Originally writtenby Dr. Monett in Mysticism in the 21st Century

Adapted and translated in Romanian for Occult-Study by Florin Baciu from Flacăra Neagră

Translated from Romanian to English by F.v.F. from beginning to “Beliefs and practices of the Ona”

Transribed from “Beliefs and practices of the ONA” to the end from Mysticism in the 21st Century

At a close inspection, the Order of Nine Angles (O.N.A.) is a fascinating mixture of hermetism and antinomian spirituality with pagan elements. Having its roots in a few British covens who disappeared in the meantime, ONA has grown in size in a way that the member cells can be found on all continents and have a considerable presence in the occult area of the internet. And although the beliefs, principles and practices are reminiscent of the dark medieval and even preroman cults, ONA today embraces contemporary technology in spreading its philosophy. Having the fundamental ideas of pathei-mathos (‘searching through adversity’), ONA is unique due to the fact that it offers aggressive and elitist spirituality, which pushes its members to find and surpass their mental, physical and psychical limits in search of spiritual ascension. Simultaneously with the very tough challenges of mental and athletic order, ONA also recognizes a pantheon of ‘dark gods’, together with an esoteric system meant to introduce the initiate to the acausal or the supernatural world of the mystic. Indeed, if the ONA mysticism is transgressive, the same applies to its politics, because the Order challenges its members to exceed not only their personal limitations, but also the social and ethical ones. In fact, in some texts ONA defines itself as a tough path of social, criminal and supernatural conditioning which is necessary to break the chains of the cultural and political conditioning of its members. And although it promotes rebellion against authority, ONA also has a sense of honor and solidarity from the mystics who follow this dark path.

THE ORIGINS OF O.N.A.

The founder, Anton Long, is a mystery to many of the members in the movement, but also to the scholars. While some individuals were identified as possible candidates, the real identity of Anton Long remains a mystery. Long affirms in his biographical notes that he was born as a British citizen, who in his youth had traveled a lot in many places such as Africa, Asia and the Middle East. Most probably, as it results from his last writings, he met a large spectrum of mystical and folkloric traditions in all these areas which he visited. At his return to England, the young man followed academic studies (physics but also history of religions) and it seems he became fluent in classical languages (Greek, Latin) but also in Arabic and possibly Persian. However, as a student Long was attracted to the darker elements of society and through his own will he got involved in criminal activities. At the same time, probably because of the experiences from over the ocean, Long began his studies in the occult and paranormal.

ANTON LONG

(Source)

After he discovered some occult societies in Britain, which he considered to be either too pretentious or lacking in substance, he began searching for groups which were more suitable to his personal understanding of what an occult society should be like. Notable among them was a Satanic group from Manchester known as “The Orthodox Temple of the Prince”, as well as the “Temple of the Sun”, in which later he had a leading role. A bit later, his efforts brought him in contact with an underground pagan traditional, both matriarchal and sinister in character, referred to him as the Camlad tradition. Long was initiated in the Camlad tradition and eventually became the head of this tradition. Under his supervision at the beginning of the 1970’s, the Camlad coven united with several other similar societies (Noctulians and Temple of the Sun), reforming under the name Order of the Nine Angles (O.N.A. or O.9.A.). Although there is little known about the three separate groups that became the Order, it is known that they had all had in common a synthesis of various elements: hermetic, pagan and satanic. The order evidently used all these three elements in the first writings with the goal of attracting a large spectrum of potential members. Even so, a critical examination of the basic texts of the ONA suggests that the first satanic nuances were rather cosmetical and the basic mythology and cosmology were truly hermetic, with pagan and antinomian influences. From the 1970’s to the end of the 1990’s, the Order went through a fast growing period, mainly through the promotion in the written mass-media connected to the mystical and the occult. Meanwhile, Long developed and refined the basic principles of the ONA, together with its myths, structure and strategic goals and ways of action.

While ONA does not have, by defition, a clear leader, Anton Long continued to be the moving force behind the Order and the main author of the majority of the Order’s texts. Possessing a exquisite intellect and being and encyclopedic person, his works include not only the public mystical teachings of the Order, but also some thousands of pages about ethics, honor and few novels of “sinister fiction”. Although Long writes only in english, it is clear that he draws his inspiration not only from British sources, but also international sources; his texts also include passages from old Greek, as well as spiritual terms from Sanskrit or Arabic.

In spite of his role in the Order on the course of the last three decades, in March 2012 Anton Long announced his retirement from public life, saying that ONA is well positioned to advance in the 21st century with new hands on the handle. However, recent updates of the official ONA websites suggest that Long remains active, although in a rather retreated manner compared to the previous years.

STRUCTURE AND DEMOGRAPHIC DATA

While ONA’s origins are rooted mostly in British paganism, since then until now it has extended, becoming a global entity, with “nexions” (cells) or associated groups in America, Australia, Brazil, Egypt, Germany, Italy, Ireland, Portugal, Poland, Russia, Serbia, Romania, Spain and South Africa. The majority of traditional nexions are located in the British isles, Ireland and Germany, and the original cell, known as “Nexion Zero” este mostly located in Shropshire, England. ONA’s nature makes the gathering of data difficult because the movement is discreet by definition. Even more, ONA carefully avoided a central administration with concrete information about its members, preferring instead to operate as a network or as a “kollective” of nexions. Also, ONA does not ask its members any payments of taxes or to register locally or centrally. There is no member card, no admittance requirements – it is not a lodge or a structured temple, but rather a movement, a subculture or metaculture that its adherents prefer to embody or to identify with it. But ONA is not completely anonymous, since it has a powerful presence in the virtual world. A simple search on Google shows how far of rural England it has evolved, from a small group of pagans and hidden hermetics to a global community.

Even more, the Order offers multiple examples of what its “members” can be. At the beginning of 2012, Anton Long affirmed that there are:

1. People associated with traditional nexions (who follow the initiatory path called The Seven Fold Way)
2. Niners /  Dreccs
3. Balobians and usually musicians or artists
4. Members of gangs/clans/tributes inspired by their ethos such as a motorcycle band from Florida or a Hispanic group from New York
5. Mystics who follow the Rounwytha tradition, working and living in the wilderness or are part of small groups (usually consisting only of women)
6. Associated people with occult groups inspired by ONA

By the Seven Fold Way, Long refers to a sinister hermetic tradition originally from ONA; through Niners he refers to a modern type of ethnic culture or street culture that support ONA through rather practical ways than esoteric; by Balobians ONA refers to artists and musicians who contribute to the movement through the “Belle Arts”; by Rounwytha it is understood a rare group of individuals similar to mystics or those with special physic powers.

The last category (groups inspired by ONA) is rather difficult to describe since the esoteric vocabulary specific to the Order got to be taken on by many other groups which are or are not conscious of their connection to ONA, which through their texts demonstrate clear influences, the most prominent example being “Temple of Blood” from the U.S.A.

Mystic practices with crystal spheres

Having a large spectrum of possibilities, the Order does not use the term “member”, but rather prefers to use the term “associate” since it better represents the affiliation that an individual, nexion or group can have with the Order.

Considering the complexities, trying to determine who is a “member” of the Order, it is possible that in 2013 the number got a little over 2000 associates of the Order, this permitting a larger definition of who “belongs” to ONA. In terms of active members in nexions, the order estimates that at the moment over 300 members have been identified as being part of the primary nexions. Furthermore, the Order’s websites and the reports done by the leaders suggest that the report between the genres is split equally, though it varies from a region to another. In the United Kingdom for example, it is said that the traditional nexions have continued the tradition of matriarchal leadership; some of the original nexions from the 1970’s being formed exclusively by women. These examples shouldn’t be understood as being strict, but the semiofficial position of the Order.

GENERAL VIEW ON THE LEADERS

Ever since its beginnings, ONA has rejected the idea of a central organization (church, lodge or temple) that would have authority over the rest of the members. Partially, this is also a mechanism of survival, because there is no primary authoritary figure through which the movement lives or dies. Thus, although Anton Long is credited with the creation of the Order, it is widely understood that Long himself is a figure of an unknown founder. Even more, it is possible that “Anton Long” to have served as a mask for multiple individuals for the last decades and thus he can continue to appear in the future to offer guidance to the Order if necessary. Anton Long helps with the validation of the currants and ideas of the ONA, offering advice and suggestions to the collective, but he never dictates or gives orders. The diffuse nature of ONA is also an impossible embezzlement, for there is no chair or central position for an individual to occupy. Thus, a schism (as many occult societies suffer) is theoretically impossible, because a person can only lead a single nexion at most, but never the entire Order.

BELIEFS AND PRACTICES OF THE O.N.A.

Order of the Nine Angles has five fundamental principles, being:

1. The Way of Practical Deeds. This refers to the conviction that the ONA is a collective of action, not merely reflection. Initiates are expected to live an “exeatic” life, meaning a life that defies social convensions (and indeed laws). A initiate of the ONA may, for example, decide to become (e.g.) a vigilante, soldier, or criminal in their quest to understand life through action.
2. The Way of Culling. The most controversial of the ONA’s principles, this tenet has two sides. On one hand, it refers to the ONA’s conviction that some human ‘scum’ have no place in society, and that they deserve to be removed. Thus a member of the ONA may decide to join a police force to obtain combat training, and then use their position of authority to kill criminals, rather than arrest them. On the other hand, this tenet also refer to blood sacrifice to the dark gods, in a manner similar to that described in pre-Christian Europe among the Celts and Germanic tribes, or among some rare Shaivite sects in classical India, or as the early modern Thuggee society.
3.  The Way of Kindred Honour. This principle emphasizes the need for solidarity and mutual trust, honor, and respect between the various nexions and members of the ONA. The Order sees its members as an extended family, and in the rare cases of dispute, has very clear guidelines as to how these disputes are allowed to be conducted. In simple language, the ONA protects its own.
4. The Way of Defiance of and Practical Opposition to Magian Abstractions. This principle refer to the ONA’s opposition to what it perceives as illegitimate Magian (western Judaeo-Christian) control of global culture and economics. The Order insists that its members fight against forces like globalism and rampant capitalism, in an effort to return to an earlier, less exploitative form of society.
5. The Way of the Rounwytha Tradition. The ONA teaches that the Magian culture has greatly reduced the role of women in society and spirituality. Thus it encourages the return to the Rounwytha tradition, which is the mystic, empathic, folk tradition that embraces and reveres the divine feminine archetype. The Rounwytha tradition encourages the development of strong female leaders, as well as challenging the patriarchal norms that are often indicative of esoteric or religio-political groups. The term itself is almost certainly derived from Old English riinwita, meaning ‘one who understands’ or perhaps ‘one who knows secrets‘.

THE SEVEN-FOLD WAY

The spiritual paradigm of the Order of Nine Angles is complex, being both syncretic and constantly evolving. As mentioned above, the ONA’s beginnings were from the fusion of three separate traditions (Camlad, Noctulians, Temple of the Sun), and can perhaps best be described as dark Anglo-Celtic paganism, with sinister overtones. Yet over the last three decades, the ONA has incorporated increasing amounts of hermetic lore, alchemical texts and terminology that is clearly from medieval Indian and Islamic esoterism. While the Order is very diverse in terms of the type of practitioners it attracts, the core mystical tradition of the ONA is the Seven Fold Way, also known as Hebdomadry. The Seven Fold way is essentially a hermetic system that defines itself as being deeply rooted in Western occultism, and provides a path to ascension that is exceptionally difficult in physical and psychic terms. The Seven refers to both the seven grades of the path, as well as the seven planets which are understood to have esoteric significance. The seven stages of the Way are:

(1) Neophyte
(2) Initiate
(3) External Adept
(4) Internal Adept
(5) Master/Mistress
(6) Grand Master/Mousa
(7) Immortal

Yet unlike other degree-based systems, the ONA does not offer initiation to its student; rather, the students must initiate themselves through personal grade rituals and challenges. For example, a person who desires to begin the Way must obtain and study the key texts, and perform a private hermetic ritual under the Full Moon. Having done this, they have obtained the first grade (Neophyte). To reach the second grade, one is required to learn the core texts and begin to master certain basic practices, as well as undertake a regimen of physical fitness.  Important practices also include learning a variant of monastic chant, path-working with a special ‘sinister’ tarot that the magician must construct or commission, and developing skill at a special game known as the “Star Game”, which is detailed in the Order’s key texts. Grade Rituals (meaning the rituals of passage) for the fourth stage (Internal Adept) involve living in complete isolation for at least one season, as well as being able to cycle, run, and hike considerable distances. Each grade thereafter requires increasingly difficult challenges, culminating in the 5th grade (Master) with the mystic having to undertake physical challenges comparable to a triathlon, as well as having developed/learned several esoteric skills along the way.

