that translations make the rituals sound more natural and effective for you, feel free to use your native language. But it's often better to use your own words than poorly translated sentences. The only parts I believe shouldn't ever be translated are those written in ritual languages, like Inokyan, Latin, Hebrew, and others. The very use of these languages adds to the magical atmosphere created by reciting the invocations or chanting the mantras. So in this case I recommend leaving them as they are. Some people ask, do I have to know Hebrew, Inokyan, and other languages used in the rituals? Foreign words, names, and certain phrases used in the rituals also cause a lot of confusion. The Tree of Cliffoth and the Kabbalah in general belong to a Hebrew tradition. And the names of the realms, the demon lords, and some of the incantations used to connect with them are derived from the Hebrew language as well. I also use certain Inokyan words in my rituals, such as the Voven for instance. And sometimes I include phrases in Latin. Knowledge of any of these languages isn't necessary to perform these rituals successfully though. The reason I use them is because the power contained in these words and phrases rests on vibrations they produce. These vibrations can alter energy patterns throughout planes and dimensions, attract various entities, and open and activate the psychic senses of the practitioner. They act as words of power, and it doesn't matter if you know their meaning, the correct pronunciation, or the linguistic roots. On the contrary, often their barbarous and alien quality is what makes them powerful in rituals. Another question is can I modify your rituals and adjust them to my needs? Personalization of rituals always depends on what you want to achieve through this work. I believe that rituals written by someone else should always be personalized and agile to our individual needs. But I also believe that first we have to learn how to do it. Many rituals are designed in a specific way for a reason. It is usually because they don't work in other farms, or bring completely different effects than expected. There are also rituals that have to be done in a specific order, with the use of particular tools, or in alignment with certain spirits or deities. If you replace these elements with your own, you will end up with a completely new system, which may bring interesting results, but not necessarily the same as those described in my books. Also, such modifications require a lot of experience, otherwise they may simply do more harm than good. In my opinion, the best way to approach a ritual is to first perform it as it is, to familiarize yourself with how it works, and to establish solid foundations for the future work. And then you can proceed to your own experiments and personalize it as you wish, on the basis of knowledge and experience that you have gained so far. Another question is, do I have to pay attention to days of the week, offerings of precious metals, astrological associations and others, while working with a dark tree? In my own work, I've found such things as the jewels carved in special metals, planetary associations and days and hours to be completely irrelevant. But I know a lot of practitioners who have no effects if they don't stick to traditional ceremonial methods. Some magicians do better if they simply focus on the power of their mind. Others need ceremonial background for the magic to work. There is no rule here, and this is all individual. Preparing offerings of silver and gold, meditating on planetary attributions of the cliffhawk, and performing rituals on specific days and hours may empower the results. But none of it is necessary to connect with these horses and to work with them successfully. Another question, do I have to learn the bright side of the cabalistic tree to work with the cliffhawk? The idea of learning about both sides of the cabalistic tree is definitely something we shouldn't disregard. Many practitioners believe that they can't work with both sides of the tree, because the forces of one side act as adversaries to the other side. That is, if you work with the sephiroth, you will experience Lucifer, Lilith and other spirits and deities of the dark tree as hostile and dangerous. Where the adept of the cliffhotic path may see in exactly the same way beings such as Michael, Raphael and the other angels of the tree of life. This is not uncommon, and eventually we tend to choose one side and focus on it in our work. On the other hand, in our work, the dark tree is approached as a map of self-initiation. And when we speak about initiation, there is never too much to learn or gain from this work. The cliffhawk are part of the cabal, and cabal is a complex tradition. If we view the cliffhawk as the dark side of the sephiroth, the knowledge of both concepts can help us understand what they are and how they are related in a much better way than if we focus on one side and simply ignore the other. Ignorance, especially willful, is an enemy of any progress. That's why I strongly advise studying all you can find on the subject, both in regard to the tree of life and the tree of cliffhawk. In my own work I've found many times that the knowledge of the sephiroth complements and empowers my work with the cliffhawk. And in my books I offer refer to the concepts of the bright tree to explain how the dark one works in relation to them. This gives a more complete picture of the path as a whole. I'm not saying that you have to work both with the bright and the dark tree in a practical way, but you should definitely read about them, meditate on other concepts and always try to grasp the full picture in your work. And the last question is how do I know that the work of one cliffhawk is finished and I can move to another? This is an important question, but it is also very individual. One way to find out if you're ready to move to the next level is to observe manifestations of your work with a particular cliffhawk in your day-to-day life. This work will trigger certain events in your life, causing many emotions and personal issues to come to the surface and transforming your perception of the surrounding world in many ways. You will feel changed, with new goals to pursue and new inspirations powering up your path, while the old ones will fade away. If you experience such a change in your life, this is a signal that you're ready to progress on the path. In my books you will find information on how each cliffhawk and each god and goddess of the dark tree can affect your life. But this is all very individual and you must be able to recognize these manifestations when they happen. Another way to find out if your work with a particular cliffhawk is finished is when you are no longer able to experience it on any deeper level. That is when you perform the rituals and nothing new happens. No new sensations or manifestations of this work. This usually shows that you can't process any more of his energies, and further work at this moment is pointless. In this case, you can either focus on developing your skills and psychic senses and go back to your work with a cliffhawk, or you can move to the next cliffhawk and return to the previous one at a later time. To experience the cliffhawk in their totality is a work of a lifetime. This is not a project that you can do within a particular number of weeks, months or even years. Each time we return to a particular cliffhawk or commune with its ruling forces, we experience them in a different, more profound way, and new knowledge is revealed, bringing forth new insights and opening access to new powers. You will experience Gamalaya in a different way now, when you approach it for the first time, and later, after you have made your way through the whole tree, but each of these encounters will have something to offer, and this applies to all cliffholic realms. This is essential to understand how this path works and how you can profit from it in the best way. I hope that this presentation has made certain things clear and less confusing for you. More information about the Temple of Ascending Flame and our projects you'll find on our website, which is ascendingflame.com. And if you want to find out more about my books, you're welcome to check out my Facebook page or my website, which is aslavmason.com.