Archive for the The Rites Category

The Ceremony of Recalling

Posted in The Rites with tags , , on August 7, 2009 by cosmion


Mistress of Earth – in white robes
Master of the Temple – in black robes
Priestess – in a red rob tied with a white sash
Guardian of the Temple – in a black robe, with a white mask
Priest (’The Chosen One’/Opfer) – in a white robe
Congregation – in red robes


The night before the ritual the Priestess bakes the consecrated cakes made from wheat, water, egg, honey, animal fat and marijuana.

An hour before the ritual the Priestess and the Guardian lead the Priest to a place where he ritually bathes (if possible this should be a lake or a stream if the ritual is undertaken outdoors) and changes into his robe. The Priestess gives him cakes which he eats.

The congregation wait outside the Temple (or Temple area if outdoors – see notes) and the Guardian leads the Priest toward them. The Priestess blindfolds the Priest and takes him to each member of the congregation who kiss him. He is taken into the temple where the Mistress and Master wait and is followed by the congregation.

The Ritual:

On the altar – red candles and quartz tetrahedron. Incense of Jupiter to be burnt. Chalices of strong wine.

The Master intones (ie. vibrates) three times ‘Agios o Atazoth’ after which the congregation gather round the Priest and chant the ‘Diabolus’ while slowly walking round him anti-clockwise three times.

The Master and the Priestess (or two members of the congregation chosen and trained as Cantors) chant in parallel a fourth apart (or an octave and a fourth) ‘Agios o Baphomet’ while the Guardian lifts the Priest and lays him on the altar.

The Mistress removes the robe of the Priest and anoints him with civit oil. She then removes his blindfold.

When the chant is complete the Priestess stands by the altar while the Mistress stands beside the Master, the congregation beginning to walk slowly anti-clockwise around the altar chanting the Diabolus.

The Priestess and the Mistress remove their robes, the Priestess arousing the fire of the Priest with her lips. When she is satisfied, she signals to the Guardian who lifts the Priest from the altar and forces him to kneel in front of the Priestess.

As the Guardian does this the Master kneels before the Mistress. The Priestess copies the Mistress word for word and action for action, using the Priest. The Mistress places her hands on the Master’s head.

It is the protection and milk
Of your breasts that I seek.

(The Mistress bends down and he suckles her breasts. She then pushes him away, but he kneels before her, saying:)

I put 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 up my eyes to gaze
Upon your beauty of body:
You who are the daughter and a Gate
To our Dark Gods.
I lift up my voice to stand
Before you my sister
And offer my body so that
My mage’s seed may feed
Your virgin flesh

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 that opens to our gods!

(The Master has congress with the Mistress – and the Priest with the Priestess – while the congregation continue with their slow walk and their chant. If the ‘Sacrificial conclusion’ is undertaken  then the ritual is complete with the details under that heading. If this conclusion is not undertaken , then the ritual continues as follows after the Master reaches his highest ecstasy:)

So you have sown and from your seeding
Gifts may come if you obedient heed
These words I speak:

(The congregation cease their dance and listen: they are joined by the
Priestess, Priest and Guardian who form a circle around the Master and Mistress.)

I know you, my children, you are dark
Yet none of you is as dark
Or as deadly
As I.
I know you and the thoughts
Within all your hearts: yet
Not one of you is as hateful
Or as loving as I.
With a glance I can strike
You dead.

(She then goes to each member of the congregation in turn kissing them all on the lips, and removes their robes. She then takes up a chalice of wine and offers it to the person (male or female) of her choice. The person chosen sips the wine, hands the chalice to the Mistress who offers it to each member of the congregation in turn. When all have drunk she says:)

No guilt shall bind you
No thought restrict!
Feast then and enjoy
The ecstasy of this life:
But ever remember
I as the wind that snatches
Your soul!

(The Mistress takes the person she has chosen and indulges herself according to her desire. The congregation consume the consecrated cakes and wine and take their own pleasures according to their desires.