INSIGHT ROLES

One of the most challenging aspects of the Seven Fold Way is the insistence on learning through adversity, known in Greek as pathei-mathos. In broad terms, once an initiate of the Seven Fold Way reaches a certain stage in their spiritual journey (External Adept), they are obliged to undertake a role not unlike a professional internship, where for a period of several months the initiate must practice a new way of life. Interestingly, the ONA’s suggested Insight Roles during the 1980s and early 1990s were largely criminal or military.

Clearly, these early roles were potentially very dangerous, and likely to introduce the initiate to danger and indeed violence (either active or passively). Yet in the lte 1990s and early 21st century, new insight roles introduced through ONA MS. Hostia include a period of monastic life as a Buddhist monk. This drastic shift in possible roles could be read perhaps not as a softening of the ONA’s pro-violence convictions, but rather as a step towards the internationalizing of the Order.

CAUSAL & ACAUSAL REALMS

The Order of Nine Angles holds that the world of normalcy which we inhabit is the causal world. Herein the laws of cause and effect, of time, space and gravity all apply. The causal world is a place where the laws of physics are absolute, and where science is sufficient to explain and understand all things. Yet the ONA also posits the existence of the acausal, a term referring to the supernatural realm where the laws of physics are meaningless, and where time and space are perceived or exist in ways that most humans cannot possibly understand. The acausal plays a central role in the mystic tradition of the Order. Indeed, the very concept of the Adept is tied into one’s  apprehension of the acausal, and ability to ‘presence’ it – that is to  drawn on the numinous energies of that other place – and draw  them into this world, in order to cause change in accordance with the  sorcerer’s designs.

This is effectively what constitutes magic or  sorcery, according to the mystical paradigm of the ONA. According  to the main texts of the Order, real sorcery is complex, and should be  divided into three categories: The simplest type of magic is external  (or hermetic), and resembles what most people envision when they  imagine magic: love spells, curses, luck spells, and spells to bring  good crops and harvest. The second category of magic is internal,  focusing on the transformation of the sorcerer from something  human to something alien. The final category is aeonic magic, which  is focused not on the sorcerer or her/his particular aims, but rather  on the creating widespread (perhaps memetic) change on a social  scale. In terms of the theory behind magic or sorcery, humans are  thought to be capable of creating supernatural change in the causal  world, as they are living nexions (or doorways) to the supernatural  acausal realm. Yet while the acausal is understood to be a source of  great power, it is not considered to be a safe or friendly realm, any  more than the ocean itself – and like the ocean, it is believed to be  inhabited by beings that are both ancient and powerful.

“Banais” from the Sinister Tarot

Yet equally important is the ONA’s suggestion of an afterlife in the  acausal, for those who can attain it. Anton Long writes, in the  manuscript ‘Sinister Abyssal Nexion’ for example, that ‘the individual  can, if prepared, enter the realm of acausality and become familiar –  sans a self – with acausal entities. Thus, The Abyss is a nexion to the  acausal; a nexus of temporal, a-temporal, and spatial and a-spatial,  dimensions.’ Thus an important part of the advanced work of the  Seven Fold Way is the coming-to-know the acausal realm, in  preparation for one’s potential existence there beyond physical death  – and thus likely the naming of the final stage of the Seven Fold Way:  ‘Immortal’.

TREE OF WYRD

The ONA promotes a model of the Cosmos that is based on a model  which incorporates the seven planets into a structure known as the  Tree of Wyrd. Wyrd, in this particular case, is an Anglo-Saxon word  which can be translated as ‘fate’ or ‘destiny’. These planets are the  Moon, Venus, Mercury, the Sun, Mars, Jupiter, and Saturn. The  ONA text Naos includes an image of the Tree, showing not only the  seven spheres (themselves nexions), but also the pathways between  them, which are used in the hermetic ‘path-working’ rites of those  who pursue esoteric initiation via the Seven Fold Way. This implies  that the sorcerer-initiate of the Seven Fold Way would undertake  hermetic rituals that involve the sorcerer attempting to draw on the  energies of one or more of the planets, in a particular sequence  suggested by the Tree of Wyrd. Thus the  magic of the Order and its mystic cosmology in some ways mirrors  that of the medieval astrological texts of European and North Africa.  The ONA’s ‘Glossary of Terms’ (2011) describes the Tree of Wyrd  as follows:

‘The Tree of Wyrd, as conventionally described (“drawn”) and  with its correspondences and associations and symbols [-]  represents certain acausal energies, and the individual who becomes familiar with such correspondences and associations  and symbols can access [-] the energies associated with the Tree  of Wyrd. The Tree of Wyrd itself is one symbol, one  representation, of that meeting (or “intersection”) of the causal  and acausal which is a human being, and can be used to represent  the journey, the quest, of the individual toward the acausal…’

DARK GODS

(Sigil of Atazoth)

One of the defining features of the Order of Nine Angles is its  unique pantheon of sinister entities with which the mystic is expected  to work. The Dark Gods are unique to the ONA, in that their names  and sigils are not found in other contemporary or historical systems  of hermetic or pagan tradition. Yet the Order is not dogmatic about  their existence – in fact, it is expected that the mystic may decide to  perceive such entities as part of the subconscious. The texts of the  ONA provide names and sigils of some of the dark gods, along with  instructions for how to contact them, with the caveat that such an  undertaking may cause insanity or even death if poorly done. In the  essay ‘The Dark Gods: A Basic Introduction for non-Adepts‘, the  ONA states that:

‘According to sinister tradition, the Dark Gods are actual entities  which exist in the acausal universe. According to our spatial,  causal, perception, these beings may be regarded as “timeless”  and “chaotic” (and also terrifying not mention “immoral”). Since  our consciousness is by its nature partly acausal, these entities  may become manifest for us – or rather may be partly perceived  by us … The ordeal of the Abyss involves confronting these  entities, and accepting them for what they are: that is, unbound  by our illusion of opposites and the alleged conflict between  “good and evil”.’

THE MEANING OF THE NINE ANGLES

One of the mysteries of the Order has been its very name.  Frequently aspiring associates ask: to what does the ‘Nine Angles’  refer? The ONA offers several answers to this question through  various texts and essays. 31 On the one hand, the Nine Angles are said  to refer to the seven planets individually (as seven angles), in addition  to the entire system as a whole (as the eight angle), and with the  mystic as the ninth angle. Clearly, the term ‘angle’ can be understood  figuratively. Another possibility is that the term refers to seven  ‘normal’ alchemical stages, plus two additional processes that involve  esoteric time. A further possibility suggested by ONA texts is that it  refers to nine emanations of the divine, as recorded in medieval Sufi  texts. It is equally likely that the Order has borrowed from classical  Indian tradition that arranges the solar system into nine planets, and  the world itself ‘has nine corners’; or perhaps from the Sanskrit  srivatsa, a special mark with nine angles that indicates supernatural or  heroic characteristics.

ESOTERIC TEXTS OF THE O.N.A.

The Order of Nine Angles has produced literally thousands of pages of fiction, theory, and practical guides for its initiates – and  surprisingly, has made the great majority of its texts available for free  to the public via web distribution. In terms of fiction, the ONA  boasts the Deofel Quintet as its principle work: a collection of five esoteric tales numbering well over 500 pages, which deals with  frightening supernatural forces and sinister societies. These tales are  prefaced by an introduction which suggests various critical readings  possible for the initiate to get the most understanding from the  stories in the collection. There are two primary sources which merit  special attention: these are Naos and Codex Saerus. Naos is the main  esoteric text of the Order, which outlines the stages of the Seven Fold  Way. An interesting manuscript by contemporary standards, it is  freely available on the internet as a PDF document. The document  itself has sections that were initially typed, with several pages that are  handwritten. Naos contains three major sections: (a) an overview on  the theory and practice of the Seven Fold Way; (b) an overview of  sorcery (e.g. ecstatic, hermetic, empathic, planetary); (c) a collection  of esoteric texts, covering such topics as mystic chant, the Star Game,  alchemy, and the runes. While Naos positions itself as a complete  esoteric system, it nevertheless has its own clear influences. Much of  the terminology is drawn from classical Latin or Greek, while the  system or paradigm of hermetic magic that draws on the seven  planets is evidenced in such medieval Arabic texts as the Ghajat l-Hakim (later known as the Latin Picatrix), as well as Shams f-Maanf. The reliance on plane tary spirits is a feature common to North  African and Middle Eastern esoteric texts from the medieval period,  as opposed to European magical texts, which rely on (Judaeo-  Christian) liturgical goetia.

(Star Game)

Codex Saerus is the other principal ONA grimoire. Where Naos is  very much a text for the solitary practitioner, the Codex assumes that  one has founded a nexion (coven) with which to perform group  ceremonies. While the majority of these have satanic themes (not  unlike that of Huysman’s La Bas), a close reading suggests that the  framework is genuinely more antinomian than actually ‘satanic’ in the  traditional sense. Interestingly, while both texts originate from the  same decade, there are few instances of contemporary nexions  making use of the Codex except as a symbol or reference to archaic  (even fictitious) practices, whereas Naos is still described as a tool for  the modern initiate. It has been noted that the Codex is an example  of a localized (British) understanding of the sinister tradition, and  therefore the ONA nexions in the Americas, Africa, and Asia would develop their own ‘Codex’ which is culturally relevant to the region in  which they are situated.

One other publication which deserves mention is Fenrir, the  official journal of the ON A. Traditionally, Fenrir has served as a  vehicle through which Anton Long and the Old Guard have been  able to share certain insights and objectives in writing. As the ONA  has become increasingly present in cyberspace, consequently in  recent years only a handful of issues have been printed. Yet in 2013,  two issues were published within the same six months, indicating  perhaps a movement away from online forums and a return to the  printed word as a preferred means of textual communication.

CONTEMPORARY GOALS

Since its inception, the Order of Nine Angles has described its own  progress as having moved through various iterations or phases.  Initially in the 1970s and 1980s, the main mission of the ONA was to  raise awareness of its existence within the occult community, and to  increase its numbers. As a direct result, many of its core texts were  produced and published during this critical period. In the 1990s and  early 21 st century the ONA entered the second phase of its existence,  which emphasized less on recruiting and more on the refining of the  Order’s teachings – this was a relatively quiet period, and many of the  Order’s senior members withdraw from public scrutiny, leading many  to the assume that like many other occult groups, the ONA was  defunct. However in 2008, the ONA entered a new phase  (recognized as ONA 3.0 in late 2011), which featured much more  aggressive promotion of the Order through virtual media such as  blogs, online discussion forums, Facebook and Youtube. Today the  ONA can be considered one of the most prominent Left Hand Path  groups by virtue of its public presence, evidenced (e.g.) by its  inclusion as a signature antagonist in the Nightingale novel series by  bestselling British author Stephen Leather.

