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It is the duty of the Master and Mistress to prepare the members for the ritual. This usually involves them assembling in robes in the Temple or in an antechamber desig- nated as a preparation area at least half of one hour before the beginning of the ritual. During this period they are to keep their silence while standing, concentrating on the image of Bap ho met or some sigil such as an inverted pentagram as decreed by the Master or Mistress.

One or several members should be chosen to act as Cantor and instructed in the proper chanting of the chants. Other members may be chosen as musicians - the pre- ferred instruments being tabor or hand-drum or flute. The benefits the congregation derive from a successfully conducted ritual of Black Magick are many and varied: there are the carnal ones, the material ones and the spiritual ones.

To be successful, a ceremonial ritual must be both dramatic and emotional.


That is, the right atmosphere has to be created and maintained. The object is to involve the emotions of the congregation, and all the many ritualised elements e. However, the single most important element is the power of the voice, whether spoken, chanted, vibrated or sung. See the chapter on 'Magickal Vibration' for one aspect of this.

When you are conducting a ceremonial ritual you must use the set texts and chants such as the Satanic Our Father, the Diabolus as a means of gradually working your- self into an emotional but still controlled frenzy. It is no use just saying the correct words - they must be spoken or chanted with a Satanic desire - and the emotion once brought must be sustained until the ritual is over.

This does not mean simply acting: it means actually becoming the role you assume, that of a powerful sorcerer or sorcer- ess. And this feeling must be communicated to the audience: by voice, gestures eyes and so on.

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Ceremonial Magick is and always has been an Art, and to master this Art takes practice. This also means that each and every ritual must be undertaken without fear or doubt not even unconscious fear or doubt - that is, in the true spirit of Satanic pride and mastery: with an exuUation in the forces conjured forth. It is up to you to initiate the emotion in the Temple, to cultivate its development in the congregation, to get them to reach a ritual frenzy and climax. To direct the energy, you must before the ritual choose a specific desire or aim either your own or as a favour to one of the members.

This aim for example, it might be to harm a specific individual must be enshrined in both a simple phrase and a simple visualisation according to the principles of hermetic magick. The visualisation should be of the successful outcome desired - however, if this proves difficult, concentrate solely on the phrase.

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This phrase, which should be succinct, should then and by you prior to the ritual, be written on a piece of parchment - you could use a 'secret script' of your own devising or one of the magickal ones in general use. You then burn this parchment at the climax of the ritual: at a point you feel is right.

Then exult in the triumph of your desire. Follow this with continuing the ritual to its ceremonial end. To disperse the energy, just imagine it as, for example, filaments surrounding the Temple and gradually creeping outwards. You may also for example in an Initiation ritual direct the energy into an individual who is present in that ritual, by using a sigil and a chant. First, it is a positive inversion of the mass of the Nazarene church, and in this sense is a rite Black Magick see the 'Guide to Black Magick'.

Second it is a means of personal liberation from the chains of Nazarene dogma and thus a blasphemy: a ritual to liberate unconscious feel- ings. Third, it is a magickal rite in itself, that is, correct performance generates magickal energy which the celebrant can direct. The Black Mass has been greatly misunderstood. It is not simply an inversion of Nazarene symbolism and words - when a Nazarene mass is celebrated as occurs every day, many times, throughout the world certain energies or vibrations compati- ble with the Nazarene ethos may or may not be generated, depending on the circum- stances and the individuals attending.

That is, under certain circumstances, the Naza- rene mass can be a ritual of 'white magic': the energies that are sometimes produced being produced because a number of individuals of like mind are gathered together in ritualised setting; there is nothing in the production of energies which is attributable to external agencies e. What a genuine Black Mass does is 'tune into' those energies and then alter them in a sinister way.

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This occurs during the 'consecration' part of the Black Mass. The Black Mass also generates its own forms of sinister energy.

