According to tradition, each Master or Mistress who was responsible for a
particular Satanic Temple or group, was given on his or her assumption of that
responsibility, a copy of the Black Book of Satan. The Black Book contained the
basic Satanic rituals, instructions relating to ceremonial magick in general. It
was the duty of the Master or Mistress to keep this book safe, and non-Initiates
of the Temple were forbidden to see it. Copies were forbidden to be made,
although Initiates above the grade of External Adept were allowed to see and
read the Temple copy.
In traditional Satanism (i.e. those using the Septenary System: this system also
being known as the Hebdomadry) this practice continued until quite recently when
the Grand Master representing traditional groups decided to allow Initiates of
good standing to copy the work. This decision was recently extended to enable
specialist publication in a limited edition.
The whole text of the
traditional Black Book is included in the present work, together with several
additional chapters (e.g. Self-Initiation; Organizing and Running a Temple).
These additions make this present work a concise practical handbook for those
seriously interested in the Black Arts.
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Satanism is
fundamentally a way of living - a practical philosophy of life. The essence of
this way is the belief that we can all, as individuals, achieve far more with
our lives than we realize. Most people waste the opportunities that life can, by
magick, be made to bring.
Satanic magick is
simply the use of magickal forces or energies to enhance the life of an
individual or individuals according to their desires. This usage can be of two
types - the first is 'external' and the second is 'internal'. External magick is
essentially sorcery: the changing of external events, circumstances or
individuals in accordance with the wishes of the sorcerer. Internal magick is
the changing of the consciousness of the individual magician using certain
magickal techniques - this is essentially the quest of the Initiate for the
higher grades of magickal attainment, a following of the way of Adeptship.
To external magick
belongs ceremonial and hermetic rituals. To internal magick belongs the
seven-fold sinister way. Ceremonial rituals are rituals involving more than two
individuals, the ritual taking place in either a Temple or an outdoor area
consecrated as a Temple. Ceremonial rituals involve a set text which is followed
by the participants, and the wearing of ceremonial robes together with the use
of certain items having magickal or Occult significance. Hermetic rituals are
usually undertaken by an individual working alone or with one assistant/
companion. This present work deals with Satanic ceremonial magick: Satanic
hermetic and internal magick is dealt with in the book 'NAOS - A Practical
Guide to Sinister Hermetic Magick'.
Satanism, in its
beginnings, is all about making conscious (or liberating) our dark or shadow
nature, and to this end, Satanic magick is undertaken. Satanists believe that we
are already gods: but most people fail to understand this and continue to
grovel: to others or to a 'god'. The Satanist is proud, strong and defiant and
detests the religion of the crucified god founded by the Nazarene, Yeshua. A
Nazarene (a follower of Yeshua) is afraid of dying and weighed down by guilt and
envy. The religion of Yeshua has inverted all natural values, setting back the
course of our conscious evolution. Satanism, on the contrary, is a natural
expression of the evolutionary or 'Promethean' urge within us: and its magick is
a means to make us gods upon Earth, to realize the potential that lies within us
all.
Satanic
ceremonies are a means to enjoy the pleasures of life: they offer carnality, the
pleasure of fulfilling one's desires, the bringing of material and personal
rewards and the joys of darkness. But they are only a beginning, a stage toward
something greater. It is one of the purposes of a Satanic Temple to guide those
Initiates who may be interested along the difficult and dangerous path which is
the seven fold way. Those who do not wish to follow this path to Adeptship and
beyond should simply enjoy the many pleasures which the Prince of Darkness
offers to those who by a Satanic Initiation wish to follow His philosophy of
living.
In
traditional Satanism there is an appreciation of the role of women, for Satanism
at its highest level is concerned with the development of the individual:
roles as such are a necessary part of self-development. To be played, discarded
and then transcended. The structure of traditional Temples and the rituals
performed by those members of those Temples reflect this appreciation and
understanding. For example, it is possible and indeed desirable for a Mistress
of Earth to establish and :: organize her own Temple unless she herself wishes
otherwise, just as it is possible and desirable to celebrate the Black Mass
using a priest, naked, upon the altar while the Priestess conducts the service,
such reversal being an accepted principle of Black Magick.
Satanic rites are
conducted either in an indoor Temple or in an isolated outdoor locality during
the hours of darkness. Indoor Temples usually have a static altar, made of
either stone or wood, and this altar should be set in the East. It should be
covered by an altar cloth made of good quality material and coloured black. Upon
this is woven either an inverted pentagram, the septenary sigil or the personal
sigil of the Master/Mistress or Temple if there is one. Candle-holders, made of
either silver or gold, are placed on the altar, one at either end. Black candles
are usually the most employed although some rituals require the use of other
colours.
Other
candleholders should be placed around the Temple, since the only light used in
the Temple both during rituals and at other times should come from candles. The
Black Book should be placed on an oak stand on the altar, the altar itself being
of sufficient size for an individual to lie upon it. Indoor Temples should be
painted either black or crimson (or a combination of the two), the floor bare or
covered with rugs or carpets of plain design, either black or crimson. When not
in use, the Temple should be kept dark and warm, hazel incense being burned
frequently. A quartz sphere or large crystal should be kept in the Temple,
either in or near the altar: if near, supported by an oak stand.
Above the altar or
behind it should be an image or sculpture of Baphomet according to Satanic
Tradition. Baphomet is regarded by Satanists as a 'violent goddess' and is
depicted as a beautiful woman, seated, who is naked from the waist up. In her
left hand she holds the severed head of a man. In her other hand she holds a
burning torch. The severed head, which drips blood onto her lower white garment,
is held so that it partially obscures her smiling face. Baphomet is regarded as
the archetype of the Mistress of Earth, and the Bride of Lucifer.
No other furnishings
are present in the Temple. The Temple implements are few in number and should be
either made or commissioned by the Master or Mistress. If this is not possible,
they should be chosen by them with care. The implements required are several
large silver chalices, a Censor (or incense holders), a quartz tetrahedron, a
large silver bowl, and the Sacrificial Knife which should have a wooden handle.
These implements may be kept on the altar if it is large enough, or wrapped in
black cloth and kept in an oak chest.
No one is allowed
into the Temple unless they are dressed in ceremonial robes and barefoot. The
robes are generally black with a hood, although some rituals require the use of
other colurs. If possible, an ante-chamber should be used by members to change
into the ceremonial robes.
If an outdoor
location is used, the area should be marked out by a circle of seven stones, by
the Master or Mistress. An outdoor altar is usually the body of one of the
participants - naked or robed depending on the ritual and the prevailing
conditions. The one chosen for this honour lies on an altar cloth, black in
colour and woven with an inverted pentagram, the size of this cloth being not
less than seven feet by three.
Candles should be
placed in lanterns which open on one side only, this side being of glass which
is often coloured red. The participants should know the area well, since they
should not use any artificial light of any kind including candles, to guide them
to the chosen site. Neither must any fires be lit during any ritual. For this
reason the night of the full moon is often chosen
Both indoor Temples
and outdoor areas chosen for rituals should be consecrated according to the rite
of Temple consecration. When any ritual of Satanic magick is undertaken, no
attempt should be made in any way to banish the magickal forces - what forces or
energies remain following a ritual are to remain, since they dedicate the area
or Temple still further to the powers of Darkness.
Preparation for Rituals:
The Master or Mistress
should chose one member to act as 'Altar Brother or Sister'. It is the duty of
this member to ensure that the Temple is prepared - for example, lighting the
candles, filling the chalices with wine, incensing prior to the ritual.
It is the duty of the
Master and Mistress to prepare the members for the ritual. This usually involves
them assembling in robes in the Temple or in an ante-chamber designated as a
preparation area at least half of one hour before the beginning of the ritual.
During this period they are to keep their silence while standing, concentrating
on the image of Baphomet or some sigil (such as an inverted pentagram) as
decreed by the Master or Mistress.
One or several
members should be chosen to act as Cantor and instructed in the proper chanting
of the chants. Other members may be chosen as musicians - the preferred
instruments being tabor (or hand-drum) or flute.
Ceremonial rituals, as
given here, are conducted for basically two reasons: to generate magickal energy
(and thus direct that energy to achieve a magickal goal or desire) and for the
benefit of the participating congregation. The benefits the congregation derive
from a successfully conducted ritual of Black Magick are many and varied: there
are the carnal ones, the material ones and the spiritual ones.
To be successful, a
ceremonial ritual must be both dramatic and emotional. That is, the right
atmosphere has to be created and maintained. The object is to involve the
emotions of the congregation, and all the many ritualized elements (e.g. the
robes and the candles) are a means to aid this. However, the single most
important element is the power of the voice, whether spoken, chanted, vibrated
or sung.(See the chapter on 'Magickal Vibration' for one aspect of this.)
When you are
conducting a ceremonial ritual you must use the set texts and chants (such as
the Satanic Our Father, the Diabolus) as a means of gradually working yourself
into an emotional but still controlled frenzy. It is no use just saying the
correct words - they must be spoken or chanted with a Satanic desire - and the
emotion once brought must be sustained until the ritual is over. This does not
mean simply acting: it means actually becoming the role you assume, that of a
powerful sorcerer or sorceress. And this feeling must be communicated to the
audience: by voice, gestures eyes and so on. Ceremonial Magick is and always has
been an Art, and to master this Art takes practice.
However, you (and the
person working as Mistress/Master or Priestess/Priest) must always remain in
control of your emotions stopping just short of possession. This also means that
each and every ritual must be undertaken without fear or doubt (not even
unconscious fear or doubt) - that is, in the true spirit of Satanic pride and
mastery: with an exultation in the forces conjoured forth.
In most ceremonial
rituals it is one of the tasks of the congregation to abandon themselves to
their lusts and frenzy, but you as ceremonial Master/Mistress cannot do this
since you must control and direct all the energies which are brought forth via
the ritual and the frenzy produced. It is up to you to initiate the emotion in
the Temple, to cultivate its development in the congregation, to get them to
reach a ritual frenzy and climax. And then the energy must be controlled -
towards a specific magickal aim or dispersed by you into the Temple/surrounding
area and left to dissipate/spread according to its nature and to the glory of
the Prince of Darkness.