Given the non-hierarchical structure of the ONA, it is difficult to  directly identify the Order’s goals for the immediate or long distance  future. As the Old Guard has withdrawn, Anton Long has stated  that the future of the Order belongs in the hands of its younger members, so any guesses as to the direction of the future ONA must  take into consideration the views of the public nexions, in addition to  the stated goals of Long and the other senior members of the  ONA.  Yet there are some goals that do appear to be common to  the Order in general, which are summarized below.

The New Aeon: the ONA believes that the current aeon (spiritual  age) has failed, and that global culture is sickened by the weight of its  own stagnation. Corporate greed, political instability, religious  extremism, and environmental disruption are all symptoms of the  Magian (Judaeo-Christian) political failure to lead. The Order’s  solution is to usher in a new age, a sort of golden age where society  returns to nobler ideals and cultural norms, and where the social  structure itself is based on tribalism rather than the city-state of  today. This will be accomplished through the returning of the dark  gods, which may be understood in either a literal or figurative sense.

Vindex: the ONA believes that the change in the current age will be  heralded by the coming of Vindex (mentioned above under ‘Dark  Gods’), a heroic revolutionary who will lead the movement that  restores justice. Vindex (literally ‘avenger’ in Latin) is considered to  be the successful ‘presencing’ of acausal energies in the causal world,  perhaps in a manner to the demigods Achilles or Arjuna. In fact, it  may be best to consider Vindex a hero in the Homeric Greek sense  of the word, meaning a semi-divine warrior. It is held that Vindex  will lead the ONA to prominence (if not dominion) in the new aeon,  with the likely support of the Order itself. The ONA states that  Vindex may be male or female, and of any ethnicity. Vindex is also  upheld as an archetype to which any mystic of the Seven Fold Way  can aspire to embody.

Expand or Die: the ONA is aware that it does not exist in a  vacuum, and that rival sects or traditions compete for the same group  of potential initiates. The Order admits that it is one of three western  esoteric groups that are openly aligned with the Left Hand Path. Likewise, the ONA of today is considerably more diverse than the  Order in the previous century, in that its very concept of affiliation has broadened to include not only the mystics of the Seven Fold Way  who are the spiritual core of the order, but also Balobian artists who  use video and media to promote the ONA’s sinister spirituality, and  Drectian urban tribes who put the sinister mythos into concrete action.

THE FUTURE VISION OF THE O.N.A.

Past, Present, Future: On the one hand, the ONA very much  looks to the future and makes use of modern communications  technologies – but simultaneously it prizes the concept of hereditary  and ancient tradition transmitted on a personal basis. The ONA  states: ‘ONA as a kind of ancestral pathei-mathos handed on person to  person in the real world (not in cyberspace), and the individual quest  for lapis philosophicus, of what is found in ‘the abyss’ after having  followed what is ‘the ONA way’. 46 Even as Anton Long has retired  and many of the earlier ONA internet sites and blogs have been  deleted, the Order has established new sites that continue to promote  the authentic tradition of the Inner ONA, especially those traditions  relating to the Rounwytha and ancestral tradition. Yet the writings of  the Order in cyber-space are in some sense a fail-safe, and not a  replacement for person-to-person learning, let alone direct  experience.

Growth and Evolution: the ONA recognizes that while its past is  rooted in the pagan and satanic traditions of western Europe, these  were a starting point, rather than an anchor. The ONA nexions of  the early 21 st century may admit their spiritual heritage has very  Eurocentric roots, but the overall tone of the Orders’ latest  publications sound a somewhat different tone (culturally and  linguistically) than those of the 1980s and 1990s. Indeed, the ONA of today appears to include spiritual vocabulary of Buddhism, Hinduism and Islam, perhaps in an effort to expand its potential  market beyond the ‘regular’ dark or gothic subcultures of the  Americans and Europe. Further, while the Order’s members do  continue to employ the term ‘satanic’ as a self-reference, it is an  image that the ONA appears to have outgrown during the early 21st century. A renewed focus on hermeticism and the hermetic corpus  is articulated in the recent 2014 essays of the Order, and it is likely  that this particular aspect of the ONA’s heritage will be the dominant  feature for which it is known in the coming decade. Thus while the  ONA is likely continue to grow and diversify, it will do so with a  serious sense of its traditions rooted in blood and soil. These are  interesting times for the ONA, and its senior membership  acknowledges that from their unique point of view, the future of the  Order looks bright indeed.

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The contact, work and relationships with Demons in occult practice are important. As the child needs a parent, so does the occultist sometimes needs the help of other beings who are more spiritually evolved. In this case, the practitioner needs to create a way to interact with these beings or energies. No matter if in his vision Demons are entities with a life and a personality, simple subtle energies or creations of the mind, he uses their help to evolve.

Only when the individual gets to form a clear conviction and idea about these Demons will he be able to work and have a relationship with them, to use their help, to obtain the knowledge and wisdom that they offer. And this is possible only after work and experience.

Depending on the system or the belief that he practices, the individual uses the instructions offered in order to have success in the invocation/evocation of Demons. There are dozens and even hundreds of ways to work with Demons or to worship them, beginning with Ceremonial Magic (especially the “goetic” or “solomonic” tradition) and getting even to Demonolatry

There is however some information that the majority of systems/beliefs do not offer, that are only obtained in time through experience. Some of them I wish to share with you now. Remember that these are my own discoveries and techniques, in other words they are not exact, fixed or indispensable, but they could be of use for a better practice.

Without further ado, I present my advice and tips:

1. Respect is mandatory. No matter if you are a Christian mage who wishes to control and bind Demons or a Demonolater, you must recognize his greatness and offer the proper respect. The demon represents something superior to you as a human being, and this asks for respect. Even if in your vision the Demon is a creation of your own mind, he still must be treated with respect because everything can have an injurious turn, even disorders in your own mind. As long as the Demon is respected, the relationship and work between you will develop naturally as with a human being.
   

2. Introduce yourself: As with any other relationship that you wish to start, you need to introduce yourself. Everything, as I said, with respect. Introduce and present yourself to this God/Spirit/Energy/Thought-Form and communicate with him/it. It doesn’t cost you anything to do this, but it might cost you if you don’t. Although from my own experience I say that it is important to open yourself in front of him, to naturally present yourself with all your intentions, a Christian mage would probably contradict me, saying that he could use this information in your disadvantage. Also from my experience, I learned that Demons are and can be emotional. They appreciate respect, politeness, honesty. A big mistake that the majority of practitioners do is that they come to ask the Demons’ help not as pupils in front of master teachers, but rather like some bosses giving order. You cannot expect to be helped if you impertinently demand help as if they owe you something. No, Demons don’t owe you anything, not even if you threat them with dozens of names of God and the Archangels. Everything can explode in every second. Contrary to the ideas that you find on the naive brainwashing websites, the demons ARE DARK AND NEGATIVE and can harm you. Like a weapon, if you don’t know how to use it you can get hurt.

3. Do not insist: If your conjuration or demand was not fulfilled, do not insist. If the demons want you help you, they will. If they don’t, they won’t. Simple as that. Remember that their existence does not depend on the fulfillment of your desires, they don’t exist to grant and offer you things. Many make the mistake of asking and commanding demons and find themselves disappointed with no result. They are like children begging for candy.

4. Communicate daily: This, of course, if the demon has given you the response and wishes to communicate. As I was saying, it is important to create a relationship with them and for that you need communication. As in life, in order to know somebody you need to communicate. As in life, a relationship can be lost due to lack of interest. I recommend you take a few days in which you will do only that, in order to create a connection between you (practitioner and demon).

5. Create a persona grimoire: It is important, because in the majority of experiences of this type, the responses are subtle and cannot be observed easily. With the help of this grimoire you can observe in time how much you have progressed, in what direction is your relationship going and last but not least, you can decipher certain responses offered by the demons that you have not observed at the moment of the invocation.

6. Create a spiritual connection: It is my own method, without which I couldn’t have success. I suggest you meditate at least 10 minutes on the Demon (and of his sigil, if available) before the ritual. Think of him, who he is, how he is, what you want from him.. and let your thoughts flow. After these 10 minutes, begin the invocation but continue to meditate to create a spiritual connection to him. Try to feel him, let his energy touch you.

7. Isolate: As I said above, I recommend a few days in which you communicate and do rituals with the Demon. From my own experience I have learned that the emotional volume and capacity and the intensity of concentration on a longer period of time is a great plus in opening your senses which will help you in the communication with the spirit. The more you dedicate to the action, the more chances to succeed. This will help you to prepare emotionally and spiritually for the proper meeting with the Demon and will help you understand and observe what is happening during the ritual. Your senses must be sharp. You need to be able to make a difference between what is REAL and what is produced by your subconscious. Understand that the rituals and magical practice must not be based on presumption and hope. Although there can appear certain difficulties in the ritual (and after) you must always be concentrated in what you are doing. Give maximum attention to what is happening around you. You must be focused on any action that takes place in the ritual space (changing of temperature, smells, visions, noises etc). Although the demons can be recognized and felt by the energy that they transmit, if you didn’t enter in an adequate spiritual and mental condition and state it is possible that you won’t observe any change  (even if the Demon has responded to your call). I have met people who whenever calling Demons, were unsure in what they were doing and what was happening around them during the ritual and after. And I had the same problem at the beginning. I didn’t know how to talk to the Demon, I didn’t know what to do, what to say, what to ask, what to think… and what to expect. Although I never expected miraculous events, I did want to see if something was really happening. And even when I did have results, I was still unsure because the results are not always clear. I’m the kind of person who doesn’t believe without having proof, and because of this it was hard for me to understand certain things that happened in my spiritual practice. But it doesn’t always depend on the practitioner. Sometimes, its the Demons who do not wish to participate. If you haven’t got a response it doesn’t necessarily mean that the ritual didn’t “work” but maybe the Demon didn’t want to participate. It happened to me with the demoness Sonnelion. Whenever she wanted to communicate, she did it when I least expected it, and when I wanted her communicate she rarely responded. To a solomonic magician this would be a failure however.

8. Offer something in return: Not everything is free. There are demons who ask for more than your time, patience, respect, politeness and trust. You need to learn how to offer a part of yourself. Either if it something symbolic or a real gift, sometimes you need to offer in order to receive. An example is the dedication of the soul or the blood pact. Anyone can kneel in front of an altar and say a few nice words but that doesn’t make him an occultist but a beggar. You must learn how to offer a part of yourself. I specially given the example of dedication. The dedication is a gift. It is your soul and your life dedicated to that Demon. It is an act of respect and trust. But in the case of dedication, you cannot throw your soul like a coin. If you don’t do something good with your life, if you don’t take care of your soul, if you don’t respect the promises you made to that Demon, it’s like offering a broken gift/present. Why would a Demon want to receive a soul that is weak, scared and empty? Getting back to the subject, the exchange is important. Many people ask what they can offer to Demons, or what do Demons ask in return. Well, first of all, energy. When the demon manifests he looses energy and so he needs a ‘recharge’. For example, worship is like an exchange of positive energy that the Demon uses. Other choose to offer blood, semen, sweat or even hair and nails. All of these contain life energy.
   

These would be all my tips for you, the rest depends on your creativity and experiences. I wish you success !

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Introduction in origins

What and who are Demons? Fallen angels, Gods, spirits?

The word demon comes from the greek word daimon and the roman word daemon, which used to mean a spirit intermediate between men and gods. An important passage in Plato’s Symposium, where Socrates and Diotima speak about Eros and the Great Daimon, presents us this intermediate nature, but also how the Daimon interacts with the Gods and Humans, and how the human knowledge of divination, initiation and magic proceeds from it.