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To see the Black Mass as simply a mockery is to misunderstand its magick. Also, the Black Mass does not require those who conduct it or participate in it to believe or ac- cept Nazarene theology: it is simply means that the participants accept that others, who attend Nazarene masses, do believe in at least to some degree in Nazarene theol- ogy - the Black Mass uses the energy produced by those beliefs against those who be- lieve in them, by distorting that energy, and sometimes redirecting it. This is genuine Black Magick. Participants: Altar Priest - hes naked upon altar Priestess - in white robes Mistress of Earth - in scarlet robes Master - in purple robes Congregation - in black robes Setting: Usually an indoor Temple.

If outdoors, clearings in forests or woods are suitable. Caves are ideal. The reason for such Outdoor settings are to provide an impression of 'enclosure'. The one given below is the version most often used today. The other main version uses almost the same text, but is undertaken by a Priest using a naked Priestess on the altar.

Preparation of the Temple: Hazel incense to be burnt if obtainable, the hazel is mingled with civit. Several chal- ices full of strong wine. Black candles. Several patens of silver if possible contain- ing the consecrated cakes - these are baked the night before by the Priestess and blessed i. The cakes consist of honey, spring water, sea salt, wheat flour, eggs and animal fat.

One paten is set aside for the ritual hosts. These should be obtained from a Nazarene place of worship - but if this is not possible, they are made by the Priestess if imitation of them unleavened white hosts.

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The Mass The Priestess signifies the beginning of the Mass by clapping her hands together twice. The Priestess responds by saying: To Satan, the giver of life. Give us this day our ecstasy And deliver us to evil as well as temptation For we are your kingdom for aeons and aeons. All: Prince of Darkness, hear us! And I believe in the Law of the Aeon, Which is sacrifice, and in the letting of blood For which I shed no tears since I give praise to my Prince The fire-giver and look forward to his reign And the pleasures that are to come!

The Mistress kisses the Master, then turns to the congregation, saying: May Satan be with you. Master : Veni, omnipotens aeternae diabolus! I greet you Who cause us to struggle and seek the forbidden thoughts. She kisses the chest of the altar-Priest Blessed are the proud for they shall breed gods! She kisses the penis of the altar-Priest Let the humble and the meek die in their misery! She kisses the Master who passes the kiss on to the Priestess who kisses each member of the congregation. After this, she hands the paten contain- ing the 'hosts' to the Mistress.

The Mistress holds the paten over the altar- Priest, saying: Praised are you, my Prince and lover, by the strong: Through our evil we have this dirt; by our boldness and Strength, it will become for us a joy in this life. All: Hail Satan, Prince of life! The Mistress places the paten on the body of the altar-Priest, saying qui- etly: Suscipe, Satanas, munus quad tibi offerimus memo- riam Recolentes vindex.

As she does, the congregation begin to clap their hands and shout in encouragement while the Master and the Mis- tress chant the 'Veni' chant. All: As they are with you!

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  • The Mistress returns the paten to the body of the altar-Priest, takes up one of the chalices, saying: Praised are you, my Prince, by the defiant: through our Arrogance and pride We have this drink: let it become for us an elixir of life. She sprinkles some of the wine over the altar-Priest and towards the congregation, then returns the chalice to the altar, saying to the congrega- tion: 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 impostor. May his followers rot in their rejection and filth!

    The Master addresses the congregation saying: Do you renounce Yeshua, the great deceiver, and all his works? All: We do renounce the Nazarene Yeshua, the great de- ceiver And all his works. Master : Do you affirm Satan? She gives the paten to the Priestess, then removes the robe of the Priest- ess, saying: Remember, all you gathered here, nothing is beautiful except Man: But most beautiful of all is Woman.

    The Priestess gives the paten back to the Mistress, then takes the chalices and consecrated cakes to the congregation who eat and drink.

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    When all have finished, the Mistress holds up the paten, saying: Behold, the dirt of the earth which the humble will eat! The congregation laughs while the Mistress flings the 'hosts' at them which they trample underfoot while the Master continues with the 'Agios o Satanas' vibration.