After the festivities have begun in earnest, the Mistress should she so desire, directs the forces of the ritual by concentrating the energies upon the tetrahedron and invoking through a gate, the powers of the Dark Gods into the participants to spread outwards upon the Earth.)

Sacrificial conclusion:

The candidate (who is always male and who ideally should be in his twenty first year on the Summer Solstice chosen for the ritual) is chosen by the Mistress from among the Temple members on the Summer Solstice one year before the ritual will occur.

If the chosen one accepts this honour then he becomes an honoury Priest for the year and is allowed to choose from the members of the Temple a woman to be his Priestess. In a simple ceremony the Mistress seals them in union, dedicating them to the Dark Gods. If by the Winter Solstice the Priestess is not with child, then the Priest may choose another woman to be his Priestess. The child , when born is adopted by the Temple and raised accordingly, being given great honour and , if found suitable, trained to fulfil the role of Mistress or Master.

At the Spring Equinox, the chosen is permitted to give his favour to any one female member of the Temple and should issue result from this, the child is adopted by either the Priestess of the chosen or by the Temple according to the wishes of the Mistress.

After the Spring Equinox, the chosen lives with his Priestess, retiring from all mortal affairs save his duties as Priest to the Temple. He shall also arrange his temporal affairs in readiness for the day of the ritual.

Should the chosen at any time fail to observe his vow by fleeing and hiding from members of the Temple, he shall by all the Temples of the Order and all kindred temples and Orders be placed under a death curse, and the Guardian of his Temple sent to seek him out and terminate without warning his existence. The Guardian shall not rest until this task is complete, and the Mistress may appoint other Guardians as well to assist in this should she so desire.

After the congress between Priest and Priestess, the Guardian places a hood over the head of the Priest, fastens his ankles, binds his wrists while the Master, on a signal from the Mistress completes the sacrifice using the sacred knife, collecting some of the Red Elixir in a chalice. This Elixir is used by the Mistress in the baking of the sacrificial cakes which all the members present will eat during assembly on the night of the next new moon. The cakes consist of wheat, fish, fowl, spring water, egg and salt together with the Red Elixir, animal fat and honey.

After the sacrifice, the guardian removes the body and the Mistress takes up the sacred knife, pointing it at the Master saying:

So you have sown and from your seeding
Gifts may come if you obediant heed
The words I speak.

She then takes the Chalice with the Red Elixir, dips the tip of the sacred knife into it and anoints each member present who have formed a circle around her. The ritual continues as before with the Mistress saying:

I know you my children …

The Guardian takes the body and buries it in a secluded spot prepared beforehand. It is on this place of burial that the Temple gathers on the night of the new moon to eat the sacrificial cakes.

In former times it was sometimes the practice to sever the head of the chosen one and place it in the Temple or the Temple area if outdoors for a day and a night. During this night, initiations would be conducted and the head shown to new Initiates.

Rituals outdoors should be conducted within an (isolated) stone circle during twilight. If the ‘Sacrificial Conclusion’ is undertaken the ritual occurs on the Summer Solstice once every cycle of seventeen years (or nineteen in some traditions).

The one chosen, according to ancient tradition, reaped many benefits in the realm of the acausal (or the lands of the Dark Immortals as it was sometimes called) where that eternal aspect of the individual which initiation into the darker mysteries created was transported after the mortal death to begin on another plane of existence. This belief made willing sacrifice possible.


Ceremony of Eorthe

Posted in The Rites with tags , , , on August 7, 2009 by cosmion

consecrationAd Gaia Qui Laetificat Juventutem Meam


The ceremony that follows serves two purposes:

I) As a consecration of an outdoor Temple;

II) As a prelude to the opening of an Earth Gate (qv. the various ‘Nine Angles’ MSS).

The Ceremony is presided over by the Mistress of Earth, as it is customary in Traditional Satanic Temples for the Mistress to conduct all rites of Initiation and Consecration.

Once an outdoor location has been chosen, the Temple is marked by seven stones, according to the precepts of Satanic Tradition. Also, an area that serves as an “ante-chamber” to the main circle is most usually established.


