Archive for the Traditional Satanism Category

The 21 Points of Satanism

Posted in Traditional Satanism with tags , , , , , on August 30, 2009 by cosmion

 

O9A2 

  1. Respect not pity or weakness, for they are a disease which makes sick the strong.
  2. Test always your strength, for therein lies success.
  3. Seek happiness in victory – but never in peace.
  4. Enjoy a short rest, better than a long.
  5. Come as a reaper, for thus you will sow.
  6. Never love anything so much you cannot see it die.
  7. Build not upon sand, but upon rock And build not for today or yesterday but for all time.
  8. Strive ever for more, for conquest is never done.
  9. And die rather than submit.
  10. Forge not works of art but swords of death, for therein lies great art.
  11. Learn to raise yourself above yourself so you can triumph over all.
  12. The blood of the living makes good fertilizer for the seeds of the new.
  13. He who stands atop the highest pyramid of skulls can see the furthest.
  14. Discard not love but treat it as an imposter, but ever be just.
  15. All that is great is built upon sorrow.
  16. Strive not only forwards, but upwards for greatness lies in the highest.
  17. Come as a fresh strong wind that breaks yet also creates.
  18. Let love of life be a goal but let your highest goal be greatness.
  19. Nothing is beautiful except man: but most beautiful of all is woman.
  20. Reject all illusion and lies, for they hinder the strong.
  21. What does not kill, makes stronger.

Guide to Black Magick

Posted in Adeptship and Beyond, Magick and the Dark Arts, Traditional Satanism with tags , , , , on August 7, 2009 by cosmion

 

atu o - physis 

According to traditional Satanism, magick may be divided into three forms: external magick, internal magick and aeonic magick.

 

External Magick

This is results magick or sorcery, and it is the magick of the Initiate arid External Adept. It itself exists in two forms: ceremonial and hermetic.

 Ceremonial is ritual magick – ceremonies and rites where more than two individuals are involved. Ceremonial magick can be done for basically two reasons: to create/draw down and then direct magickal energy for a specific aim (e.g. cursing), or to represent through words and symbolism the myths/knowledge of a particular tradition or cultus. Sometimes, however, the energy generated by a symbolic rite can be directed to a specific end – as in the Black Mass.

 Hermetic rituals usually involve one or two individuals (‘sex magick’ is usually hermetic) and are generally done extempore. They require those undertaking them to possess or be capable of developing during the ritual, an empathy with the forces/energies employed, as well as possessing the necessary desire to direct the forces/energies. In contradistinction, ceremonial rituals are usually written down and when performed a set text is followed, with only minor variations to allow for the emotion of the moment.

 Internal Magick

This is when magickal techniques (e.g. Grade Rituals) are used to alter the consciousness of an individual. The rites of internal magick ‘open the gates’ between the causal and the acausal, and change the perception from `ego’ consciousness to the `self’ and what is beyond. In the Jungian sense, internal magick produces ‘individuation’, and leads to Adepthood. The main rites of internal magick are the hermetic workings associated with the spheres and pathways of the septenary Tree of Wyrd, and the Grade Ritual of Internal Adept which involves the individual living in isolation for at least three months. It is one of the main functions of established Orders and Temples to prepare their members for internal magick and offer guidance along the way.

Aeonic Magick

This is the magick of the Master, the Mistress of Earth and the Magus, and its basis is an understanding of those forces which influence large numbers of people over long periods of time. On one level, aeonic magick is the alteration/ distortion of such forces; on another, it is the ‘creation’ of new energies and their dispersion over the Earth to change conscious evolution. In one sense, this is the ‘blackest’ magick of all.

 Satanism, as a way of magick, has no seasonal rites, no servitude or submission to any deity and no fear. There are thus in Satanic rites no defensive circles or measures of any kind: only an exultation in the forces of the rite, a prideful possession and mastery.