To direct the energy,
you must before the ritual choose a specific desire or aim (either your own or
as a favour to one of the members). This aim (for example, it might be to harm a
specific individual) must be enshrined in both a simple phrase and a simple
visualization according to the principles of hermetic magick. The visualization
should be of the successful outcome desired - however, if this proves difficult,
concentrate solely on the phrase. This phrase, which should be succinct, should
then and by you prior to the ritual, be written on a piece of parchment - you
could use a 'secret script' of your own devising or one of the magickal ones in
general use. You then burn this parchment at the climax of the ritual: at a
point you feel is right. To do this, fill the silver bowl with spirit, place the
parchment in this at the beginning of the ritual, and light it using one of the
candles during the ritual. While it burns shout/chant/vibrate your chosen
phrase, visualizing your desire according to the visualization chosen (if you
wish to and can include the visualization part). Then exult in the triumph of
your desire. Follow this with continuing the ritual to its ceremonial end.
To disperse the
energy, just imagine it (as, for example, filaments) surrounding the Temple and
gradually creeping outwards. You may also (for example in an Initiation ritual)
direct the energy into an individual who is present (in that ritual, by using a
sigil and a chant.).
Introduction:
The Black Mass is a
ceremonial ritual with a threefold purpose. First, it is a positive inversion of
the mass of the Nazarene church, and in this sense is a rite Black Magick (see
the 'Guide to Black Magick'). Second it is a means of personal liberation from
the chains of Nazarene dogma and thus a blasphemy: a ritual to liberate
unconscious feelings. Third, it is a magickal rite in itself, that is, correct
performance generates magickal energy which the celebrant can direct.
The Black Mass has
been greatly misunderstood. It is not simply an inversion of Nazarene symbolism
and words - when a Nazarene mass is celebrated (as occurs every day, many times,
throughout the world) certain energies or vibrations compatible with the
Nazarene ethos may or may not be generated, depending on the circumstances and
the individuals attending. That is, under certain circumstances, the Nazarene
mass can be a ritual of 'white magic': the energies that are sometimes produced
being produced because a number of individuals of like mind are gathered
together in ritualized setting; there is nothing in the production of energies
which is attributable to external agencies (e.g. 'god').
What a genuine Black
Mass does is 'tune into' those energies and then alter them in a sinister
way. This occurs during the 'consecration' part of the Black Mass. The Black
Mass also generates its own forms of (sinister) energy.
To see the Black Mass
as simply a mockery is to misunderstand its magick. Also, the Black Mass does
not require those who conduct it or participate in it to believe or accept
Nazarene theology: it is simply means that the participants accept that others,
who attend Nazarene masses, do believe in at least to some degree in Nazarene
theology - the Black Mass uses the energy produced by those beliefs against
those who believe in them, by distorting that energy, and sometimes redirecting
it. This is genuine Black Magick.
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Participants:
Altar Priest - lies
naked upon altar
Priestess - in white robes
Mistress of Earth -
in scarlet robes
Master - in purple robes
Congregation - in
black robes
Setting:
Usually an indoor
Temple. If outdoors, clearings in forests or woods are suitable. Caves are
ideal. The reason for such Outdoor settings are to provide an impression of
'enclosure'.
Versions:
The Black Mass exists
in several versions. The one given below is the version most often used today.
The other main version uses almost the same text, but is undertaken by a Priest
using a naked Priestess on the altar.
Preparation of the Temple:
Hazel incense to be burnt (if obtainable, the hazel is mingled with civit). Several chalices full of strong wine. Black candles. Several patens (of silver if possible) containing the consecrated cakes - these are baked the night before by the Priestess and blessed (i.e. dedicated to the Prince of Darkness - see chapter of Chants) by the Mistress of Earth. The cakes consist of honey, spring water, sea salt, wheat flour, eggs and animal fat. One paten is set aside for the ritual hosts. These should be obtained from a Nazarene place of worship - but if this is not possible, they are made by the Priestess if imitation of them (unlevened white hosts).
The Mass
The Priestess signifies the beginning of the Mass by clapping her hands together twice. The Mistress of Earth turns to the congregation, makes the sign of the inverted pentagram with her left hand, saying:
I will go down to the altars in Hell.
The Priestess responds by saying:
To Satan, the giver of life.
All:
Our Father which wert in heaven hallowed be thy name In
heaven as it is on Earth. Give us this day our ecstasy And deliver us to evil as
well as temptation For we are your kingdom for aeons and aeons.
Master:
May Satan the all-powerful Prince of Darkness
And Lord of Earth
Grant us our desires.
All:
Prince of Darkness, hear us!
I believe in one
Prince, Satan, who reigns over this Earth,
And in one Law which
triumphs over all. I believe in one Temple
Our Temple to Satan, and
in one Word which triumphs over all:
The Word of ecstasy. And I
believe in the Law of the Aeon,
Which is sacrifice, and in the
letting of blood
For which I shed no tears since I give praise to my
Prince
The fire-giver and look forward to his reign
And
the pleasures that are to come!
The Mistress kisses the Master, then turns to the congregation, saying: May Satan be with you.
Master:
Veni, omnipotens aeternae diabolus!
Mistress:
By the word of the Prince of Darkness, I give praise
to you
(She kisses the lips of the altar-Priest)
My Prince, bringer of enlightenment. I greet you
Who cause us
to struggle and seek the forbidden thoughts.
(The Master repeats the 'Veni' chant)
Mistress:
Blessed are the strong for they shall inherit the
Earth.
(She kisses the chest of the altar-Priest)
Blessed are the proud for they shall breed gods!
(She kisses the penis of the altar-Priest)
Let the humble and the meek die in their misery!
(She kisses the Master who passes the kiss on to the Priestess who kisses each member of the congregation. After this, she hands the paten containing the 'hosts' to the Mistress. The Mistress holds the paten over the altar-Priest, saying:)
Praised are you, my Prince and lover, by the strong:
Through
our evil we have this dirt; by our boldness and Strength, it will become for us
a joy in this life.
All:
Hail Satan, Prince of life !
(The Mistress places the paten on the body of the altar-Priest, saying quietly:)
Suscipe, Satanas, munus quad tibi offerimus memoriam Recolentes vindex.
(The Priestess, quietly saying 'Sanctissimi Corporis Satanas', begins to masturbate the altar-Priest. As she does, the congregation begin to clap their hands and shout in encouragement while the Master and the Mistress chant the 'Veni' chant. The Priestess allows the semen to fall upon the 'hosts', then hands the paten to the Mistress who holds it up before the congregation saying to them:)
May the gifts of Satan be forever with you.
All:
As they are with you!
(The Mistress returns the paten to the body of the altar-Priest, takes up one of the chalices, saying:)
Praised are you, my Prince, by the defiant: through our Arrogance and
pride
We have this drink: let it become for us an elixir of life.
(She sprinkles some of the wine over the altar-Priest and towards the congregation, then returns the chalice to the altar, saying to the congregation:)
With pride in my heart I give praise to those who drove
The
nails
And he who thrust the spear into the body of Yeshua,
The imposter.
May his followers rot in their rejection and
filth!
(The Master addresses the congregation saying:)
Do you renounce Yeshua, the great deciever, and all his works?
All:
We do renounce the Nazarene Yeshua, the great deceiver
And all his works.
Master:
Do you affirm Satan?
All:
We do affirm Satan!
(The Master begins to vibrate 'Agios o Satanas' while the Mistress picks up the paten with the 'hosts' and turns to the congregation, saying:)
I who am the joys and pleasures of life which strong men
Have
forever sought, am come to show you my body and my blood.
(She gives the paten to the Priestess, then removes the robe of the Priestess, saying:)
Remember, all you gathered here, nothing is beautiful except Man:
But most beautiful of all is Woman.
(The Priestess gives the paten back to the Mistress, then takes the chalices and consecrated cakes to the congregation who eat and drink. When all have finished, the Mistress holds up the paten, saying:)
Behold, the dirt of the earth which the humble will eat!
(The congregation laughs while the Mistress flings the 'hosts' at them which they trample underfoot while the Master continues with the 'Agios o Satanas' vibration. The Mistress claps her hands three times to signal to the congregation. She then says:
Dance, I command you!
(The congregation then begin a dance, counter sunwise, chanting 'Satan! Satan!' while they dance. The Priestess catches them one by one, kisses the person caught and then removes their robe after which they return to the dance. The Mistress stands in the centre of the dancers, and uplifting her arms, says:)
Let the church of the imposter Yeshua crumble into dust
Let all
the scum who worship the rotting fish suffer and die in their misery and
rejection!
We trample on them and spit of their sin!
Let
there be ecstasy and darkness; let there be chaos and laughter,
Let
there be sacrifice and strife: but above all let us enjoy
The gifts
of life!
(She signals to the Priestess who stops the dancer of her choice. The congregation then pair off, and the orgy of lust begins. The Mistress helps the altar-Priest down from the altar, and he joins in the festivities if he wishes.)
Should the Master and Mistress wish, the energies of the ritual are then directed by them towards a specific intention.
NOTES: During the 'consecration' of the 'hosts', the Master may opt to say the following quietly (leaving the Veni chant to the Mistress):
Muem suproc mine tse cob
He then takes up the chalice, saying:
Murotaccep menoissimer ni rutednuffe sitlum orp iuq iedif muiretsym itnematset inretea ivon iem siniugnas xilac mine tse cih.
It is this chalice which the Mistress then takes to sprinkle the altar-Priest. The above words are usually printed on a small card which is placed on the altar before the Mass begins: the Master using the card when the above is spoken.
As with all ceremonial
rituals, it is helpful if all participants know from memory the content and
spoken text. It isimportant that this is done and that the ritual, when
undertaken, follows the text on every occasion. The ritual then is more
effective as a ritual, enabling the participants to be both more relaxed
and more able to enter into the spirit of the rite.
