I. The Sinister Calling II. The Black Mass of Life III. The Mass of Heresy IV. The Black Mass - Gay Version V. Synestry: A Sinister Ceremony VI. The Rite of the Nine Angles VII. The Ceremony of Recalling

Appendix: I. The Nine Angles - Esoteric Meanings II. The Secrets of the Nine Angles III. Chants

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

Introduction:

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

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

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

Preparations:

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

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

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

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

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

The Rite:

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

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

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

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

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

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

As they dance, the Guardian lifts the Priest upon the altar while the Master takes up the S.Knife. The Priestess holds the Opfer in sexual union and visualizes the nexion opening as she draws by movement the secret fire from the Opfer. She then releases him and on this sign the Mistress signals to the congregation who begin an orgiastic rite according to their desires.
The Mistress then touches the crystal with her hands visualizing/intoning the aim/intent of the Calling, ad libitum according to the frenzy/energy generated in the Temple. As she touches the crystal, the Guardian(s) assist the Opfer from the altar and with the Master (who takes the S.Knife and the empty chalice used by the Opfer) leave the Temple and go to a secluded place (which may be the place used by the Opfer during the preparation period).

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

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

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

For daily (dawn;dusk) or ad libitum performance either solo or by Priest and Priestess .

Participants:
Mistress of Earth - scarlet robes
Master of the Temple - purple robes
Guardian of the Temple - black robes with face mask
Congregation - black robes

Temple Preparations:

Altar covered by a red cloth on which is woven a gold inverted pentagram. Black candles and incense of Mars to be used. Behind the altar is a large swastika banner: black swastika on white circle against red background. Silver chalices containing strong wine; crystal tetrahedron and small altar bell on altar.

The Aim:

The aim of this Mass is to a) challenge accepted beliefs about recent history; b) provoke dissent and encourage Promethean challenge - particularly within the psyche of the individual; c) encourage dark forces. It should be noted that performance of this Mass is illegal in many Western countries - and acceptance of its tenets renders individuals liable to persecution. Performance of this Mass in these times is as dangerous as saying a genuine 'Black Mass' in the era of Nazarene persecution/'witch hunts'.

The Mass:

The congregation et al assemble in the Temple. The Master and Mistress enter at the start of the rite, precess to the altar, bow to the banner and turn to face the congregation.

Mistress:
Hail to you, most holy and free,
Revealer of Dark:
We greet you with forbidden thoughts!

Congregation:
Hail - most holy and free!

Master:
We believe -

Congregation:
Adolf Hitler was sent by our gods
To guide us to greatness.
We believe in the inequality of races
And in the right of the Aryan to live
According to the laws of the folk.
We acknowledge that the story of the holocaust
Is a lie to keep our race in chains
And express our desire to see the truth revealed.
We believe in justice for our oppressed comrades
And seek an end to the world-wide
Persecution of National-Socialists.
We believe in the Magick of our wyrd
And curse all who oppose us.
We express our pride in the great achievements
Of our race
And shall not cease from striving
Since we believe the destiny
Of our noble Aryan race lies among the stars!

Mistress:
Let us remember in silence
Our comrades who gave their lives
Before, during and after the Holy War.

(The Master rings the bell twice. The silence which follows is broken by the Master ringing the bell once when all present give a brief Hitlerian salute.)

Mistress:
I who am Mistress of Earth welcome you
Who have dared to defy the dogmas
That now hold our peoples in chains!
No thought should bind you:
No dogma restrict!

(The Master now vibrates the 'Agios o Falcifer' standing facing the altar with his hands over the chalices. During this, the Mistress kisses each member of the congregation saying: 'Honour be yours', goes to the altar and takes up a chalice.)

Mistress:
By our love of life we have this drink:
It will become for us a gift
From our gods!

(The Mistress raises up the chalice, turns and replaces it on the altar, passes her hands over the chalices saying quietly: 'Oriens splendour lucis aeternae et sol justitiae - veni et illumina sedentes in tenebris et umbra mortis.' She then goes to the Master who kisses her and holds his hands outstretched toward the congregation.)

