Archive for Naos

Attaining External Adeptship

Posted in Adeptship and Beyond with tags , on July 20, 2009 by cosmion


The first part of this stage involves you in constructing, and learning to play (if possible with your companion) the Septenary Star Game (see chapter VI).

The second part involves undertaking the Grade Ritual of External Adept. This ritual should be undertaken on the night of the new moon – and you should go to some trouble to find a suitable locality. This locality must be an isolated hill-top, miles from any human habitation, and should be devoid of trees, giving thus an unobstructed view of the sky. If possible choose a night when the stars are visible.

You should dress all in black and take nothing with you except the clothes you wear – for example, no torch or other means of light. As dark approaches lie with your head east, directly on the ground. Your task is to remain lying unmoving without sleeping until dawn. During the darkness you should think about the two stages undertaken previously – particularly about your relationship with your companion. Once you have clarified your thoughts and feelings on these and other matters, turn your attention to the stars -–observing them and their slow movement across the sky. At dawn, bow to the rising sun (or in the direction of it), and leave the hill. As soon as possible write in your magickal diary your thoughts and feelings during the night.

You must be honest with yourself about your feelings: as you must be honest about the success of the ritual. Since your aim was to lie still without moving or falling asleep, you must realize that if you did fall asleep or move, then the ritual is not a success – and must be done again, until you succeed. It is basically a test of your will and a ‘coagulation’ (see ‘The Alchemical Process’) of your feelings, experiences and so on.

Those who desire a more difficult test should try the following version of the ritual (which is not obligatory).

Arriving in Cairo (Egypt) take the desert road from the city past Medinet Sita October (6th of October City) that goes to Bahariya Oasis and thence to Farafra. Stop about 100 or so miles from Cairo and spend the night away from the road in the Sahara desert. Return to Cairo the next day. Your isolation in this location will be complete.

At the time of writing, there is a bus service (one bus a day in each direction) between Cairo and the Oasis of Bahariya. Intrepid individuals might try cycling along the road from Cairo. Whatever means of transportation are used, the ritual is the same in detail as that given above.

Both versions should be undertaken without any assistance by others, and involve only yourself.

The third part of this third stage involves you undertaking the workings with the seven spheres again – but this time with your companion (or another one if circumstances have changed). Follow the same procedure as for stage two except both of you should concentrate on the same image at the same time and agree beforehand to explore the scenes together. After each working, discuss the experience with your companion, and write about it in you magickal diary.

-From Naos –

Preparation of Satanic Temples

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


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.


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.


 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.


-Order of Nine Angles-

The Star Game

Posted in The Star Game with tags , , , , , , , , , on July 1, 2009 by cosmion



The Star Game


The Star Game serves three basic esoteric functions. First, it is a new type of sinister magick, appropriate to our times and the emergence of the next Aeon. Second, it enables an understanding of Aeonics; and, third, it is one means of developing that new type of thinking – beyond causal, abstract, forms – which is an important part of the the forthcoming New Aeon.

In addition, it can be played simply for pleasure, as a “game”, although it is somewhat more complicated than ordinary chess.


In The Dark Tradition, it is one of the tasks of an aspirant Internal Adept to learn, and master, the rudiments of The Star Game, since this learning reveals many secrets about The Dark Tradition itself.

The Star Game exists in two forms: the “simple” (or basic) form, and the “advanced” (or esoteric) form. In the basic form there are seven boards, and only 27 pieces. In the advanced form, there are at least 81 pieces per “side” (or player) and many more boards, and it is this advanced form which is most interesting from an esoteric point of view and which enables effective Dark Sorcery, beyond “words” and “chants”.

An outline of the basic version of The Star Game is given below, together with some notes regarding the advanced form, and more details regarding both forms can be found in the ONA MS NAOS, as published by the ONA in facsimile.

The Boards:

There are seven boards, each one named after a particular star, which boards are placed one above the other in a spiral and forming a septenary Tree of Life (or Tree of Wyrd, to be precise).

Each board has nine black and nine squares, with each board representing a sphere of the Tree of Wyrd (ToW). See Figure O  below.


The Pieces:

Each player has three sets of nine pieces, that is 27 pieces in all. The nine pieces are:

a(a)  a(b)  a(c)      b(a)   b(b)  b(c)     c(a)   c(b)   c(c)

The pieces can also be named Alchemically, abstractly or in terms of the Dark Tradition.

In Alchemical terms, a is the Alchemical symbol for Salt.  b is the Alchemical symbol for Mercury, and c is the Alchemical symbol for Sulphur. Abstractly, a is the Greek letter alpha, b the letter beta, and c gamma. In terms of the Dark Tradition, a is causal space-time; b is where the acausal is present or manifest in the causal, and c acausal space-time.

These symbols and letters should be written on the pieces which are either small, square pieces of wood (of a size to fit on the board squares), or small tetrahedrons.

One set of three pieces is coloured black, the other set, white.  [ Or red and blue may be used.]

Esoterically, the pieces represent the combinations of the alchemical substances, or the various combinations and manifestations of causal/acausal.

The Moves:

The central rule of the game is that each piece, when it moves, is transformed into the piece next in sequence:


Thus the a(a) piece when it is moved becomes an a(b) piece;  a(c) becomes b(a) and so on. A c(c) piece becomes a(a).

The c (or gamma) pieces – c(a)   c(b)   c(c)  – can move to any (vacant) square on any board.

