Darkness is Light

Tied up & nowhere to go

904815789_b21b7d1b82, originally uploaded by Setian Sins.

So sad, isn't it? LOL

Why deal with Society?

Why deal with Society?

by Don Webb

I would like to take this opportunity to talk about why we bother dealing with society at all when it would be so much easier to remain an Underground movement and safe from the bricks and torches of the followers of the Prince of Peace.

1. Society gives us an opportunity to practice White Magic. White magic is when we appeal to a man-made entity outside ourselves for a change in our condition. Rather than choosing an overworked and therefore nearly meaningless entity like Jehovah or "the Goddess," we choose a man-made creation to support with sacrifice -- money and/or time -- and expect rewards from in a manner greater than our work has won. This fulfills the human need for a god to turn to when we need slack, and we get far better results with these gods than with Jehovah. If we Understand this as a magical process, we get far better results indeed.

2. Society gives us an opportunity to practice Lesser Black Magic. Lesser Black Magic is manipulation accomplished through guile and cunning (or through the application of little known physical laws). When we use Lesser Black Magic we create a sense of wonder, terror, sensuality, or sentiment in our targets. We present them with these emotional gifts in exchange for their loyalty and aide. We also remind ourselves that we have the same capacity to be bamboozled, and to constantly re-examine our values against the vast roar of cultural propaganda.

3. Society gives us an opportunity to practice Greater Black Magic. Greater Black Magic is the application of a spiritual technology to change the objective and subjective universes in accordance with our Will. The only place to learn how truly effective our magic is is by causing things to come into being in the human world. If we're counting on creating ourselves as divine beings, we need a non-subjective test of our powers. We need to know how well our magic really works. The best test is to alter the world of men and use that alteration to further our own Becoming. If we can
bring about beneficial change change in the world, we know that we can create forces in the objective universe to sustain us the way our bodies currently do.

4. Society gives us an opportunity to practice conventional evil. If we are to have the inner independence necessary to break the fetters that hinder us on our path to godhood, we need to have the spiritually strengthening practice of being an outsider. We need to stand alone. One of
the most effective ways of doing this is the practice of social evil. If you really want to know what it is to stand outside of your society, try breaking a simple taboo that hurts no one. Try not mowing your lawn. Nobody rushes forward to defend this as your civil right. Watch the ultimate fire of hate blossom in your neighbor's eyes -- because you're not cutting up an organism. They'll give you letters, legal threats, and social ostracism. If you can withstand this pressure, you may be able to withstand the pressures willing up within that try to force back to sleep.

5. Society gives us a laboratory to search for the transcendental Good. It is all very well to say that your magic is bringing about your values the world, but unless you examine your values in the details of life they are worthless. How far will you push yourself to accomplish your life mission? How quickly do you sell out against the forces of sleep? Unless you constantly seek new horizons to push against, you have lost yourself in the mire of subjectivity. You will have already died if you choose to merely live in your daydreams. The condition that most of mankind faces after death -- the dreamy semi-aware state that the Greeks called Hades -- will have already claimed you. But if you constantly strive to bring new impulses to the world, you may achieve divine status before you die. You may Become a creator, a god.

6. Society gives us the opportunity to find other who can sharpen our practice by support and challenge. If we want to truly transform ourselves in accordance with our will, we need the tools. These tools are not by and large in some book or whispered to us by demons in circles. These tools come from watching how others succeed and fail in their magical quests. These tools come from articulating our own life philosophy and considering the articulations of others. The real magician is the one always eager to learn, because it saves him so much suffering and traveling down blind alleys. If we interact openly with society, we can attract others to challenge us and spur us on, as well giving ourselves the chance to further our thought by the necessity of having to articulate for those entering into our black order. Uncle Setnakt is very proud that the Temple of Set is engaged in just such expansion in Australia now. Catch the black tide!

7. Society gives us a measuring stick of our individual progress. If we set up to interact with Society on a regular basis -- the way Uncle Setnakt does by writing his column -- we examine how we've changed each time. We use society as a reminder to check our progress on regular intervals. Can I speak with greater ease in public? Have my ideas become more coherent? Am I truly shaping my life and mind in the direction I want to be? With forethought our interaction with society Becomes a series of way-stations of our Initiation.

8. Society gives us the opportunity to align ourselves with the Aeon. If we choose to interact with society as Initiators, we have to find the current of our initiation within ourselves. We seek after the Mystery Hidden deeply within ourselves of our own individual and unique Becoming. When we discover that we discover that the same Mystery is Hidden deeply within the objective world. When we can interact with (or become aligned with) that Mystery, we can achieve a status of more then purely human being, and exercise the true powers of Black Magic to create a path of individually determined freedom.

9. Society reminds us of the great truth. When we interact with the semiconscious mass of mankind, we are reminded of the great truth of the Left Hand Path. If you live for anything other than your own Becoming, you represent something other than yourself and ultimately you are a slave. How much better it is to live for your own Becoming -- to take whatever truths you might find and place them as lighted spheres around the dark center of your being. Become like Yog-Sothoth, letting the dark Mystery of yourself be undefined and ever advancing -- let all your gods (whether created by you or thrust upon you) merely be ephemera which serve your freedom. They may seem eternal to the sleepers, but to the Seeker they will pass away until he alone remains then he shall recognize that he has become the perfect mind and shall remake the Cosmos in the eternal glory of his Satanic will.

Uncle Setnakt hopes you have a pleasant day.

Set, God & Principle of Darkness

Set, God & Principle of Darkness




Set

From Wikipedia, the free encyclopedia





In Egyptian mythology, Set (also spelled Sutekh, Setesh, Seteh, Seth) is an ancient god, who was originally the god of the desert, one of the two main biomes that constitutes Egypt, the other being the small fertile area on either side of the Nile. Due to developments in the Egyptian language over the 3,000 years that Set was worshipped, by the Greek period, the t in Set was pronounced so indistinguishably from th that the Greeks spelt it as Seth.

Contents
1 Origins of name
2 Desert god
2.1 The Set animal
2.2 Conflict between Horus and Set
2.3 Savior of Ra
3 God of evil
4 Trivia
4.1 Name
4.2 Divine symbols
4.3 Colors
4.4 Temples
5 See also
6 Notes
7 References
8 External links



Origins of name

The exact translation of Set is unknown for certain, but is usually considered to be either (one who) dazzles or pillar of stability, one connected to the desert, and the other more to the institution of monarchy. It is reconstructed to have been originally pronounced *Sūtaḫ based on the occurrence of his name in Egyptian hieroglyphics (swtḫ), and his later mention in the Coptic documents with the name Sēt.


Desert god

Set represented in the tomb of Thutmose III (KV34)As he was the god of the desert, Set was associated with sandstorms, and desert caravans. Due to the extreme hostility of the desert environment, Set was viewed as immensely powerful, and was regarded consequently as the chief god. One of the more common epithets was that he was great of strength, and in one of the Pyramid Texts it states that the king's strength is that of Set. As chief god, he was patron of Lower Egypt, where he was worshipped, most notably at Ombos. The alternate form of his name, spelt Setesh (stš), and later Sutekh (swtḫ), designates this supremacy, the extra sh and kh signifying majesty.

Set formed part of the Ennead of Heliopolis, as a son of the earth (Geb) and sky (Nut), husband to the fertile land around the Nile (Nebt-het/Nephthys), and brother to death (Ausare/Osiris), and life (Aset/Isis).

The word for desert, in Egyptian, was Tesherit, which is very similar to the word for red, Tesher (in fact, it has the appearance of a feminine form of the word for red). Consequently, Set became associated with things that were red, including people with red hair, which is not an attribute that Egyptians generally had, and so he became considered to also be a god of foreigners.[citation needed]

Set's attributes as desert god led to him also being associated with gazelles, and donkeys, both creatures living on the desert edge. Since sandstorms were said to be under his control as lord of the desert, and were the main form of storm in the dry climate of Egypt, during the Ramesside Period, Set was identified as various Canaanite storm deities, including Baal.


The Set animal


In art, Set was mostly depicted as a mysterious and unknown creature, referred to by Egyptologists as the Set animal or Typhonic beast, with a curved snout, square ears, forked tail, and canine body, or sometimes as a human with only the head of the Set animal. It has no complete resemblance to any known creature, although it does resemble a composite of an aardvark and a jackal, both of which are desert creatures, and the main species of aardvark present in ancient Egypt additionally had a reddish appearance (due to thin fur, which shows the skin beneath it). In some descriptions he has the head of a greyhound. The earliest known representation of Set comes from a tomb dating to the Naqada I phase of the Predynastic Period (circa 4000 BC–3500 BC), and the Set-animal is even found on a mace-head of the Scorpion King, a Protodynastic ruler.

A new theory[citation needed] has it that the head of the Set animal is a representation of Mormyrus kannamae (Nile Mormyrid), which resides in the waters near Kom Ombo, one of the sites of a temple of Set, with the two square fins being what are normally interpreted as ears. However, it may be that part or all of the Set animal was based on the Salawa, a similarly mysterious canine creature, with forked tail and square ears, one member of which was claimed to have been found and killed in 1996 by the local population of a region of Upper Egypt.


Conflict between Horus and Set


The myth of Set's conflict with Horus, Osiris and Isis appears in many Egyptian sources, including the Pyramid Texts, the Coffin Texts, the Shabaka Stone, inscriptions on the walls of the Horus temple at Edfu, and various papyrus sources. The Chester Beatty Papyrus No. 1 contains the legend known as The Contention of Horus and Set. Classical authors also recorded the story, notably Plutarch's De Iside et Osiride.

These myths generally portray Osiris as a wise king and bringer of civilization, happily married to his sister Isis. Set was his envious younger brother, and he killed and dismembered Osiris. Isis reassembled Osiris' corpse and another god (in some myths Thoth and in others Anubis) embalmed him. As the archetypal mummy, Osiris reigned over the Afterworld as judge of the dead.

Osiris' son Horus was conceived by Isis with Osiris' corpse, or in some versions, only with pieces of his corpse. Horus naturally became the enemy of Set, and many myths describe their conflicts. In some of these myths Set is portrayed as Horus' older brother rather than uncle. In one of their fights Set gouged out Horus's left eye, which represented the moon; perhaps this myth served to explain why the moon is less bright than the sun.

The myth incorporated moral lessons for relationships between fathers and sons, older and younger brothers, and husbands and wives.

Perhaps the myth also records historical events. According to the Shabaka Stone, Geb divided Egypt into two halves, giving Upper Egypt (the desert south) to Set and Lower Egypt (the region of the delta in the north) to Horus, in order to end their feud. However, according to the stone, in a later judgment Geb gave all Egypt to Horus. Interpreting this myth as a historical record would lead one to believe that Lower Egypt (Horus' land) conquered Upper Egypt (Set's land); but in fact Upper Egypt conquered Lower Egypt. So the myth cannot be simply interpreted. Several theories exist to explain the discrepancy. For instance, since both Horus and Set were worshiped in Upper Egypt prior to unification, perhaps the myth reflects a struggle within Upper Egypt prior to unification, in which a Horus-worshipping group subjected a Set-worshiping group.