Mistress of Earth – crimson robe

Master of Temple – blue robe

Priestess – naked

Priest – naked

Congregation – black robes

Guardian – black face mask

Items Required

Crystal tetrahedron, placed upon a piece of oak;

Incense – a combination of hazel, beech and civit


Dusk; middle/end of May, or on or around Summer Solstice. The rite should be timed to occur during the Red Flow of the Priestess.

The Rite

Just prior to the Ceremony, the Master and Mistress conduct a form of the “Rite of Sealing” (qv. the Black Book of Satan I) within the Temple area, using the crystal tetrahedron. They then depart (ie. to the “ante-chamber”. The Guardian of the Temple enters. It is his task to prepare a cavity within the Earth, into which the crystal will be placed and buried during the Rite. Once this is complete (the cavity usually being established in the centre of the Temple) he incenses the area, and departs.

All gather within the “ante-chamber”. There is a time of stillness, and then a flute is played, the duration of the playing to be decided by the Mistress. When ready, the Mistress leads all present into the Temple, and the “Agios o Baphomet” is chanted in unison by all present. The chant is sung for a cycle of seven, during which the Guardian lights the lanterns positioned by the stones, and any other candles present (ie. upon the oak, and colored purple). Further incense is added.

Once the chant is completed, the Priest and Priestess step forward to face the Master and Mistress, who greet them with a kiss. The Master hands the crystal to the Mistress, saying:

Agios Satanas!

The Mistress responds by saying:

Dominus diabolus sabaoth. Tui sunt caeli.

All respond:

Tua est terra!

The Mistress holds the crystal in her hands, palms upwards. Master, Priest and Priestess then lay their hands upon the crystal. The congregation commence a circle dance, moonwise, and quietly, rhymically intone:

Erce, eorthan modor.

The Mistress begins the “Ad Gaia…” chant, and the Master, then Priestess, then Priest, enter the chant at the appropriate points. All perform a cycle of nine.

When complete, the Mistress hands the crystal to the Priestess. The Priestess then lies upon the area of the cavity, holding the crystal, with her head North. The Priest arouses her, locis muliebribus, stimulating the Red Flow. Then sexual union begins, during which both visualize a primal chaos being drawn down from the stars and into their bodies and into the crystal, forcing open a Star Gate.

During the union, the Master and Mistress place their hands over the Priest and Priestess. The Master intones “Agios o Atazoth” whilst the Mistress says:

Thu art eorthe to goode seede,

Of thee spong theo edi bleede,

Sprungs blostme of one root:

Yhe is whit of lime and leere

Yhe is fayr and flur of alle.

Both visualize the energy from the union and the crystal conjoined, as spreading outwards to bind the Temple.

Then Master, Mistress and the congregation commence “Erce eorthan modor” as a chant (the congregation continue with their circle dance). Once the union is complete (with the Priestess achieving her climax first), the Priestess deposits some of the elixir into the cavity. Both stand by the Master and Mistress, and join the chant. The Mistress then, at the point of her choosing, holds the crystal with the Priestess, and both, while continuing the chant, lower the crystal into the cavity. As the crystal is laid within, the Mistress quietly says:

Suscipe, Gaia, munus quod tibi offerimus memoriam recolentes Atazoth.

The Mistress and Priestess then fill in the cavity with earth, continuing the “Erce…” chant. When ready, the Mistress signals the Guardian to ring the Temple bell, once. The chant and the circle dance cease. After some moments of silence, the Master and Priest commence the “Aperiatur terra…” chant. They are joined, at the appropriate sections, by the Mistress and the Priestess chanting in unison. The chant is directed towards the area of the crystal. Once finished, another few moments of silence; then, solo, the Mistress chants once, the “Agios o Baphomet”. During this, all present visualize the Temple area radiating a primal energy, with the Star Gate fully opened above, through which are descending dragon-like forms. This visualization is continued, until, on the signal from the Mistress, the Guardian rings the Temple bell seven times. What then follows, is either the opening of an Earth Gate during which the planetary chants are employed (with the sequence arranged to end on the appropriate sphere) [for details of this particular rite, see Naos and Nine Angles MSS], and/or a performance of the Black Mass (qv. Black Book I). The energy generated via all subsequent rites must be directed towards the area of the crystal (the human altar is usually laid upon this area).