Master:
Caligo terrae scinditur
Percussa solis spiculo
Dum sol ex stellis nascitur
In fedei diluculo
Rebusque jam color
Redit Partu nitentis sideris.

(The Master turns, bows briefly toward the banner, faces the congregation and points to the swastika, saying:)

Behold the sign of the sun
And the flag of he who was chosen
By our gods!
Praised are you by the defiant:
Through your courage we have
The strength to dream!

(The Master hands the Mistress a chalice, saying:)

Suscipe, Lucifer, munus quod tibi offerimus
Memoriam recolentes Adolphus.

(The Mistress sips the wine, holds the chalice toward the congregation and says:)

Let us affirm again our faith.

(The Guardian steps forward, raises his right arm in the Hitlerian salute )

Guardian:
Hail Hitler!

(The congregation respond with a salute and a greeting.)

Master:
So you have spoken and from your speaking
Gifts shall come to you
Given by our gods.
Drink now, to seal with honour
Your faith.

(The Mistress gives the chalice she is holding to the Guardian who drains it, holds it upside down to show the congregation and places the empty chalice on the altar. The congregation, in single file, then approach the Mistress. She hands them a chalice each, which each drain, hold upside down and return to the altar. When all have drunk, the Master vibrates the 'Agios o Falcifer' while the Mistress turns to the congregation.)

Mistress:
To believe is easy,
To defy is hard -
But most difficult of all
Is to die fighting for a noble cause.
Go now, and remember
So that we few who survive
Can gather again in secret
At the appointed time
To recall the greatness promised us
By our gods!

(The Guardian opens the door to the Temple and ushers the congregation out.)

Note:
The altar may contain, at the start of the Mass, a copy of 'Mein Kampf' and a framed photograph of the Leader.

Guidelines for Gay Initiates

i) Temple Organization:

The Temple is organized according to the principles laid down in the 'Black Book of Satan I' except that: a) for women, the External Adept who organizes the Temple is known by the title 'Erie' b) the Initiation of new members, and the rituals (such as the Black Mass) which are used by the Temple are changed from the texts given in the Black Book I and other writings in accordance with the principles given below.

ii) Rituals:

In general, the form of the ritual used and much of the spoken text is unaltered.
The titles/roles of the participants are changed thus:

a) for men - the role of 'Priestess' is assigned to the Acolyte; the role of 'Mistress of Earth' is assigned to the Deacon.
b) for women - the role of 'Master' is assigned to the High Priestess; that of 'Priest' to the Magistra.

Thus, for example, the participants in the Black Mass are:

a) for men - the Priest; the Acolyte; the Altar-Priest.
b) for women - Magistra; Priestess; Altar-Priestess.

In rituals with an overt sexual content, heterosexual intercourse is replaced by excitation to orgasm (usually orally) for women, and penetration for men (unless in the case of men, the Choregos favours oral stimulation). The Choregos/Eria can decide on suitable variations according to taste and preference.

iii) Images

Sapphic Temples are generally sub-dedicated (ie. although primarily dedicated to Satan, they are also dedicated to another Dark Diety) to Hecate, and accordingly an image of Hecate (painting, sculpture etc.) is present in the Temple. Also reproductions of Atus VI and III of the Sinister Tarot may be present, the latter representing Baphomet. Male Temples are usually sub-dedicated to Sapanur: the 'demon' of all-male spirituality, and an image is present in the Temple. Traditionally, Sapanur is depicted as a strong man of sinister features who wears thongs on his arms. He brandishes a cuboid from which intense light is emerging, and his member is wellformed and erect. Reproductions of Atus X, XII and XV may also be present. (Note: in the Septenary System, Hecate is associated with the sphere of the Moon, and Sapanur with the 11th path.)

The Mass:

Setting:
Usually an indoor Temple. Black altar cloth and black candles. Behind the altar is an inverted pentagram and on the altar, a cuboid.

If outdoors - candles in lanterns.