 Rituals are often done at the time of the full moon because it helps one to see when the ritual is done outdoors and because it gives atmosphere to the rite. Sometimes, rites are conducted on or around the seasonal changes – solstice and equinox – because there is magickal energy present then (due to Earth’s changes) and this energy can be harnessed. The same applies to planetary workings – the rising and setting of planets (astronomically calculated for the horizon of the observer – and not using the fraudulent `planetary’ tables given in most books). Such planetary energies exist – but are generally small, and have little effect on rituals done correctly. Most Occultists delude themselves about the nature and extent of these energies (this is particularly true of the Moon) – to become sensitive to them is difficult in our shielded, technological society. Generally, only Adepts (and the naturally gifted) possess the required empathy.

 However, this said, the full moon is rightly associated with `lunacy’ and ‘demonic’ possession – as any one who has worked nights at Mental Hospitals will testify. This power can also be harnessed during a ritual.

 Celebratory rites in traditional Satanism are of two kinds – 1) those that express the energies of Satanism – e.g. the Black Mass, Ceremony of Recalling – and whose performance thus distorts the currents of the Nazarenes and the Old Aeon; and 2) those which create new energies appropriate to the Satanic age of fire to come – e.g. invokations to the ‘Dark Gods’.

The Black Mass is still celebrated simply because the Nazarenes (and their allies) are still powerful and still polluting us with their filth. It is still the main ceremonial rite performed on a regular basis by organized Temples, and – like all ceremonial rituals its performance gives identity to the Temple, strengthening the magickal and personal ties of the members as well as furthering the work of the Prince of Darkness because it is a rite of Black Magick.

 The mysteries of the Nine Angles form an important aspect of genuine Black Magick. On the physical level, the nine represent energy vibrations – for according to tradition, a crystal shaped like a tetrahedron responds to voice vibration of the correct pitch and intensity. In simple terms, the crystal amplifies the power of thought and produces magickal change. Quartz gives the best results, although spinel may be used. The tetrahedron shape has to be created from the natural material by a skilled operator.

 On another level, the nine symbolize (that is, re-present) the progression of Aeons and thus the Aeonic energies. The representation is that of the nine combinations of the three alchemical substances ((~) ~ GC~) etc.) over the seven fundamental levels, these levels being the spheres of the septenary ‘Tree of Wyrd’. The Star Game is a physical representation of these symbols – the seven boards are the spheres, and the pieces are the alchemical variations. (It should be noted that the nine main variations spread over the seven spheres also represent an individual – their consciousness, life and wyrd.) Thus the magick or ‘sorcery’ of the Star Game – an imitation (magickally done) of an Aeon or individual whose change (the moves of the Star Game) is manipulated by the magickian (the ‘player’ of the Game). The Star Game has two sets of twenty-seven pieces – one set white, the other black, representing the two aspects of cosmic Change (or the causal and acausal). These pieces are spread over the seven boards.

 The Nine Angles also symbolize the seven plus two gates (or spheres) that join our causal universe with the acausal (or ‘magickal’) universe. The seven are the spheres of the Tree of Wyrd (zones of magickal energy), and the other two are the Abyss – where the causal and acausal meet in temporary stasis – and the acausal itself, which is beyond even the Tree. The Abyss, in the septenary system, lies between the spheres of Sun and Mars, and its crossing is the ordeal of the Adept and the genesis of the Master/Mistress of Earth. It signifies the beginning of acausal perception.

 The other important form of Black Magick is to do with self-survival after death. This can be done in two ways, depending on the aim of the operator. The first is transference of the essence of self-hood, near the moment of physical death, into another physical body, ensuring thus the continuation of existence on the physical level. The second in passing the acausal Gate – creating an existence entirely in the acausal dimensions.

 The first involves finding a suitable body to inhabit; the second has some resemblance to the creation of the ‘diamond body’ in some of the esoteric schools of Taoism and it is this form which is generally undertaken by the Adept. The first is sometimes done as a temporary measure or if the wyrd of the individual compels completion of some task on the physical.

The process of the first involves the creation of a strong ‘astral self’ – via chant and visualization and strengthened through acts of magick over a period of time, sometimes using a crystal tetrahedron to ensure the right amount of magickal energy. Thus an ‘astral double’ is created – and this energy is most usually stored in a crystal until the time for transfer. Meanwhile, a donor should have been found – a good, healthy specimen. The psyche of this donor is then infiltrated through both astral and physical contact. The actual transfer occurs during a ritual with both donor and operator present (the former may be hypnotized or drugged or otherwise enticed) – consciousness being transferred to the ‘double’ which then ousts the weakened psyche of the donor.