Regardless, once the two lands were united, Seth and Horus were often shown together crowning the new pharaohs, as a symbol of their power over both Lower and Upper Egypt. Queens of the 1st Dynasty bore the title "She Who Sees Horus and Set." The Pyramid Texts present the pharoah as a fusion of the two deities. Evidently, pharoahs believed that they balanced and reconciled competing cosmic principles. Eventually the dual-god Horus-Set appeared, combining features of both deities (as was common in Egyptian theology, the most familiar example being Amun-Re).

Later Egyptians interpreted the myth of the conflict between Set and Osiris/Horus as an analogy for the struggle between the desert (represented by Set) and the fertilizing floods of the Nile (Osiris/Horus).


Savior of Ra


As the Ogdoad system became more assimilated with the Ennead one, as a result of creeping increase of the identification of Atum as Ra, itself a result of the joining of Upper and Lower Egypt, Set's position in this became considered. With Horus as Ra's heir on Earth, Set, previously the chief god, for Lower Egypt, required an appropriate role as well, and so was identified as Ra's main hero, who fought Apep each night, during Ra's journey (as sun god) across the underworld.

He was thus often depicted standing on the prow of Ra's night barque spearing Apep in the form of a serpent, turtle, or other dangerous water animals. Surprisingly, in some Late Period representations, such as in the Persian Period temple at Hibis in the Khargah Oasis, Set was represented in this role with a falcon's head, taking on the guise of Horus, despite the fact that Set was usually considered in quite a different position with regard to heroism.

This assimilation also led to Anubis being displaced, in areas where he was worshipped, as ruler of the underworld, with his situation being explained by his being the son of Osiris. As Isis represented life, Anubis' mother was identified instead as Nephthys. This led to an explanation in which Nephthys, frustrated by Set's lack of sexual interest in her, disguised herself as the more attractive Isis, but failed to gain Set's attention because he was infertile. Osiris mistook Nephthys for Isis and they had conceived Anubis resulting in Anubis' birth. In some later texts, after Set lost the connection to the desert, and thus infertility, Anubis was identified as Set's son, as Set is Nephthys' husband.

In the mythology, Set has a great many wives, including some foreign Goddesses, and several children. Some of the most notable wives (beyond Nephthys/Nebet Het) are Neith (with whom he is said to have fathered Sobek), Amtcheret (by whom he is said to have fathered Upuat - though Upuat is also said to be a son of Aser/Osiris in some places), Tuaweret, Hetepsabet (one of the Hours, a feminine was-beast headed goddess who is variously described as wife or daughter of Set), and the two Canaanite deities Anat and Astarte, both of whom are equally skilled in love and war - two things which Set himself was famous for.


God of evil

Naturally, when, during the Second Intermediate Period the mysterious foreign Hyksos gained the rulership of Egypt, and ruled the Nile Delta, from Avaris, they chose Set, originally Lower Egypt's chief god, as their patron, and so Set became worshipped as the chief god once again. However, following this invasion, Egyptian attitudes towards foreigners could be best described as xenophobic, and eventually the Hyksos were deposed. During this period, Set (previously a hero), as the Hyksos' patron, came to embody all that the Egyptians disliked about the foreign rulers, and so he gradually absorbed the identities of all the previous evil gods, particularly Apep.

When the Legend of Osiris and Isis grew up, Set was consequently identified as the killer of Osiris in it, having hacked Osiris' body into pieces, dispersing them, so that he could not be resurrected. Interpreting the ears as fins, the head of the Set-animal resembles the Oxyrhynchus fish, and so it was said that as a final precaution, an Oxyrhynchus fish ate Osiris' penis.

Now that he had become the embodiment of evil, Set was consequently sometimes depicted as one of the creatures that the Egyptians most feared, crocodiles, and hippopotamus, and by the time of the New Kingdom, he was often associated with the villainous gods of other rising empires. One such case was Baal, an identification in which Set was described as being the consort of ‘Ashtart or ‘Anat, wife of Baal. Set was also identified by the Egyptians with the Hittite deity Teshub, who was a vicious storm god, as was Set.

The Greeks later linked Set with Typhon because both were evil forces, storm deities and sons of the Earth that attacked the main gods.

Some scholars[attribution needed] hold that after Egypt's conquest by the Persian ruler Cambyses II, Set also became associated with foreign oppressors, including the Achaemenid Persians, Ptolemaic dynasty, and Romans. Indeed, it was during the time that Set was particularly vilified, and his defeat by Horus widely celebrated. Nevertheless, throughout this period, in some distant locations he was still regarded as the heroic chief deity; for example, there was a temple dedicated to Set in the village of Mut al-Kharab, in the Dakhlah Oasis.


Trivia



Name

Setekh: "the one of the wrappings"
Sutekh: "the one from the South"
the ending "tekh" has the word meaning "to drink too much". This has caused numerous assumptions and (historic) gibes.

Divine symbols


No particular attribute in addition to the traditional was sceptre.
Ankh

Colors

Red, the color of the desert and of destruction


Temples

Seth was worshipped at the temple of Kom Ombo at Ombos (formerly Nubt), and Oxyrhynchus in upper Egypt, and also in part of the Faiyum area.
The Seth oracle was consulted in the oases of Kharga and Dakhla in the south west of the country.



Notes

References

Allen, James P. 2004. "Theology, Theodicy, Philosophy: Egypt." In Sarah Iles Johnston, ed. Religions of the Ancient World: A Guide. Cambridge: Harvard University Press. ISBN 0-674-01517-7.
Bickel, Susanne. 2004. "Myths and Sacred Narratives: Egypt." In Sarah Iles Johnston, ed. Religions of the Ancient World: A Guide. Cambridge: Harvard University Press. ISBN 0-674-01517-7.
Cohn, Norman. 1995. Cosmos, Chaos and the World to Come: The Ancient Roots of Apocalyptic Faith. New Haven: Yale University Press. ISBN 0-300-09088-9 (1999 paperback reprint).
Kaper, Olaf Ernst. 1997. Temples and Gods in Roman Dakhlah: Studies in the Indigenous Cults of an Egyptian Oasis. Doctoral dissertation; Groningen: Rijksuniversiteit Groningen, Faculteit der Letteren.
Kaper, Olaf Ernst. 1997. "The Statue of Penbast: On the Cult of Seth in the Dakhlah Oasis". In Egyptological Memoirs, Essays on ancient Egypt in Honour of Herman Te Velde, edited by Jacobus van Dijk. Egyptological Memoirs 1. Groningen: Styx Publications. 231–241, ISBN 90-5693-014-1.
Lesko, Leonard H. 1987. "Seth." In The Encyclopedia of Religion, edited by Mircea Eliade, 2nd edition (2005) edited by Lindsay Jones. Farmington Hills, Michigan: Thomson-Gale. ISBN 0-02-865733-0.
Osing, Jürgen. 1985. "Seth in Dachla und Charga." Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Kairo 41:229–233.
Quirke, Stephen G. J. 1992. Ancient Egyptian Religion. New York: Dover Publications, inc., ISBN 0-486-27427-6 (1993 reprint).
Stoyanov, Yuri. 2000. The Other God: Dualist Religions from Antiquity to the Cathar Heresy. New Haven: Yale University Press. ISBN 0-300-08253-3 (paperback).
te Velde, Herman. 1977. Seth, God of Confusion: A Study of His Role in Egyptian Mythology and Religion. 2nd ed. Probleme der Ägyptologie 6. Leiden: E. J. Brill, ISBN 90-04-05402-2.
HACHETTE, GODS OF ANCIENT EGYPT 9, SETH, ISSN 1741-2293 (includes a scientific SETH figurina)www.newgrounds.com




Retrieved from "http://en.wikipedia.org/wiki/Set_%28mythology%29"

Missale Satanicum ( Corrected post 1969)

MISSALE SATANICUM

All Latin Sources of the Black Mass: Corrected Version (Obvious errors, after 1969, have been corrected)

Missale Satanicum

Anno Satanae XXXVIII Promulgatum

1633
Pactum Satanicum

Domine magisterque Lucifer te deum et principem agnosco, et polliceor tibi servire et obedire quandiu potero vivere. Et renuncio alterum Deum et Jesum Christum et alios sanctos atque sanctas et Ecclesiam Apostolicam et Romanam et omnia ipsius sacramenta et omnes orationes et rogationes quibus fideles possint intercedere pro me; et tibi polliceor quid faciam quotquot malum potero, et attrahere ad mala per omnes; et abrenuncio chrismam et baptismum, et omnia merita Jesu Christi et ipsius sanctorum; et si deero tuae servitui et adorationi; et si non oblationem mei ipsius fecero, ter quoque die, tibi do vitam meam sicut tuam.
Feci hoc anno et die.
Urb. Grandier.
Extractum ex infernis.

Nos praepotens Lucifer, juvante Satan, Belzebub, Leviathan, Elimi, atque Astaroth, allisque, hodie habemus acceptum pactum foederis Urbani Grandieri qui nobis est. Et huic pollicemur amorem mulierum, florem virginum, decus monacharum, honores, voluptates et opes. Fornicabitur triduo; ebrietas illi cara erit. Nobis offerit semel in anno sanguinis sigillum, sub pedibus conculcabit sacra ecclesiae et nobis rogationes ipsius erunt; quo pacto vivet annos viginti felix in terra hominum, et veniet postea inter nos maleficere Deo.
Factum in infernis, inter consilia daemonum.
Lucifer Belzebub Satanas
Astaroth Leviathan Elimi
Sigilla posuere magister diabolus et daemones principes domini.
Baalberith, scriptor.

1893
Le Diable au XIXème Siècle

Eva, ave Isis. Vade Lilith, vade retro Mirzam! Jesus Bethlemitus maledictus est! Gloria tibi, Domine Lucifere, per omnia saecula, saeculorum. Amen.

1899
Messe Noire

Gloria in profundis Satani.
In profundis Satani Gloria.
Introibo ad altare dei nostri Satanis.
Ad Deum qui nunc oppressus resurget et triumphabit.
Quid velis?
Ad sacrificiam offerre corpus meum.
Suscipe, Sancte Pater, hostiam hanc.
Accipe etiam sanguinem nostrum.
Laus Satani.

1903
Messe Noire

In nomine Astaroth et Asmodei et Beelzébuth. Introibo al altare omnipotentis principis spirituum.
Qui laetificat juventutem et cupidates nostras.
Quia tu es Lucifer omnipotens, emitte lucem tuam et afflige inimicos.
Hic est enim calix sanguinis mei.
Et caro verbum facta est.
Ite missa est.
Lucifero gratias.

1937
Missa Lucifera

In nomine Domini Dei nostri Satanae Luciferi Excelsi, Amen.