Participants:
Altar Priest - naked on altar
Priest - black robes
Deacon - purple robes
Acolyte - white robes
Guardian - appropriate colours, with face mask

Preparations:

Hazel incense to be burnt. Silver paten containing hosts, specially obtained - or made before the ritual by the Acolyte (unleveled and in imitation of Nazarene type). Other preparations as in the Black Book I.

The rite:

The Deacon begins the Mass by clapping his hands twice. He turns to the congregation and makes the sign of the inverted pentagram with his left hand, saying:
I will go down to the altars in Hell.

The Acolyte responds:
To Satan, giver of life.

(The congregation and all present then recite the Satanic Our Father and the Creed [see texts of Black Mass in Black Book I]).

After, the Deacon says:
May Satan be with you.

All:
As He is with you.

Deacon:
Veni omnipotent aeterne diabolus!

Priest:
By the word of the Prince of Darkness
I give praise to thee.

(He kisses the lips of the altar-Priest)

Priest:
My Prince, bringer of lust and fire.
I greet you who cause us to struggle
And seek the forbidden pleasure.

Deacon:
Blessed are the strong
For they shall bring delight.

(He kisses the chest of the altar-Priest)

Blessed are the proud
For they produce ecstasy.

(He kisses the penis of the altar-Priest)

Let the Nazarenes die in their rejection
And misery!

(He turns to the congregation)

We who defy know how to lust!

(He kisses the Acolyte who passes the kiss onto the members of the congregation. The Acolyte then hands the Deacon the paten containing the hosts. The Deacon holds them up, saying:)

Praised are you my Prince
By the proud: through our evil
We have this dirt; by our boldness
It will become for us a joy!

All
Hail Satan, Prince of Darkness!

(The Deacon places the paten on the body of the altar-Priest, saying quietly:)

Suscipe Satanas munus quod tibi offerimus memoriam recolentes Atazoth.

(The Acolyte quietly says 'Sanctissimi Corporis Satanas' and begins to masturbate the altar-Priest - via hand or mouth according to his desire. As he does this, the congregation begin to clap their encouragement while the Deacon chants loudly:)

Veni omnipotens aeterne diabolus!

(The Acolyte allows the semen of the altar-Priest to fall upon the hosts - or he, himself deposits the semen if orgasm was achieved via mouth. The Deacon then takes up the now consecrated paten saying:)

May the gifts of Satan be forever with you!

All:
As they are with you!

(The Deacon then takes up one of the chalices, saying:)

Praised are you Prince of Darkness
By the defiant:
Through our lusts for delights
We have this drink.
Let it become for us an elixir of joy.

(He sprinkles some of the wine over the altar-Priest, replaces the chalice and says:)

With pride in my heart I give praise
To those who drove the nails
And he who thrust the spear
Into the body of Yeshua, the imposter.
May his followers rot in filth!

(The Guardian stands before the congregation saying:)

Do you renounce the Nazarene Yeshua
The great deceiver
And all his works?

All:
We do renounce Yeshua the deceiver
And all his works.

Guardian:
Do you affirm Satan?

All:
We do affirm Satan.

Guardian:
Hail and praise to Satan, the lord of life
And provider of pleasure.

(The Deacon vibrates the Agios o Satanas while the Priest picks up the paten with the hosts and says to the congregation:)

I who am the joys and pleasures
Which you my Brethren seek
Am here to show you my body.

(He holds the paten out while the Guardian removes his robe. The Deacon points to him as the Acolyte fondles the Priest and says:)

Most beautiful of all
Is the power of our lusts.

(The Deacon takes the paten from the Priest, saying:)

Behold the dirt of the Earth
Which the humble eat!

(He then throws the hosts to the ground while the congregation laugh and trample the hosts. The congregation abandon themselves to their lusts. The Deacon chants Agios o Satanas three times and then joins them in the celebration. Feasting and drinking begin as the pleasures of the flesh are enjoyed.)

Location:
Usually an indoor Temple.

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

Temple preparations:

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

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

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

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

The Ceremony:

The Priestess raises her hands, saying:

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

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

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

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

My breasts pleased you
And brought forth joy!

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

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

Congregation:
Curse him! We curse him!