They were neither good nor bad. In fact, they were pretty much what we now know about guardian angels, spirits who used to protect and guide people. To the great philosopher Plato as well as Socrates, these were similar to the guardian angel which were assigned to you at birth. However, the notion of the daimon is older, dating back to Homer and Hesiod and most probably before, being in the oral tradition before the written texts of the Greeks. It was first associated with a God or a Divine Power, as we can observe in the passages of Homer. In Hesiod’s Works and Days, the daimon is used to indicate “the souls of the men from the Golden Age, who after the end of their generation became the guardian spirits of the men of today.” (Humberto Maggi, Daemonology, Hadean Press, 2015). The term was not very clear and it was open to interpretation, as we can see in the many different descriptions done by many of the ancients, including Empedocles, who considered that daimones are “special spiritual beings that can, when committing a certain mistake, be exiled for a time in human form” (ibid., 7) and who considered himself to be a daimon due to his way of life. Since there was no clear definition, many have described them in various terms or views, from that of Olympian gods, to providence, to genius or even angel, as I shall present later in this article.

They were similar to what the arabs called jinn/djinn, or genies, which were Fire Spirits who were neither good nor bad, but who eventually revolted against Allah (Iblis/Shaitan was the first fallen angel, one of the 72 Djinn and the only one who did not revolt, yet refused  to bow to Adam). The Hellenistic greeks decided there were two types of daimons, one type being the agathodaimon, which was the good spirit, and the other was the kakodaimon, which in turn was evil. The graeco-egyptian texts which form the Corpus Hermeticum, more exactly the The Divine Pymander talk about the “Bonus Genius, or good Demon” and the “revenging Demon”, ideas which have been discussed in the article 2.7 – The Genius and the Evil Daimon. All of this changed with the rise of Christianity which eventually named all demons evil, and angels good, however this was not until a later time. In the early days of Christianity, the demon was still associated with the genius (the idea of the guardian angel for example, appeared in Christianity around 3rd-4th century and was inspired from Plato’s daimon). The theologian Origen was the one who proclaimed that the demon is in fact a negative spirit, and angels are those who are good.

The solomonic tradition of the grimoires presents some of the demons as being fallen angels who wish to return to Heaven, such as Phenex, the 37th spirit of the Goetia who “hopes also to return to the Seventh Throne after 1,200 years more, as he said unto Solomon“. Focalor, the 41st spirit of the Goetia “hath hopes to return to the Seventh Throne after 1,000 years.” Agares, the 2nd demon of the Goetia was once of the order of Virtues. What is interesting in the solomonic tradition is that many grimoires hesitate to call them demons, instead they refer to them simply as spirits.

If we look at the descriptions of some of the angels, we could easily confuse them with demons if we didn’t know they are serving God. Many of them have been described as being unmerciful, punishing people and demons and bringing death, and many of them have been described as being made of fire (like the jinns, who are being made of smokeless fire. however, in Islam jinns are inferior to angels, as they can sin, whereas angels are without sin) such as Raguel, Uriel or Samael. In Islam, Azrael is the angel of Death, the only one who survives at the End of Time. On the other hand, if we look at some demons we might confuse them with angels. These confusions are normal to someone with little to no knowledge of angelology and demonology, since none of the spirits are actually just good or just evil. Good and evil are only human concepts, which theologians and priests tried to use in order to describe these beings. The Renaissance magicians believed that our world is between Heaven and Hell, and in order to elevate ourselves and learn about the Divine we also need the help of demons, because they are also part of God’s Creation, as everything is, and that they are not exclusively evil, since God cannot create evil.

The rabbinic literature on the other hand is harder to explain, but in it there many examples of angels who later became demons, such as Lilith, Samael and Ashmedai (Asmoday, Asmodeus) which are the most known.

Some say they are angels who rebelled against God along with Lucifer, or the Fallen Angels who have chosen to take the wives of men and taught us the arts, the crafts, science and magic under the lead of Azazel and Samyaza, as described in the Book of Enoch (1 Enoch).

Others say they are the Old Gods, who appeared in most of the religions and cults from ancient times but under different names. Many examples of old gods who became demons exist, such as Baal, Eurynomous, Astarte, Moloch, Nergal etc.

Even though many centuries have past since the first contacts that humans had with demons, their origins aren’t certain not even today . The most accepted theological theory is that Demons have been initially angels who declined from their holy essence, however the history of religions as a scientific method of research has shown many of them being gods borrowed from older religions.

Certainly, the most familiar fallen angel is Lucifer so, as a result, many people came to believe that the other Demons (initially angels) have fallen because they have chosen to join him. However, I believe that not all the Demons known at the present moment have shared the same fate – While literature shows that most of them are fallen angels, but it is possible that they have “different ages”. What I mean is that they might have become Demons much later and from other reasons than joining Lucifer’s “cause” (they too have free will, just like us).

Also, it is not obligatory that Demons have been initially angels – a good example in this case is Lilith who was initially human but now she is considered to be a Demon.

About demons and their role

Christians and practitioners of “white magick” look up to them as negative entities; modern demonolators view them as forms of energy to which they gave names so that they may work with them (it’s important to specify that modern demonolators don’t worship Demons. they only work with them); traditional demonolators consider them to be real entities with free will, just like satanists think of Satan.

The fact that we are more independent and knowledgeable is said to be a result of the interactions between Demons and Humans. It is believed Satan encouraged man not to respect the laws of God and to be free. To outrun any limits of knowledge and power. The Serpent (associated with Lucifer, Samael or Lilith) in the garden of Eden made humans taste the fruit of knowledge, thus giving them the knowledge of good and evil. The angels who came to Earth and took human wives have taught people the arts and sciences, according to the Book of Enoch as stated earlier in this article.

The grimoires show us that they continue to help us in just about any problem, and that they can be of great use to the elevation of humankind, if done with precaution.

Demons have been summoned by people for many reasons. They teach us the secrets of arts, science and magic. When having contact with demons, we must maintain different relationships with them. Either for learning the magical arts, either for protection, for revenge and so on it is said they have been helping humans since the dawn of time, even before their unholy fall (when they were angels/archangels).

Belonging to the Spiritual/Astral World, they to not have a certain form, an aspect through which we can recognize them. Because of this, every time we get visual manifestations from them it is possible to appear in different ways; of course, this also depends on the Demon’s preferences: some of them choose a different appearance each time they show themselves, others oscillate between few appearances (it is possible that they appear each time under a different appearance but, occasionally, this appearances may repeat), others appear the same every time and others, prefer not to show themselves at all. Yet, in spite of this lack of precise appearance, they can easily be identified depending on other senses. For example, when invoking a Demon you can feel his presence (that of course, if he responded to your call) because of his energy.  This, however, is a very disputed idea in the circles of solomonic and traditional magicians, who believe that without the physical appearance of a Demon, the ritual is not a success. Certainly there are other criteria left, but I will not dwell upon this problem more than I already have.

(Demon Asmodeus/Asmoday in Dictionnaire Infernal by Collin de Plancy – source)

Demon – Human contacts. Demonic hierarchies. Demonolatry.

If we’d take in consideration the Bible, the first human-demon contact took place in the Garden Of Eden in the moment when Lucifer (or Lilith, or Samael in other traditions) convinced Eve to bite the Forbidden Fruit. Then, it is very possible that other Demons would’ve interacted with humans and there are voices who affirm that some ancient gods have been, in fact, Demons who interacted with people who started to worship them and “promoted” them at the rank of gods (idolatry).

Essentially, it is impossible to say how long its been since man became aware of the Demon’s existence and how long it took him to discover who he’s dealing with. However, it is certain that the beginnings of Daemonolatry (Demon Worship) are situated somewhere between years 100 and 400 (our era) when the writing known as “Testament of Solomon” first appeared; this book describes how King Solomon has been helped by Demons (the Djinn) to construct the first Temple by commanding them with the power of a magical ring given to him by the Archangel Michael. Biblical legend says that Solomon has fell into the sin of idolatry when he started building temples for the gods of his pagan wives, and “went after Ashtoreth (Astaroth?)”, “after Milcom” and “Molech (Moloch?)”.(1 Kings 11:1-8)

Based on more familiar hierarchies, we could observe that people’s interest for Demonology and Demonolatry grew a lot beginning with the Middle Ages. Today there are many demonic hierarchies known – some familiar (like Goetia, Michaelis’, Psellus, Pope Honorius III, etc. to the late demonolatric Dukante hierarchy) and some less familiar (personal hierarchies).

Many times I’ve met persons who were convinced by the fact that these hierarchies have a value in Hell and were vexed by the existence of such a big number of hierarchies. I want to say that this is a confusion: hierarchies have been created by Demonologists and Demonolators based on their own experiences and other traditions. It is impossible that a Demonolater could get to know all the Demons (many Demons are still not known). And then, each Demonolater conceives differently the Demons he works with. An example in this case would be the demon Sallos from the Goetic hierarchy and demon Rosier from Dukante hierarchy; each demon was chosen to represent love in the hierarchy he belongs to because that is what the authors of these hierarchies believed– but this doesn’t mean that there aren’t other Demons that could represent the thing that we call love.

There would be a lot more to talk about demonic hierarchies, but I prefer not to get into details. Yet, I’d like to get back over a small aspect that I’ve mentioned above:

I’ve classified hierarchies in familiar hierarchies (or common) and personal hierarchies. Some people prefer to work with hierarchies created by others, while others prefer to work with their own hierarchies. I tend to agree more with the second category, because it can get to better results; between the practitioner and the Demon there must be a tight relationship to get to better results, and to knit a tight relationship between them there must be some compatibility. It’s exactly like every day life – even if you respect a person, to be able to keep a tight friendship, you need more then respect to get it work .

The post Brief Introduction to Demons appeared first on Occult-Study.

Introduction to the article

In the last several years I have noticed an increasing number of people, scholars in the occult or dabblers in the dark arts, who became very interested in the Demonolatry religion. The occult community on the internet developed a surprising interest in the subject of Demon Worship and Hermetic tradition for some time, yet there are very few reliable sources of information where one can delve into study.

Back in 2005, when I first became familiar with the subject of Demonolatry, there was even less information. The only good source that I have stumbled upon was the website of the Demonolatry sect Ordo Flammeus Serpens (OFS). I have bought their only available books at the time, Modern Demonolatry and Lessons In Demonolatry and got into study. My passion, respect and interest for the religion of Demon Worship had grown a lot because of these two, wonderful books that I have enjoyed reading without stopping. My entire faith had changed and dare say evolved. I discovered exactly what I needed to know and understand of the nature of “dark” spirituality. As time went by I became more and more involved with the Demonolatry religion and found some important facts about myself, the world, the spirit world and of course, about Demons. I decided to join the OFS in their forum board at their website, and thus I entered in a community of people who were interested in the same subject. I discovered a whole new “race” of men and women, who were dedicated to no other than the Prince Of Darkness and His Demons.

As time went by I started practicing Demonolatry, and from my experiences I have learned a lot more than I ever expected. The Demons have given me the wisdom and knowledge I desired and needed. My views had changed. As time passed my experiences taught me different things, much different than I have read in books or heard from other people. Though Satanism and Demonolatry are two different religions, they have many similarities that connect them. Such is the similarity that Demonolatry, just as Satanism, is a very individual religion. For every adept there is a different path and a different goal. Each adept experiences (though there may be similarities) Demons and Magick different from another adept. You must understand this, for if you are to read this article you must know that not everything wrote here may be available for everyone. Just like I have developed different views and beliefs from those of the OFS have taught me, you may as well have different views from what you are to learn from this article. The information gathered in here come from both OFS and other sources as well as my own individual experiences.

With that in mind, I invite you to sit back and learn that which is to be learned about the Basics of Demonolatry.