1968
Missa Satanica

In nomine Dei nostri Satanas Luciferi excelsi.
Satan, Lucifer, Belial, Leviathan.
Rege Satanas.
Ave Satanas.

1968
Missa Satanica

In nomine de nostre Satanas: Lucifere excelsis!
Introibo ad altare Satanas.
Ad Satanas, qui laetificat gloria meam.
Satan, Beelzebub, Leviathon, Asmodeus, Abaddon.
Gloria Satanas, et Belial et Spiritui maloso.
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
Satanas gratias.
Satanas vobiscum.
Et cum spiritu tuo.
Eva, ave Satanas. Vade Lilith, vade retro Pan. Deus maledictus est. Gloria tibi. Domine Lucifere, per omnia saecula saeculorum. Amen.
Rege Satanas.
Ave Satanas.

1969
Biblia Satanica

Rege Satanas.
Ave Satanas.
In nomine Dei nostri Satanas Luciferi excelsi!

1969
Satanis: Missa Diaboli

In nomine Satanas, Lucifer excelsis Dei.

1970
Missa Solemnis

Introitus
In nomine dei nostri Satanas Luciferi. Introibo ad altare dei nostri.
Ad dei nostri, Satanas Luciferi, qui laetificat juventutem meam.
Judica me. Deus meus. Et discerne causam meam de gente sancta.
Quia tu es Diabolus, fortitudo mea.
Emitte lucem tuam et veritatem tuam: Ipsa me deduxerunt, et adduxerunt in Infernum tuum.
Et introibo ad altare dei nostri, ad Satanas Luciferi qui laetificat juventutem meam.
Quia tu es deus meus.
Spera in Diabolo, quoniam adhuc confitebor illi: salutare vultus mei, et deus meus.
Gloria tibi, Satanas Luciferi.
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum.
Introibo ad altare dei.
Ad dei nostri, Satanas Luciferi, qui laetificat juventutem meam.
Adjutorium nostrum in nomine Diaboli.
Qui fecit Infernum et terram.
Confiteor
Gratia tibi, fratres.
Gratia, Reverende.
Gratia tibi, dei nostri, Satanas Luciferi.
Ave Maria ad micturiendum festinat.
Benedicite, Pater Reverende.
Ab illo benedicaris, in cujus honore cremaberis.
Purificabo altare dei nostri, Satanas Luciferi, in cujus honore cremaberis.
Purificabo corde tuo et labiis tuis, Pater Reverende, in nomine dei nostri, Satanas Luciferi, in cujus honore cremaberis.
Gloria
Diabolus vobiscum.
Et cum spiritu tuo.
Epistle
Oratio
Gradual
Sequentia sancti evangelii secundum sancta biblia nostrae.
Jube domine, bendicere.
Diabolus sit in corde tuo, et in labiis tuis, ut digne et competenter annunties evangelium suum.
Offertorium
Diabolus vobiscum.
Et cum spiritu tuo.
Consummatum est.
Satan!
Lucifer!
Belial!
Leviathan!
Consecratio
Gratia tibi, fratres.
Offertorium
In me gratia omnis viae et veritatis. In me omnis spes vitae et virtutis: Ego quasi rosa plantata super rivos aquarum fructificavi.
Veni
Veni sanctificator, omnipotens, aeterne Diabolus, et benedic hoc sacrificium, tuo Inferno nomine praeparatum.
Hoc est enim corpus meum.
Hic est enim Calix Ecstaticus.
Per omnia saecula saeculorum.
Alleluja! Alleluja!
Pax Diaboli sit semper vobiscum.
Et cum spiritu tuo.
Pax tecum.
Et cum spiritu tuo.
Pax tecum.
Et cum spiritu tuo.
Diabolus vobiscum.
Et cum spiritu tuo.
Benedicat vos omnipotens Diabolus et pax suam sit semper vobiscum.
Sequentia sancti evangelii secundum sancta biblia nostrae.

1972
Le Messe Noir

In nomine Magni Dei Nostri Satanas. Introibo ad altare Domini Inferi.
Ad eum qui laetificat meum.
Adjutorium nostrum in nomine Domini Inferi.
Qui regit terram.
Domine Satanas, tu conversus vivificabis nos.
Et plebs tua laetabitur in te.
Ostende nobis, Domine Satanas, potentiam tuam.
Et beneficium tuum da nobis.
Domine Satanas, exaudi meam.
Et clamor meus ad te veniat.
Dominus Inferus vobiscum.
Et cum tuo.
Gloria Deo, Domino Inferi, et in terra vita hominibus fortibus.
Laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam potentiam tuam:
Domine Satanas, Rex Inferus, Imperator omnipotens.
Suscipe, Domine Satanas, hanc hostiam, quam ego dignus famulus tuus offero tibi, Deo meo vivo et vero, pro omnibus circumstantibus, sed et pro omnibus fidelibus famulis tuis:
ut mihi et illis proficiat ad felicitatem in hanc vitam. Amen.
Offerimus tibi, Domine Satanas, calicem voluptatis carnis, ut in conspectu majestatis tuae, pro nostra utilitate et felicitate, placeat tibi. Amen.
Incensum istud ascendat ad te, Domine Inferus, et descendat super nos beneficium tuum.
Dominus Inferus vobiscum.
Et cum tuo.
Sursum corda.
Habemus ad Dominum Inferum.
Gratias agamus Domino Infero Deo nostro.
Dignum et justum est.
Vere dignum et justum est, nos tibi semper et ubique gratias agere: Domine, Rex Inferus, Imperator Mundi. Omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes:
Salve! Salve! Salve!
Dominus Satanas Deus Potentiae. Pleni sunt terra et inferi gloria. Hosanna in excelsis.
Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae, quaesumus, Domine Satanas, ut placatus accipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari. Shemhamforash!
Hoc est corpus Jesu Christi.
Hic est calix voluptatis carnis.
Ecce corpus Jesu Christi, Dominus Humilium et Rex Servorum.
Calicem voluptatis carnis accipiam, et nomen Domini Inferi invocabo.
Ecce calix voluptatis carnis, qui laetitiam vitae donat.
Accipe calicem voluptatis carnis in nomine Domini Inferi.
Placeat tibi, Domine Satanas, obsequium servitutis meae; et praesta ut sacrificium quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli.
Ego vos benedico in nomine Magni Dei Nostri Satanas.
Ave, Satanas!
Ave, Satanas!

1985
Missa Nigra

INTROITUS

Versiculus: In nomine Magni Dei Nostri Satanus introibo ad altare Domini Inferi.
Responsum: Ad Eum Qui laetificat juventutem meum.
V: Adjutorium nostrum in nomine Domini Inferi.
R: Qui regit terram.
V: Domine Satanus, Tua est terra. Orbem terrarum et plenitudinem ejus Tu fundasti. Justitia et luxuria praeparatia sedis Tuae. Sederunt principes et adversum me loquebantur, et iniqui persecuti sunt me. Adjuva me, Domine Satanus meus. Custodi me, Domine Satanus, de manu peccatoris.
R: Et ab hominibus iniquis eripe me.
V: Domine Satanus Tu conversus vivificabis nos.
R: Et plebs Tua laetabitur in te.
V: Ostende nobis, Domine Satanus, potentiam Tuam.
R: Et beneficium Tuum da nobis.
V: Domine Satanus exaudi orationem meam.
R: Et clamor meus ad Te veniat.
V: Dominus Inferus vobiscum.
R: Et cum tuo.
V: Gloria Deo Domino Inferi, et in terra vita hominibus fortibus. Laudamus Te, benedicimus Te, adoramus Te, glorificamus Te, gratias agimus tibi propter magnam potentiam Tuam: Domine Satanus, Rex Inferus, Imperator omnipotens.

OFFERTORIUM

V: Suscipe, Domine Satanus, hanc hostiam, quam ego dignus famulus Tuus offero Tibi, Deo Meo Vivo et Vero, pro omnibus circumstantibus, sed et pro omnibus fidelibus famulis Tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. Amen.
V: Offerimus Tibi, Domine Satanus, calicem carnis stimulos ut in conspectu majestatis Tuae, pro nostra utilitate et felicitate, placeat Tibi. Amen.
V: Veni Satanus, Imperator Mundi, ut animabus famulorum famularumque Tuarum haec prosit oblatio.
V: Incensum istud ascendat ad Te, Dominus Inferus, et descendat super nos beneficium Tuum.
V: Dominus Inferus vobiscum.
R: Et cum tuo.
V: Sursum corda.
R: Habemus ad Dominum Inferum.
V: Gratias agamus Domino Infero Deo Nostro.
R: Dignum et justum est.
V: Vere dignum et justum est, nos Tibi semper et ubique gratias agere: Domine Satanus, Rex Inferus, Imperator Mundi. Omnes exercitus inferi Te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes:
V: Salve, Salve, Salve.
V: Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis.

CANON MISSAE

V: Domine Satanus, gentes christianorum, quae in sua feritate confidunt, sinisterae tuae potentia conterantur. Pone illos ut rotam, et sicut stipulam ante faciem venti. Excita, Domine Satanus, potentiam tuam et veni. Vindica sanguinem servorum tuorum, qui effusus est; intret in conspectu tuo gemitus conpeditorum.
Credo in Satanus, qui laetificat juventutem meam. Oramus te, Dominus Inferus, miserere nobis.
In spiritu humilitatis, et in animo contrito suscipiamur a Te, Domine Satanus; et sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi. Veni a porta inferi, redime me et miserere mei. Veni, Magister Templi. Veni, Magister Mundi. Pleni sunt terra et inferi majestatis gloriae tuae.
Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae, quaesumus, Domine Satanus, ut placatus accipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari.
R: Ave Satanus.
V: Ecce sponsa Satanus. Domino Inferi in medio ejus est. Fluminis impetus laetificat vivos et mortuos.
V: Domine Satanus, torrente voluptatis Tuae potabis eos. Quoniam apud te fons vitae; et in lumine tuo videbimus lumen.
Domine Satanus corda nostra mundet infusio; et sui roris intima aspersione foecundet.
V: Qui sitit, veniat; et qui vult, accipiat aquam vitae.
V: Ego vos benedico in nomine Satanus.
R: Ave Satanus.

CONSECRATIO

V: HOC EST CORPUS JESU CHRISTI.
V: HIC EST CALIX CARNIS STIMULOS.
V: Oremus. Infera institutione formati, audemus dicere:
V/R: Pater Noster, Qui es in Inferis, Sanctificetur nomen Tuum; Adveniat regnum Tuum; Fiat voluntas Tua, sicut in Infero et in Terra; Lucem nostrum quotidianum da nobis hodie; Emitte spiritum Tuum et renovabis faciem terrae; Libera nos ad luxuria; Libera nos ad ubertate domus Tuae; Sicut in die ambulemus; Comedite pinguia et bibite mulsum; Fornicemur; Adquae ut ferventius corda nostra praeparentur, Flammis adure Tuae caritatis, Domine Satanus.
V: Ego sum radix et genus Lucifer, stella splendida et matutina. Transite ad me, omnes qui concupiscitis me, et a generationibus meis implemini. Tenebrae conculcabunt me, et nox inluminatio mea in deliciis meis.
R: Quia tenebrae non obscurabuntur, et nox sicut dies inluminabitur.
V: Gratias agamus Domino Infero Deo Nostro.
R: Dignum et justum est.
V: Vere dignum et justum est, nos tibi semper et ubique gratias agere: Domine Satanus, Rex Inferus, Imperator Mundi. Omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes:
V: Salve, Salve, Salve.
V: Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis.

