Archive for Satanic Temples

Ceremony of Eorthe

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

consecrationAd Gaia Qui Laetificat Juventutem Meam

Introduction

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.

Participants

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

Time

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).

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Magickal Mastery – A Novice’s Guide

Posted in Magick and the Dark Arts with tags , , , , on July 21, 2009 by cosmion

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Magickal Mastery – A Novice’s Guide

(From Fenrir no. 6, yf 100)

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The essence of achieving success in both ceremonial and hermetic rituals is to restrict the aim of the ritual to one, very specific, aim and to find before the ritual a) a simple visualization of this aim; b) a phrase (which may be chanted/vibrated) which captures the aim in a few words. This phrase can itself be written down (e.g. on parchment and in a secret code of your own devising or in one of the well-known `Occult’ scripts) and ceremonially burned during the ritual.

This aim must then become your desire – and a ritual is a means whereby this desire may be achieved. It is essential, of course, for this desire to be strong, and the techniques of magick are simply a means whereby this desire can be strengthened and directed.

The easiest technique to use and master is frenzy. This is when you gradually work yourself up to a height of emotion and excitement – and the ritual form is a means to aid this, providing a setting in both time and space. In a ceremonial ritual, for example, you should use the set texts (such as the Satanic ‘Our Father’ or the Invokation to Baphomet) as a means of generating from within yourself the necessary emotion, saying the words forcefully and with drama. If you are conducting a ritual with others present, get them into the right frame of mind beforehand as this helps to generate from them a certain amount of magickal energy – you might, for instance, keep them in a dark room for about half an hour before the start of the ritual. It is essential for you to stage-manage the ritual, making it a memorable event. The whole ritual from beginning to end should be emotive.

To achieve and sustain such emotion and drama takes practice. A good magickian will ‘play to’ his congregation like a good actor in a theatre does – ceremonial magick has always been a dramatic Art. The adept sorcerer (or sorceress) will also sometimes invoke extempore in ceremonial rituals, and for this some chants should be memorized beforehand: to be used as and when the occasion demands.

Rituals – both ceremonial and hermetic – demand energy, and you are the spark which ignites the Promethean fire. To generate this spark requires effort, both physical and mental, and you should at the end of any ritual feel elated but tired: be, in fact, almost on the edge of exhaustion. If you are not, the ritual is unlikely to be successful. This is one of the most important things to remember. It is no good just saying the words, doing a bit of chanting or waving implements about: you must be emotional. You must literally drive yourself almost to the point of possession, of divine/diabolic madness but always with your desire (i.e. the aim of the ritual) firmly before you, stopping just short of total abandonment. You must be prepared to dance, leap, laugh, cry and shout – but must be capable of changing abruptly: cultivating the dramatic silence and stare.

In most ceremonial rituals it is one of the tasks of the congregation to abandon themselves – to the dance their lusts and so on but you, as ceremonial master/mistress, cannot since you must direct the energies unleashed. There is a balance in any ritual which only experience teaches, and mastery involves undertaking rituals often in order to develop the skills required.

Rituals work through energy: this energy is directed via visualization and chant/vibration through your own desire. That is, the living ritual is the channel or ‘Gate’ which allows a flow of acausal energy into the causal (’everyday’) universe. This energy re-orders the causal – that is, produces changes.

One of the first priorities of any aspiring sorcerer should be to acquire and furnish an area as a Temple – and/or find a suitable isolated location outdoors. Temple furnishings should be simple, and space must be left for movement. Be creative and individual about creating the right atmosphere in the Temple – for example, a ‘plasma ball’ in a candle-lit Temple is more impressive than a boring collection of old bones or a skull. Do not use symbols or designs which you yourself do not understand/know the meaning of and keep to one tradition. For example, a genuine, traditional Satanist would never use any qabalistic symbolism or statues/implements/sigils from dead Aeons (e.g. Egyptian, Sumerian). Instead, there would be Septenary and Dark Gods symbolism (for which see ‘Codex Saerus’ and ‘Naos – A Guide to Sinister hermetic Magick’).

This may seem pedantic, but it is essential for you to feel part of a living, exclusive tradition – someone party to secret knowledge which outsiders do not possess nor understand if shown. For successful magick, being exclusive means added power and charisma.

Develop your chanting and vibrating ability by regular practice, and do not be afraid of using Latin chants. They are not used simply because few understand the language – but because of all languages, Latin lends itself best to being chanted according to the principles of esoteric chant (qv. ‘Naos’). It was also the language  used in the traditional Black Mass, and a few untranslated chants have survived the centuries. These chants should be among those memorized to be used extempore.

Chant Examples:
*Veni, omnipotens aeterne diabolus!
*Ad Satanas qui laetificat juventutem meam.
Pone, Diabolus, custodiam!
*Aperiatur terra, et germinet Abatu.
*Caligo terrae scinitur
Percussa solis spiculo
Dum Lucifer ex stella nascitur
In fedei diluculo
Rebusque jam color
Redit Partu nitentis sideris.

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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-