Synestry: A Sinister Ceremony

Posted in The Rites with tags , on July 18, 2009 by cosmion



SYNESTRY: A Sinister Ceremony

Usually an indoor Temple.

Amatrix - in white robes
Priestess - in violet robes flecked with purple
Defensatrix - in black, with face mask
Congregation - black robes

Temple preparations:

The altar is covered with a black cloth on which is woven an inverted seven-pointed star and on this is a large quartz crystal (which may be shaped as a tetrahedron).

A large statue or image (Atus III, IV or XX) of Baphomet according to Sinister tradition is to the left of the altar.

Chalices of wine, temple bell, violet candles and incense of Jupiter (both aspects: ie. Beech and civil).

The Priestess and Amatrix stand before the altar, the Defensatrix by the entrance. The Priestess rings the Temple bell seven times to signify the beginning of the rite at which the congregation precess in to the altar and are greeted by the Amatrix with a kiss. They then form a semi-circle before the altar.

The Ceremony:

The Priestess raises her hands, saying:

Wash your throats with wine
For Sirius returns
And we women are warm and wanton!

(The Amatrix hands her a chalice, which she drinks from, then passes to the congregation. After all have drunk, the Priestess holds the empty chalice upside down, and says:)

Before I WAS, you were sightless:
You looked, but could not see;
Before I WAS, you had no hearing:
You heard sounds, but could not listen.
Before I WAS, you swarmed with men,
But did not enjoy.
I CAME, opened my body and
Brought you lust!

(She opens her robe to reveal her breasts. The Defensatrix comes forward and forces the Amatrix to kneel before the Priestess who says:)

My breasts pleased you
And brought forth joy!

(She bends down, and the Amatrix kisses her nipples. She turns to the congregation, saying:)

I opened myself, and gave you knowledge
And the joy of knowledge was sweet.
Desire and knowledge made you great
And we, together, dared to defy!
We feasted and enjoyed!
We sacrificed, and loved!
But then the bastard came:
Yeshua, the deceiver!

Curse him! We curse him!

So we gather again to give praise to her
Who rules our world.
Agios o Baphomet! Agios o Baphomet!

(The congregation repeat the chant seven times while the Amatrix takes up the crystal which she holds in her outstretched hands. The Priestess places her own hands over the crystal. They and the congregation then chant "Veni, omnipotens aeterne Baphomet!" 21 times, the Defensatrix ringing the Temple bell after each chant until the number is reached.

The Amatrix then takes the crystal round the congregation who lay their hands upon it in turn, each silently saying 'Veni, omnipotens aeterne Baphomet' while the Priestess vibrates/chants aloud "Agios o Baphomet".

The crystal is then returned to the altar by the Amatrix while the Priestess lays on the floor, her Head touching the feet of the Baphomet image. The Amatrix stimulates her to orgasm using her tongue while the congregation dance around them chanting 'Agios o Baphomet'.

The Priestess channels the energy into the crystal and thence out from the Temple to achieve the desired goal. If no external goal is desired, it is stored in the crystal.

Following the climax by the Priestess, the congregation cease their dance and one by one kneel down to kiss the Priestess and then the Amatrix. As each one does this, the Defensatrix whispers to them: "So it is done again according to our ways, bringing strength and joy."
After the kissing, each rises, bows to the Priestess, and departs from the Temple. After all the congregation have departed, the Amatrix leaves, followed by the Defensatrix. A feast follows, outside the Temple.

The Priestess remains in the Temple until she adjudges the times aright to leave. However, if she so wishes, any member of the Temple who so desires and who has informed her beforehand, may join her in the Temple, whatever energy being produced being directed toward the goal, or stored in the crystal.

In both instances, the Priestess is the last to leave - bowing to the image, extinguishing the candles and chanting 'Ponne, diabolus, custodian!' as she leaves.)