REPUDIATIO

V: Ecce corpus Jesu Christi, dominus humilium et rex servorum.
V: Beatus venter qui te portavit et ubera quae suxisti.
V: Jesu Christi, dominus humilium et rex servorum, universi qui te exspectant confundentur. Absque synagogis facient vos et timebis a timore nocturno. Non dormietis et gladius transebit terminos vestros. Filii hominum in tegmine alarum tuarum, Domine Satanus, sperabunt.
R: Domine Satanus, salvos fac servos tuos.
V: Liberabo eum ad aspidem basiliscum, ad leonem et draconem, ad omni peccato, ad subitanea et improvisa morte, ad fulgure et tempestate, ad flagello terraemotus, ad peste, fame et bello, ad morte perpetua, ad ira Satanus.
V: Domine Satanus dicit: In comessationibus et ebrietatibus resurgam. Desideria carnis perficietis. Manifesta sunt autem opera carnis, quae sunt fornicatio, impudicitia, luxuria, veneficia, ebrietates et comessationes. Caro mea vere est cibus.
R: Caro mea vere est cibus.
V: Adoremus Te, Domine Satanus, et benedicimus tibi; quia per spermem tuam redemisti mundi.
R: Revelabitur gloria Domini; et videbit omnis caro salutare Dei nostri Satanus.
V: Fornicemur ad gloria Domine Satanus.
V: Calicem voluptatis carnis accipiam et nomen Domini Inferi invocabo.
V: Ecce calix voluptatis carnis qui laetitiam vitae donat. Accipe calicem voluptatis carnis in nomine Domini Inferi.
V: Pleni sunt terra et inferi majestatis gloriae Tuae.
R: Tuere nos, Domine Satanus.
V: Protege nos, Domine Satanus, Tuis mysteriis servientes.
R: Domine Satanus dabit benignitatem et terra nostra dabit fructum suum.
V: Placeat tibi, Domine Satanus, obsequium servitutis meae; et praesta ut sacrificium quod oculis Tuae majestatis obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli.
V: Fratres et sorores, debitores sumus carni et secundum carnem vivamus.
Ego vos benedico in Nomine Magni Dei Nostri Satanus.
R: Ave, Satanus!
V: Ite, missa est.

Source: http://www.angelfire.com/az3/synagogasatanae/current.htm

A site dedicated to restoring the Latin Black Mass from historical sources.

MISSA NIGRA (The Black Mass in Latin)

MISSA NIGRA

INTROITUS

Versiculus: In nomine Magni Dei Nostri Satanae introibo ad altare Domini Inferi.
Responsum: Ad Eum Qui laetificat juventutem meum.
V: Adjutorium nostrum in nomine Domini Inferi.
R: Qui regit terram.
V: Domine Satanas, Tua est terra. Orbem terrarum et plenitudinem ejus Tu fundasti. Justitia et luxuria praeparatia sedis Tuae. Sederunt principes et adversum me loquebantur, et iniqui persecuti sunt me. Adjuva me, Domine Satanas meus. Custodi me, Domine Satanas, de manu peccatoris.
R: Et ab hominibus iniquis eripe me.
V: Domine Satanas Tu conversus vivificabis nos.
R: Et plebs Tua laetabitur in te.
V: Ostende nobis, Domine Satanas, potentiam Tuam.
R: Et beneficium Tuum da nobis.
V: Domine Satanas exaudi orationem meam.
R: Et clamor meus ad Te veniat.
V: Dominus Inferus vobiscum.
R: Et cum tuo.
V: Gloria Deo Domino Inferi, et in terra vita hominibus fortibus. Laudamus Te, benedicimus Te, adoramus Te, glorificamus Te, gratias agimus tibi propter magnam potentiam Tuam: Domine Satanas, Rex Inferus, Imperator omnipotens.

OFFERTORIUM

V: Suscipe, Domine Satanas, hanc hostiam, quam ego dignus famulus Tuus offero Tibi, Deo Meo Vivo et Vero, pro omnibus circumstantibus, sed et pro omnibus fidelibus famulis Tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. Amen.
V: Offerimus Tibi, Domine Satanas, calicem carnis stimulos ut in conspectu majestatis Tuae, pro nostra utilitate et felicitate, placeat Tibi. Amen.
V: Veni Satanas, Imperator Mundi, ut animabus famulorum famularumque Tuarum haec prosit oblatio.
V: Incensum istud ascendat ad Te, Dominus Inferus, et descendat super nos beneficium Tuum.
V: Dominus Inferus vobiscum.
R: Et cum tuo.
V: Sursum corda.
R: Habemus ad Dominum Inferum.
V: Gratias agamus Domino Infero Deo Nostro.
R: Dignum et justum est.
V: Vere dignum et justum est, nos Tibi semper et ubique gratias agere: Domine Satanas, Rex Inferus, Imperator Mundi. Omnes exercitus inferi Te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes:
V: Salve, Salve, Salve.
V: Dominus Satanas Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis.

CANON MISSAE

V: Domine Satanas, gentes christianorum, quae in sua feritate confidunt, sinisterae tuae potentia conterantur. Pone illos ut rotam, et sicut stipulam ante faciem venti. Excita, Domine Satanas, potentiam tuam et veni. Vindica sanguinem servorum tuorum, qui effusus est; intret in conspectu tuo gemitus conpeditorum.
Credo in Satanan, qui laetificat juventutem meam. Oramus te, Dominus Inferus, miserere nobis.
In spiritu humilitatis, et in animo contrito suscipiamur a Te, Domine Satanas; et sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi. Veni a porta inferi, redime me et miserere mei. Veni, Magister Templi. Veni, Magister Mundi. Pleni sunt terra et inferi majestatis gloriae tuae.
Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae, quaesumus, Domine Satanas, ut placatus accipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari.
R: Ave Satanas.
V: Ecce sponsa Satanae. Domino Inferi in medio ejus est. Fluminis impetus laetificat vivos et mortuos.
V: Domine Satanas, torrente voluptatis Tuae potabis eos. Quoniam apud te fons vitae; et in lumine tuo videbimus lumen.
Domine Satanas corda nostra mundet infusio; et sui roris intima aspersione foecundet.
V: Qui sitit, veniat; et qui vult, accipiat aquam vitae.
V: Ego vos benedico in nomine Satanae.
R: Ave Satanas.

CONSECRATIO

V: HOC EST CORPUS JESU CHRISTI.
V: HIC EST CALIX VOLUPTATIS CARNIS.
V: Oremus. Infera institutione formati, audemus dicere:
V/R: Pater Noster, Qui es in Inferis, Sanctificetur nomen Tuum; Adveniat regnum Tuum; Fiat voluntas Tua, sicut in Infero et in Terra; Lucem nostrum quotidianum da nobis hodie; Emitte spiritum Tuum et renovabis faciem terrae; Libera nos ad luxuria; Libera nos ad ubertate domus Tuae; Sicut in die ambulemus; Comedite pinguia et bibite mulsum; Fornicemur; Adquae ut ferventius corda nostra praeparentur, flammis adure Tuae caritatis, Domine Satanas.
V: Ego sum radix et genus Luciferi, stella splendida et matutina. Transite ad me, omnes qui concupiscitis me, et a generationibus meis implemini. Tenebrae conculcabunt me, et nox inluminatio mea in deliciis meis.
R: Quia tenebrae non obscurabuntur, et nox sicut dies inluminabitur.
V: Gratias agamus Domino Infero Deo Nostro.
R: Dignum et justum est.
V: Vere dignum et justum est, nos tibi semper et ubique gratias agere: Domine Satanas, Rex Inferus, Imperator Mundi. Omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes:
V: Salve, Salve, Salve.
V: Dominus Satanas Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis.

REPUDIATIO

V: Ecce corpus Jesu Christi, dominus humilium et rex servorum.
V: Beatus venter qui te portavit et ubera quae suxisti.
V: Jesu Christi, dominus humilium et rex servorum, universi qui te exspectant confundentur. Absque synagogis facient vos et timebis a timore nocturno. Non dormietis et gladius transebit terminos vestros. Filii hominum in tegmine alarum tuarum, Domine Satanas, sperabunt.
R: Domine Satanas, salvos fac servos tuos.
V: Liberabo eum ad aspidem basiliscum, ad leonem et draconem, ad omni peccato, ad subitanea et improvisa morte, ad fulgure et tempestate, ad flagello terraemotus, ad peste, fame et bello, ad morte perpetua, ad ira Satanae.
V: Domine Satanas dicit: In comessationibus et ebrietatibus resurgam. Desideria carnis perficietis. Manifesta sunt autem opera carnis, quae sunt fornicatio, impudicitia, luxuria, veneficia, ebrietates et comessationes. Caro mea vere est cibus.
R: Caro mea vere est cibus.
V: Adoremus Te, Domine Satanas, et benedicimus tibi; quia per spermem tuam redemisti mundi.
R: Revelabitur gloria Domini; et videbit omnis caro salutare Dei nostri Satanae.
V: Fornicemur ad gloriam Domini Satanae.
V: Calicem voluptatis carnis accipiam et nomen Domini Inferi invocabo.
V: Ecce calix voluptatis carnis qui laetitiam vitae donat. Accipe calicem voluptatis carnis in nomine Domini Inferi.
V: Pleni sunt terra et inferi majestatis gloriae Tuae.
R: Tuere nos, Domine Satanas.
V: Protege nos, Domine Satanas, Tuis mysteriis servientes.
R: Domine Satanas dabit benignitatem et terra nostra dabit fructum suum.
V: Placeat tibi, Domine Satanas, obsequium servitutis meae; et praesta ut sacrificium quod oculis Tuae majestatis obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli.
V: Fratres et sorores, debitores sumus carni et secundum carnem vivamus.
Ego vos benedico in Nomine Magni Dei Nostri Satanae.
R: Ave, Satanas!
V: Ite, missa est.

http://www.angelfire.com/az3/synagogasatanae/missa.htm

Occult Art

A Celebratory Evocation of Lust & Immortalism

A Celebratory Evocation of Darkness, Lust, & Immortalism.

by Seti I Shadim

I. Invocation to Satan

AVE SATANA!

Hail, Satan,
Lord of Darkness,
King of Hell,
Ruler of the Earth,
God of this World!

God Who invites us to become as gods!
Muse of our civilization,
Dread Enemy of its tyrant god!
Satan, mighty Liberator,
Bearer of true Light!