The b (or beta) pieces can move across the board they are already on to any vacant square, and up, or down, one level – for example, from Acturus up to Antares, or down to Sirius. Note that a piece on Sirius can move only up to Arcturus.

The a (or alpha) pieces can move only across the board they are on.

After a piece has been moved, and therefore changed into the piece next in sequence, it moves according to its new identity. Thus, a b(c) piece would become a c(a) piece and on its next move, moves as a c (or gamma) piece.

The Placing of Pieces:

The initial or starting position of the pieces depends on how the game is used. Esoterically, the pieces are placed to represent a particular form at a particular moment in causal time: for example, to represent a civilization, an Aeon, or a person. Exoterically – when the game is played simply as an intellectual game – the placing of the pieces is fixed.

In the exoteric game the starting positions are as follows:

Six pieces are placed on Sirius – two sets of alpha pieces – for white, and six for black. See Figure 1

Arcturus has three pieces for white and three for black. See Figure 2

Antares has six pieces for white and six for black – two sets of beta pieces, placed exactly as the pieces on the Sirius board.

Mira has no pieces on it at the start.

Rigel has the three remaining pieces (for each player) of the beta sets, placed as the alpha pieces on Arcturus.

Deneb has six pieces of white and six of black from the gamma set, placed as the alpha set on Sirius.

Naos has the three remaining pieces of the gamma set, placed the same as the alpha sets of Arcturus.

Exoteric Game Rules:

The pieces move according to the rules above (see The Moves above), and are transformed as above. However, in the exoteric game, pieces can only stay on Mira for three moves. After three moves have been played (three by white; three by black) the player must move one of their pieces on Mira, if they have pieces on Mira, and this move must – if the piece is able (of the correct sequence) – be up or down from the Mira board. If there are alpha pieces on Mira, these are moved according to alpha piece rules: across the board only. That is, until they become beta pieces when they must move up or down from Mira.

A c(c) piece is the only piece that can can capture any opposing piece.  A c(c) piece can capture an opposing piece on any square from any board except Naos. The pieces on Naos cannot be captured. The piece so captured is removed from the game and plays no further part.

After a c(c) piece has captured another piece, it becomes a a(a) piece.

Exoteric Game Object:

The simplest form of the game is for one player to occupy certain squares on Mira, of a pattern decided by both players beforehand. A suggested pattern for winning is given in Figure 3.

Thus, the player has to place three of their alpha pieces in the pattern given.

The first player to achieve this pattern (within the three move Mira limit) wins. Note that c(c) pieces can capture pierces on Mira.

Exoteric Rule Variations:

To initially make the game easier to learn, and play, two variations are suggested. The first is to amend the three move Mira limit – to five, or seven, moves. This makes the game much easier.

The second is not to allow the c(c) piece to capture pieces on Mira. This makes the game very easy indeed.

Star Game: Elementary Guide to Esoteric Meanings


1)  The seven boards can represent the origin, and change, of one particular Aeon. That is, each board – each sphere – is an aspect of that particular Aeon. Sirius represents the origin, and Naos, the end of the Aeon. The pieces symbolize causal-acausal, and the presencing of the acausal. Or in more mundane terms, archetypes.

Thus, the present Western Aeon can be symbolized, and the future ascertained – or changed, if the game is used in a Magickal way by an Adept.

2) The seven boards can also represent the seven Aeons, with Sirius being the Sumeric – the first Aeon – and Rigel the present Western Aeon.  Thus, the Next Aeon, the galactic, can be studied, understood and perchance brought into being/changed.

(See Aeonic Magick – A Basic Introduction for details about the seven Aeons of septenary tradition.)

The initial placing of the pieces is the key to representing both of the above, and such placings are taught to Initiates of the Sinister way.


The boards can also represent one individual. The pieces then represent aspects of the consciousness – the life – of the individual. The alpha pieces are concerned with the “ego”; the beta pieces with “self”; and the gamma pieces with Adeptship and beyond.

The alpha set represents “feeling”; the beta set “intuition”; and the gamma set “thinking”, broadly as those terms are defined by Jung. Each board represents that aspect of the individual associated with that sphere: thus, Sirius represents the “Moon” aspect (Night; Calcination; Aries; Nox and so on), and Mira the “Sun” aspect (Putrefaction; Lux; Vision). See the Septenary Correspondences.

In one very important way, the pieces and the boards represent the esoteric path to Wisdom: to self-understanding, and the creation of a new being.

The initial placing of the pieces is usually done to represent the individual in the present, as they are now, and this placing is an esoteric skill, learned through study and practice.

Note: The above is the general, or simple, form of The Star Game. A more advanced Game exists, with each board having six (minor) boards (three at each end), and there being additional pieces (more sets of nine for each player: often 81 pieces per player; sometimes more), with additional rules regarding movement. In this advanced form, each board is divided into three other levels so that there are four levels to each board: 

——————— Level 3                                        ———————-   Level 3

——– Level 2b                                                                ——–   Level 2b

——– Level 2a                                                                ——–  Level 2a

———————– Level 1   (White)                        ———————- Level 1 (Black)

Level three consists of six squares, three white and three black; level 2b is a single square; level 2a is the same as level three: three black and three white squares.

The Star Game Figures:


Figure 0 

(Click on images to enlarge)



Figure 1 



Figure 2 


Figure 3 

This document was compiled from Order of Nine Angles manuscripts including Naos: A Practical Guide to Modern Magick