The Gay Version of
the Black Mass is available in OPFER (FENRIR Vol II No 2)
Setting:
Indoor Temple, or
outdoor area previously used for rituals.
Participants:
Master - black robes
tied with crimson girdle
Mistress - black
robes tied with crimson sash
Priestess - white
robes tied with black sash
Priest - white robes
tied with black girdle
Congregation (if
present): black robes
Preparation:
Black candles on altar
together with quartz crystal or tetrahedron. Phial of musk oil (if male child)
or civit oil (if female child). Incense of Yew to be burnt (male child) or Black
Poplar (female child). Before the ceremony the parents of the child appoint two
Temple Members as guardians of the newborn. They also provide a small pendant
made of silver inscribed with an inverted septagon (or sigil of the Temple)
which, for the ceremony, they hang around the neck of the newborn on a leather
thong. When the child is old enough, this can be worn by them all the time. A
feast, to follow the ceremony, is prepared. The newborn is brought to the
ceremony loosely wrapped in black cloth.
The Ceremony:
The Master signifies the beginning of the rite by ringing the Temple bell seven times. The parents then hand the newborn to the Priestess if the child is male, and to the Priest if female. The Master then says:
We gather here to welcome to our clan one newborn destined to share our gifts.
Mistress:
Agios o Satanas!
Congregation:
Agios o Satanas!
(The Mistress turns toward the altar, holds her hands outstretched and says quietly but in an audible voice:)
Veni, omnipotens aeterne Diabolus!
(She then turns back to the participants, saying:)
Agios o Baphomet!
Congregation:
Agios o Baphomet!
(Note: if no congregation are present the responses are said by the Priestess et al.)
(The Master touches the head of the newborn saying:)
May the gifts of Satan be forever with you, as they are with us.
Pone, diabolus, custodiam. With this mark I seal wyrd.
(The Mistress hands him the phial and he anoints the forehead of the newborn with it in the shape of an inverted pentagram or the sigil of the Temple saying as he does this:)
Ad Satanas qui leatificat juventutem meam.
(He then turns to the parents, saying:)
How is he/she to be known?
(The parents answer, giving the Temple name they have chosen for the newborn:)
We have named him/her .......
(The Master then says:)
So shall it be. I name you ....... amongst us.
(He then touches the forehead of the newborn, visualizing an inverted pentagram or the sigil of the Temple. As he does this the Mistress says:)
Pone, diabolus, custodiam!
(The Master then turns toward the congregation saying:)
Come forth, guardians of this child.
(The child-guardians step forward. The Master says to them:)
Do you, so chosen, pledge to guard and watch over this newborn and to teach when the teaching-time is right, our ways so that ....... (He states the Temple name of the newborn) may learn our ways?
(The guardians answer:' We do. 'The Master then turns to the congregation, saying:)
See them! Hear them! Know them!
(The Mistress hands him the phial and he anoints each of their foreheads with the sign of the inverted pentagram or the sigil of the Temple. He then turns toward the congregation saying:)
So it is done according to our ways. Let the feasting begin!
(The participants leave the Temple to partake of the feast -this is provided by members of the Temple, to honour the parents of the newborn, who may also provide gifts for the newborn and the parents.)
Participants:
Priest - in black
robes
Priestess -
naked, upon altar
Mistress - crimson robes, sexually alluring
Congregation - black
robes tied with crimson cord
Temple Preparation:
Black candles on
altar. Small silver Temple bell. Incense of Mars to be used (musk). A small
wooden coffin (suitable in size for the wax effigy which will be made), draped
in black, is placed near the altar and a handful of graveyard earth is placed on
it.
Before the ritual
proper begins, the Mistress makes a wax figurine in a corner of the Temple with
only the Priestess present. (The easiest way to make the effigy is to place
several white candles in a receptacle containing water which has just been
boiled. After a while, the wax will form a thin film on the surface. This wax
can then be used to fashion, by hand, the figurine which should be made as
life-like as possible.) The Priestess lies naked upon the altar. The Mistress
places this figurine on the womb of the Priestess, then moves it symbolically
downwards to rest between her thighs. She anoints it with a musk based oil,
laying: 'I who made you and delivered you in birth now name you N.N.' (She
states the full name of the victim.) The Mistress and the Priestess then
visualize the figurine as the intended victim - and they may if they wish then
dress it as the victim dresses. The image is then placed on the womb of the
Priestess, the Mistress ringing the bell thirteen times to signify the beginning
of the ritual at which the Priest leads the congregation into the Temple.
The Ritual:
Priest:
I will go down to the altars in Hell.
All:
To Satan, the giver of life.
(The Priest then kisses the Priestess on the lips, turns toward the congregation and makes the sign of the inverted pentagram, saying:)
Our Father which wert in heaven ...
(The congregation join him in the Satanic Our Father - see Black Mass for text. The Priest then leads the congregation in saying the Satanic Creed: 'I believe ...' - see text in Black Mass. After the Creed the Priest says:)
Provide us pleasure, Prince of Darkness, and help us fulfil our desires.
(He turns and fondles the Priestess, saying:)
With ecstasy we give praise to our Prince.
(The congregation chant the Sanctus Satanas - see Chants -as the Priest says quietly over the waxen image:)
Sie anod namretae meiuqer.
(He then says loudly, facing the congregation:)
Veni, omnipotens aeterne diabolus!
(The Mistress then says:)
Agios o Satanas!
(To which the congregation respond:)
Agios o Satanas!
Mistress:
Satanas - venire!
All:
Satanas - venire!
Mistress:
Dominus diabolus sabaoth. Tui sunt caeli
All:
Tua est terra!
Mistress:
Ave Satanas!
All:
Ave Satanas!
(The Mistress kisses the Priest. The Priest makes the sign of the inverted pentagram over the congregation, saying:)
We, the spawn of Chaos, curse N.N.
All:
We curse N.N.
Priest:
N.N. will writhe and die
All:
N.N. will writhe and die!
Priest:
By our will, destroyed
All:
By our will, destroyed!
Priest:
Kill and laugh!
All:
Kill and laugh!
Priest:
Kill and laugh and then dance to our Prince
All:
Kill and laugh and then dance to our Prince!
Priest:
N.N. is dying!
All:
N.N. is dying!
Priest:
N.N. is dead!
All:
N.N. is dead
Priest:
We have killed and now glory in the killing!
All:
We have killed and now glory in the killing!
(The Priest laughs, then the congregation laugh, jumping and dancing with glee. They continue until the Mistress rings the bell twice, The Priest points to her. She says:)
The Earth rejects N.N.
All:
You reject N.N.
(The Mistress picks up the image, holds it for the congregation to see and then places it on the graveyard earth, folding the black cloth over it. She places the cloth with the earth and image within it, inside the coffin. She turns to the congregation, saying:)
N.N. is dead.
(The congregation begin to dance, counter sunwise, chanting the Diabolus (see chants).After the chant, they gather round the coffin and the Mistress. The Priest says to them:)
Fratres, ut meum ac vestrum sacrificium acceptabile fiat apud Satanas.
(The Priest has sexual intercourse on the altar with the Priestess while the congregation clap their hands in approval, chanting 'Ave Satanas!' repeatedly as they do so. After the climax, the Priest withdraws, the Mistress kisses the Priestess on the lips and then 'locis muliebribus'. She then kisses each member of the congregation. The Priest, after this, makes the sign of the inverted pentagram over the coffin, saying loudly:)
N.N. is dead and we all have shared in this death. N.N. is dead and we rejoice !
Mistress:
Dignum et justum est.
(The Priest and the congregation laugh. The Mistress then goes toward the Priest, takes his penis in her mouth until he is erect again. Then she stands back to admire her work, saying to the congregation:)
I who bring life, also take.
(She then passes her hands over the coffin, visualizing as she does so, the dead body of N.N. lying in a coffin. She takes up the coffin and leaves the Temple. As she leaves, the Priest says:)
Feast now, and rejoice, for we have killed, doing the work of our Prince!
(He begins the orgy of lust in the Temple. The Mistress takes the coffin to a small grave, outside, prepared beforehand. She places the coffin in Earth, covers it with earth saying: 'N.N. you are dead, now, killed by our curse.' She completes the burial and leaves the area.)
(Note: this is the traditional Satanic wedding ceremony.)
Setting:
Temple - or outdoor
area within circle of nine stones.
Participants:
Master - purple robes
Mistress - viridian
robes
Priestess and
Priest - black robes
Congregation - black robes
(Those who are making
their pledge wear crimson robes)
Preparation:
Altar covered with black cloth on which is woven the sigil of the Tree of Wyrd with the connecting paths. Purple candles to be used. Chalices of mead. Silver bowl on altar containing inflammable liquid. Small square of parchment. Sharp knife. Two silver rings, provided by those making their pledge. Ash incense to be burnt.
The-Ceremony
The congregation et al
assemble in the Temple: the Master and Mistress standing before the altar with
the Priest and Priestess beside them. When all is ready, the Master rings the
Temple bel1 nine times as a signal to the Guardian who leads those desirous of
pledging into the Temple where they stand before the altar.
The Master and
Mistress greet both with a kiss, saying:
We, Master and Mistress of the Temple greet you.
(The Priestess and the Priest together chant 'Agios o Satanas Agios o Satanas!' This chant is repeated by the congregation. After, the Master says:)
We are gathered here to join in oath through our sinister magick this man and this woman. Together they shall be as inner sancturies to our gods!
(The Mistress turns to the congregation, saying:)
Hail to they who come in the names of our gods! We speak the forbidden names! Agios o Baphomet!
Congregation:
Agios o Baphomet
Mistress:
Agios o Atazoth!
Congregation:
Agios o Atazoth
Mistress:
Agios o Satanas!
Congregation:
Agios o Satanas!
(The Master turns to the betrothed, saying:)
Do you, known in this world as (he states the name
of the
spaeman) accept as spaewife this lady .......
(he states the
Initiated name of the lady) known in
this world as ....... (he states
the name of the lady)
according to the precepts of our Temple and to
the glory
of our Lord Satan?
Spaeman:
I do.