God of our flesh,
God of our minds,
God of our innermost Will!

O mighty Lord Satan,
teach us to become strong and wise!
Teach us to vanquish the enemies
of our freedom and well-being!

REGE SATANA!*

II. Invoking The Powers Through the Prince

In nomine Dei nostri Satanas Luciferi excelsi!

In the name of Satan,

the Ruler of the earth, the King of the world,

I command the forces of Darkness to bestow their Infernal power upon me!

Open wide the gates of Hell and come forth from the abyss to greet me as your brother (sister) and friend!

Grant me the indulgences of which I speak!

I have taken thy name as a part of myself!

I live as the beasts of the field, rejoicing in the fleshly life!

I favor the just and curse the rotten!

By all the Gods of the Pit, I command that these things of which I speak shall come to pass!

Come forth and answer to your names by manifesting my desires!**

III. Invoking the Serpent of Light & Darkness

( by A. Crowley w/ minor alterations)

I am the Heart; and the Snake is entwined
About the invisible core of the mind.
Rise, O my snake! It is now is the hour
Of the hooded and holy ineffable flower.
Rise, O my snake, into brilliance of bloom
On the corpse of Osiris afloat in the tomb!
O heart of my mother, my sister, mine own,
Thou art given to Nile, to the terror Typhon!
Ah me! but the glory of ravening storm
Enswathes thee and wraps thee in frenzy of form.
Be still, O my soul! that the spell may dissolve
As the wands are upraised, and the aeons revolve.
Behold! in my beauty how joyous Thou art,
O Snake that caresses the crown of mine heart!
Behold! we are one, and the tempest of years
Goes down to the dusk, and the Beetle appears.
O Beetle! the drone of Thy dolorous note
Be ever the trance of this tremulous throat!
I await the awaking! The summons from Shiraz,
From the Lord Aiwaz, from the Lord Aiwaz!

IV. A Sithist Charge

We are the many-born,
we are the Immortal
breath of the Eternal,
hunger of the Source's passion
we wander the aeons,
moving to the rhythm of our own inner tides.
We are active elements moving through passive worlds.

Endlessly we die and are reborn,
changed yet unchanging through the years.
We move from lifetime to lifetime,
taking up bodies as garments.

Ours is a journey toward gnosis,
our charge is passion, fire and wisdom.
We are the catalysts,
and as we Awaken to the Source,
we serve the Self to plunge deeper.

We are the Light
We are the Darkness.
We are beyond both & neither.
Named & unspeakable
yet we embrace all
& we hunger still.

Hymn to Satan****

by

Giosue Carducci, 1865

To thee of ALL BEING

The FIRST CAUSE immense

Of matter and spirit,

Of reason and sense

Whilst in the full goblet

Shall sparkle the wine,

So bright the pupil

The souls of men shine,

Whilst earth still is smiling,

And the sun smiles above,

And men are exchanging

Their sweet words of love,

Thrills mystic of Hymen (1)

Through high mountains course,

And broad plains are heaving

With life's fertile force,

On thee in verse daring,

From tight rein released,

On thee I call, Satan,

The King of the feast.

Away aspersorium, (2)

With priest who would bind!

Priest, NOT at thy bidding

Gets Satan behind.

Behold, rust is eating

The edge of the blade

In the hand of great Michael (3)

The faithful displayed.

The displumed Archangel

Descends to the void,

The thunderbolt's frozen

Jehovah employed.

Faint pallid meteors,

Wan stars void of light,

Like rain down from heaven

Fall angels in flight.

In matter aye sleepless

Of forces the spring,

KING OF PHENOMENA,

Of FORMS, Lord and King.

Here only LIVES Satan,

His power supreme

In a dark eye flashes

With tremendous gleam,

Whether it languidly

Retreats and rebels, (4)

Or bright and audacious

Provokes and compels. (5)

In gay blood it sparkles

That's pressed from the vine,

Whose gift of swift pleasure

Shall never decline,

Which can to our fleeting

Life new strength impart,

Which puts off our sorrows,

To love gives a Heart.

'Tis thou that inspirest

The song that doth rise

IN MY BOSOM, O Satan,

When that god it defies,

On whom guilty pontiffs

And cruel kings call;

Men's minds thou so shakest

As when lightenings fall.

Ahriman and Adonis,

Astarte, to thee,

Canvas, marble and paper

All lived and were free

When Venus new risen

From billowing seas

Serenely made happy

Ionia's breeze.

On Lebanon quivered

The trees at thy name,

When to gentle Cypria

Her risen love came.

Thee chorus and dances

In joy celebrate,

Love pure and virginal (6)

To thee dedicate

Mid the palm-trees fragrant

Of Araby's land,

Where whitens the sea-foam

On Cyprian strand.

What matter if fury

Of fierce Nazarene

From ritual barbaric

Of love-feast obscene

Hath set with blest torches

The temples on fire,

And Argolis' idols (7)

Hath hurled in the mire.

In cottages lowly

A REFUGE dost find,

Amid household Lare

Folk keep thee in mind.

The God and the Lover

A woman's warm breast

With his ardent spirit

Once having possessed,

Thou turnest the witch

Whom long searching makes pale

To lend succor TO NATURE

O'er disease to prevail.

Thou to the motionless

Eye of the alchemist,

In sight of the magus

Who dares to resist,

Beyond the dull cloister

Its gates set ajar,

Revealest in brightness

New heavens afar.

In lonely Thebaid

The wretched monks hide (8)

From thee and THINGS WORLDLY

In safety to bide.

Ah, doubtful soul standing

Where life's roads divide,

See, Satan is kindly,

Heloise at thy side! (9)

In vain with rough sackcloth

Thy flesh dost maltreat,

From Maro and Flaccus (10)

The verse will repeat

Betwixt psalms of David;

'Twixt weeping and dirge

He causes beside thee

Delphic forms to emerge.

Amongst those companions

Though garbed in black weeds

With rosy Lycoris

Glycera he leads. (11)

But other the phantoms

When finer the age,

At times he awakens

From Livy's full page, (12)

When tribunes and consuls

And vast crowds that thrill

With ardor and passion

That sleepless cell fill,

He to the Capitol

Thy land to set free

Of Italic pride dreaming,

Oh monk, urges thee.

And you, Huss and Wycliffe (13)

No fury of flames

Could stifle your voices'

Prophetic acclaims.

Send forth on the breezes

Your watch-cry sublime

"A new age is dawning,

Fulfilled is the time!"

Already are trembling

Both miter and crown,

And cloistered seclusion

Rebellion BREAKS DOWN.

Then fighting and preaching

Under the stola

Comes Fra Girolamo

Savonarola. (14)

The cowl Luther cast off,

And freedom he brought: (15)

So cast off thy fetters,

Be free, human thought!

And shine forth resplendent,

Encircled with FLAMES,

Arise MATTER, Satan

The victory claims.

A beautiful monster,

A terrible birth,

Runs over the ocean,

Runs over the earth.

Volcano like flashes

Through dim smoke it lowers,

It scales lofty mountains

Broad plains it devours.

It spans the abysses,

In caverns it hides

And through the deep cleft ways

Invisible glides;

Then comes forth undaunted,

From coast to coast hies,

As from some fierce whirlwind

It sends forth its cries.

As breath of the whirlwind

Spreads out on the vast

Expanse, O ye nations

Great Satan goes past.

From place to place passes

Beneficient He

On his chariot of fire

Untrammeled and free.

All hail to thee, Satan!

Rebellion, all hail!

Hail, power of reason,

Avenge and prevail!

To thee arise incense

And holy vows paid,

Thou, Satan, hast vanquished

The god by priests made.

* Written by Diane Vera.

** by Anton LaVey, The Satanic Bible.

***The Kheprian Charge from Vampire Ritual Book, © by Michelle Belanger, [2003], Rewritten by Seti I Shadim to reflect his own theology.

****Originally written as a dinner toast poem.

Books I Recommend

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The Rite of the Milk of the Stars

The Rite of the Milk of the Stars
by Sam Webster ©1990


The Rite of the
Milk of the Stars, mark.8
to replace the lesser banishing ritual of the Pentagram

The Quantum Cross

Chaos
reaching below, then with both arms sweeping outward until over head and say

Cosmos
drawing both arms downward passing hands over body

Eros
extend left arm until perpendicular with body, palms upward as though cupping a ball

Nuos
extend right arm as above

Syncronos
bringing hands together at heart, one cupping the other

ALLAGE
flattening hands upon heart.


Calling the Quarters

F.I.A.T.
pentagram in east

M.A.A.T.
pentagram in north

A.P.E.P.
pentagram in west

A.T.O.M
pentagram in south


The Conjuration of the Archæ

Before me Therion

Behind me Babalon

On my right hand Hadit

On my left hand Nuit


The Grand Conjuration

So also is the end of the work

and the Lord Adonai is about it on all sides

like a Thunderbolt
pointing east

and a Pylon
pointing south

and a Snake
pointing west

and a Phallus,
pointing north

and in the midst there of I am
in what Sign obtains

like the Woman that jetteth out

the milk of the stars from her paps;

yea, the milk of the stars from her paps.


The Quantum Cross,

CHAOS -- COSMOS -- EROS -- NUOS -- SYNCRONOS -- ALlAGE



Scholion

“the rituals shall be half known and half concealed…”

This ritual emerged out of a profound need on my part to no longer worship Jehovah. This worship I can no longer justify in light of the wars among His followers and equally for their intolerance for those not of their communion. To this day I am not yet convinced that Jehovah is not an evil God.

However, the Lesser Ritual of the Pentagram (LRP) is one of the most elegant rites in the repertoire of the Ceremonial Mage. The harmonies between its symbols and its effects run very deep and thus it has been of great use to magi for over one hundred years. It is the first ritual learned by most magi and so it has a very special place in their hearts.

Nevertheless it calls upon Jehovah and does so in a supplicating and self abnegating manner, indeed “For Thine is the Kingdom.” This is intolerable for this self-sovereign mage and a Thelemic pagan such as myself. Then the challenge becomes one of creating a ritual with a similar degree of elegance.

What I mean by this “elegance” is that in the LRP there is a regular progression through the numerical cycle down the Tree of Life from #1 to #6, from Kether to Tiphereth. This is extended through a fourfold manner, the directions and the elements, as well as in the preliminary invocation, into the number 10. Thus the LRP covers and is essence invokes the whole Tree, the whole of manifest existence. This pattern occurs several times throughout the ritual reinforcing this connection with the heights and the depths, the extremes of existence. This is particularly important as by this means is Creation recapitulated. In most magickal systems from the Aboriginal Shamanic to the Urban Scholar-Magi, it is by invoking and recapitulating the Act of Creation that the practitioners identify themselves with the divine and do their magick. Can this be done without calling upon Jehovah? Yes.

Before we can enter into how this is done in the above presented ritual, I wish to examine Crowley’s effort in creating this type of ritual and discuss why it did not serve my purposes here.