Introduction to Demonolatry

My first attempt to cover the subject of Demonolatry was the essay Demons&Demonolatry back in 2006. It seemed that my work did not capture the attention of many, for reason (in my opinion) that it lacked information on the Demonolatry religion. So now I decided to give another try to turn your sides to this wonderful religion. If this article manages to capture your interest, I highly recommend you buy the books I have listed at the end of this essay for a better understanding of Demonolatry. They are worth every cent.

Now, before we begin talking about Demonolatry, I believe it is important that we first understand the correct terminology.

Demon/Daemon/Daimon: Lesser spirit or god. A devil in Christian mythology. Literal meaning for Demon – “Replete with wisdom”. Derived from the Greek “daimon” meaning divine power.

Demonic : Being as or resembling a Demon.

Demoniac: A person possessed by Demons.

Demonocracy: The Demonic hierarchies and/or governments .

Demonographer: One who studies and records the history and description of Demons.

Demonography: The history and description of Demons.

Demonolator(er)/Demonolatress: One who practices Demonolatry.

Demonolatry: The worship of Demons and/or practicing ritual magick with the aid of entities known as Demons.

Demonologist: One who studies and catalogues Demons. Also known as Demonographer.

Demonology: The study and cataloguing of Demons.

Demonomancy: Divination by means of Demons according to some texts. Literally “to raise Demons”.

As you have noticed, Demonolatry is quite literally “the worship of Demons”. Without being confused with Demonology, Demonolatry is by itself a religion in its own right. It is essentially the practice of religious worship and ritual magick to the favor of the divine beings known as Demons.

The religion of Demon Worship has been around for hundreds of years, keeping its Hermetic tradition alive all this time. The deities of the Demonolatry religion, the Demons as people got to call them, were merely Gods of pre-Christian religions. Many of these deities have been taken from Roman, Greek, Egyptian and other pantheons and have been classified as Demons by the Christian Church. Some of their attributes remained the same, yet others have been changed as the Christian Demonologists seen fit to their own beliefs.

There are Demons for love and healing just as there are Demons for anger and destruction. For every Demon there is an equal and opposite Demon. This is the Hermetic philosophy that remained in the tradition of Demonolatry.

In Demonolatry, there are two main categories of practitioners. The first is the category of the theistic Demonolators. These people see Demons as real entities. To them, they are the Gods of the past, the rulers of the world with Satan as the Whole, the Universe. The second category is that of modern Demonolators. To them, Demons are elemental or pure energy forces that aid them in practice to self-knowledge, spiritual growth and magickal operations. They are the embodiment of an emotion, an element, or an idea.

However, as I said before, Demonolatry is highly individual and every adept has his own beliefs regarding the Demons. Essentially, any man who worships and works with Demons is a Demonolator. Even a Satanist, though they have different paths in which they practice their religions.

The question often arises. Can Demonolators be Satanists and viceversa? The answer depends of whom you’re referring to. If we are talking about traditional Demonolators, then no, they are not. Traditional Demonolators do not believe in Satan as Satanists view him (The Devil, the adversary of God). They believe Satan to be the “fifth element”, the Whole/Cosmos, the source of all energies. There is an idea that everything in the world is a part of the Whole (Satan). That means that the Demons, Humans, Animals, Plants etc are all part of the Whole and thus, also divine. They do not believe in the Christian God and they do not believe in Heaven or Hell. Many Demonolators believe in reincarnation of their own personal energies.

Also, the Demonolaters do not necessarily worship Satan as their primary deity. Most Demonolators end up worshiping and working with their elemental Demon. Each practitioner of Demonolatry chooses what is known as a “counterpart” Demon, or a Demon that defines or identifies with the attributes of the practitioner. This becomes the individual’s matron or patron deity. All demons become secondary to this particular Demon, including Satan.

However, as I said, any person who worships and works with Demons is a Demonolator. Nevertheless, if one is to work with Demons he has to first respect and worship them to be a Demonolator. The idea that Demons can be controlled, evoked (called against their will) and banished is not part of Demonolatry.

One other question arises quite often. Many people wonder why Demonolatry is so underground and why so little information about it is known. The reasons are various. People have asked for example, why there are not many Demonolatry grimoires. The reason for this is that Demonolatry, more exactly generational Demonolatry, just like generational Witchcraft and generational Satanism is of family tradition. This religion and its traditions has been passed out from generation to generation, by family grimoires. These family grimoires are to remain private, for reason that they contain private information about the family. One cannot share family secrets to the world and that is the case here. Not only that it is private, but it wouldn’t be an intelligent move, if you come to think that we live in a world dominated by Christianity. One may lose his job and even his children for the simple fact that he worships Demons. Another reason of course, is that much of the tradition has been taught through word-of-mouth and much information is given as such, and it is not contained in grimoires.

Demonolatry History

Historic Timeline

Significant events in Demonolatry History

Taken from the book Complete Book Of Demonolatry by S.Connolly with the permission of the author.

3000BC- The Hermetica – a collection of writings attributed to Thoth, is the basis for Modern day Demonolatry philosophy. These writings are dated to a least 3000BC. Egyptian, Greek and Roman religions along with practices of the Caananites, Amorites and other various sects are the forefathers of Demonolatry. Note the similarities (i.e. people chose patrons/matrons and worked with pantheons being among the most obvious).

2500BC – The Amorites worshiped BaalBerith at the same time the Canaanites and Semites worshiped Baal. The earliest known versions of rites done to these particular deities do in fact date historically to around 1400BC according to texts found at Rad Shamara in 1929.

AD onward – The Onslaught of Christianity – the Demonic Gods of the old religions become “devils”. Demonolatry goes underground.

100-400AD – Testament of Solomon appears with the instructions to command the Djinn. Notice how Solomon was never accused of witchcraft, but will always be remembered as the wise king even though he allegedly worked with Demons closely for some years. From this appears the Goetic hierarchy from which all modern grimoires (Grand Grimoire, Black Pullet et al) are derived from. Same stuff, different books.

1119AD – 1188AD – Knights Templar were said to worship Baphomet. Historically they were a Christian order and allegedly a subset of the Masons, but many people still suggest that the order was a bonified Demonolatry sect. The Delaney Family Grimoire circa 1519 discusses the Templars as a valid Demonolatry sect by saying : “Whilst the Templars are not of our family, we shall treat them as such as we pay our respects to Baphomet in their sacred temples.” [page 90, book 2]

1312AD – The Nine Demonic Divinities (with obvious Christian influence to some degree) appears in the Black Book (Grimoire) of Thomas Buchan.

1589-1863AD – A Demon becomes synonymous with devil when numerous members of the Christian Clergy create hierarchies of Demons using the names of the old Gods. Demonolators pretend to be Christian just so they won’t be murdered.

1585AD – or thereabouts – Demonolater Alexander Willit deems the strange invocations used by Demonolators – Demonic Enns. No one knows for sure what language the Enns are in. However, one thing is for sure – the Enns scattered throughout the world in various unrelated family grimoires from different time periods all remain the SAME.

1595AD – Nicholas Remy publishes in Lyon the witch hunting guide “Demonolatry”. Though this is indeed a Christian witch hunting manual there is some interesting information on Demonolatry, polytheistic and pantheistic ritual practice. The book is filled with fascinating tidbits of Roman and Greek mythology, ritual practice and whatnot.

1963AD – Richard Dukante creates the first Demonic hierarchy put together by a Demonolator. Starts the SGD, a wordwide network of Demonolatry Sects.

1985AD – Dukante dies.

1997AD – Tezrian’s Vault is born as a public voice for the Demonolatry community (even as small as it may be)

1998AD – Demonolatry.com is born and Demonolatry has a public voice on a larger scale.

1999AD – The first book on Demonolatry written by a Demonolator is published. Modern Demonolatry, Darkerwood Publishing 1999.

2000AD – The first “public” sect is born in the First Temple of Demonolatry.

2001AD – Demonolatry goes back underground. Goes off of the Internet because of misconceptions. The First Temple of Demonolatry is disbanded.

Demonic Hierarchies

Taken from Complete Book Of Demonolatry by S.Connolly with the permission of the author.

“Demons have been catalogued since 100-400 A.D. This was around the time when the Testament Of Solomon appeared, having described the magic ring for commanding the DJINN (i.e. Goetic Demons). The Djinn (also jinn) were originally genies from Arabic mythology who granted people wishes. Unfortunately, this particular idea of Demons has stuck with people.

Perhaps one of the most famous Demonologists is Johan Weyer who developed the most complex hierarchy known, consisting of over seven thousand Demons serving under seventy-two princes of hell. Unfortunately I only have Weyer’s major Demons listed here. It is important to note that the Goetic hierarchy is the basis for many of these. You can find it in this article -> Goetia and the Lesser Keys of Solomon

It is almost impossible to find all of these hierarchies in one place. They are compiled from numerous sources including literature. The author of the Hierarchy is provided when known.

This is by no means a complete listing of every Demon in existence.

From Collin De Plancy’s Dictionaire Infernale (1863)

Asmodeus – The Destroyer

Astaroth – Obtains friendship of great lords

Behemoth – Demon of indulgence

Ronwe – Demon of lingual knowledge

Urobach – Of the lower order of Demons

Andras – Grand Marquis of Hell, causes discord and quarrels

Beelzebub – Lord of the flies

Sir William Fletcher Barrett’s The Magus (1801)

Mammon – Prince of Tempters

Asmodeus – Prince of Vengeance

Satan – Prince of Deluders

Belzebuth – Chief of false gods

Pytho – Prince of the spirits of deceit

Beliel – Prince of iniquity

Merihim – Prince of the spirits of pestilence

Abbadon – Prince of War

Astaroth – Prince of accusers and inquisitors

From the Grimoire of Pope Honorius III (1600`s)

PRINCIPLAL INFERNAL SPIRITS:

Lucifer – Emperor

Beelzebub – Prince

Astarot – Grand Duke

SUPERIOR SPIRITS

v     Lucifage Rofocale – Prime Minister

v     Satanchia – Grand General

v     Agaliarept – Aussi General

v     Feurety – Lieutenant Commander

v     Sargantanas – Major

v     Nebiros – Field Marshall

Bael, Bathim, Agares, Pursan, Marbas, Abigar, Pruslas, Loray, Aamon, Valefar, Barbatos, Forau, Buer, Ayperos, Gusoyn, Nuberus, Botis, Glasyabolis

Johan Weyer’s Hierarchy of Hell (1515-1588)

v     Beelzebuth – Supreme Chieftain

v     Satan – Occupies second place as prince of darkness

v     Eurynomous – Prince of Death

v     Moloch – Prince of the land of tears

v     Pluto – Prince of fire

v     Baal – Commander of the armies of hell

v     Lucifer – Dispenses justice

v     Asmodeus – Gambling

v     Baalberith – Minister of pacts and treaties

v     Proserpine – Prince of Demonic spirits

v     Astaroth – Prince and treasurer of hell

v     Nergal – Chief of secret police

v     Bael – King, lord of the East, and commands 66 legions

v     Forcas – President

v     Beur – President and commands 50 legions

v     Marchocias – Marquis and commands 30 legions

v     Behamoth – unknown

Chamos, Melchom, Dagon, Adramalek

Sebastien Michaelis’s Histoire admirable de la Possession et conversion d’une penitente (1613)

FIRST HIERARCHY

Belzebuth – pride

Leviathan – faith

Asmodeus – luxury

Balberith – blasphemy and murder

Astaroth – vanity and sloth

Verinne – impatience

Gresil – impurity

Sonnillon – hate

SECOND HIERARCHY

Carreau – mercilessness

Carnivean – obscenity

Oeillet – riches and wealth

Rosier – love

Verrier – disobedience

THIRD HIERARCHY

Belial – arrogance

Olivier – cruelty and greed

Juvart – Demonic possession

Peter Binsfeld’s Demons of the Seven Deadly Sins (1589)

Lucifer – pride

Mammon – avarice

Asmodeus – lechery

Satan – anger

Beelzebub – gluttony

Leviathan – envy

Belphegore – sloth

Faust’s Hierarchy of the Kingdoms:

Beelzebub – North

Lucifer – East

Belial – South

Astaroth – West

Phlegathon – Center (not an actual demon, but a river, Phlegathon means center in Greek)

Misc. Medieval Hierarchies of Unknown Origin

Possibly from the obscure Liber Perditionis; a medieval book of Demons and their rank in the infernal hierarchy.