(The Master says to the lady:)
Do you known in this world as ...... (he states the name of the lady) accept as spaeman this jarl ...... (he states the name of the jarl) according to the precepts of our Temple and to the glory of our Lord Satan?
Spaewife:
I do.
Master:
Then give as a sign of your pledge, these rings.
(The Mistress takes the silver rings from the altar and the jarl and his lady place them on the fingers of each other's left hand. The Mistress turns to the congregation saying:)
Thus in oath and magick they are joined.
(The Master raises his arms, saying:)
See them! Hear them! Let it be known among you and others of our kind, that should anyone here assembled or dwelling elsewhere seek to render asunder this jarl and his lady against the desire of that jarl and that lady, then shall that person or persons be cursed, cast out and made by our magick to die a miserable death! Hear my words and heed them! Hear me, all you gathered in my Temple! Hear me, all you bound by the magick of our Lord the Prince of Darkness! Hear me, you dark gods gathering to witness this rite!
(The Mistress takes up the knife and the square of parchment as the jarl and
his lady hold out their left hands. She swiftly cuts their thumbs, presses drops
of each blood onto the parchment and then presses the two thumbs together. She
then presses the thumb of the jarl to the forehead of the lady and then the
thumb of the lady against the forehead of the jarl, marking both in blood. The
parchment is cast into the silver bowl and the Priestess lights the liquid in
this.
The following
statement is then read out first by the lady and then the jarl. This statement
is usually written/printed on a card which is kept on the altar and handed to
the lady by the Priest after the Priestess ignites the liquid in the bowl:)
Esse filo captum palchritudinis suae, et nil amplius desiderare, quam ejus amplexu frui: et omen concubitum - ex commixtione hominis cum Diabolo et Baphomet aliquoties nascuntur hominis, et tali modo nasciturum esse Anti-Nazarenus.
(After this is read by the jarl, the Priest takes the card and replaces it on the altar while the Mistress comes forward to kiss first the lady then the jarl. The Master does likewise, after which he says:)
I declare them pledged!
(The congregation et al then exchange greetings with the spaeman and his wife. The Priest and Priestess hand out the chalices which are emptied. A feast usually follows the ceremony.)
Note: Either party can end the joining at any time by placing their ring on the altar and informing the Master or Mistress who announce the parting at the next Temple gathering.
VIII - The Rite of Initiation
Introduction:
The candidate is
usually sponsored by an existing Initiate, and this member accompanies the
candidate of the test of fidelity which the Master or Mistress of the Temple
specifies. The candidate also undergoes a test of knowledge (relating to what he
or she has learned of Temple teachings during the six-month probationary period)
and a test of courage.
The text given below
is for a male candidate: for a female candidate, the text should be altered in
the appropriate places.
Participants:
Master of the Temple -
in scarlet robes
Mistress of Earth - sexually alluring scarlet robes
Priestess - naked,
upon altar (if male candidate)
Priest - naked, upon
altar (if female candidate)
Guardian of the
Temple - dressed in black and wearing a face mask
Congregation - Black
robes
Preparation:
The candidate provides
a new black robe, designed according to the precepts of the Temple. This is
given to the Master before the ritual and placed on the altar. The candidate
attends the ritual in a coarse brown garment which can be easily removed.
The ritual takes
place at sunset. A small phial containing a civit-based oil is placed on the
altar. Black candles to be used, incense of the Moon burnt (petriochor, if
available, otherwise hazel). Some symbolism appropriate to the Moon should also
be present - e.g. quartz crystals. Chalices full of strong wine.
The congregation
assemble in the Temple with the Master and Mistress. The Guardian stands near
the Temple entrance. The candidate is blindfolded and is led into the Temple by
the sponsor.
The Rite
(The Master greets the candidate, saying:)
You the nameless have come here to receive that initiation given to all who desire the greatness of our sinister gods!
(The Master kisses the Mistress who kisses the altar-Priest [or Priestess]. The Master then says:)
You the nameless have come to give yourself to us and your quest:
To seal with a sinister oath the beliefs and practices
You
have accepted since first you were allowed into this
Temple to
Satan.
(The Master turns to the congregation, makes the sign of the inverted pentagram over them with his left hand, and says:)
I greet you all in the name of our Prince. Let his legions
Gather to witness this, our Satanic rite! Veni omnipotens aeterne
diabolus!
(The congregation repeat the `Veni' chant after which the Mistress turns to them and says:)
Dance, I command you! And with the beating of your feet
Raise
the legions of our Lord and the Dark Gods who watch
Over our
games!
(The congregation now dance, anti-sunwise, chanting the Diabolus as they dance. While they dance the Master takes a chalice and raises it, saying:)
You the nameless have come to break the chains that bind!
(The Mistress removes the garment of the candidate leaving naked. The Master approaches him, puts the chalice to his lips, saying: 'Drink!' The candidate drinks the wine. The congregation continue their dance and chant until the Mistress raises her arms as a signal for them to stop. She says to them:)
Gather round, my children, and feel the flesh of our gift!
(The congregation gather round the candidate and run their hands over all his body. While they do this, laughing, the Master chants the 'Veni' chant several times. The Mistress claps her hands twice and the congregation move away. She kisses the candidate [whether male or female] and says:)
We the noble rejoice that you have come to seed us with your blood and
gifts.
We, the kin of Chaos, welcome you, now nameless. You are the
riddle and I the answer that begins your quest. We, the cursed, welcome you who
by being here among us have dared to defy. In the beginning there was sacrifice
but now we have words which can bind you through all time to us. In your
beginnings - we were. In your quest - we are. Before you - we existed. After you
- we shall still be. Before us - They who are never named. After us - They will
be, waiting. And you through this Rite shall be of us and thus of them who are
never named. We the fair who garb ourselves in black through Them possess this
world we call Earth.
(The Master stands before the candidate, saying:)
Do you accept the law as decreed by us?
(The candidate [R] responds:)
I do.
Master:
Do you bind yourself with word, deed and thought, to us
the Seed of Satan without fear and dread?
R:
I do
Master:
Do you affirm in the presence of this gathering that I
am Your Master and that she who stands before you as I stand before you is your
Mistress?
R:
I do.
Master:
Then understand that the breaking of your word is the
Beginning of our wroth! See him! Hear him! Know him!
(The Master points to the candidate and the congregation gather round him, touching him again. After this, the Mistress -removes his blindfold. The Master says to the candidate:)
Do you renounce the Nazarene Yeshua the deciever, and all his works ?
R:
I do renounce Yeshua the deceiver and all his works.
Master:
Do you affirm Satan?
R:
I do affirm Satan.
Master:
Satan, whose word is Chaos?
R:
Satan, whose word is Chaos.
Master:
Then break this symbol which we detest.
(The Mistress hands the candidate a suitably defiled wooden cross which the candidate breaks and thrown it to the ground.)
Master:
Now receive as a symbol of your new desire and as a
Sign
Of your oath this sigil of Satan. This sign shall be the
Power which I as Master wield shall always be a part of
You -
a symbol to those who can see and the Mark of our Prince.
(The Mistress hands the phial of oil to the Master who traces the sign of the inverted pentagram on the forehead of the candidate, vibrating as he does so the name the candidate has chosen. The Mistress then stands behind the candidate and traces with her left forefinger, the sigil of the Temple on the back of the candidate, chanting 'Agios o Satanas' as she does so. If there be no Temple sigil, she traces the inverted pentagram. She stands before the candidate. If the candidate is male, she kisses him on the forehead, then the lips, the chest and penis. If the candidate is female, she kisses her on the forehead, each breast, then pubis. After this, she claps her hands once as a signal for the Guardian to come forward. As he does, she says to the candidate:)
Now you must be taught the wisdom of our way!
(The Guardian seizes the candidate and holds his/her arms, forcing them to kneel before the Mistress who laughs and says:)
See, all you gathered in my Temple: here is he who thought
He
knew our secret - he who secretly admired himself for
His cunning!
See how our strength overcomes him!
(The congregation laugh while the Master blindfolds the candidate again. The
Guardian then binds the hands of the candidate with cord. The Mistress then
whispers to the candidate, saying: 'Lay down, keep your silence and be still!'
The congregation and the Guardian leave the Temple.
The Master then has
sexual intercourse with the Priestess on the altar [or if the candidate is
female, the Mistress has intercourse with the Priest]. In both versions, this
task may be delegated to a member of the congregation, chosen before the ritual
by either the Master or Mistress. The male or female member so chosen stays in
the Temple when the congregation depart.
After-the act, the
Priestess [or Priest] is assisted down from the altar, and the Master and
Mistress [and the one chosen to perform in their stead, if present] leave the
Temple. The Priestess [or Priest then approaches the candidate, saying:)
Recieve from me and through me the gift of your Initiation
So
it has been, so it is, and so shall it be again.
(They then unbind and remove the blindfold from the candidate and sexual intercourse takes place. After, the Priestess [or Priest] fetches the robe from the altar and dresses the candidate in it. She [or he] then briefly leaves the Temple to announce to the congregation et al 'So-it is done according to our desires! The congregation et al then return to the Temple, each greeting the new Initiate with a kiss. The chalices are handed round, and the members take their pleasure as they wish.)
Notes: For the ritual of Initiation, the Priestess is chosen for the
pleasure she obtains from coitus, the Guardian for his physical strength; if the
candidate is female, the altar-priest chosen for his control during coitus - he
should bring the Mistress to ecstasy,. without himself losing control, thus
saving elixir for the candidate. It is the duty of the Mistress to find among
the Temple members someone to fulfil this role, although she may delegate this
task to a female member of the Temple, the person being chosen by the obvious
experimentation. Those thus chosen are then invested with their office of
altar-Priest or Priestess and hold this office for a year and a day.
If possible,
candidates should know no details of the Rite of Initiation - i.e. they should
not be told what to expect. For this reason, members of the Temple should take a
vow of silence regarding the Rite, promising not to reveal its details to
nonmembers and candidates, Thus, the 'Black Book' should for this and other
reasons never be shown to non-Initiates.