 The second form is actually the next stage of conscious evolution – and the goal of the Adept.

What it is important to realize about traditional Satanism is what is meant by ‘Satan’. Traditional Satanists regard Satan as not simply a symbol of self consciousness, but rather as a representative of those supra-personal forces beyond the individual psyche.

 To see ‘Satan’ as simply a self symbol – as two recent ’satanic’ groups do – is, firstly, to be self-deluded about the nature of cosmic forces, and second, to make (or attempt to make) Black Magick tame and safe. To deal with greater forces is to court danger – psychologically and physically. Traditional Satanists see this danger as a means: the strong survive and the weak perish; this simply being a reflection of genuine Satanist philosophy rather than the tame view spewed forth by the imitation and toy ’satanists’ who abound today.

 Satan – in traditional Satanism – is never represented pictorially, and apprehension of the physical or causal manifestation of our Prince is an experience that each Satanic novice achieves for themselves by undertaking rites of Black Magick according to the dark tradition. This apprehension may or may not change when the new Master or Mistress of Earth is born via the ordeal of the Abyss, and it is up to each and every Adept to undergo this experience since the reality cannot be taught – only experienced in the primal Chaos that is the Abyss. What pictorial representations that are used, are those of the forms sometimes chosen by the Shape-Changer himself, for the Prince of Darkness must have his fun with feeble mortals.

It is important to realize also that the name ‘Satan’ is not his real name    it is a convenient epithet, used because it expresses part of his nature. There is, in fact, no real ‘name’ as we understand names – only perhaps a sound vibration (which cannot really be written down) which summons him to our consciousness and our world. In a sense which few people will understand, Satan is the essence of the acausal: the cosmic force of Chaos whose intrusion into our causal dimensions disrupts the entropy that linear time produces. Our species requires and has required symbols to enable apprehension and evolution – and this is true also of the Initiate (and to a lesser extent of the Adept) who belong to that lower order. The Abyss destroys – or creates a new species, a new ‘mind’ capable of functioning on levels not normally accessible to those of the lower order. And the most potent symbol of certain cosmic forces has been, and still is, Satan.

 In reality, Satan (who has a secret or ‘genuine’ name known to all Initiates) concerns Himself generally only with Aeonic magick – the changing of this world. Through him, the Masters and Mistresses work Internal Magick, and through their Orders, Initiates undertake rites of External Magick, to the glory of His name.

ona-red

Order of Nine Angles

Thernn – An Introduction to Natural Septenary Magick

Posted in Magick and the Dark Arts, Traditional Satanism with tags , , , , , on July 31, 2009 by cosmion

Coirie Riabhaich & O9A 1996 eh

distantone

I. Nature, Magick and Satan

“Magick” on the individual level is, quite simply, the attainment of cof conscious integration with natural forces – or with “Nature”, and the Cosmos that is beyond. This integration implies a loss of the “self-image”, and a gradual expansion of consciousness into the acausal realms. There is thus achieved a natural balance within living, and the cultivation of a more noble, higher type I  of human being (this cultivation being the foundations for what is conventionally terned the New Aeon).

How this alchemical process is initiated is simple in theory but difficult in practice. At present, the only realistic way of attaining this “integration” is via the practical  system of the Seven-Fold Way, and this is so because, as yet, no other system contains a ritual of natural hermetic magick comparable to that of the Internal Adept (for details of which, see Naos). It is this rite, above all the other difficult tasks, that terrifies the would-be Adept, and spawns many excuses for  alternative ways to enlightenment. There is no “Infernal symbolism” contained within the structure of this rite – only the stark primal fears of the Candidate.

Thus, to achieve this natural integration, the Initiate must strive primarily against him/herself (and consequently the many factors in a society that seek to shackle individual Will to a conformity). The symbol for, or spirit of, this defiance is Satan and Satanism..