1) The ceremony was originally performed each year on the return of Sirius - although it is often performed now at any time, "Sirius" being replaced by another appropriate star (or sometimes 'the Moon').

2) The rite generates sinister magickal energy - which can be directed via the usual means toward a specific aim/goal/undertaking, or into an individual (eg. a novice), or stored in the crystal to await further use, perhaps at another ceremony (eg. 'Sacrifice').

(Daughters of Baphomet)


The Death Rite

Posted in The Rites on July 16, 2009 by cosmion



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 RitualPriest:
I will go down to the altars in Hell.

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!

Satanas – venire!

Satanas – venire!

Dominus diabolus sabaoth. Tui sunt caeli

Tua est terra!

Ave Satanas!

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.

We curse N.N.

N.N. will writhe and die

N.N. will writhe and die!

By our will, destroyed

By our will, destroyed!

Kill and laugh!

Kill and laugh!

Kill and laugh and then dance to our Prince

Kill and laugh and then dance to our Prince!

N.N. is dying!

N.N. is dying!

N.N. is dead!

N.N. is dead

We have killed and now glory in the killing!

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.

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 !

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.)

The Sinister Calling

Posted in The Rites with tags , on July 16, 2009 by cosmion


Wyrd non est aliud, quam halitus
aquae, terraeque, solis calore
exacte attenuatus et coctus, a
frigore secutae noctis in unum
coactus, densatusque . . .



The aim of the following ceremonial ritual can be either (a) returning to Earth those 'negative, chaotic, sinister' forms/energies dark legend knows as 'The Dark Gods';(b) drawing forth from acausal dimensions chaotic energies, directed towards a specific goal/aim/intent or channeled into a particular individual(s)/group/temporal form. The main difference between the two is that in (a) the forms/energies are left to disperse/create conditions according to their nature. If insufficient preparation/desire is present within those performing this Calling, (b) can become (a) - sometimes to the detriment of those Calling. The rite of the Sinister Calling is a traditional ritual -perhaps the most sinister ritual that exists. The rite assumes willing Sacrifice.

An isolated hill top, sunset, with Saturn rising - or a sinister Temple/cave.

Master of the Temple - purple robes
Mistress of Earth - purple robes
Priestess - naked, upon altar
Priest - black robe, tied with white cord/girdle
Congregation - black robes
Guardian of the Temple - black robes with face mask


1) Seven days before the rite, the congregation assemble in the dwelling of the Master or Mistress. Here they stay until the rite is complete. During the seven days they are forbidden to speak, wear only ceremonial robes, will abstain from intoxicating drinks and sexual pleasures and eat no meat (this is a 'Black Fast'). During the hours of darkness no lights except black candles are to be lit and at sunset on each day they gather in the Temple to chant the Diabolus nine times. During the seven days no contact with outsiders is allowed, and no music or intrusive sound, save for the Diabolus and the Atazoth chant is to be heard. Both the dwelling and the Temple is to be incensed with Saturnian incense. According to tradition, the robes worn will contain a hood/cowl which is to be worn during the hours of daylight, these hours being taken up with walking within the dwelling grounds (or a suitable, isolated location nearby) for at least three hours together with such diversions as the Master or Mistress will arrange. (Note: These diversions - which in recent times include playing the Star Game - are so chosen so as not to destroy the black tranquility of the fast.) In the past they have included study of alchemical MSS, silent Tarot readings (using sign language/drawn symbols for the reader to express meanings) and practice in performing esoteric chant (Diabolus/Atazoth chant - fourth/fifths and so on), this latter in the Temple if the Calling is to be performed there.

2) The Temple is prepared seven days before the rite (this applies to the site chosen - which should thereafter be guarded by appropriate energy). This consists of the Master and Mistress incensing the area with Saturnian incense while chanting seven times the 'Sanctus Satanas'. They then unite in sexual union, the Mistress visualizing the nexion to the Dark Gods as being gradually opened, though remaining partly closed.