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

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

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

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

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

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

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

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

Notes:
1) The ceremony was originally performed each year on the return of Sirius - although it is often performed now at any time, "Sirius" being replaced by another appropriate star (or sometimes 'the Moon').
2) The rite generates sinister magickal energy - which can be directed via the usual means toward a specific aim/goal/undertaking, or into an individual (eg. a novice), or stored in the crystal to await further use, perhaps at another ceremony (eg. 'Sacrifice').

The rite may be undertaken on either the autumnal equinox (for the Dabih gate) or the winter solstice (for Algol). The Naos rite is suitable for southern climes and will not be given here although in form it is the same as the version given.

Ideally, the rite should be undertaken either:
a) on a hill-top of pre-Cambrian rock which lies between a line of volcanic intrusion and another rock - in Britain, this other rock is 'Buxton'
b) in an underground cavern where water flows [this applies only to the 'chthonic' form]
c) in a glade consecrated beforehand within a circle of nine stones (the first stone being set on a night of the new moon with Saturn rising, the second at the full moon and so on: the first stone marking the point on the horizon where Saturn rises). [Note: this applies only to the 'natural' form of the rite.]

Further, the time is right when, for Dabih, Venus sets after the sun, and the moon itself occults Dabih or is near to it; and, for Algol, when Jupiter and Saturn are both near the moon which is becoming new, the time before dawn. These conditions mean that the energies are available to enhance the working.

The rite exists in three versions - the natural form, the chthonic, and the solo. The chthonic form may be combined with the Ceremony of Recalling and the Sacrificial Conclusion undertaken according to Tradition. It must be noted however that this combination is exceedingly dangerous - if done correctly with a) above and with the conditions for Algol as above, it brings back to Earth the Dark Gods themselves by opening the Star Gate between the causal and acausal.

However, the chthonic form may be successful in bringing to presence the Dark Gods without the Sacrificial aspect if the chants are done correctly, the crystal is sufficient in size, and the cosmic tides are aligned aright [note: this usually occurs when an Aeon is (magickally) ending, the energies being more pronounced in the last three decades. At other times the rite can be used to bring about such changes]

The natural form involves a Priest and Priestess [ideally hese should have undertaken the ritual of Internal Adept - or at the very least External Adept] and is basically a drawing to the Earth of acausal energies - these are left to disperse naturally: ie. without any magickal intent.

The chthonic form involves a Priest and a Priestess as well as at least one cantor trained in sinister Esoteric Chant together with a congregation of male and female. This form is either an invokation to the Dark Gods - the energies being dispersed naturally - or a channelling of those energies into a specific event or events or individual. This channelling however requires the skill of at least a Master of Temple/Mistress of Earth.

The solo form involves one individual and the aim is usually the alteration of the consciousness of that individual: this however is very dangerous.

Note: all the above forms require a crystal tetrahedron made of quartz.

I: Natural Form

If possible, the conditions above should be met - if not, conduct the rite on an isolated hill-top at sunset. Both Priest and Priestess should be naked. The rite begins with the Priest vibrating seven times "Nythra kthunae Atazoth" while the Priestess holds the crystal in her hands, palms upward. The vibration should consist of three projected vibrations followed by four resonant ones - all aimed at the crystal which should be at a distance of not less than two feet and not more than three. After the vibrations, the Priest places his hands on the crystal and both vibrate "Binan ath ga wath am" as a projected vibration.
The Priestess, still holding the crystal, then lies with her head North while the Priest arouses her with his tongue, locis muliebribus. The sexual union begins after, and both visualize the Star Gate opening and energy flowing through it down to them. If desired (ie. sinister intent) this energy may be symbolized by Atazoth - a dark nebulous chaos issuing forth from a star strewn Space which changes into a 'Dagon' like entity before becoming chaos again. This visualization continues until the sexual climax of the Priestess after which the Priest reaches his own climax. The Priestess then rises and buries the crystal in the earth of the hill [as deep as possible - this may be prepared beforehand - and leaving few traces]. When complete, she vibrates over the place "Aperiatur terra, et germinet Chaos". They then depart from the hill.