Baal-beryth – master of rituals and pacts

Dumah – commander of the Demons of gehEnna

Meririm – prince of air

Rahab – prince of oceans

Sariel – Prince of the moon

Mephistopholes – the destroyer

Lucifer Rofocale – prime minister and controls wealth

ARCH DEMONS OF HELL

Adramaleck – Prince of Fire

Carniveau – Demon of Possession

Python – Prince of lying spirits

Mammon – Prince of tempters, avarice, and greed

Rimmon – Prince of lightning and storms

ARCH SHE-DEMONS

Leviathan – The Chaos Dragon

Barbelo – Unknown

Proserpine – Destroyer

Astarte – Queen of spirits of the dead

Agrat-bat-mahlaht – One of Satan’s wives and Demoness of whores

Eisheth Zenunim – Same as above

Lilith – Satan’s favorite wife

Naamah – Demoness of seduction

Richard Dukante Hierarchy (1963)

Satan – King

Unsere – Fertility and Sorcery

Satanchia – Grand General (War)

Agaliarept – Assistant Grand General (War)

Lucifage – High Command (Control)

Flereous – Fire Elemental

Lucifer – Air Elemental

Leviathan – Water Elemental

Belial – Earth Elemental

Beelzebuth – Lord of insects

Belphegore – Master of Armorment and Weaponry

Mesphito – Keeper of the book of death

Amducious – The Destroyer

Asmodeus – Demon of Lust

Sonnilion – Demoness of Hate

Abbadon – Advisor

Ammon – Demon of domination

Mammon – Demon of avarice

Rosier – Demon of love

Ashtaroth – Priestess of friendship

Eurynomous – Demon of Death

Verrine – Demon of Health

Ronwe – Demon of Knowledge

Babeal – Keeper of Graves

The Demonic Aspects – the true Hierarchy of Richard Dukante.

The hierarchy is composed of nine different families including 39 infernal hierarchs of note:

Family 1

Satan – King

Unsere – Fertility and Sorcery

Satanchia – Grand General (War)

Agaliarept – Assistant Grand General (War)

Lucifage – High Command (Control)

Flereous – Fire Elemental

Lucifer – Air Elemental

Beelzebuth – Lord of insects

Belphegore – Master of Armorment and Weaponry-gain

Mesphito – Keeper of the book of death

Delepitore – Demoness of magick

Belial – Earth Elemental

Family 2

Luithian – Advisor

Leviathan – Water Elemental

Sonnelion – Demoness of hate

Family 3

Abbadon – Advisor

Ammo – Demon of domination

Mammon – Demon of avarice

Family 4

Rosier – Demon of love

Astarte – Demoness of love

Ashtaroth – Priestess of friendship

Astarot – Matters concerning the heart

Amducious – The destroyer

Asmodeus – Demon of lust

Family 5

Eurynomous – Demon of Death

Balberith – Prince of dying

Babeal – Keeper of graves

Family 6

Verrine – Demon of Health

Verrier – Demoness of herbal knowledge

Ronwe – Demon of Knowledge

Family 7

Svengali – Demon of vengeance

Tezrian – Priestess of battle

Family 8

Asafoetida – Demoness of feminine attributes

Rashoon – Priestess of seduction

Taroon – Priestess of desire

Family 9

Consists of lesser hierarchy

Berith

Agares

Abigor

Lilith

The Nine Demonic Divinities (first appeared in 1312 in the Black Book of Thoman Buchan according to the Delaney Family Grimoire)

Satan – He through which all energy flows

Lucifer – Air

Flereous – Fire

Leviathan – Water

Belial – Earth

Amducious – Negative polarity

Verrine – Positive polarity

Unsere – Life

Eurynomous – Death

(Sigils of the Nine Demonic Divinities – painting – F.v.F.’s personal archive)

The Enns

The Enns are magickal invocations meant to call upon the Demonic spirits. No one knows what language the Enns come from. They were deemed Demonic Enns in late 16th century by demonolator Alexander Willit. The Enns are unique in that they appear across several family grimoires that are from different geographic locations, and remain the same.

The Enns :

Satan – Tasa Reme Laris Satan

Lucifer – Renich Tasa Uberaca Biasa Icar Lucifer

Unsere – Unsere Tasa Lirach On Ca Ayar

Satanchia – Furca Na Alle Laris Satanchia

Agaliarept – On Ca Agaliarept Agna

Lucifage – Eyen Tasa Valocur Lucifage Rofocale

Flereous – Ganic Tasa Fubin Flereous

Beelzebuth – Adey Vocar Avage Beelzebuth

Belphegore – Lyan Ramec Catya Ganen Belphegore

Mesphito – Mesphito Ramec Viasa On Ca

Delepitore – Deyen Pretore Ramec Delepitore On Ca

Belial – Lirach Tasa Vefa Wehlc Belial

Luithian – Deyan Anay Tasa Luithian

Azlyn – Rean Par Tasa Azlyn Ayar

Leviathan – Jaden Tasa Hoet Naca Leviathan

Sonnelion – Ayer Serpente Sonnillion

Abbadon – Es Na Ayer Abbadon Avage

Ammon – Avage Secore Ammon Ninan

Mammon – Tasa Mammon On Ca Lirach

Rosier – Serena Alora Rosier Aken

Astarte – Serena Alora Astarte Aken

Ashtaroth – Tasa Alora Foren Ashtaroth

Astarot – Serena Alora Astarot Aken

Amducious – Denyen Valocur Avage Secore Amducious

Asmodeus – Ayer Avage Aloren Asmodeus Aken

Eurynomous – Ayar Secore On Ca Eurynomous

Balberith – Avage Secore on ca Baalberith

Babeal – Alan Secore On Ca Babeal

Verrine – Elan Typan Verrine

Verrier – Elit Rayesta Verrier

Ronwe – Kaymen Vefa Ronwe

Svengali – Desa On Svengali Ayer

Tezrian – Ezyr Ramec Ganen Tezrian

Asafoedita – Asana Nanay On Ca Asafoetida

Rashoon – Taran Rashoon Nanay

Taroon – Taroon An Ca Nanay

Berith – Hoath Redar Ganabal Berith

Agares – Rean Ganen Ayar Da Agares

Abigor- Aylan Abigor Tasa Uan On Ca

Lilith – Renich Viasa Avage Lilith Lirach

Bael – Ayer Secore On Ca Ba’al

Agares – Rean ganen ayar da Agares

Vassago – Keyan vefa jedan tasa Vassago

Samigina (also Gamigin) – Esta ta et tasa Gamigin

Marbas – Renich tasa uberace biasa icar Marbas

Valefor – Keyman vefa tasa Valefor

Amon – Avage Secore Amon ninan

Barbatos – Eveta fubin Barbatos

Paimon – Linan tasa jedan Paimon.

Buer – Erato on ca Buer anon

Gusion – Secore vesa anet Gusion

Sitri – Lirach Alora vefa Sitri

Beleth – Lirach tasa vefa wehl Beleth.

Leraje (also Leraikha)- Caymen vefa Leraje.

Eligos – Jedan on ca Eligos inan.

Zepar – Lyan Ramec catya Zepar

Botis – Jedan hoesta noc ra Botis.

Bathin – Dyen Pretore on ca Bathin

Sallos (also Saleos) – Serena Alora Sallos Aken

Purson – Ana jecore on ca Purson

Marax (also Narax) – Kaymen Vefa Marax

Ipos – Desa an Ipos Ayer

Aim – Ayer avage secore Aim.

Naberius – Eyan tasa volocur Naberius

Glasya-Labolas – Elan tepar secore on ca Glasya-Lobolas.

Bune (also Bime) – Wehl melan avage Bune Tasa.

Ronove – Kaymen vefa ronove

Berith – Hoath redar ganabal Berith

Astaroth – Tasa Alora Foren Astaroth

Forneus – Senan okat ena Forneus ayer.

Foras – Kaymen vefa Foras

Asmoday – Ayer avage Aloren Asmoday aken

Gaap – Deyan Anay Tasa Gaap

Furfur – Ganen menach tasa Furfur

Marchosias – Es na ayer Marchosias Secore.

Stolas (also Stolos)– Stolos Ramec viasa on ca.

Phenex (also Pheynix)– Ef enay Phenex ayer.

Halphas – Erato Halphas on ca secore

Malphas– Lirach tasa Malphas ayer

Raum – Furca na alle laris Raum

Focalor – En Jedan on ca Focalor

Vepar – On ca Vepar Ag Na

Sabnock – Tasa Sabnock on ca Lirach

Shax – Ayer Avage Shax aken

Vine – Eyesta nas Vine ca laris

Bifrons – Avage secore Bifrons remie tasa

Uvall (also Vual or Voval)– As ana nany on ca Uvall.

Haagenti – Haaventi on ca Lirach

Crocell – Jedan tasa Crocell on ca

Furcas – Secore on ca Furcas remie

Balam – Lirach tasa vefa wehl Balam

Alloces – Typan efna Alloces met tasa

Camio (also Caim) – Tasa on ca Caim renich

Murmur (also Murmus)- Vefa mena Murmur ayer

Orobas – Jedan tasa hoet naca Orobas

Gremory (also Gemory or Gamori) – An tasa shi Gremory on ca

Ose (also Voso or Oso) – Ayer serpente Ose.

Amy (also Avnas) – Tu Fubin Amy secore

Oriax (also Orias) – Lirach mena Orias Anay na

Vapula (also Naphula) – Renich secore Vapula typan

Zagan – Anay on ca secore Zagan tasa

Volac (also Valak, Valac, or Valu)– Avage Secore on ca Volac

Andras – Entey ama Andras anay.

Haures (also Flauros, Haurus, or Havres) – Ganic tasa fubin Flauros.

Andrealphus – Mena Andrealphus tasa ramec ayer

Cimejes (also Cimeies or Kimaris) – Ayer avage secore Cimejes

Amdusias (also Amdukias)– Denyen valocur avage secore Amdusias

Belial – Lirach Tasa Vefa Wehl Belial

Decarabia – Hoesta noc ra Decarabia secore

Seere (also Sear or Seir)- Jeden et Renich Seere tu tasa

Dantalion – Avage ayer Dantalion on ca

Andromalius – Tasa fubin Andromalius on ca

Below are some definitions of the Enns that were received from an ascension with Delepitorae.

Asta – Ashtaroth

Et – And

Fubin – (the) Flame

Ganic – Fire

Geana – Mystery

Jedan – Water

Hesta – Curse

Hoet – Our

Lanire – Liar

Lirach – Earth

Naca – Circle (ring)

Par – Thee

Renich – Air

Roroth – (bring) to me

Tasa – Protect

Uberaca Biasa Icar – the surrounding sky

Vefa – This

Wehlc – Soil

Withar – Discover

Sigils

Sigils are symbols created for a specific magickal purpose. In Demonolatry, sigils are representations of the Demon entities. The sigils allow the adept to focus on the Demonic entity, to connect to the energy of the Demon and also to simply honor the Demon. They are tools used to assist the practitioner with invoking a Demonic Entity.