One planetary hour before the Calling begins on the seventh day, the Temple/outdoor area is made ready by an Initiate chosen for this task. A black cloth is laid on the altar and seven black candles placed upon it and lit. A large quartz crystal is placed in the centre of the Temple, on an oak (or wooden) stand. (Note: It enhances the energies if this crystal is shaped as a tetrahedron. Whatever the shape the crystal should be as large as possible.) The Master brings the Sacrificial knife. An image of Baphomet according to sinister tradition (for example, Atu III of the Sinister Tarot) may be present in the Temple but no other artifacts, furnishings, signs or symbols.

The congregation et al gather outside the Temple, robed as described, and are led into the Temple by the (naked) Priestess at the beginning of the Rite.

3) As the Congregation assemble on the seventh day before the Rite (they will have been informed some time before by the Master or Mistress of the date of the Calling, its purpose and intent being explained) lots are drawn to decide which man among them will be chosen. The one chosen by the drawing of lots is free to then accept or decline the honour. If this honour is declined, another lot is held, and the one so chosen may also decline. After this a further lot is held, the result of which is binding. The Opfer so chosen by lot is then led by the Guardian(s) to a secure, secluded place and resides there until the Calling begins. Each night and in this place, the Opfer receives the Priestess for the length of one planetary hour, the Priestess being chosen from among the Temple to be at this period capable of conception. If the Master or Mistress so desire, another lady in addition to the Priestess may be chosen and received by the Opfer during the days before the Rite, and lead him to the Temple for the Calling.

The Rite:

The congregation precess into the Temple, led by the Priestess who is assisted onto the altar by the Mistress. The congregation gather in a semi-circle before the altar, the Guardian(s) holding the Opfer by the entrance. The Mistress greets the Master with a kiss, saying: 'To you it is fitting, Master, to speak to our gods for these many. With your own eyes see how we seekers of darkness await this calling forth of our gods!'

The Mistress gestures with her hands, and the congregation remove their hoods/cowls. She says: 'So shall we rejoicing dance!' The congregation begin to dance counter-sunwise around the altar chanting "Binan ath ga wath am".

The Master lays the S.Knife on the womb of the Priestess while the Mistress places her hands on the crystal and joins the Master in chanting the Diabolus in fourths while visualizing the nexion opening. This chant is repeated seven times while the congregation continue their dance and chant.

After the seventh chant, the Master claps his hands nine times as a signal for the congregation to gather round. The Guardian brings the Opfer forward.

The Master gives the Opfer a chalice of wine, which he drinks. After this, the Master says to him: 'We greet our honoured guest with a kiss'. He kisses the Opfer, followed by the Mistress and the congregation who kiss the Opfer in turn.

The Mistress then removes the robe of the Opfer and begins to raise his secret fire with her lips, while the Master gestures to the congregation as a sign for them to remove their robes. They then begin to dance again - chanting 'Atazoth', Satanas and/or shouting/laughing/screaming as they whirl faster in ecstasy and frenzy.

As they dance, the Guardian lifts the Priest upon the altar while the Master takes up the S.Knife. The Priestess holds the Opfer in sexual union and visualizes the nexion opening as she draws by movement the secret fire from the Opfer. She then releases him and on this sign the Mistress signals to the congregation who begin an orgiastic rite according to their desires.

The Mistress then touches the crystal with her hands visualizing/intoning the aim/intent of the Calling, ad libitum according to the frenzy/energy generated in the Temple. As she touches the crystal, the Guardian(s) assist the Opfer from the altar and with the Master (who takes the S.Knife and the empty chalice used by the Opfer) leave the Temple and go to a secluded place (which may be the place used by the Opfer during the preparation period).

In this secluded place, the Master vibrates 'Nythra kthunae Atazoth' while the Guardian(s) hold the Opfer. After the vibration, the Master uses the S.Knife, collecting some of the elixir in the chalice. He then returns to the Temple and the Mistress symbolically washes her hands in the red elixir before herself chanting 'Nythra kthunae Atazoth!' Following this, she and the Master chant in fourths the Diabolus, directing the chant towards the crystal.