Note: further rituals may take place over the burial, but they must have the same intent and follow the form as above except the vibrations are aimed toward the buried crystal - no further crystal being required.

II: Chthonic Form

If the special conditions cannot be met [(a) and Algol are most effective; (b) and Dabih are generally for channelling into specific events/individuals] then a hill-top containing volcanic quartz is suitable.

The crystal should be placed on an oak stand with a sheet of mica between it and the wood [this enhances still further the effect of the crystal and is a recent modification). The Priest, Priestess and Cantors stand near the crystal, while the congregation (of at least six - three male and three female) form a circle around them. The congregation dance moonwise and according to their desire chant "Atazoth" as they do while the Cantor(s) vibrate in E minor "Nythra kthunae Atazoth".

After this vibration the cantor and Priest (or two Cantors if there are two) vibrate in fourths the "Diabolus" chant [see set texts] while the Priestess places her hands on the crystal, visualizing the Star Gate opening (as in I).

After the Diabolus, the Priest signals to the congregation who begin an orgiastic rite according to their desires. The Priest and Priestess then vibrate "Binan ath ga wath am" a fifth apart (or an octave and a fifth) while the Cantor(s) vibrate "Atazoth". If two Cantors are present, this Atazoth vibration begins in parallel: the next "Atazoth" is a fifth apart as is the third. After this, they then chant, in fifths, the 'Atazoth chant' according to tradition [see set texts). While the Cantors are chanting the Priest and Priestess continue their visualization.

If only one Cantor is present, the "Atazoth" vibration is continued nine times and then the 'Atazoth chant' undertaken by the Cantor and the Priest, in fifths.

The Dark Gods will then be manifest.

[If for some reason (eg. inexperience of the participants) the manifestations do not occur, the Priestess should chant in C major "Nythra kthunae Atazoth" after which the Priest also places his hands on the crystal and he and the Priestess vibrate "Binan ath ga wath am", the Cantor(s) chanting the Diabolus as before after which the Priest visualizes the energies arising from the orgiastic rite as cohering and then entering the crystal to be then drawn forth into both himself and the Priestess before being sent forth to render asunder the Star Gate]

Notes of this form: * the rite may be enhanced by the use of tabors/drums during the dance and the orgiastic rite, individuals being appointed for this task. * The maximum number of participants should not exceed twenty-one in total.

* Provided rigorous training is undertaken beforehand, the dance and the orgiastic rite can be replaced with the congregation chanting from the start of the rite the "Diabolus" in fifths they continue with this until the Priest signals them to stop (after the Cantors Diabolus chant) after which they chant the 'Atazoth chant' in fifths repeatedly until the end of the rite. If this form is done, it is important for the congregation to visualize the Star Gate opening while they chant - and this visualization should be agreed beforehand and be the same as that of the Priestess and Priest. This form of the chthonic rite is however only effective if the congregation has been trained to chant in the correct manner. A suitable cavern/resonant building/Temple may be used in this instance. [Further note: providing the chanting is accurate, the crystal large enough, this form is among the most effective.]

III: Solo Form

This form should be undertaken on either a hill-top or in a Temple/resonant building. It begins at sunset on a night of the new moon with Saturn rising.

The individual should face Saturn and vibrate "Nythra Kthunae Atazoth" seven times while holding the crystal. Then "Binan ath ga wath am" is vibrated followed by the Diabolus chant after which the visualization is begun (as above) [Note: this form involves the 'Saturnian' gate and thus the Gate may be visualized near the planet Saturn]. The energy is then visualized as flowing down into the individual, this visualization lasting for at least one quarter of an hour. After, the individual chants the 'Atazoth chant', places the crystal on the ground and sits near it, to visualize its interior becoming black and this blackness spreading out to engulf the individual.

Note: This ritual should not be undertaken lightly. There must be a preparedness to exult in the energies. After the rite (the individual will know when it is complete) the crystal should be wrapped in black cloth and stored until required again. Before attempting this form, individuals are advised to seek the guidance of a Master of Temple/Mistress of Earth.