Many who profess to be Pagans and practitioners of Natural Magick cannot, or will not, grasp the meaning of Satanism. This partly stems from the perspective that “Satanism” was spawned as a consequence of the distortions of the Judeo-Christian religion, and is therefore to be regarded as having been founded upon “Old Aeon” dualism – and is thus to be superceded, since it cannot fully reflect the genuine “Western ethos”. [With regard to the latter, what is genuine about this ethos is its promethean spirit, and as such it is actually explicated by the conflicts and struggles with the external factors it draws to itself, in the quest for exploration…]

As explained in the booklet ONA: An Introduction for Prospective Adherents, “Satan” derives from an ancient Greek word meaning “an accusation” (and also “foundation” or “origin” of something). The Hebrew “accuser” is in turn derived from this source. Thus the symbol predates the Hebrew, and has a truly Western origin: it did not come into being specifically as a response to the Nazarene distortion, but as a symbol of opposition – to what is the accepted, to what enervates. Thus Satan (and the Sinister – one is the other) is a symbol of creative change, and is concerned with opposition not in the misunderstood sense of “dualism” (i.e. that which is based on an abstract morality), but in the sense of countering whatever is the “norm”. This is the real secret of Satanism: that it restores to a society and individuals, at any given point in history, that which is lacking. Thus there is balance, and thus synthesis: “the process of dialectic change which governs evolution”.

Satan is a vital Western archetype. What “old Aeon” connotations exist in the symbol of Satan, in reality exist only in the minds of those who simply do not understand Satanism itself, and the Sinister in general. From a conventional “Pagan” perspective, Satanism may be described as “Militant Paganism”, since the roots of the Sinister Tradition lie in the solar cults of Albion – the symbol of Satan being comparatively recent (c. 10th or 11th century eh) and entirely appropriate adoption by what is, in essence, the original “Western Way”.

All histories begin somewhere – why not be the ones to begin the history? Thus the outdoor Temple provides the focal point for the new Magick of the working group, allowing this Magick to flow, free from expectations of a past, and towards, perhaps, the creation of aomething significant.

II. The Living Temple

Within the Sinister Tradition, an outdoor “temple” is of two types:

i) a Nexion connected with a particular Aeon;

ii) a site established for personal use by a Satanic group/”coven”/Temple.

With regard to i), the Nexion associated with this present Western Aeon is located in the Welsh Marches, having been established c. 500 AN [Its twin Nexion is known as “Bron Wrgan” – mentioned in various Order MSS]. Tradition relates that the Western Aeon was inaugurated using a crystal, this object being remembered later as “The Grail” of romantic Arthurian legend. It is not known what constituted the rituals of this inauguration, although one authority has suggested a form of a Nine Angles rite (qv. Codex Saerus). It is unlikely, however, that these rites would bear much resemblance to anything of a contemporary Occult structure, since the concept of “Time” was very different, being of a more “holistic” kind. [The linear perception of Time, “cause and effect” and so on, is a legacy of the Nazarene religion – with its emphasis on “sin”.]

The energies at this Western centre are waning, and the majority of the associated sites now belong to the past – although this “past” will enable, within the next few decades, the fulfillment of a future Destiny connected to Sinister forces (the form of this Destiny is similar to how places such as Glastonbury and Stonehenge are viewed by this present society…). It is one of the aims of the O9A to establish, before the end of the century, a new Nexion to presence the New Aeon. This site will also be located in the Welsh Marches, where the Dark Tradition originated. With regard to energies, this new Nexion will be a synthesis of the aspects represented by the previous twin Nexions, mirroring as it does the evolution of the O9A itself. [Establishing an Aeonic Nexion requires some skill; apart from the obvious demands of the rites involved, the Cliologist must assess how the land is to be effected by outside forces throughout the next ten or so centuries; whether the land will remain, as desired, untouched, or whether it will become prey to development from tourism/other business interests. Thus the site chosen should not necessarily be of “outstanding natural beauty”, or of potentially historical interest.]