Preparations:
Incense of Mars to be
burnt for several hours before the ritual is due to begin. The Temple itself is
furnished as for a Black Mass. One chalice contains The Elixir.
(To make The Elixir:
the night before the ritual, the Master has sexual intercourse in the Temple
[the Temple having been already furnished, with altar etc.] at the moment of his
ecstasy depositing his seed in an empty chalice. To this, the Priestess ad adds
seven drops of her own blood [taken from her left forefinger following
intercourse], three pinches of soil [finely ground and dried] taken from a grave
in a graveyard on the night of the full moon, ground and dried shavings from an
oak tree collected on a night when Saturn is rising, and strong wine to fill the
chalice. The chalice is left on the altar until the ritual begins.)
The Master enters the
Temple before the congregation, and seal seals the dimensions according to the
Rite of Sealing:
For this, a crystal tetrahedron is required. It should be as large as possible and made of quartz. The person conducting the rite, places both their hands on the crystal (which may be on an altar) and visualizes a rent appearing in a star studded sky. This rent gradually spreads its darkness down toward the crystal, enclosing it and the surroundings. The person then vibrates:
Binan Ath Ga Wath Am.
This vibration is repeated seven times. The person then says:
From dark dimensions I call thee forth!
The person then visualizes a darkness entering the crystal. After, the person
bows to the crystal. The Rite is then complete, the person removing their hands
and moving away from the crystal.
Participants:
Master of the Temple -
in black robes
Priestess - in black robes
Congregation - in
black robes
(Note: if the group in question is run by a Mistress, then she assumes the role allocated to the Master, and a Priest is present instead of a Priestess. For producing the Elixir, the procedure above is followed although the blood is that of the Mistress an the seed that of the Priest.)
The Dedication
The Master goes to the entrance of the Temple, and ushers the congregation in. They enter chanting the Sanctus Satanas (see Chants) walking counter sunwise three times around the altar. They continue chanting until the Master claps his hands twice. He stands behind the altar, facing the congregation, the Priestess beside him. He says to the congregation:
Consorts of Satan! We gather here in this place at this Hour to dedicate this Temple to our sinister work. We Summon forth Satan, Prince of Darkness and Guardian of the Gate to the Dark Gods, to witness our rite of Dedication. For this shall be a Temple wherein we shall celebrate the Mysteries and the joys of life - wherein we and others Shall partake of the Elixir which is black to the blind. Mindfu1 then of our sinister past which has made this Work of darkness possible, let us re-affirm our allegiance.
(All present recite the 21 Satanic Points. After, the Master spreads his hands over the chalice containing The Elixir and vibrates 'Agios o Satanas'. He then kisses the Priestess who goes to kiss each member of the congregation. Then he holds up the -chalice, saying:)
As it has been, so it is and so shall it be again by the Power of our Prince, Satan, and the powers of They who are Never named. From dark dimensions they wil1 come while we sleep as this Temple becomes a Gate to their world!
(He places the chalice back upon the altar, spreads his hands over the crystal tetrahedron and vibrates 'Nythra' three times. After this, he takes up the chalice, sprinkles some of its contents toward the congregation and Priestess and then over the altar. He then sprinkles more around the entrance to the Temple before walking counter sunwise around the Temple sprinkling the walls and floor. He then pours the remainder of the contents around the base of the altar. He replaces the empty chalice on the altar, turns to the congregation, saying:)
So, another chapter in our history is begun. Let the Rite of The Black Mass begin!
(He assists the one chosen before hand as altar-Priest to remove his robe and take his place upon the altar. The Mass then begins. The Mass follows the text in the Black Book except that the Priestess assumes both the role of the Mistress and her own role as Priestess, and the Master concludes the Mass with the following words [after the 'Mistress' has said '... let us enjoy the gifts of life.'])
By my Power - the Power of Satan, Prince of Darkness - I Declare this Temple charged!
(The usual orgy/feast that follows the Black Mass begins.)
Setting:
Outdoors, in an
isolated location. A funeral pyre is prepared by the Guardian. An ellipse of
nine stones should be made enclosing the pyre. Wooden goblets, sufficient in
number for each participant, should be filled with mead and kept ready on a
wooden table (oak if possible) away from the pyre.
Participants:
Master
Mistress
Priest
Priestess
Congregation
Guardian
(all are in black
robes)
Additional Guardians may be appointed to guard access to the site, ensuring privacy.
The Rite
(The body of the deceased member is brought in a light wooden casket, carried by members of the Temple toward the stones and the pyre. It is covered with a crimson drape. After the casket has been placed on the pyre, all present gather round, outside the ellipse of stones. The Master begins the Rite by saying:)
Agios o Satanas! We gather here to pay homage to our brother/sister who by his/her life and magick did deeds of glory to the honour of our name! Agios o Satanas!
Congregation:
Agios o Satanas!
Master:
Agios o Baphomet!
Congregation:
Agios o Baphomet!
Mistress:
So shall we lamenting remember the glorious deeds
still waiting to be done!
Master:
So shall we lamenting remember the glorious deeds still
waiting to be done!
Congregation:
So shall we lamenting remember the glorious deeds
still waiting to be done!
(The Priest and Priestess hand out the goblets. When this is done, the Master raises his head toward the pyre, saying:)
Ad Satanas qui laetificat juventutem meam.
(The Mistress then lights the pyre. As it burns, the Master drinks from his goblet, throwing the empty vessel into the flames. The congregation et al then raise their own goblets, say the 'Ad Satanas' chant, drink and likewise cast the empty goblets into the flames. The Mistress is the last to drink. After she has thrown her own goblet, she says:)
May our memories linger to haunt the spaces and the dark! So it has been, so it is and so shall it be again!
(The gathering then depart from the site. It is the duty of the Guardian [and his helpers, if any) to attend to and watch over the pyre, ensuring the casket and contents are reduced by flames. What remains is left, to be scattered as it will.)
Introduction:
The Ceremony exists in
three versions. The one given here is the one most often used today - where the
'Sacrificial Conclusion' is symbolic. In former times, the Priest, having been
chosen according to tradition a year before, was ritually sacrificed by the
Mistress and Master. This version is published in OPFER (Fenrir Vol II No
2).This sacrificial Ceremony traditionally occurs once every cycle of seventeen
years.
Preparations:
The night before the
ritual, the Priestess bakes the consecrated cakes made from wheat, water
(spring), egg, honey and animal fat. The congregation gather outside the Temple,
the Master and Mistress wait within. The Guardian leads the Priest toward the
congregation and the Priestess blindfolds the Priest. She then leads him to each
member of the Temple who kiss him.
The Temple itself is
furnished with red candles; Incense of Jupiter to be burning. Quartz tetrahedron
on plinth or altar. Phial containing musk oil.
Participants:
Master - in black
robes
Mistress of
Earth - white robes
Priestess - in a red robe tied with a white sash
Guardian of the
Temple - black robe, with face mask
Priest ('The Chosen
One'/Opfer) - white robe
Congregation - red
robes
The Ceremony
(The Priestess and
Guardian lead the Priest into the Temple and are followed by the congregation.
The Mistress greets the Priest with a kiss while the Master vibrates [with his
hands on the tetrahedron] 'Agios o Atazoth'.
After this, the
congregation chant the 'Diabolus' [see Chants] while slowly walking, counter
sunwise, around the Priest in a circle. This chant is repeated seven times. The
Master and Mistress [or two Temple members chosen and trained as Cantors] then
chant in parallel and a fourth apart according to the Principles of Esoteric
Chant, the 'Agios o Baphomet' chant. This chant may be an octave and a fourth
apart. However, should for whatever reason,
those conducting the ritual be
unable to chant in this manner, the Agios o Baphomet may be vibrated seven times
according to the principles of esoteric vibration. [The magick is more powerful
if the chant is sung in parallel as indicated.] During this, the Guardian lifts
the Priest onto the altar and the Priestess removes his robe.
After the chant, the
Mistress then anoints the body of the Priest with the oil while the congregation
walk, as before, chanting the Diabolus. After the anointing, the Priestess and
Mistress remove their robes, the Priestess then arouses the 'secret fire' of the
Priest with her lips - without bringing him to ecstasy however. When she is
satisfied, she signals to the Guardian who lifts the Priest from the altar and
forces him to kneel before the Priestess. The Master then kneels before the
Mistress at which point the congregation cease their chanting and gather round
forming a circle. The Priestess copies the Mistress in both words and actions,
using the Priest.
The
Mistress places her hands on the head of the Master and the Master says:)
It is the protection and juices of your body that I seek
(The Mistress opens her thighs, and the Master drinks. The Guardian forces the Priest to do likewise to the Priestess. Then, the Mistress pushes him away, saying:)
As you have drunk so shall you die!
Master:
I pour my kisses at your feet and kneel before you
Who crushes your enemies and who washes in a basin full of
Their blood. I lift my eyes to gaze upon the beauty of body
-
You who are the daughter of and a Gate to our Dark Gods:
They who are
never named. I lift my voice to stand
(He here stands)
Before you my sister and offer you my body so that my
Mage's
seed shall feed your virgin flesh.
Mistress:
Kiss me and I shall make you as an eagle to its
prey.
Touch me and I shall make you as a strong sword that
Severs and stains my Earth with blood.
Taste me and I shall
make you as a seed of corn which
Grows toward the sun and never dies.
Plough me and plant me
With your seed
And I shall make you
as a Gate which opens to our gods!
(The Mistress goes to the Priest and whispers to him:)
Take me, for she is me and I am yours!
(She then removes the blindfold and pushes him into the arms of the Priestess. She then has congress with the Master while the congregation continue with their slow walk and chanting. After the priest has achieved his ecstasy, the Mistress says:)
So you have sown and from your sowing gifts may come if
You
obedient heed these words I speak.
(The Guardian gives her the sash from the robe of the
Priestess. She
claps her hands twice and the congregation, the -
Priest and Priestess
gather round her, the Master and the Guardian
She says:)
I know you my dark children: you are sinister yet none
Of you
is as sinister or as deadly as I.
I know you and the thoughts within
all your hearts:
Yet not one of you is as hatefu1 or as loving as
I.