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

Preparations:

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

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

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

The Ritual:

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

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

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

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

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

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

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

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

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

I put my kisses at your feet.
And kneel before you who crushes
Your enemies and who washes
In a basin full of their blood.
I lift up my eyes to gaze
Upon your beauty of body:
You who are the daughter and a Gate
To our Dark Gods.
I lift up my voice to stand
Before you my sister
And offer my body so that
My mage's seed may feed
Your virgin flesh

Mistress:
Kiss me and I shall make you
As an eagle to its prey.
Touch me and I shall make you
As a strong sword that severs
And stains my Earth with blood.
Taste me and I shall make you
As a seed of corn which grows
Toward the sun, and never dies.
Plough me and plant me
With your seed and I shall make you
As a Gate that opens to our gods!

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

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

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

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

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

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

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

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

Sacrificial conclusion:

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

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

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

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

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

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

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

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

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

I know you my children ...

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

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

Notes:
Rituals outdoors should be conducted within an (isolated) stone circle during twilight. If the 'Sacrificial Conclusion' is undertaken the ritual occurs on the Summer Solstice once every cycle of seventeen years (or nineteen in some traditions).
The one chosen, according to ancient tradition, reaped many benefits in the realm of the acausal (or the lands of the Dark Immortals as it was sometimes called) where that eternal aspect of the individual which initiation into the darker mysteries created was transported after the mortal death to begin on another plane of existence. This belief made willing sacrifice possible.

The name nine angles is, in one fundamental sense, selfdescriptive¡­: the Tree of Wyrd possesses nine causal angles and nine acausal angles in the causal geometric sense, and these can be represented as formed by the corners or angles of a causal and acausal tetrahedron, one a reflexion of the other, the base lying in the plane of the middle sphere (the sun). This double tetrahedron encloses in three dimensional space the path from the causal to the acausal - the 'initiate journey' from the sphere of the Moon to Saturn via the other spheres, this path being helical (cf. 'The Wheel of Life' in NAOS). The direction of this path is 'counter-clockwise'. In essence, the acausal is a reflexion (and vice versa) of the causal, so the single term 'Nine Angles' describes what is our normal (ie. un-initiated) view of the Septenary, this Septenary being a 'map' of consciousness and the cosmos. The realization of the dual nature of the spheres (for example Mercury is the 'shadow' of Mars) arises from Initiation and is the first stage of an esoteric understanding of the term 'nine angles'.

The term also describes the nine fundamental 'alchemical' forms (represented by the symbols and so on: ie. the pieces of the Star Game). These forms are the basic apprehensions of magickal energy and thus re-present the acausal manifest in the causal (in the many forms of that manifestation - eg. individual consciousness: the images/archetypes pertaining thereto). Hence each of these symbols is an 'angle' re the above description of the septenary Tree. These nine fundamental forms (the abstract symbolism is a stage of understanding beyond the purely causal geometric one) exist in many combinations within the nexion which the Tree of Wyrd represents - and these combinations are abstractly symbolized by the placement of the many pieces of the Star Game over the seven boards ('spheres') of that game. (Note: the advanced form of the Star Game is the most complete representation, but for convenience the septenary form will be used here. It should be noted, however, that the septenary form - difficult though it is for initiates - serves only as an introduction to the advanced game.) This abstraction, in terms of the Star Game, makes the forms understandable on a level higher than that of using words and ideas - this understanding is a new form of thinking, a form appropriate to the next century and beyond. Such an understanding arises from playing the Star Game and relating the abstract symbols to conventional representations (eg. archetypal forms; the energies of the pathways; the symbolism of the Tarot and the many and various occult symbolisms) - this develops the capacity for what may be termed 'acausal thinking': when the conventional representations are abandoned and collocations are viewed abstractly. This 'abstraction' is however a new 'insight' (a lower form of which is often described as 'intuition') and not a dry, academic process: it extends consciousness into new and important realms and pre-figures the development of a symbolic language which eliminates the confusion, both moral and linguistic which exists in words and the translation of complex ideas into such words. It is 'mathesis' in the ancient Greek sense and while not being what we understand as 'mathematics' it complements mathematical absraction and indeed interacts with it in some places. For example, the causal within the acausal can be represented by the tensor is the causal component and the acausal one. For an system (Euclidean space) has nine non-zero components. These are the symmetric components of : the skew-symmetrical being acausal. In this sense, the nine form 'sub-spaces' of the causal and the tensor 'describes' the nexion causal/acausal. It is possible to write an equation involving the tensor which describes the multi-dimensional space, the boundary conditions of which give, for example, the metrics of each form of 'spacetime' (causal and acausal).