One important fact is that sigils are burned in Demonolatry. As opposed to other magickal systems which consider this to be an act of disrespect, Demonolatry requires the magickal sigils to be burned. Demonolators burn the sigils to honor the demons. It’s the idea that by giving the sigil to the flames, it thus takes form and allowing your message to rise to a state of energy so that the Demons can absorb the positive energy put in its creation. It is also though that by burning the sigil, the energy of the practitioner is given to the Demon through the agency of the flames.

Sigils are often circled in Demonolatry, to denote Satan encompassing that particular part of the whole. By circling the sigil you are focusing on the Demon as part of something larger. By leaving the sigil un-circled it suggests focusing on the Demon itself without looking at it as part of the whole. In Goetic and Ceremonial Magick, encircling the sigil is often symbolic of having power over a Demon. Demonolators do not do this.

The acquiring of the sigils may be done in three ways. The first method of acquiring them is through conversing with a particular spirit during an ascension (a state of ascended consciousness reached through deep meditation. It allows the practitioner to commune with Demons on the Demonic plane). The second method, quite rare and doubtful, is by possession of the body. The practitioner invites the spirit to draw the sigil through his body. This is sometimes called Channeling. The third method is sigil magick. The practitioner creates a sigil for the Demon he wishes to work with by various methods.

The authenticity of a sigil, just like that of an Enn (invocation), is quite unsure. I do not say that the sigils you find are not real and good, but they might not be what you expect them to be. Some claim the sigils come directly from the Demons, but that is a delicate and uncertain claim. The reason I say this is obvious. There are many different sigils for Demons. For example Satan. He’s got the sigil from the Grimorium Verum grimoire, and there is also the sigil from Dukante. Two different sigils. Asmodai/Asmodeus too. He’s got a sigil in Goetia and a different one in Dukante. I believe the best way to acquire authentic sigils is to create them yourself. They are genuine magickal symbols because they represent something for you, because they were created by you.

The Dukante sigils :

These are the Demonic sigils of Richard Dukante. It is not known if Dukante acquired these sigils via ascension or if he copied them from another Grimoire. However, these sigils have been copied from the book “Complete Book of Demonolatry” and the author of the book copied them from the Dukante grimoires with the permission of his daughter.

Sigils from Grimorium Verum :

The four sigils of Lucifer

The three sigils of Beelzebuth

The three sigils of Astaroth

Demonolatry practice

The practice of Demonolatry may be divided in two categories. One is the religious practice and the other is the magickal practice. The religious practice is the category of which prayer, ceremonies and celebrations are part of. The religious Demonolators utilize prayers of sorts for empowerment, devotion, communication with the divine, confession or thanksgiving. As opposed to the Christian form of prayer, Demonolatry prayer is not about asking for mercy or asking for this and that. To the Demonolator the divine is not here to grant us things, but to help us become strong enough and wise enough to get things by ourselves. They ask for the guidance of the divine entities known as Demons. By praying to them and keeping close relationships with these entities they become more spiritually aware of the world and get to understand the divine better.

The religious rites and celebrations may be those dedicated to the sect Demon, to the Matron/Patron or Marriage rites, divorce rites, funeral rites, baptisms, holidays and others.

Others have decided to add to their practice magickal operations to aid them into spiritual work. While magick is sometimes incorporated into Demonolatry, it is not necessarily a part of it. Demonolatry is a flexible religion. It is not unusual if a practitioner of Demonolatry decides to add certain practices of different belief systems into their work. Demonolatry is all about experimentation. That means that anything that works for you is good. Magick is merely a tool for those who wish to spice up their lives with more than simple prayers and devotion.

I have decided not to talk much of Demonolatry practice in this article, for reason that I will cover each of the practices in special essays, but there are few points I would like to make here before I close this essay.

In Demonic Magick it is common that a circle is to be constructed in the ritual space. Unlike the traditional ceremonial magick rituals, in which circles are made for protection, the Demonolatry circle is made to contain and balance the energies in the rituals. There are also rites in which triangles are constructed where all the nine divinities are called upon (three to each point). These rites exist to create a more vibrant flow of energy.

The last thing I want to cover in this essay is the proper invocation techniques. Many people wonder how they can properly invoke a demon. Well, to properly invoke a Demon in the traditional way is to use the Enn, or an invocation of your own devise, and use the ritual dagger or your hand to draw the following in the air in front of you, starting at the arrow and ending at the dot:

It starts with the point closest to the arrow with Unsere, next is Lucifer, next is Flereous, next is Verrine, next is Belial, then Amducious, then Leviathan, Satan and finally it ends at the dot with Eurynomous.

To give a closing to this essay I must (again) remind you to buy the books I have listed below for a better understanding of Demonolatry.

Recommended reading:

Complete Book Of Demonolatry by S.Connolly

The Daemonolater’s Guide To Daemonic Magick by S.Connolly

Daemonolatry Goetia by S.Connolly

Kasdeya Rite Of Ba’al by S.Connolly

Goetic Demonolatry by Ellen Purswell

Demonolatry Rites collected and edited by S.Connoly

Sanctus Quattuordecim by M.Delaney

The post Basics of Demonolatry appeared first on Occult-Study.

Written by Xophier

Completed by F.v.F.

(source)

People are only animals, its one of the base rules of Satanism, or any LHP religion. As such a beast, we hunger for many passions. Those pleasures have been demonized by the RHP, but we do not follow a church or its doctrines. Before Judaism and religions of repression, sex was a common part of life and even religion. The gods of the Greek were bisexual, and had male and female lovers, they even had temples of sex. Orgy just meant secret meeting usually to Dionysus, the god of wine, so its ironic that a lesser intention of the word is the taboo we now associate with it. Those who have a relationship with someone else who also believes the same thing are lucky.

A Satanist’s life should first and foremost be dedicated to Satan and his demons. So there, they have a person that they can be closer with than a Satanist without such a partner, perform various rituals, partake in sex magic, and be the others support when times of doubt may come. The passion of mankind leads some occultists to believe in the possibility of sex with demons. While a relationship with a demon is something a LHP believer strives for, sex with astral beings just seems like a flight of fancy for the deluded. An orgasm can be triggered without genital stimulation, and the brain is the most used organ in sex. People can believe what they want, but it doesn’t make it true.

For just about everyone, sex is a very pleasurable and a natural drive you shouldn’t try to hide no matter what your preference. You should not fear being yourself and wanting what attracts you. Straight, gay, bisexual or asexual, I have not seen one Satanic group turn someone away from being any of these. In fact, I know of a group for gay Satanists called Cult of the Ram.

How and why is it normal to be LGBT (lesbian, gay, bisexual, transsexual)? Because that’s how nature is, diversified. As there are many races there are also many types of sexuality.

It isn’t a genetic disease of a psychological disorder as many believe. That was established since 1973 when the American Psychiatric Association removed their classification of homosexuality as mental disorder. Same was stated in 1975 by the American Psychological Association, and in 1990 the World Health Organization accepted this as well, when it declared that it is not a disease nor a mental disorder and does not need treatment. That, of course, was established after lots of research in psychiatry, psychology, etc. If we are to look at nature, or google, we find a plentitude of homosexual animals. And we’re talking about over 1000 species of animals!

I myself (Xophier) am asexual but am attracted to romance, and at this time the romance was in the form of someone of the same-sex. I feel strongly for him, an atheist who I will not push into my beliefs, but I hold Satan higher and he understands this. I (F.v.F.) am bisexual, and have been in many gay relationships, as I can find beauty in both sexes, as I can find beauty in both the night and the day, the storm and the sunny days. There’s beauty that some people can see, and others don’t. It is of personal preference and desire, and if a homosexual tells you that ass is better than pussy that is not something universally true, what it’s good for him might not be for you and vice-versa.

With LHP religions the topic of discussion sometimes comes up as, if its legal… should we partake? Should we advocate everything legal, even if it is not moral? Well we have no books to base our morals and as Aleister Crowley wrote in The Book of Law  “Do what thou wilt Shall Be the Whole of the Law” and “…there is no Law beyond Do what thou wilt…” This Law is not based in legality but rather the oldest form of the word law and the sense of it. What it means for me is that whatever works for us is our law, whatever we feel remorseful and feel is immoral is our Law. That is how I answer those questions for everyone is different and they should not conform onto others ideals of perfection and/or debauchery <root word is Bacchus otherwise known in Greek as Dionysus>.

Getting back to the Greek, I pick back up on the modern interpretation of “Orgy.” Having multiple sexual partners is up to the people involved. Although people believe in “mob mentality” in these situations I assume Satanists can think for themselves and not conform, as by nature we are not conformists. Some Covens have orgies, some do not. A Black Mass involves certain sexual situations by two or more people, does that make it an orgy? In the most original term I would say every rite conducted by people RHP or LHP is an orgy.

Sex is as powerful as its suppression. It holds the foundation of life and ecstasy. Withholding this power within deep meditation can bring one close to a highest plane of thinking, commonly called Gnosis. While, using it within a ritual can give the demon or Satan a gift that is far from anything else, energy wise. Sex in magick has also had its own movements before time. Kama Sutra is the best guide for the history of this subject as it is religious ritualized sex. Every position is liken to a prayer. Building the energy of two <or one> having sex up until the time of climax then focusing that energy, that lust, that love, the shear boundless amounts of emotions towards you intended goal can give important results.

Within one’s life you are told many things, but the whole path of the Satanist is to ignore these age old fears and morals. People are people, human beings are a people of pleasure and they seek this wherever they can. Sexuality is something that person must accept. For “Do as thou wilt Shall Be the Whole of the Law – Love is the Law – Love under Will.” Life is life, be who you are and enjoy what life has to offer.

The post Sex and Satanism appeared first on Occult-Study.

Usually the Satanist feels the need for socialization and experience swap. I don’t know one Satanist who remained solitary forever and always. There are many advantages when working with a group. First of all, the energy of a ritual grows immensely when conducted by more people. There is an exchange and transference of energy vital to the ritual’s goal. Second of all, it is a good chance to learn, gain help or give help to others. And third but not least, it is a great opportunity for group rituals and celebrations.

For such an occasion, the individual Satanist must either create a new group or join another. Such a group is traditionally called a Coven (also called Grotto by some Satanists) and is mostly a group to practice rituals, carry feasts and celebrations or simply to learn and teach about Satanism but the role can go further to the role of a (spiritual) family.

Coven is originally a late medieval Scots word and it was actually meaning “to gather” or “to assemble”, rather than an actual name for an organized group. It derives from the Latin root word “convenire” meaning to come together or to gather. Thus it was used as “to coven” when applied to meetings of witches. Its first use as a meaning of a group of witches was given by Isobel Gowdie who was tried of witchcraft in the Auldearn trial in 1662. The word remained largely unused in English until 1921 when Margaret Murray promoted the idea of organized groups of Witches called covens.

Such instances of Covens appear all over Europe, when stories tell of Satanic Witches gathering in forests and caves in secret to teach and practice their “diabolical” feasts.

Though this is not really the case today, some, dare say most covens still gather in Forests and Caves, for reason that they want to be in nature. However, today they can easily meet in their own homes without any fear of being accused of anything illegal.

The structure of a coven has been only in small amount changed. In most cases, such as with generational families, it remained the same.

Its purpose also remained the same and here I must explain it clear. A coven should not be confused with a club in which one drops in and out whenever he feels like. It is not a friendship group, where one may find “like-minded people” to have fun with. A coven must be like a second family, as one of the main purposes of the Coven is to help others grow spiritually but also help in any other problem. It is a place for honest people, who respect each other and trust each other, for without respect and trust there cannot be real group work.