With a glance I can strike you dead!
(She goes to each member, kissing them in turn - on the lips and removing their robes. She then points to the Priest and the Guardian comes forward to hold him while she-binds his hands with the sash. She then blindfolds him and the Guardian lays him on the floor, covering his prostrate body with the robe of the Mistress. He lies still and motionless while the Mistress says to the congregation:)
No guilt shall bind you here; no thought restrict.
Feast then
and enjoy but ever remember that I am the
Wind that snatches your
soul!
(The Guardian then leaves the Temple, returning with trays of wine and food prepared before-hand. The congregation feast and drink and take their pleasures according to their desire always leaving a circle around the Priest clear [the circle may be drawn on the floor before the Ceremony and the Priest placed within it by the Guardian at the appropriate point]. The feasting and pleasures continue until the altar candles are burnt to a line inscribed previously by the Master - this being of sufficient duration for plentiful pleasures to be enjoyed. At this point the Mistress claps her hands seven times and the congregation et al [apart from Mistress, Priestess and Master] leave the Temple. The Priestess removes the blindfold of the Priest, unbinds and uncovers him and helps him to his feet. She then leads him out from the Temple. The Master and Mistress then take their own pleasure, directing the energies of their own congress and those present within the Temple toward a specific aim or intention.)
Notes: 1) During the feasting, the Master and Mistress abstain and
instead begin to direct the energy released via the Ceremony into the crystal
(using visualization etc). This energy may then be left stored there, or they
may elect to release it during the conclusion toward the aim or intention.
However, should they wish, they may direct the energy into the Priest. If
this is done the Priest should be informed beforehand and told to observe the
effects over several days. This latter procedure is intended mainly for new
initiates and is an aid to their magickal development.
2) The Ceremony may
be performed on a regular basis, the Master choosing the Priest who is notified
only just before the start of the ritual. The ceremony may also be performed
with a Priestess as 'Opfer', the ritual following the text above except that the
roles of the Priest and Priestess are reversed.
3) At the discretion
of the Master or Mistress, the Ceremony may be extended - the Priest (or
Priestess) being left in the Temple over night, the Ceremony in this instance
being begun at sunset and finally concluding at sunrise. For this extension, the
energy present is always sent into the Priest (or Priestess). The person chosen
for this can be any member of the Temple. In this, the Master, Mistress and
Priestess leave the congregation, the member chosen being told to remain lying
and unmoving until the Master returns at dawn.
For a long time,
traditional Satanism was taught on an individual basis from Master (or Mistress)
to pupil/Initiate, this Initiate following the path to Adeptship under guidance.
When ceremonial rituals were undertaken, it was in secret with only members of
long standing attending. The few Initiates that were accepted had to undergo a
probationary period of several years before being allowed to participate.
It was one of the
duties of the Master and Mistress to guide their pupils along the difficult path
toward magickal mastery, and to this end 'internal magick' was employed, this
system of internal magick being gradually extended and refined over the
centuries. In its initial stages, genuine Satanism is all about the Initiate
experiencing the dark or shadow aspect of themselves and in the past the
Initiate was instructed to experience in reality many things. Sometimes, the
Master or Mistress would lead them into specific situations (some of which would
be dangerous) for the Initiate to learn from them. Some of these experiences
were unconventional and frowned on by 'conventional society' -and some would
have been 'illegal' as well. Of course, such methods were difficult, but for the
Initiates who survived or remained at liberty they provided genuine experience
and self insight. However, gradually, (at least in traditional Satanism) a means
was found to 'short-circuit' these evolutionary experiences: whereas in the past
most of them would have been practical in the sense of taking the individual to
his or her limits, the new techniques became 'internalized'. That is, they
tended to be magickally based rather than practical. The essence of the new
methods was and still is the 'Grade Rituals'.
The Grade Rituals
(the first of which is Initiation) are a series of tasks and undertakings, and
the individual who follows the procedure of a Grade Ritual (the main Grade
Rituals are given in detail in NAOS - A Practical Guide to Sinister Hermetic
Magick') will achieve magickal understanding and self insight of a kind
appropriate to the Grade Ritual being undertaken. There are seven Grade Rituals,
and these take the individual from Initiate to External Adept to Internal Adept
and thence to Master/Mistress and beyond. Associated with the Grade Rituals are
other tasks, and these form the basis of the training of the Satanic Initiate!
By their very nature, they produce a specific type of individual: one, that is,
imbued with the Satanist spirit.
The Grade Ritual of
Internal Adept involves the individual in living in isolation for at least three
months, and if this is undertaken according to the principles of the rite
itself, the individual will emerge as a genuine Adept. Naturally, this ritual is
not easy.
The next
stage involves the individual in entering the Abyss: Of becoming part of the
acausal, that is, of allowing acausal/ chaotic energies to enter consciousness
without any means of Conscious control, This magickal part of the Grade Ritual
is Preceded by a physical part (for men: walking alone and unaided a distance of
80 miles beginning at sunrise on the first day and ending at sunset on the
second day; for women: the distance is 56 miles).
This physical part is
essential (and the time limit and conditions must be rigidly observed) since it
drains the candidate both physically and mentally, the candidate then having few
'barriers'. This ritual is also not easy to undertake.
Thus it can be seen
that the training of Initiates in genuine Satanic Orders is both comprehensive
and difficult, for Satanic Orders are not religious institutions committed to
indoctrinating their members, just as they are not groups for the discussion and
study of magickal and Occult topics. They are places where real sinister magick
is undertaken - this real magick is difficult and may at times be dangerous.
Genuine Satanists do not talk - they do; they do not seek to study obscure
legends and myths pertaining to the dark side - they become, through sinister
magick, the dark side itself; they do not flit from one 'group' to another, from
one system to another - they follow the techniques of the seven-fold way, under
guidance, to the very end refusing to give in when things become difficult and
dangerous. In short, they exemplify the spirit of the Satanist: that
life-affirming ecstasy which both conquers and defies.
Sinister chant is
divided into three distinct methods, all of which have the same general aim - to
produce magickal energy. The type and effect of this energy varies according to
the method employed.
The first method is the vibration of words and phrases; the second is chanting,
and the third is 'Esoteric Chant' - that is, the following of a specific text
which is chanted in one of the esoteric modes. Esoteric Chant is explained in
detail in Naos.
Vibration is the
simplest method, and involves the individual 'projecting' the sound. A deep
breath is taken, and the first part of the word to be vibrated is 'expelled'
with the exhalation of breath. This exhalation must be controlled - that is, the
intensity of sound should be prolonged (not less than ten seconds for each part
of the word) and as constant as possible. The person undertaking the vibration
then inhales, and the process is repeated for the second part of the word and so
on.
Thus 'Satanas'
would be vibrated as Sa - tan - as. The vibration is not a shout or a scream but
a concentration of sound energy. Vibration should involve the whole body and
should be a physical effort. Regular practice is essential in mastering the
technique, and the individual should learn to project at varying distances (from
ten to thirty feet or more) as well as enhance the power of the vibration
itself. The essence of the method is controlled sound of the same intensity
throughout each part of the word and the whole word and/or text.
Chanting is
essentially the singing of words or text in a regular 'monotone' - that is, in
the same key, although the last part of the chant is usually 'embellished' to a
certain extent by first chanting on a higher note and then a lower one. The pace
of the chant varies, and can be slow (or 'funerial') or fast (or ecstatic)
depending on the ceremony and the mood of the participants.
It is one of the
tasks of the Master or Mistress who runs the Temple to train the congregation
and new members in all three methods of chant, and to this end regular sessions
of practice should be held. Chant, of whatever type, when correctly performed is
one of the keys to the generation of magickal energy during a ceremonial ritual
and, like the dramatic performance of a ritual, its importance cannot be
overemphasized.
Satanic Chants:
1) Diabolus
Dies irae, dies illa
Solvet Saeclum
in favilla
Teste Satan cum sibylla.
Quantos tremor est futurus
Quando
Vindex est venturus
Cuncta stricte discussurus.
Dies irae, dies illa!
2) Sanctus Satanas
Sanctus Satanas, Sanctus
Dominus
Diabolus Sabaoth.
Satanas - venire!
Satanas - venire!
Ave, Satanas,
ave Satanas.
Tui sunt caeli,
Tua
est terra,
Ave Satanas!
3) Oriens Splendor
Oriens splendor lucis aeternae
Et
Lucifer justitae: veni
Et illumine sedentes in tenebris
Et umbra mortis.
4) General chants:
* Ad Satanas qui laetificat juventutem meam. (To Satan, giver of youth and happiness.)
* Veni, omnipotens aeterne diabolus! (Come, almighty eternal devil!)
* Pone, diabolus, custodiam! (Devil, set a guard.)
5) Invokation to Baphomet
We stand armed and dangerous before the bloody fields of
history;
Devoid of dogma - but ready to carve, to defy
the transient:
Ready to stab forth with our penetrative
will,
Strain every leash, run yelling down the
mountainside of Man:
Ready and willing to immolate world
upon world
With our stunning blaze.
And let them all sing that WE were here, as Masters
Among the failing speciens called Man.
Our being took form in defiance
To
stand before your killing gaze.
And now we travel from
flame to flame
And tower from the will to the glory!
AGIOS O BAPHOMET! AGIOS O BAPHOMET!
Introduction
A Satanist Temple or
group can be formed for three reasons: 1) to practice authentic Satanism; 2) to
experience the reality of Sinister Magick; and 3) as a task of the External
Adept. This part of the 'Black Book' applies to all three: those who have not as
yet been Initiated by an established traditional Satanist Temple but who wish to
begin practical Satanism for whatever personal reason, should undertake the
ritual of Self-Initiation given in chapter XI, then put into practice the advice
given in chapter XII about organizing and running a practical group.
If you undertake the
self-Initiation, you should as soon as possible find an individual of the
opposite sex who is interested in Black Magick. You can then Initiate this
person, using the ritual of Initiation in Part One as your guide. You should
find somewhere suitable to use as a Temple and dedicate this according to the
Dedication in Part One.