With regard to ii), the “indoor Temple” is a relatively modern concept, born from the requirements of city living. While there are, of course, certain ceremonies most usually, of necessity, performed within a prepared room (i.e. Mass of Heresy), the fetish of the “indoor” Temple has served more to obscure than enhance the most vital gift of magickal experience: integration with the Land. Where the indoor sorcerer dwells within a shrine to the Ego, the way of natural magick dissolves the Self and re-integrates the magickian with Nature – there is thus presenced a sense of the greater Cosmos. A magickal rite within a natural outside environment produces effects within the participants that cannot be attained when working indoors: it is the difference between playing at magick, as a hobby; and actually living as a magickal entity. When working on and with the Land, the magickian is subject to forces that do not subscribe to the laws of the learned Occult writers, and over which there is no control: there is thus the glimmerings of genuine magickal understanding. There is personal empathy, devoid of trendy abstractions and in time, the magickian attains – or is returned to – an “at-one-with” existence. [It is interesting to observe how the Land itself is changed by/responds to magickal work – and to observe how others within the magickal group are thus changed.]

Those followers of the Dark Tradition cannot significantly evolve along the Way without returning themselves, through magick, to the Land (this should be true of all genuine magickal paths – particularly in this present self-obsessed age). For the External Adept, natural magick within a ceremonial context is an important prelude to the hermetic context of the Internal Adept, this natural unfolding allowing this most difficult of hermetic ordeals to be lived successfully.

This living closely with Nature does not imply resurrecting old beliefs, rituals and gods. Rather, it implies, for the working group, a finding through practical experience of a natural expression of “worship” (where “worship” here means integration) relevant to the environment worked within. [Natural magick finds its ultimate expression in the establishment of an esoteric community – this again does not imply a harking back to a “golden age”, but instead the creation of new ways of living – q.v. Esoteric Pioneers.]

 Thernning in Practice

 The finding of an outdoor site may take some time and effort, but it is an interesting exercise in itself. For the Satanic group, many factors have to be considered – privacy and isolation being the most obvious. At present, in England, the conditions for performing rites such as the Ceremony of Recalling on a suitable hilltop are increasingly restricted – although this is not the case within areas of north Wales, and Northwest Scotland. However, the site should be within reasonable traveling distance of the dwelling place of the participants for several reasons, esoteric and practical. If those concerned live in a city, then a site should be chosen on the rural outskirts (i.e. York – Yorkshire Moors; Manchester – The Pennines; Swansea – The Black Mountains, and so on).

If the magick of the group has any puposeful future, then the site will make itself known, after a revelant span of time. This is to say, that there exists a site fated to be part of the magick of the group.

As with an Aeonic Nexion, the outdoor site need not have served any previous historical purpose. It is isually tempting to choose a “stone circle”, or a hill fort, for the obvious romantic esoteric connotations. Apart from being generally known, these places, for the most part, have already served a purpose and have played a role in leading us to where we are now – as previous societies have done,  such as those of the Celts, the Anglo-Saxons, and so on. There really is no significant esoteric purpose in a working group “re-activating” an ancient site – apart from perhaps as a prop for the benefit of the group psyche. Likewise, with the performing of long-dead rituals, where those rituals once dynamically expressed the unique forces involved in living in the society pertaining to that time – often a type of society that we can only now speculate about. Such rites, as with places, become abandoned because they are only outward expressions do change and evolve – as Art, Musick and Science has done. It is true that we as a whole have lost some things over the Aeons, but such things in essence can be re-captured, without recourse to the past, in expressions such as Magick. None of this is to say that an ancient form is irrevelant because it is ancient: a form is meaningful if it continues, since its inception, to presence the numinous necessary for evolution. Such a form belongs to a genuine Tradition and appears, while relevant, timeless in its words and imagery, until its purpose is realized and superceded (many such rites still provide the powerful foundations of the Seven-Fold Way).

In England, the most suitable sites can be found within wild woodland, preferably on “common land” or near footpaths through rough farmland (though as far as possible from human habitation). The site is best near a river/stream, where thorn grows. Alternatively – and it must be a practical alternative – a rocky outcrop on a high peak is most effective, particularly if it is of a certain type of rock containing layers of quart (see Rite of the Nine Angles MS for further details) – such is the description of the hallowed places of the country. Establishing a Sinister Temple in other lands will require its own criteria, relevant to the country involved.

Once established, a circle of seven stones is set up within the enclosure, according to the guidelines set out in various MSS, and the area protected appropriately. Following this, the Ceremony of Eorthe is conducted, reinforced by the opening of the Earth Gate, and sealed by regular sunedrions. [roup members may also wish to undertake the Nine Angles solo rite within the Temple area, commencing the rite at dusk, and remaining there alone until dawn. Individual results would only be discussed once all participants had completed the rite. Such an experience further binds the group members to the outdoor site.]