The Rite is concluded by the Master assisting the Priestess down from the altar. She departs from the Temple, returning with trays of food and wine which she offers to the congregation - then revelry continues until desires are fulfilled. The Priestess herself withdraws after offering the food and drink, as the Master and Mistress do.

After the final Diabolus chant by the Master and Mistress, if an aim/intent is intended, this is visualized/voiced by them according to magickal principles before they depart from the Temple. Should they wish, they may combine this with their own sexual union. Should no intent/aim be desired, the dark forms/energies are left to gather/disperse according to their nature. The Guardian(s) are sworn to secrecy, and after the red elixir is produced, they secrete/bury the empty vessel in a location prepared beforehand.

The Ceremony of Birth

Posted in The Rites with tags on July 16, 2009 by cosmion


Indoor Temple, or outdoor area previously used for rituals.

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

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 the 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.)


The Azatu Gate

Posted in The Rites with tags , , , , , on July 16, 2009 by cosmion


The following rite, for Priest and Priestess, exists in two forms. It may be undertaken by those of the stage of External Adept as part of the experiencing of those energies appropriate to that level (and it should be undertaken on completion of the Path and Sphere workings with the companion); but its primary aim, as with all forms of genuine magick, is to direct energy into aiding the emergence of the New Aeon. Generally, this will mean aiding, via the ways of magick, a causal form that possesses the ability to practically implement the New Aeon. Thus a symbol representing the causal form is used as a focus for the raised energy.

The Satanic form should be undertaken one hour before dawn during the Full Moon. The Baphometic form should be undertaken at dusk, when the Moon is New. Both forms should be conducted at an isolated outdoor location [the location most appropriate to the ‘Baphometic’ form is an underground cave where water flows].

I) The Satanic Form:

The Priestess holds the crystal, while the priest rings the temple bell seven times. Both then meditate upon Atu VII of the Sinister Tarot.

atuVII - Azoth

 When sufficient time has been given to the meditation, the priest says: “Aperiatur stella, et germinet, et germinet Chaos”, and places his hands over the crystal. Both commence vibrating ‘Agios o Satanas’, directing the vibration into the crystal. This vibration is undertaken nine times, with increasing force and resonance, whilst visualizing a deep region of space where a nexion is beginning to open [according to Tradition, the location of such a nexion lies near the planet Saturn]. As the vibration reaches its conclusion, a nebulous form (which may coalesce into the appearance of a dragon) is visualized seeping from the nexion, descending to the Earth, and entering the bodies of the participants via the crystal. Both should visualize their bodies filling with a star-studded space. On the completion of the vibration, this visualization is continued in silence, for at least fifteen minutes. Following this, both commence visualizing the symbol chosen to represent the New Aeon, whilst chanting the Diabolus. This Chant should be sung three times in unison, followed by a further four sung in parallel fourths. Sexual union begins thereafter, during which both continue to visualize the sigil. On conclusion, both bow to the North saying: “Agios athanatos!”

II) Baphometic Form:

As before, the Priestess holds the crystal, while the Priest rings the temple bell seven times. Both mediate upon the ‘Mousa of Swords’ from the Sinister Tarot.


The Priestess, when she judges the time right, vibrates: “Veni, omnipotens aeterne Baphomet!” The Priest then places his hands over the crystal, and both commence to vibrate ‘Agios o Baphomet’, nine times. During this vibration, both visualize the crystal filling with darkness which then slowly spreads outwards to fill their bodies. As before, this visualization is continued for a further fifteen minutes following the end of Aeon. The Chant is sung three times in unison, followed by a further four in fifths. On completion of the chant, the Priestess quietly says: Susipe, Baphomet, munus quod tibi offermus memoriam recolentes Atazoth”. Sexual union begins thereafter. On conclusion, both bow to the North, saying: “Agios athanatos!”

Note: The crystal should be held by the Priestess throughout the rite – including during the sexual union. As is traditional, the best shape for the cystal is a tetrahedron, and it should be as large as possible. Rock crystal is best, but Pleonast, Spinet and Morion may also be used.