You should then give
your Temple a suitable Sinister name (such as The Temple of Satan) and begin to
recruit members, your companion acting as Priestess/Priest and/or
Mistress/Master. The gifts and joys of Satan will then be yours to enjoy.
However, should you
wish to go further and begin the sevenfold sinister way, you should obtain a
copy of 'Naos' and begin to undertake hermetic and internal magick, continuing
with your running your Temple until and if you decide to undertake the Grade
Ritual of Internal Adept. The choice is yours.
Two rituals will be
given - one for an indoor location, and one for an outdoor one. Choose the one
you feel is most suitable for you.
I - Indoor
Set aside an area for
the performance of the ritual and in this erect an altar and cover it with a
black cloth. (The altar may be a table,). Obtain some black candles, some candle
holders, some hazel incense, a quartz crystal or crystals. You will also need
two small squares of parchment (or expensive woven paper), a quill type pen, a
sharp knife, some sea salt, a handful of graveyard earth (obtained on a night of
the new moon) and a chalice which you should fil1 with wine. All of these
items should be placed on the altar.
Should you wish, you
may also obtain a black robe of suitable design. If not, you should dress all in
black for the ritual.
An hour before sunset, enter your Temple area, face east and chant the Sanctus
Satanas twice. Then say, loudly,
To you, Satan, Prince of Darkness and Lord of the Earth,
I
dedicate this Temple: let it become, like my body,
A vessel for your
power and an expression of your glory!
Then vibrate 'Agios o Satanas' nine times. After this, take up the salt and sprinkle it over the altar and around the room, saying:
With this salt I seal the power of Satan in!
Take the earth and cast it likewise, saying:
With this earth I dedicate my Temple. Satanas - venire! Satanas venire! Agios 0 Baphomet! I am god imbued with your glory!
Then light the candles
on the altar, burn plentifu1 incense and leave the Temple. Take a bath, and then
return to the Temple.
Once in the Temple, do the 'Sinister Blessing' (see Appendix), then facing the
altar, lightly prick your left forefinger with the knife. With the blood and
using the pen inscribe on one parchment the Occult name you have chosen (see
Appendix III for some suggestions regarding names). On the other inscribe an
inverted pentagram. Hold both parchments up to the East saying:
With my blood I dedicate the Temple of my life!
Then turn counter sunwise three times, saying:
I ...... (state the Occult name you have chosen) am here to begin my sinister quest! Prince of Darkness, hear my oath! Baphomet, Mistress of Earth, hear me! Hear me, you Dark Gods waiting beyond the Abyss!
Burn the parchments in the candles. (Note: it is often more practical to fill a vessel with spirit and place the parchments in this and then set the spirit alight. However if you have chosen woven paper, this method will not be necessary.) As they burn, say:
Satan, may your power mingle with mine as my blood now mingles with fire!
Take up the chalice, raise it to the East, saying:
With this drink I seal my oath. I am yours and shall do works to the glory of your name!
Drain the chalice, extinguish the candles and then depart from the Temple. The Initiation is then complete.
* * *
II - Outdoor
Find a suitable
outdoor area. It should be near a stream, lake or river. The ritual should be
conducted on the night of the full moon at a time half way between sunset and
sunrise.
You will
need: ambergris oil, black candles (in lanterns if possible), two squares of
parchment or woven paper, sharp knife or silver pen, quill-type pen, black robe
or clothes. Chalice full of wine.
Begin the ritual by
bathing naked in the stream, lake or river. After, rub the ambergris oil into
the body, saying as you do 'Agios o Satanas'. Then change into the robe/clothes
and proceed to where the candles etc have been lain out on the ground. Light the
candles. Then facing East, conduct a Satanic Blessing (see Appendix). After,
chant the Sanctus Satanas.
Then prick your left
forefinger with the knife/pin and inscribe one parchment with your chosen Occult
name. Inscribe an inverted pentagram on the other. Hold both parchments up to
the East, saying: 'With my blood I dedicate the Temple of my life.'
Then turn counter
sunwise and three times saying: 'I ....... (state your Occult name) am here
to begin my sinister quest. Prince of Darkness, hear me! Hear me, you Dark Gods
waiting beyond the Abyss.'
Burn the parchments
in the candles. (If parchment, use the method given in I above.) As they burn,
say: 'Satan, may your power mingle with mine as my blood now mingles with
fire!' Take up the chalice and say: 'With this drink I seal my oath. I am
yours and shall do works to the glory of your name.'
Drain the chalice,
extinguish the candles, collect all the items you have used and depart from the
area. The Initiation is then complete.
One of the purposes of the Temple is to perform ceremonial Satanic rituals on a regular basis, and the following schedule is suggested:
a) Once a month (at a new moon if possible) celebrate the Black Mass. This celebration should be followed by a feast where food and wine prepared and/or brought to the Temple by the members is consumed, this feast itself following on after the orgy that concludes the Black Mass. Should you, as organiser of the Temple (and thus an honoury 'Master' or 'Mistress'- the organiser of a new Temple is generally known by the title of 'Choregos') wish, the feast only may conclude the Mass - it being left to your discretion as to when the orgy is to be included. That is, it is not always necessary to conclude the Mass with an orgy, although for obvious Satanic reasons, it forms a pleasing end to the Mass.
b) Every fortnight,
the members should assemble for a meeting (a sunedrion) where any member may
request magickal aid for themselves or others. The aid may be of any kind -
constuctive, material, or destructive. Those wishing aid should write their
requests on paper and seal this in an envelope which they place in a special
urn/receptacle kept for this purpose near the entrance to the Temple. The
members should assemble (in robes and barefoot) in the Temple, and the sunedrion
is formally begun by you, the Choregos, saying 'Let the sunedrion begin'. If a
member has been appointed Guardian (see the list of Offices at the end of the
chapter) he should stand by the entrance to the Temple and refuse admittance to
any members arriving late. Those present in the Temple then recite the Satanic
Creed (see text of Black Mass).
Following this, the
Priestess then removes at random two of the requests, which she reads. The
members who have been chosen thus, acknowledge their requests by bowing to the
Priestess. The request first chosen by the Priestess is performed that evening,
the other at the next full moon. This means that you as Choreges should have
everything in readiness for all possible hermetic and ceremonial rituals.
The requests may be
for anything a member wishes, and it is up to you to decide how the request may
be magickally fulfilled by choosing an appropriate ceremonial or hermetic
ritual. The monthly Black Mass may be used as a vehicle, for example - you
choosing suitable chants/visualizations for the members desire.
The member requesting
help must offer something in return this is usually a financial donation to the
Temple, a ritua1 object for use in the Temple, robes for use of members, or
their own body for the gratification of the Choregos or someone chosen by the
Choregos. It is however, the member requesting magickal aid who decides on the
nature of the gift.
Those requests not chosen by the Priestess are considered by the Choregos after
the sunedrion, and those considered suitable are undertaken as soon as possible,
the members being informed.
If you as Choregos
choose a hermetic ritual for a request, then you either work alone or with the
member whose request it is - unless the ritual you choose is a hermetic one,
when you work with the Priestess/Priest or the member if that member has offered
their body as payment for the aid.
After choosing the
requests, the members depart from the Temple while you and the altar
brother/sister prepare the Temple for the ritual you have chosen to fit the
first request. During this preparation, the members should prepare themselves
for the ritual if a ceremonial form has been chosen. Should a hermetic form be
chosen, this is done in the Temple while the members feast and drink outside of
the Temple.
c) At full moon, an
outdoor ritual should be conducted in a suitable location. This should be either
a group invocation to the Dark Gods (see Chapter XVI) or another ceremonial
ritual (for example, the Death Rite might be chosen because of a member's
request).
You can
elect to hold the sunedrion some days before this, or combine the sunedrion with
this ritual, depending on the number of members, and their commitment. What is
important is to establish a pattern of meetings and rituals.
Teaching:
Another purpose of the Temple should be teaching. You should try and arrange regular sessions with interested members -the best time being after the sunedrion and its associated ritual (if any), the best length for the sessions being around three quarters of one hour. During these sessions you can explain about the septenary system, the Star Game, the Satanic Tarot and so on. (All these and other topics of esoteric Satanism are covered in Naos.) Thus, you might organize the following programme to he held on successive sessions:
i) Introduction to the
septenary system - Tree of Wyrd, spheres, correspondences.
ii) Further
correspondences, including Tarot images associated with spheres.
iii) Pathways and
their 'demon-forms'. Invokation etc.
iv) Hermetic rituals
v) Introduction to
the Star Game
vi) The
Satanist Tarot - divination etc.
vii) Esoteric Chant -
practice etc.
viii)
Practice of playing the Star Game.
Should you wish to
follow the seven-fold sinister way yourself, you may set yourself a suitable
physical task, achieve this, then undertake the Grade Ritual of External Adept.
After this, you might begin to teach internal magick to others - getting
them to work with the pathways and spheres etc. and setting them goals.
Gaining Members:
There are many ways of
gaining members. For instance, you might infiltrate already existing groups (of
either Left or Right Hand Paths) and seek out those interested in working
sinister magick. You might also try and interest friends or the friends of your
companion - using the bait of an 'orgy'. Whatever method you use, try and make
your first ritual dramatic and impressive - you may decide to use an established
ritual like Black Mass, or you might try the ritual suggested below (First
Ritual for a Choregos). The 'First Ritual' is intended mainly to impress those
who may be new to magick.
You should try and
create before hand the right magickal atmosphere, making your Temple as
impressive as possible. Try and be creative - for example, a 'plasma ball' in a
candle lit Temple is more impressive than a boring collection of old bones and a
skull. Also, do not use symbols and/or Occult designs which you yourself do not
know the meaning of. Keep to the symbolism of traditional Satanism - that is,
the septenary, avoiding using the tired, old (and inauthentic) symbolism of the
'qabala'. Do no not use any symbolism from old and dead Aeons - for example
Egyptian, Sumerian - as the more pure your magick is, the more effective it will
be. By pure here is meant following a genuine esoteric tradition like the
septenary. In the beginnings it is often helpful if you feel part of a living,
exclusive tradition such as the one represented in this 'Black Book' and
'Naos'. This adds power and charisma to both you and your magickal workings.