Sunedrions consist of a framework of rites from Codex Saerus, with emphasis on the mastery of Esoteric Chant (this is a vital aspect, making possible the performance of future Aeonic rites  – qv. Naos and other MSS). Other features should hopefully consist of new aspects created by the Temple members themselves. Authority for the group and its actions lies solely with the Choregos/Mistress, etc. – there is no interference from some outside “higher authority” within the ONA (although the External Adept may occasionally seek advice from their Order guide on certain matters – i.e. Opfer).

Sunedrions should be as regular as possible, and are most usually conducted during the full moon (primarily for purposes of visibility, although other lunar phases are used for specific rites). Satanic Tradition contains no real “seasonal rites” (i.e. “Beltaine”, “Imbolc” and so on). If one studies the rites contained in the Black Books, it will be clear that they all presence the basic forces of the Cosmos – and mainly that which is represented as the Hierosgamos. No seasonal symbolism is employed (such as the slaying of “the Holly King”) because the tides that are prevalent at particular times can be experienced as themselves, without abstraction. All that is required is the regular performance of a rite (such as the cthonic form of the Nine Angles Rite) within a natural outdoor setting, for integration with the seasonal  forces to be attained. There are, of course, certain times when the magickal tides are at their most pronounced, and these are recognized bby Satanic Tradition as seven “festivals” – the two most importannt being around the Summer and Winter solstices. The others are: Spring Equinox; May (middle/end of month: ANTARES); August (middle of month: ARCTURUS); Autumn Equinox; early November. [There are other workings and times allotted for alchemical seasons.]

The “working tools” of a Satanic Temple are very few. The obvious items are: lanterns; censer; communal chalice. Incense is always made by a member of the Temple, using the associations in Naos as a guide (for example, if energies appropriate to the sphere of the “Sun” were being employed during a ritual, then the incense would comprise of oak). The altar is provided by the recumbent body of an appointed Priest or Priestess. The sacrificial knife is kept under the guardianship of the Mistress (along with a large silver bowl), and used solely for that purpose (and may be only once every seventeen years). According to Tradition, after such a ceremony, the head would be severed and displayed at all sunedrions thereafter, bedecked with a crown of oak leaves. Sometimes this would be the only “image” present; either that, or a statue/painting of Baphomet, according to the genuine esoteric tradition (qv. Sinister Tarot   and the various MSS concerning Baphomet contained in Hostia and elsewhere).

One important item is a large piece of quartz crystal, which is activated by voice vibration and can quite significantly enhance the energies accessed during a ritual. As mentioned many times in Order MSS, the crystal is most effective when shaped like a tetrahedron.. This can prove a cosly procedure, since a large enough piece for grinding needs to be purchased (and should be as clear as possible – coloring/cloudiness usually implies impurities), and the grinding itself, by a reliable craftsperson/jeweler does not come cheap. This shape is ideal, but not entirely essential – it all depends on one’s priorities. Whatever form is used, the Master/Mistress can opt to bury the crystal during a consecration ceremony, thereafter directing energy towards the place of burial.

Performing “natural” or “empathic” magick returns the practitioner to the sacred patterns of Being. There is exultation and awe which transforms life away from the petty and personal via direct experience of the greater context of Nature and the Cosmos. It is the stage beyond that of the indulgence of the indoor shrine and the modern “magick” of self-conscious parody – although this early stage of involvement with the “Occult scene” can play a part in aiding the Initiate along the difficult path to Adeptship, via “people management”, manipulation, and so forth. [This is to say that Traditional Satanism is concerned with the Ego, the manipulative arts and sorcery only in the early stages of the path: such things are there to be experienced/confronted and then transcended if further development is sought.]

A genuine working group should not be as a club to which any vaguely interested person can be invited to attend. It is an organic form that creates itself through certain factors becoming balanced (these factors being unique to those involved in the group). This process can involve much causal time, but through nurture and consequent esoteric binding of those who comprise this organic form, something extraordinary may one day be created. One autonomous (Sapphic) group within the O9A has been active for over twenty years, but has only within recent years completed itself, having acquired the right individuals and environment. It is now closed to outsiders. [For further details concerning the practice of Sinister Ceremonial Magick, see The Black Book of Satan I.]