First off, I like the Star Ruby and often use it. However, there is a fundamental elegance in the LRP that the Star Ruby does not include. This is the use of tetragramatons when charging the pentagrams. Crowley uses Therion, Nuit, Babalon and Hadit. Part of the power, as I see it, in the LRP is that each of the words it uses to charge the Pentagrams are tetragramatons: YHVH, ADNI, AHYH and AGLA. These are four-lettered words charging four things, providing a four-fold balance to the six-rayed star that is formulated in the Grand Conjuration. This is again a ten, the Whole Tree. (With the addition of the One that is the column within which the Star shines we have 11-magick.) Further, Crowley chose a gender-biased cross to formulate at the opening and closing of the Star Ruby which makes it less than wholly desirable for women. Also it maintains the supplicatory attitude of the LRP. Yet I find the difference between the LRP (especially the banishing mode) and the Star Ruby to be as profound as the difference between a conventional chemical explosion and nuclear blast.

How then to create a ritual that incorporates the desired formulae, eliminates undesired symbolism, and does so in a manner supportive of sovereignty? Can we also make this rite modifiable to the Will of the individual user, i.e. be Thelemicly open? Yes.

To begin, let us take a moment to clarify our notation. Assuming your familiarity with the LRP, you will recall that it opens with the Qabalistic Cross, the replacement for this gesture is the Quantum Cross presented above. We will go into the meaning of this shortly. The LRP next proceeds to the charging of pentagrams with words of power in each of the four cardinal directions. This is referred to here as Calling the Quarters. Next the Archangels are conjured in their stations at the Quarters, here referred to in the Greek mode as archons, thus the Conjuration of the Archae (using the Greek plural). Lastly, to refer to the final invocation before the concluding Qabalistic Cross, we will call it the Grand Conjuration. ‘Grand’ refers to its summing up all of the forces previously called upon. It is a conjuration for it calls with the power of Law, ‘con’ = ‘with’, ‘jure’ = law. The law is that principle stated at the opening of the Golden Dawn Hall of the Neophytes: “For by names and images are all powers awakened and reawakened.”



The Quantum Cross

The Quantum Cross is so called for it is an invocation of the fundamental forces and structures used by magickers. As such it constitutes a Whole Unit. This is expressible in the Greek as a Quantum. In pattern it is very similar to the Qabalistic Cross. This will become evident after examining the meaning of the words. “Chaos” is exactly what it looks like, though I find it best to pronounce it Kha-os, with a short ‘ah’. This is the foundation out of which all comes: an abyss. Classically, this is stated in Sepher Yetzerah: “You stand between an abyss of height and an abyss of depth, an abyss…, etc.” Out of absolute disorder, complete potential, emerges the manifestation of order which in Greek is “Cosmos”. This, in Qabalistic mode, I view as the Tree of Life itself, which is, as it were, the Malkuth of the Ain Soph Aur, the Light, which in turn is the emanation Chaos, the unpatterned. Form begins with Kether. These two words, Chaos and Cosmos cover the vertical component of this gesture, the “Atoh Malkuth” part of the Qabalistic Cross. However, here they are reversed in location as Order is founded upon Chaos and all action is dependent from Order.

Now having Order, Cosmos, there is division. The whole is now divided for love’s sake for the chance of union. Thus we have the merciful power of “Eros”, love, expanding to fill the Cosmos. This is balanced by the dividing, measuring, formulating power of mind: “Nuos”. Here the neoplatonic influence in Qabalah is brought to light. For in the same way as “ve-Gedulah ve-Geburah” express that same expansion and definition process so does Eros and Nuos. It has been clearly demonstrated historically that Qabalah is the union of Neoplatonic cosmology with the Hebrew theurgic practice. This reformulation uses that same pattern but moves it into a non-Jahwistic frame. Agape and Thelema might be used here but I did not wish to restrict them to sepherotic formulae and attribution

Where the Qabalistic Cross continues with “le Olam” or “now and forever,” we have here “Synchronous”, which says in one word the same thing: Union of Time. This bears special significance in the modern era with C.G. Jung’s disclosure of the principle of synchronicity. Magick can be described as the willful manipulation of synchronicity.

The Qabalistic Cross concludes with the word “Amen.” This is a word taken from the Egyptian word for ‘hidden’. It is also the name of the God from which Jehovah was split off: Amun (Amen) the Hidden God (remember that the proper sacrifice to Jahovah was the ram, the zoomorph of Amun). In ritual it signified assent to what had been said. Yet is does so by saying either that it is hidden, “it is a mystery to me,” or that “we will keep it hidden,” i.e. secret. This approach is pathological to me and so inappropriate.

At the conclusion to this recapitulation of the whole of Creation: from Chaos, by Order, through Love and Consciousness, for All Time comes: What? The last word here must express the essence of Magickal action. If Magick is the art and science of causing change in conformity with will, what is more appropriate than Change itself? Thus, again in the Greek we have Allage: Change. This word is pronounced “al-lah-Yee.” Here, as throughout this essay, I will leave the numerology to the industrious.

This word has a special place in this ritual. As this word must serve as the essence of Magickal action, it really could be any word that expresses the work-at-hand. Therefore it is incumbent upon the user of this ritual to replace this word with what ever word encrypts the nature of the change the given working is to accomplish. Because of the unusual character of this word, Allege, and the place that it holds, I will terms all such words that are intended to be replaced with more specific words in specialized workings as “Metawords.” In the Milk of the Stars there are three such metawords.

To give the reader some idea of the energetic quality of Quantum cross I present the following series of visualizations-observations. These are observations because they are what emerged upon working this ritual during its creation and subsequent use. They are visualizations as they also engender the energetic response they describe.

As Chaos is called upon from beneath the practitioner, visualize a crack yawing open beneath your feet, the opening of the Gates of Hell. This is the realm of the Chaos, substance unformed by intelligence. Out of it rises at your bidding the substance of Chaos, cacoastrum, which I see of the likeness of prismatic darkness. This, grab hold of, and swinging your arms outward and upward at the extent of their reach, whirling the cacoastrum around your body in arc and over head until your hands meet with a clap and you say: Cosmos. Here, in the Heavens, the unpatterned is given order and turns into brilliant and scintillating Light or LUX. Draw this down from over head through your body breathing it in. Connect this vertical line with the Gate below you, taking root in the Void. Now immersed in Light, attend to your self-compassion and feeling that Love, let it expand outward filling the Cosmos. Realizing your head above the Heavens and your feet below the Hells, and in you they are One, let the expanding wave of compassion extend the left arm until it is perpendicular to the Body’s axis, palm upward as though cupping a ball about the size of a basket ball of livid purple, and vibrate Eros. Next, extend the right arm until it is perpendicular as above, cupping a ball about the size of a basket ball of brilliant red, and vibrate Nuos. Bring the hands together until they form a Cup at the heart, holding the Universe in your hands, seeing a emerald green sphere, vibrating as they come together synchronos. Flatten this cup against your breast bringing into your Heart the Universe you held, and being thus united with the Creator-Creatrix of All and with All of Creation, speak to begin therein and within yourself the process of change, allage. Now, so united with the Divine, proceed through the rest of the ritual.1



Calling the Quarters & the Classes of Rituals

The next movement in this ritual formula introduces, and for the most part determines, whether the rite is called Lessor, Greater, Supreme or otherwise. Let us take a moment to discuss this terminology before continuing the discussion of the Milk of the Stars. For the sake of notation we will call the process of making a ‘Lessor’ ritual into a ‘Greater’ ritual, and so on, “elevating” the “class” of the rite. The determining factor here is how much effort is being put into calling the quarters, although it should be noted that additions are often made to the Grand Conjurations as well, when the class of the rite is elevated. The purpose of this process is to increase the power of the rite. This is done by increasing the number of things invoked during the rite, bringing more force to bear, as it were, upon the object of the rite. This also serves to increase the amount of attention the practitioner must maintain in the ritual which further increases its power. Perhaps these are one and the same thing.

Elevating the class of the Lesser Ritual of the Pentagram is done by first replacing the Earth pentagrams that are drawn at each of the quarters with pentagrams of each of the four elements. Also included at this point are the ‘grade signs’ or gestures in the characteristic posture of a deity possessing in some measure the nature of the element. This raises the class of the rite to that of the Greater Ritual of the Pentagram.

Many folk have looked at Crowley’s Liber O in Magick in Theory and Practice and not recognized the implicit instructions for the performance of the GRP. This is because it was assumed that the practitioner would know to make the necessary replacements in the LRP to elevate it to the ‘greater’ class.

The point must be made here that although not all published rubrics of these pentagram and hexagram rituals include making the Sign of the Enterer or the “Projecting Sign” with the word projected into the pentagram or hexagram, charging it, I assume that this is done. I have noted that some schools do not teach the use of this all-important gesture. This is to my mind a willful minimizing of the potential power of these rites. This sign is the principle method for emitting the energies to be used here with the pentagrams and hexagrams and also elsewhere when all manner of talismans and tools are charged. So important is this gesture is that it is immediately taught to the Neophytes of the Golden Dawn upon their initiations.

The same process of elevations occurs with the hexagram rites although there are a few finer shades of differentiation available. This is in keeping with the symbolism as the hexagram covers the 6, 7 and 8 -fold divisions of the universe to the pentagram’s 4, 5 and 6, rendering a further refinement of precision. With the Lesser Hexagram Rite the elemental hexagrams are, classically, differentiated. Regardie proposed an innovation using the Unicursal Hexagram of Saturn throughout the rite. While this may appear to be lowering of the ‘class’ of the rite, being that it is an invocation of Saturn it can be argued that it is operating in the planetary scale and thus ‘above’ that of the elements. Regardie’s use here may be compared with the use of the Earth pentagram in the LRP, being highly generalized and covering, as it were, for all of the planets. The Greater Hexagram involves the use of the differentiated planetary hexagrams, with the same opening and closing as the Lessor, the INRI or ABRA formulae.

One element that we see in the Greater Hexagram which we do not see in the pentagram rites until that class referred to as the “Supreme,” is the drawing of a sigil in the center of the hexagram. This is used to further differentiate the force invoked by the gesture and figure that is the hexagram. However, there is evidence that the Stella Matutina used the Kerubic signs in the Greater Pentagram. One further difference between the Pent- and Hex-agram rites is that the hexagrams are drawn while vibrating ARARITA and then charged with the word of power for the respective planet.

What moves that class of a rite still further in the “Supreme” Rite of the Hexagram or Pentagram is adding another layer of symbols during the call of the quarter, or in hexagram terms, the planet. With the Supreme Hexagram Rite, the pentagram (with relevant sigils and gestures) is drawn invoking the element of the Zodiacal sign in which the planet is situated at that time. This naturally also invokes the zodiacal force as well, the purpose of this “Supreme” form.