Essentially, the symbolism is a new tool to assist and develop our understanding, and it is via this symbolism that the meanings of the nine angles may most easily be understood without confusion.

On a less refined esoteric level (ie. in more 'conventional' esoteric terms) the nine angles symbolize the sigil formed by connecting the spheres of the Tree of Wyrd with the two most important 'Gates' (see illustration). This sigil describes the energy flow and may be used, magickally in several ways - for example as a visualization 'sigil' (in hermetic rituals etc.) as a symbol of the path walked during certain rites (some connected with esoteric chant - qv. NAOS) and when an 'Earth Gate' is being sought with a view to drawing acausal energy through it to change the causal (eg. inaugurate a new aeon).

The nine also represents the tetrahedron (for example, the crystal one used in the Rite of the Nine Angles) which is itself symbolic of the nexion described by the Tree of Wyrd. Thus, for instance, in the Nine Angles Rite, the crystal represents one aspect of the nexion, the Priest and Priestess the other: together (ie. the bringing together in the ritual) they enable the nexion to be opened. In this sense, the Priest and Priestess (when conjoined) form a tetrahedron which, joined with the crystal one, enables acausal energy to become manifest in the causal (the 'world') - this is the secret hinted at in many historical alchemical MSS (for example the 'Rosarium Philosophorum':

"Make a round circle of the man and woman ...") and occasionally depicted in drawings. This 'double tetrahedron' is a magickal form of the double described above in the first paragraph (the causal geometric one).

In some 'esoteric' circles the nine is seen in terms of the five, the five itself deriving from the five angles of the inverted pentagram. This is, however, a misunderstanding, deriving as it does from viewing the 'angles' two-dimensionally when in fact they should be considered in a three dimensional way, at first, and then four-dimensionally (the helical path within the tetrahedrons). This four-dimensional view is in itself only a beginning - beyond is the multi-dimensional when both the causal and the acausal spaces are considered. One means to apprehend this duality is the Star Game (qv. NAOS).

The diagrams show how the basic nine angles relate to the
inverted pentagram. Thus, is the first sphere, the Moon, the second sphere, Mercury, and so on.

The diagrams signify the order of working in order to create types of magickal energy - that is, they are rites of invokation. Thus, the inverted pentagram shows how magickal energy can be created (or rather drawn from the acausal) - the type depending on where the process is begun. For example, to Invoke 'Satanic' energies, the point would be the starting one, going on to the next, , and then ~ and so on. The diagrams refer to the chants (given in NAOS and elsewhere) which when sung correctly open the gate or nexion (to the acausal) located at/represented by the specific point or sphere shown. Thus, means the use of the 'Agios Lucifer' chant (mode IV); means the use of the Agios Baphomet (mode I) and so on. For a ritual, the chants are undertaken in order.

The 'symbol of the nine' shown below the inverted pentagram is only one form of the many possible by joining the seven spheres of the septenary and the 'gates' - as shown, the invocation begins with the Moon sphere and ends with the Saturn sphere (and thus the Agios Vindex chant). Each symbol of nine represents a particular type of energy - for example, to open an 'Earth' gate, the sequence would end with the Earth Gate (ie. the Jupiter sphere); while to open a Star Gate it would end with that gate - the diagram.
A simpler form of invocation is possible , and involves not the complete chants, but simply the "word or name" associated with the particular sphere (according to the septenary tradition). Thus, the Moon sphere would involve the vibration of "Nox", the Mercury sphere "Satan" and so on (qv. the correspondences in NAOS).