Esoteric Pioneers: Towards a New Way of Living

The Satanic Temple in practice describes in microcosm one of the most important magickal aims for the immediate future: the establishment of an esoteric community. Most magickal organizations have proved now that they can write profusely and confidently about their aims (in often polemical tones). What is needed now is a new form of magickal expression, and one that cannot be achieved via anything other than practical means. An esoteric community needs, quite simply, dedicated, pragmatic individuals who are prepared to work hard to make the dream real – it does not need another “journal”. Such a venture made real, would take magick into an entirely new phase, away from the dying, urban scene of the present: it would re-interpret magick as the most profound way of living.

To start, several Satanic/Magickal comrades need to club together to purchase a substatial property with a large amount of land (certainly no less than fifteen acres). The property needs to be well isolated but situated on good farming land, since the community must be self-sufficient, and must be understood as being the seed for a new civilization, indifferent to the goings-on of the Old World of Western Capitalism (it may be prudent to establish a base that is also easily defensible). Features of the Community may include: Organic farming techniques (such as the use of heavy horses); the banning of motorized vehicles (allowing the traveler to retain integrationwith the environment); no electricity, thus Musick, for example, would be made by the Community members themselves; and of course, the creation of a new type of education system.

As far as accommodation is concerned, considering the failed experiment of the ‘sixties’ commune, the dwelling places should realistically consist of separate apartments. The aim is not to share out oneself and one’s belongings in order to de-value the concept of self-identity through material possessions and ‘morality’, but to create – through individual skills – an organic whole (and a real [Folk – T.] democracy).

Feast days/Festivals would be observed communally – for example the Mass of Life (qv. The Black Book of Satan III) could be performed every Sunday, in an area designated for “worship” [such an area would become an important Nexion – as would the Community itself…]. There would also be, it is hoped, the continuation of the fifty-year tradition of The Giving (qv. Deofel Quintet). Thus, the unique, natural magick of the Community would unfold.

Although the above outlines are offered as suggestions only, a genuine Community cannot be defined by anything less than a group of individuals creating together an entirely self-sufficient life-style, able to exist wholly apart from modern day society. This implies farming the land. It also implies family: a genuine Community  cannot exist as a single-sex unit, because the aim is to create a new society – the foundations for a new civilization comprising of a new type of human being. Striving to establish and maintain such a new society will in itself be a magickal rite – one that is greatly important for the evolution of magick as a whole. Thus there should be no compromise in fulfilling the described criteria for the Community.

In essence, the “esoteric” aspect is simply the nurturing by practical living, of the spiritual connexion we possess the Land: it is this discovery that will presence the numinousity needed. Thus, the rites conducted by members conducted by members of the Community will serve to focus, as worship, this natural magick, rather than the rites themselves providing, or creating, in the first instance the esoteric aspect.

If there is to be significant aeonic Change, then many such Communities should be established in this and other countries. Aside from general esoteric principles shared by those on the Sinister Path, there will be no one dogmatic code as to how each Community organizes itself, since the uniqueness of each Community environment will require its harmonious system of expression. To reiterate, this Great Rite of natural magick will allow a move away from the “post-modernism” of present Occultism towards a new phase where individual lives can be dedicated to a higher purpose. Those who have been denuded of real power by the System can now begin to create History – all it requires is strength of Will.

For the Magickian, there could be no greater Quest.

hm

Satanic Chants

Posted in Traditional Satanism with tags , , , , on July 28, 2009 by cosmion

clungunford

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!

Preparation of Satanic Temples

Posted in Traditional Satanism with tags , , on July 20, 2009 by cosmion

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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 ritual 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 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.

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-Order of Nine Angles-

Ceremonial Rituals

Posted in Traditional Satanism with tags , , on July 18, 2009 by cosmion

 

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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.

-The Black Book of Satan by Conrad Robury-

What is Satanism?

Posted in Traditional Satanism with tags , on July 18, 2009 by cosmion

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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.