First Ritual:
It is important,
before the ritual, for you to prepare those who will be attending. They should
be told that during the ritual they are to remain silent and not move. They
should be told no details of the ritual: only that it is a Satanic invokation,
and they should not have seen the Temple before. To increase their expectation,
you can arrange to meet them some distance from the Temple itself. They are then
blindfolded and taken to the Temple, the ritual being begun immediately. (This
also applies to new members of an established Temple.)
Both you and your
companion (Priestess/Priest) and any others involved should have practiced your
roles beforehand - being familiar with the words, gestures and so on.
Aim: The aim of the
ritual is to draw down magickal energy by basically hermetic means with a view
to impressing the 'novices' who are present.
Setting: Usually an
indoor Temple. Black candles providing the only light. Incense well (hazel) for
hours before the ritual. Music from a suitably hidden system should be played
during the ritual: choose something 'demonic' which starts slowly and gradually
builds to a climax.
Participants: Choregos and companion (Priestess and Priest)
The Rite:
The congregation are
led into the Temple. The Priestess (or Choregos if female) should wear sexually
revealing Clothing. The music is started by the Choregos who walks past the
congregation staring at them and saying 'Agios 0 Satanas'.
The Choregos and/or
Priest then vibrates the 'Agios o Satanas' three times after which the Priestess
kisses each member of the congregation, rubbing her hands over the genitals of
the men as she does so. Following this, the Choregos/priest declare the
'Invokation to Baphomet' while the Priestess visualizes sinister magickal energy
being drawn down and entering the congregation.
She then begins a
slow, sensual dance to the music while the Choregos/Priest chants the Dies Irae
followed by the Invokation to Baphomet. He continues to chant the 'Agios o
Satanas while
the music builds to a climax. While chanting this he passes
behind the congregation, making passes in the air as he does so. The Priestess
during the dance should continue with the visualization.
While still behind
the congregation the Choregos/Priest says aloud: 'You are all His, now! We have
words to bind your soul to us!'
The Priestess ceases
her dance, chants 'Agios o Satanas' and then extinguishes the candles. She then
visualizes a sinister/ demonic form entering the Temple near the altar (this
form may be one of the 'demons' on the septenary paths - e.g. Shugara). During
this, the Choregos/Priest should chant the name of the chosen entity (e.g.
'Agios o Shugara' Agios o Shugara!'). Do not expect at this stage a visual
manifestation to occur - although this might happen if the energies are
pronounced and/or one of the congregation is psychically gifted. The aim is to
affect the sub-conscious of the congregation.
After this, there
should be silence for some minutes (the music having ended). The Priestess then
says 'It is over' and the Choregos/Priest leads the congregation from the
Temple.
Note: One of
the best means is for the Choregos/Priest to use a tabor or small hand-drum to
accompany the ritual and the dance, instead of recorded music.
Temple Grades:
Temple members can be
appointed to the following positions: Guardian of the Temple, Altar Brother (or
Sister), Thurifer, Keeper of the Books.
The Thurifer is
responsible for keeping the Temple incensed during and before a ritual: this may
be by either using a thurifer, or a static incense burner. The altar
brother/sister is responsible for ensuring the Temple is ready for a ritual: the
candles lit, incense ready and so on. The Keeper of the Books is responsible for
ensuring the safety of the Black Book and other Temple books and manuscripts, as
well as ensuring the Book and/or altar cards are in place in readiness for a
ritual.
In addition
the Choregos can appoint any member to be a Priest or Priestess for either a
specific ritual or for a year and a day. A Priest, when officiating in Temple
rituals wears a medallion inscribed with either an inverted pentagram or
inverted septagon; a Priestess wears an amber necklace and may also opt to wear
a silver ankle chain.
The sign of a Choregos is, for men, a plain black ring worn on the left hand.
Temple members may wear, for men, a ring set with quartz and worn on the left
hand, and, for women, a quartz Necklace.
To open a Star Gate
and return the Dark Gods to our causal universe a crystal tetrahedron made of
quartz is required. This should be as large as possible - and made from a
natural shape by a skilled operator.
The rite of returning
exists in two versions: the first is suitable for two or more individuals and
involves basic magick; the second requires detailed preparation and Cantors
trained to a high standard in esoteric chant. The second version is more
powerful, but regular invocation using the first method has the same effect.
I.
The participants for
the first version are Priestess and Priest, together with any number of other
Initiates provided male and female are present in equal numbers. The invokation
can, however, take place without these Initiates - that is, with only the
Priestess and Priest present.
The rite begins on
the night of the new moon with Saturn rising if only the Priest and Priestess
are present, otherwise it is undertaken on the night of the full moon. The rite
should if possible be conducted on an isolated hill-top and the Priest and
Priestess should both be naked. The congregation should wear black robes.
Candles in lanterns should be placed to mark out a large circle on the ground.
The invokation begins
with the Priest vibrating seven times the phrase 'Nythra kthunae Atazoth' while
the Priestess holds the tetrahedron in her hands, palms upward. When the
vibration is complete the Priest places his hands on the tetrahedron and both
vibrate 'Binan ath ga wath am' until the ritual is complete.
After the vibration,
the Priestess - still holding the crystal - should lie on the ground, her head
North, the Priest arousing her with his tongue, The sexual union then begins,
with both visualizing the Star Gate opening and the primal form of Atazoth
coming forth. Atazoth may be visualized as a dark nebulous chaos - a rend in the
fabric of star-studded space which changes into a Dagon like/dragon entity.
After her sexual
climax, the Priestess buries the crystal within the earth of the hill. When this
is done, she vibrates over the spot 'Aperiatur terra, et germinet CHAOS!' She
then signals to the congregation who cease their chanting. All the participants
then depart from the hill.
Note: The tetrahedron should be well-buried in a spot prepared by the Priest and Priestess before the rite. If the invokation is done again, the rite begins with the Priestess unearthing the tetrahedron. It should be cleaned before the ritual begins - and must be buried without any covering whatever.
II.
The second version
involves at least eight people including Cantor (s) and Priest and Priestess.
Male and female should be present in equal numbers. The rite takes place on or
around the autumnal equinox or winter solstice. The best place is an isolate
isolated hilltop.
According to tradition, the best time to invoke is when (autumn equinox) Venus
sets after the sun and the moon itself is very near the star Dabih; or when
(winter solstice) Jupiter and Saturn are near the moon which is becoming new,
the time before dawn. The first is associated with the 'Star Gate' Dabih, the
second with Algol. The most effective place magickally is a hill top of
pre-Cambrian rock which lies between a line of volcanic intrusion and one of
another rock. The top of the hill should have a line of pre-Cambrian grit
passing through it - this description allowing the hallowed places, in this
country, to be found.
The crystal should be placed on a sheet of mica upon a pediment of oak. The rite
begins with the Cantors vibrating in E minor 'Nythra kthunae Atazoth' while at
least six of the congregation dance moonrise around the crystal, Cantors,
Priestess and Priest. This dance is slow and gradually increases in speed, the
participants chanting 'Binan ath ga wath am' as they dance.
The Cantors vibrate
their phrase seven times at the end of which the Priestess places her hands on
the tetrahedron. The Cantors (if there is only one, the Priest acts as a cantor)
then sing according to Esoteric Chant - that is, in fourths - the Diabolus. The
Priestess visualizes the Star Gate opening.
After the Diabolus,
the Priestess and Priest vibrate 'Binan ath ga wath am' a fifth apart (or a
fifth and an octave) while the Cantors vibrate the same phrase also a fifth
apart. (If only one Cantor is present he vibrates Atazoth in E minor.) After
this vibration and on a signal from the Priestess, the congregation begin an
orgiastic rite, during which the Priestess continues with the visualization and
the Cantors with the 'Binan ...' chant a fifth apart. The Priest may visualize
the orgiastic energy of the congregation into a magickal force which forces open
the Star Gate, allowing the Dark Gods to return to Earth.
The Priest and
Priestess may then visualize the Chaotic energies as being dispersed over the
Earth.
However, if the ritual is undertaken correctly, the Dark Gods may
become manifest. Should this occur, all the participants should exult.
Note: This second version may be combined with the Ceremony of Recalling - and the Sacrificial Conclusion undertaken according to tradition. The invocation to the Dark Gods begins after the sacrifice with the Cantor vibrating 'Nythra ...' as above while the Mistress anoints the participants with the Red Elixir. For this combined ritual, the Mistress in the 'Ceremony' assumes the role of 'Priestess' in the invocation: the Master that of the Priest. This combined ritual is rightly forbidden, for it is the most sinister ritual that exists, its performance actually calling back to Earth in physical form the Dark Gods themselves.
Vibrate the following toward the person or area:
Agios ischyros Baphomet!
After, and with the left hand, extending the forefinger, consruct in the air an inverted pentagram, beginning at the right corner, thus:
Agios athanatos.
The blessing is then complete.
II - The Sinister Creed
III - Initiate Names
a) Some suggestions, based on names traditionally used in sinister
Temples:
Male: Oger, Hacon, Serell, Noctulius, Athor, Engar, Aulwynd, Algar,
Suevis, Angar, Wulsin, Gord, Ranulf
Female: Sirida, Eulalia, Lianna, Aesoth, Richenda, Edonia, Annia, Liben, Estrild, Selann
b) Contract and/or transpose your own name to form another; for example, 'Conrad Robury' gives Cabur, Nocra and so on.
c) Find a demon form with whom you feel an affinity, and use that name, either as it is or contracted/transposed.
d) Construct your name from a Satanic phrase or chant - for example, 'Quinvex' can be derived from the 'Quando Vindex' of the Diabolus.
What is important about all the above is that you feel 'attracted' to a particular name or phrase. Whatever method is used, the name or phrase should derive from traditional Satanism (as explicated in this book) and for this reason names/demons deriving from other traditions should not be used.
Atu XX 
Aeon