In the Supreme Pentagram Rite, the Spirit pentagram is drawn before the elemental pentagram is drawn, again with the relevant sigils and gestures. Also, words of power are vibrated during the several drawings. There is one point of contention about the gesture given during the Spirit pentagram. Regardie’s Stella Matutina versions indicate the use of the L.V.X signs while Crowley mentions the Portal signs of the Rending and Closing of the Veil. This latter is attributed in the Portal rite to the Spirit pentagrams. It is my preferred mode as the following description makes plain:

With the forming of the Spirit pentagram the “Gate of the Element” is formulated. With the rending of the Veil the Gate is opened. The Elemental pentagram is then drawn beyond the Gate in the Realm of the Element as a beacon summoning the beings and forces of the element. The Grade Sign is given in salute to the approaching forces, indicating the practitioner’s being of the godly nature of the element. It has been my experience that this form works better for me than the LVX mode. One other ritual, L. Vav vel Reguli, I consider also of this class due to its use of dance and an elaborated opening and closing. It also uses reference to a Kibblah or power spot. However there is some controversy with its classification as such as it only uses one pentagram in each quarter. Nonetheless, that pentagram, being averse, to my mind constitutes a special case that with the general energy and purpose qualify it for the “Supreme” class. This is best studied in Crowley’s notes following the rubric in Magick in Theory and Practice and in my own Liber LAShTAL. A still more direct and recommended source is the rite itself.2

Lastly there remains one further class, that shown by the Watchtower ritual which Regardie speaks of in his Ceremonial Magick. Here the principle elaboration is in the use of orisons, prayerful speeches added at the quarters and in the center to further exult the consciousness of the practitioner. I refer to this as a separate class because it builds upon the “Supreme” formulae in a distinct way, that of using the orisons. Other examples are the Bornless rite, or Liber Samekh and the Ritual of the Secret Doors, which was published in the Beltain ’90 issues of Mezlim.

Now to the method used in the Milk of the Stars. By the above description the Milk of the Stars is plainly of the class of the Lesser pentagram rites. The pentagrams are drawn in a widdershins circle to increase the outward flowing current. It was my experience in the development of this rite that the cleansing, purifying flow was inadequate when this was performed deosil.

The words chosen are all tetragramatons for the reasons noted above. They are all mentioned explicitly in the Holy Books of Thelema except for ATOM. This is a corrected spelling of Tum, returning it to the Egyptian from the British by including the initial glottal stop and restoring its meaning as the Undivided One, which through the Greeks we have inherited as ‘atom.’

Beginning with the East we come to our second metaword. Although F.I.A.T. appears in L. A’ash vel Capricorni Pneumatici, in a manner most favorable to this working, I see its function both there and here as a place holder for the Tetragramaton of this Aeon: Do What Thou Wilt, the secret four-fold word that is a blasphemy against all the gods of men. Thus here it serves as a metaword, and it is appropriate for practitioners to replace it by the ‘tetragramaton’ of their choice. During the opening of Temple Enochi the word ‘Enochi,’ spelled ANKI, was so used.

“Fiat” in Latin means so shall it be, as in “Fiat Lux”, “let there be light.” This is the Word, the Logos, and thus Air. Its action is as that of a Thunderbolt out of the Blue, as will be expressed in the Grand Conjuration.

MAAT is Egyptian for Truth, rectitude, accuracy and the substance of magical power in the same way as the G.D. refers to LVX. Thus it is Earth elementally as this is where truth comes into being, where accuracy has any meaning. Its action is as that of a Phallus, providing the Yang half of the formula of Giving Birth.

APEP is the Serpent of the Depths, rising up out of the waters of the Duat, the stainless abode, and is figured in this manner in the Grand Conjuration. The Snake is the emblem of power and here referred to Water in the same way as water, and power, is described in the Tau Te Ching; “ever flowing seeking its own level, nourishing all things yet remaining itself.”

ATOM is the Nature of Being, and as the whole of Matter is Energy (E=mc2), Atom is Fire. It is the pillar established in the void as it is the beginning of being or order, Cosmos, out of the Chaos. It is Kether before the rest of Tree was formed. It is Hadit crying, “there is no god where I am!” It is the One, formed in the midst of Chaos or the void-of-form, before division into the multitudinous Universe.

It may be noted that this collection of tetragramatons and symbols include both sexes, animate and inanimate powers, the reptilian and mammalian races, and both energy and matter.



The Conjuration of the Archæ

The beings called upon in the same place as where one would call upon the Archangels in the LRP are here simply called Archæ (s. archon). ‘Arch,’ pronounced “ark,” in Greek means the first or the beginning, thus “in the beginning” is “en arch.” Thus these beings are principles; sources of certain qualities or natures. Together, I see these four as divided into two types: Therion and Babalon operate on the Human scale while Nuit and Hadit operate on the Cosmic scale.

Therion I envisage in an emphatically male form with a horned, mammalian head as a species of combined bull and goat head. His brow is emblazoned with as burning thunderbolt reminiscent of the torch on the head of Baphomet.

Babalon I see as a woman reclining upon a couch and colored entirely red. She is huge, the top of Her head is 20 to 30 feet off the ground level on which I stand, which is also the level of the surface of Her couch. Around Her twines the Serpent Apep. Indeed in Her is all power given.

In my understanding of Therion and Babalon, they function as the current god-forms of the Thelemic magickal couple in much the same manner as the tantrics have forms for their practicing couples to take. In terms of the attitude held by some that Crowley the man was Therion and is the only one who is Therion, this particularization of the allusion in Liber AL to the beast and scarlet woman would render the text valueless for any one else but Crowley. As my experience has shown me that the Book of the Law has profound use for practitioners of the magickal art, I believe this attitude to be erroneous. Howsoever, when taken as Archetypes, they become powerful forms for embodying the current of Thelema.

Nuit I image in the form seen on the Stele of Revealing, as an overarching woman in dark blue and flecked with stars. This image is similar to Her form on the Aeon card of the Thoth Deck. Also I see an erect Phallus rising up in the space over which She is arching much like a vulva.

Hadit I visualize as a winged globe rising above or in front of the Pylon and with increasing intensity of vision I see the whirling wave form-particles of the electrons orbiting the nova-nucleus of the Atom that is the globe of Hadit.

Nuit and Hadit together comprise the forms of those powers and principles that lie beyond the Human and as such embody the remainder of the Cosmos and beyond.



The Grand Conjuration

This verse, which replaces the rather straightforward “About me flame the pentagrams and in the column shines the six-rayed star” (or which ever version you are accustomed to3) in the Grand Conjuration of the classic LRP addresses a layer of symbolism somewhat beyond that of the classic form. It is taken, with slight modification, from verse 65, the last verse of chapter 5, the last chapter, of Liber LXV, the Book of the Heart Girt with the Serpent. This verse sums up the symbolism of the entire book and thus the whole needs to be studied to fully apprehend the depths of the images. However, a few words can be said here.

In the first line there is a pun on the word ‘end’. This both refers to the terminus of the working and its purpose. The purpose is stated imagistically in the following. Like the Serpent girt about the Heart, so is the Lord Adonai about the working, that is, the space of the working, the circle so cast. In “the Lord Adonai” we meet the third of our three metawords as the Lord Adonai is the individual’s ‘Holy Guardian Angel,’ their Genius or Daemon, or their own Godly Nature. Thus it is appropriate to replace “the Lord Adonai” with the name of your angel or your own name, as you see fit. Nonetheless, a sister practitioner, an adept, having worked the rite, pointed out that ADNI could be distributed about the four directions of the circle and be attributed to the four images that follow.

The Thunderbolt, Pylon, Snake and Phallus are animadverted to, that is pointed to and invoked/projected, in a deosil circle, counterbalancing the earlier circle inscribed. Their symbolism has been discussed above. Semantically with “the Lord Adonai,” they parallel the phrase “And about me flame the Pentagrams.”

At the last the practitioner self-identifies as being in the center of the working, as the “Woman that jetteth out the milk of the Stars from her paps.” Besides being the title of this rite, it is in fact its central image. The milk of stars is that which stars pour forth: Light. The practitioner is self-identifying as the source or out-giver of that light. This is imaged as the Woman, Nuit, who is Infinite Space and the Infinite Stars thereof. Thus the stars themselves are her paps, her breasts which give out their light, their radiation, upon which all life feeds to live. Therefore it is necessary for each practitioner to express this in whatever gesture for them may be most fitting.

I often follow this invocation of the “Milk of the Stars” with two optional invocations. Khabs Am Pekht-Konx Om Pax-Light in Extension and then Abrahadabra.

“Khabs Am Pekht” is an Egyptian way of saying “Starlight Raying Forth” and the words that follow are different versions of saying the same thing in Greek and in English. “Konx Om Pax” is reported by the Order of the Golden Dawn as derived from Khabs Am Pekht and used in the Eleusinian Mysteries. Together with “Light In Extension” they are used in the opening of the Golden Dawn Neophyte Hall to charge and consecrate it.

Abrahadabra is considered by some to be the “Word of the Aeon” and thus comprise the essential formula for all magick during this time period, especially the act of initiation. Its symbolism is too varied and extensive to enter into here, but I use it’s eleven-fold nature to reestablish the Tree of Life in my body, including Daath, after having erased, as it were, all such distinctions within myself in the previous line, and in effect throughout the rest of the ritual.

In one sense this ritual is not a banishing but an opening up to the inherent wholeness of existence. This is what removes all of the interference that is being experienced by the practitioner. Here the metaphor is not a chasing away of the baddies but a healing of All. This ritual is a map of the return to the Whole, the Holy.



The Quantum Cross (repeated)

At last we come to the final Quantum cross, a repetition of the earlier gesture. For those would prefer a mode of speech more grammatical than the straight speaking of the forces invoked I give a transliterated version of the same as a sentence, one hopefully grammatically correct, as my Greek is imperfect as yet. The Greek was originally chosen for this task due to its similarity to the English. Thus;

ek Chaos, eis Cosmos, dia Eros kai Nuos, en Synchronos estin Allege.

or

Out of Chaos, Into Order, Through Love and Consciousness, In Eternity, Is Change.



Conclusion

“And so is the end of the work…” To what purpose do we do these rituals, throwing stars at the walls? I see this as the tuning of the sphere of energy that dwells around the body. For good reason is this called the Aura, from the Hebrew ‘aur,’ light. With the Milk of the Stars there is a certain melding of the Lesser Banishing and Invoking modes of the Pentagram. Nonetheless it seeks to accomplish the first task: making space for us to operate in, a space of place and a space of mind. We can model the aura like magnetic tape that is filled with static or a floppy disk that is unformatted and unreadable4. Through rites like the banishing rituals we step up the energy around ourselves until the static is smoothed out into a single coherent field or the floppy is fully erased and formatted. This physical process is technically called degaussing. Then with the invoking rites we write to that tape, that disk, that auric-field what we wish to be there.

Once we have established within ourselves, and surely our auras are part of ourselves, any given pattern, synchronicity begins to work. By means causal or non-causal, the verdict is not in on this, that which we give meaning and value to is, as it were, attracted to us. Thus when we invoke Fire, fiery occurrences happen around us. When we invoke Jupiter, jovan things occur, Libra, libran, and so on. Thus these rituals are the fundamental armory of the Magick of Light. Therefore is it essential for each of us to appropriate those rites that in our judgment are good and purge them according to our own insight. Then indeed shall this Knowledge go aright.



Later Comments added 1/4/91:

The Process of Casting the Circle

Further meditation and practice with this ritual in the light of the Philosophy of Organism has provided new insights. Principally we are able to view the sequence of tetragramatons as indicative of the process of concrescence, the process of coming into being. As I usually use the proposition/tetragramaton Do What Thou Wilt for F.I.A.T. this kind of concrescence will be examined in detail as an example. This, I feel, gives certain insights into what will be called the Thelemic Proposition.

Upon drawing a pentagram in the East and charging it with the tetragramaton of your choice, this first word in the newly formed space, created by the Quantum Cross, evokes a response. This response occurs within the psyche of the mage but also within the environment, everything is listening to this Word. All is listening for what is being stated is a proposition, a possibility based on a notion about experience. Something occurred and was perceived. The percipient entity, here the mage, formulates a notion about that experience and generalizes from it about other occasions as yet not actually experienced. This is the proposition. In our ritual this is expressed by the word-symbol F.I.A.T. which means “let it be thus”.

What is evoked is an aesthetic sensibility that, like a lure, will guide the assembly of the elements of the entity/occasion about to become into the unity of being. This is truth in its creative sense. It includes the ability to discriminate between potential elements as to whether they will add to or detract from the overall intensity and harmony of feeling in the concressing entity/occasion. Thus the pentagram of the north is charged with M.A.A.T., Truth5.

As the elements are sorted in and sorted out, in the process of becoming emerges the power to unite the disparate elements into one unity of feeling and being. Being actual requires an entity/occasion to be itself and not another, it requires the creation of what can be modeled as boundaries within which the entity/occasion ‘is’ and without which is what is ‘not’ the entity/occasion. This power to separate ones’ self out into existence is expressed in the ritual by the Egyptian version of Orobous who ‘encircles the World’, giving it definiteness of form. This is A.P.E.P6.

At last we come to the actual (actualized) entity/occasion. This is united, one and indivisible as to divide it would be to render it not itself. Thus we term this ritually as A.T.O.M.

To provide this sketch with more depth let us see how this process works with a given proposition. In this case “Do What Thou Wilt.” It should be remembered that any tetragramaton could be placed here as a proposition of another nature.

In much the same way as in the responsive manner of saying “Will” before meals, the proposition “Do What Thou Wilt” is put forth. Here the Universe responds, as it were, “What is Thy Will?” What is thus evoked is the lure for feeling that is next called MAAT. Most of us would call this our will. This is our will in its most general and eternal aspects and in its most specific. Knowing this is knowing one’s personal truth, one’s reason for being. Thus in the Weighing of the Heart in the Egyptian Judgment scene, the deceased’s heart, which in Egyptian symbolizes will, is weighed against the feather, representing truth. The two must balance perfectly equal as one’s will must be exactly as one’s truth. “Thou hast no right but to do thy will…”

The profound sword of this truth, one’s will, attracts those elements that will create the greatest intensity and harmony of feeling and discriminates from among them in the process of coming into being. This is the power to unite that which was “divided for love’s sake, for the chance of union.” Thus what will be united into the being that is about to be is chosen by “love under will.”

This part of the process of becoming also entails the power to creatively unite the multifarious parts into a novel whole. It is out of this that the profundity of consciousness emerges. For in the play of contrasts and contrasts of contrasts that emerge as the percipient entity/occasion perceives the data from the causal past, and from its ability to include eternal objects in its own constitution, and in particular its ability to recognize that which it did not include, gives rises to consciousness.

Herein lies the Holy Convenant of Set. Set was originally the protector at the prow of the Bark of Ra as it traveled through the Duat. Each night Apep would rear its head and menace the Bark called Millions of Years. This is, as said before, the emblem of the boundary between the included and the not-included. But with the long war that was between Horus and Set, Set could no longer protect the Bark and became identified with the ‘evil’ He had protected against. Thus was a powerful contrast set up between Spirit, i.e. Horus, and Matter or Set. But, as Horus was to learn, He is the twin brother of Set and together They are called the Twin Warriors. In the Spell of Becoming a God who Sheds Light in the Darkness, we are told of the process of uniting the Twin Warriors in our bodies. This sheds light on the entire set of symbols. For the Twin Warriors are the Ida and Pingala, the subtle channels that wrap about the spine. As they are united they awaken the great serpent Kundalini which rises up in their midst. We have called that serpent A.P.E.P. The method for uniting the Twin Warriors is given visually as the Caduceus of Hermes in which a shaft surmounted by a winged globe is thrust between two “fighting” (read copulating) serpents. This also points to Thot’s mediation that lead to the Peace, the Union between Set and Horus, their Covenant. As alluded to before, Set and Horus are the general types of all contrasts as they are Spirit and Matter, Light and Dark, &c. With the intervention of Consciousness, symbolized by the central shaft of the Caduceus, the action of Thot, the contrasts are united into the Power to become. Here we call it A.P.E.P. It is because of this essential intervention by consciousness in the person of Thot that Thot takes up Set’s old post as the Protector at the prow of the Bark of Ra for A.P.E.P. knows Thot was the third term in its creation and thus recognizes Him and lets the Bark pass.

But what is the Covenant of Set? In the days of old Egypt the offering of the King to the Gods was Maat. The King was returning the established order back to its source in the eternal divine. We can interpret this in the light of Process Thought as the passing of actual occasions/entities into their objective immortality. This is the Holy Covenant of Set, that that which has ever been is immortally available for all that which shall be.

Yet this is also an offering for in the process of coming into being one ends one’s becoming and immediately perishes. This entity/occasion that one was is then given over to the Divine, into the “dissolution in the eternal kisses of Nuit”. “If the Body of the King Dissolve He shall remain in pure ecstasy for ever” is saying that if one releases hold on one’s being one’s body will continually dissolve into its next form. This process is ecstatic.

Thus have we come to the One, A.T.O.M. The One that actually is and in its birthing, dies. As it passes into the past as a datum of experience a proposition may emerge about its nature and the nature of other things and the cycle again begins.



Notes on Calling the Archæ as taken from ‘The Rite Process’-Therion, the Senses. Babalon the Power of Process moving into subjective form, Hadit the Actual Entity, Nuit the Omnipresent Divine. (T&B = Shin-Teth, N&H = LA-AL)(Babalon =2.1.2.1.30.6.50=92)

“[T]he animal body is the great central ground underlying all symbolic reference.” [PR p.170] Therefore we will begin our symbolization with the animal body, the receiver of the incoming sensa. Within the process of concrescence data from the causal past is received. This includes all sensory stimulus and all the memories evoked within the percipient entity. By itself it is overwhelming, it is a profusion and confusion of input. To be able to receive this information without being over loaded is the power of the Beast, the animal part of ourselves. For in the same way as animals, unburdened by our human consciousness are much more aware of their environment and their feelings than humans ordinarily are, so by coming in contact with the Beast, the animal in ourselves we acquire its power. This is the Archon of atavistic resurgence, bringing with it all the powers of the animal kingdom. We call it here: Therion, which is Greek for ‘beast’. Let him refer to those initial, primitive phases of reception, wholly before any trace of transmutation has entered therein. We will image Therion as a great shaggy man-beast, horned and hooved in the manner of Pan, and twined with vines and crowned with leaves, indicating fecund life. His brow is emblazoned with a burning Thunderbolt which will, along with a snake, a pylon, and a phallus, enter more strongly into the symbolism of the rite later. This is an icon of our own essential beast-nature.

Next let us image the phase of appearance with the image of the goddess referred to as BABALON. For overwhelmed or not we must still process this incoming data. This is a profound power and so we turn to the woman in whom all power is given. Liber AL7 describes her saying, “he (Therion) is a sun and she (Babalon) a moon…”, and the moon with its regular and periodic change is etymologically the root for mind. Thus to the Babalon-nature within ourselves is given the power to craft the information received by our senses into immediate experience. We can do this for better or for ill, but nonetheless it is we who do it. She, like a Dakini of the Tantric traditions, is visualized clad only with sky, with flaming red skin, and voluptuous of form. She wears tresses of red hair and has green eyes. Around Her twines the Serpent Apep. She wealds the power of transmutation which converts the many into the one.

As we pass into the phase of satisfaction, let us visualize this archon as a golden winged globe such as the Egyptians drew to indicate the consciousness attaining its final reward: the satisfaction of its subjective aim. This one is called hadit. Let it be visualized rising above or in front of the Pylon or pillar and with increasing intensity of vision the whirling waveform-particles of the electrons are seen, orbiting the nova-nucleus of the Atom that is the globe of Hadit.

Lastly, let us image the passing of the occasion into objective immortality as the flight of the winged globe of Hadit taking its place as a star in the body of the goddess whose visible image is the night sky: Nuit. Classically, she is drawn as a woman in dark blue and flecked with stars arching over a scene on a Egyptian temple fresco or funerary tablet.

Having formulated, created an entity, it perishes. Yet in its perishing a new one is formed. This is the flux of existence, thus shown by the round of the circle. But there is also that which remains. What abides in the midst of the flux is the sequence of percipient entities united in serial order. It is in this time-line that story-lines of personal history/mythology, of awareness of one’s self over time can emerge.

Thus beyond the quarters, and from the stable point of the center are the archae called. Therion and Babalon each relate to the kind of time that occurs within the process of concrescence, which is microcosmic. Hadit and Nuit relate to the kind of time that occurs outside of the process of concrescence. This is the ordinary kind of time in which events and objects emerge and pass. It is macrocosmic.



Notes

1. In the Lammas ’90 issue of Mezlim there was an article on a tantric banishing ritual which mentioned that in using the LRP, one was instructed to change any part of it as required except for the opening and closing. I presume this refers to the Qabalistic Cross. This unfootnoted reference is most peculiar to me as I have never seen in all of the magickal literature any hint of suggestion that any one should change the LRP in any part nor any injunction not to change the opening and closing. I call upon the author of that article to publish his or her sources. As far as I know that ritual is, with minor variations, fairly canonical and usually taught as unchangeable. While I agree that any part of any ritual is quite changeable, I for one would like to know of any tradition that instructs its practitioners to change such a rite.

2. see also my “Craft of Magick” article

3. some use “before me flames the pentagram and behind me shines the six-rayed star. Some place the culumn external to the circle created by the rite, and so forth.

4. Another metaphor would be muddied water. These rituals seek to clear ther same water, precipitating the setteling of the obscuring dissolved and mixed in solids.

5. Further images: offering, handing back truth

6. Further images: Set in his holy covenant, the Bark of Ra, the twin warriors, contrasts of contrasts, the introduction of the third term consciousness: Thoth

7. another Hermetic text.