It is private for it involves the lives of others. People who work with a coven must open themselves so that others may know with whom they are working with. In a Coven there are no greater people than others. Everyone is equal, and even the most experienced must respect the less experienced, for there is something to learn from each of us. For that reason, not anyone is accepted in a coven. First the individual must be known, earn his respect and trust, and the reciprocity must be available. The coven members must first know his intentions and beliefs, because on the way, they might discover bad things about the individual that will make them regret they accepted him in the coven.

From my own experience with a Coven I must say that it’s a huge duty to run a coven and it is very difficult. As I was saying, there must be a very careful selection of members. Not anyone is suited for the coven. Some have different beliefs and this will not work well if it comes to more complex workings such as group study or magick (though ceremonies are easier to be held in such conditions). While some covens allow difference in belief, everyone must have the same intentions in the work of the coven.

Another reason for which a coven is hard to organize is because of the ranks given to each member. In the past, there were physical tasks as well as spiritual tasks for each member in order to grow in rank. Today is perhaps a little easier. But still, it is not as easy as it may sound.

Not even the mere initiation into a coven, for one must understand completely the purpose of the coven, the rights and obligations of each member at all ranks. It may take years to find the right coven. You may understand this if you ever had a “mentor” or “teacher” that helped you on the path. In most cases people get to have different beliefs and feelings regarding spirituality, because this is what they learned by practice. or simply walks the path alone to get a more individual experience of spirituality.

Everyone is different from another and our beliefs may differ too, even if we worship the same God. Some people even exceed the teachings of the mentor and find their mentor unable to teach them anything new. Such may be the case in a coven, though a coven’s purpose is more practical than theoretical. The adept will eventually choose to walk the path alone in order to get a more individual experience in spirituality and occult secrets.

A Demonolatry Coven is composed of three groups of people. Those who are students/initiates, those who are adepts, and those of the Priesthood. Every member has his own tasks, rights and obligations according to his “rank”. Beginning with the Student, his job is to learn the basics of Demonolatry. After the Student, there comes the Initiate who, at times, can help students learn. He is officially initiated into the coven and dedicated to a patron Demon. He passed all required classes and knows basic rituals and practices them. Once he was initiated he becomes Apprentice. He can help Initiates and Students along. He is taken under the wing of an Adept or member of the Priesthood to discover his talents and to use them during ritual. He begins to create his own rituals and becomes more familiar with complex rituals. He is baptized if not already. The next “rank” is Adept. This is a person who knows enough to guide those still learning. Is eligible to study to become an Assisting Priest.  After the rank of Adept is the Rank of Assisting Priest. These people assist the priesthood in ritual. Has the authority to lead others in basic rituals and to do initiations on a small scale. The last rank is that of High Priest(ess). S.Connolly in her book “Complete Book Of Demonolatry” tells us that in order to become a Priest, one must come from a Demonolatry Family. While this is not the case in Satanism, in Demonolatry seems to be the only way. The High Priest guides all members of the Coven in spiritual matters, presides at all rituals although may stand aside and allow the Assisting Priest to take over during basic rituals including initiations. The High Priest(ess) are the only ones allowed to preside during mass initiations, baptismal rites, weddings, and funerals. The High Priest counsels members and offers help and guidance when needed.

Taking these steps correctly will get to having a good organized Coven.

There are two questions that often arise about this subject. First is how many people can be part of a Coven. The number of members of a coven varies. The most common number is said to be thirteen, as Isobel Gowdie of Auldearne in her confession declared “there are thirteen persons in each coven”. This is also approved by Alexander Keiler who says that witches gather in covens of thirteen persons and no more. Many other sources suggest the same thing. Though this is not a rule, as I understood, there can be a minimum of three persons in a coven and a maximum of fourteen. The reason, I believe, is because having too many members would be a much too harder task for the High Priest.

The other question is ‘what happens if one wishes to leave the coven?’. Writers like Montague Summers tell us that in the past witches were not allowed to leave the coven, and if so they intended, they were quickly discovered for the coven had many spies. This was, probably, because of the secrecy they had to keep about their coven and if someone, lets say, betrayed them, they had to silence him so that the Coven may not be discovered. Summers again tells us of a Solemn Oath that witches had to make to never leave the coven. This, I believe to be the Initiation Oath that one must make to Satan or the patron Demon.

Same is noted in Remy’s “Demonolatry” who declares that if any witch sought to leave the coven, she was hunted down by the other members and beaten, sometimes, to death.

These are contradicted by S.Connolly who in her book “Complete Book Of Demonolatry” says that members can leave the Coven at any time without fear of harm. Older grimoires such as the Willit and Delaney grimoires contain rites where a member is officially removed from the sect. This I believe to be the normal case nowadays for we do not have anything to fear if our Coven is discovered.

The post Covens appeared first on Occult-Study.

( Satanist wearing the seal of Lucifer in the form of a tattoo – from F.v.F.’s personal archive)

The peculiar and curious nature that creates the Satanic individual may vary as there is no dress-code, moral-code or anything like that. He may be that suspicious cross-dressing weirdo full of piercings and tattoos or he may be that fine gentleman with a suitcase you see on the street. His mind however, is as dark as the night.

It is said that what makes a Satanist is not the robe and the altar, but his soul and mind. True to this point, anyone can kneel and pray, do a ritual and chant. But the darkness necessary in his essence is something unique, said to be granted by the Lord of Darkness Himself.

In the past he was the warlock and the witch, the pagan peasant speaking with the stars. In some cases, he was a Knight, or a King as it is said. Dancing in circles and chanting blasphemies around black candles who were burning for the coming of the Devil. Today he is the same at heart, only a little less superstitious and more rational. He has learned that Darkness cannot be expressed by cloth and words, but by thoughts and deeds.

The Satanist is quite literally a worshiper of Satan, the enemy of Jehovah, the ‘evil’ sinner lost in Damnation without the wish of being Saved. He has dedicated his life in the service of Darkness and by ways of Satanic thought he lives it. He does not follow morality but rather creates his own set of ideas and ways of thought according to his needs. And as a follower of Satan, he worships Him and follows the teachings of the Devil that have been passed down from generation to generation or by engaging in acts of ritualized communication with the Lord of Darkness.

A Satanist’s life and practice of his religion can be of two kinds. Solitary or social. In a social setting, he works with groups called Covens and evolves with their help.

Solitary Satanists have their advantages and disadvantages. The advantages are that he relies on his own powers and knowledge to evolve and worship to a point where he personally meets his god and creates a private relationship with Him. Another important advantage is that he does not have to tolerate other beliefs and rules as those of the group but instead he follows his own.

In his practice there are certain points or stages that he must reach during his ascent to power. These stages depend on the tradition, but I will enumerate below only the important and primary ones, and they are:

1. Student

The ‘student’ stage is the first step in the practice and study of the Satanic religion. This is the stage when all the study takes place. Some people have the luck to have mentors who guide them along the way, but many people don’t have such luck. Thus it is the duty of the individual to learn all that he can learn.

At this time most individuals who are new have a great appetite for knowledge and this is a big plus as there is a lot to learn. From the 2 dollar books on the library shelf about Spells and Curses to the works of the initiates that sometimes reach hundreds of dollars, he devours everything he finds and goes into study. He compares the works, selects the best or that which suits him and builds way to his following path. Most students are unaware of the path and tradition they want to follow.

Some even choose to start practicing the spells and rituals they find, curious and eager for something supernatural to come out of it. While some realize that experience is needed for results to come, others leave everything behind disappointed by the lack of ‘proof’ that the Occult and Satanic religion have to offer. This is a crucial stage that defines exactly what the individual is about to become.

2. Neophyte

The neophyte stage is reached especially when the student has decided which tradition/path he will follow and he begins to practice rituals. This is the time when everything starts to get serious and a deeper study takes place, while giving now personal insight on the information he gathers. The neophyte has learned the basics and begins to regularly practice basic rituals.

3. Initiate

This is the time when the individual initiates himself in Satanism and dedicates his soul to Satan through special rituals. If in a coven, he is initiated by the Priest or Assisting Priest. He has rejected all his past and former religion and begins his new life as a Satanist.

The Initiate creates his own private grimoire or jurnal to record all of his practices and results and keeps track of them. He begins gathering magickal tools and creates his altar.

4. Apprentice

The Apprentice follows the Initiate stage right away. He has been taken under the wing of an Adept or a member of the Priesthood to discover his talents and put them into practice in ritual. He can also help Initiates. The Apprentice begins to create his own rituals and becomes familiar with more complex rituals. He is baptized (this is done in Demonolatry).

5. Adept

The Adept has the mission to become Assisting Priest. By this time he must have been around the Satanic religion for at least 5 years and practiced many rituals of sorts. Instead of working on actual rituals he begins working on his own person and tries to overcome any limit he has in his way to become Assisting Priest.

      6. Assisting Priest(ess)

The Assisting Priest helps the Priest and other members during ritual. He/she has the authority to do Initiations.

      7. Priest(ess)

Guides all members. Makes baptisms, weddings, funerals and initiations. He is deeply spiritual and knows the Occult traditions well. He is in direct relation with Satan and the Demons and knows them well.

• A last stage in many traditions is the rank of Master or Mistress but this is not too different from the role of the Priest.

The post The Adept appeared first on Occult-Study.

For more information about Samhain, read the article Satanic Holidays.

On the night of 31 October the practitioner prepares the Samhain Altar with black altar cloth, 4 black candles in each corner of the altar and one black candle in the center, the sigil of a death Demon, an item belonging to one of the dead persons, one or multiple pictures of persons or pets you have lost in death, and, if available, Skulls and other representations of death are to be available on the altar or in the room.

(ssigil of Eurynomous – Source)

(sigil of Baalberith – Source)

When all is set and the practitioner is ready, the celebration may begin with a small ritual to the death demons Eurynomous, Baalberith and Babeal.

The individual enters the room lighting all the candles and incense (if available),  and calls upon the death demons. To invoke the demons the practitioner must grab the centered black candle, lift it up and point it at the demon’s sigil while saying the invocation. If he wishes he may use the enns or personal invocations.

If he prefers the enns:

Ayar Secore on ca Eurynomous

Avage Secore on ca Baalberith

Alan Secore on ca Babeal

Example of invocation:

“I call upon the gods of DEATH to attend this rite in the night of Samhain, the celebration of death and dying. This sacred event I dedicate in the honor of Death, that is all around us. Let us now join in celebration!

Come, Eurynomous, lord of Death!  Come and join me in celebration of thy name!

Come, Baalberith, lord of Dying!  Come and join me in celebration of thy name!

Come Babeal, lord of the Graves!  Come and join me in celebration of thy name!”

After the invocation the practitioner then brings forth an item belonging to one of the dead persons and puts it on the altar. After this he invites the dead to the ritual chamber to join him in the celebration with an invocation. To invoke the dead the practitioner must grab the item of the dead, lift it up and point it at the dead person’s picture while saying the invocation.

“I call upon the spirit of my beloved [Name] who has passed into the shadow of Death. May [name] be present in this rite in the night of Samhain, the celebration of death and dying.

Tonight the dead are free to walk the earth once again, and are united with us on the sacred night of Samhain.

Come!  Come forth [name] !  Come and join me this night to celebrate and be together again.”

After the invocation the celebrant then gets into meditation upon the relics of the deceased, and begins to think of the deceased in a pleasurable manner. This can last as long as he likes.

After the meditation the celebrant grabs the centered black candle and points it to the picture of the deceased, and begins to talk to the dead in a normal but private voice. Speaking your thoughts and letting out your feelings can be easier to be directed to the deceased in such manner. You may also start giving praises of respect and love.

After the celebrant is done speaking to the dead, he puts away their relics next to their picture and starts praying to the death demons for the souls of the deceased. After this, you can give a closing to your ritual as such:

“After these moments I have had with my loved ones, I am ready for the feast. If the spirits are willing, may they continue to join me in the celebration during the feast.

Hail Eurynomous!

Hail BaalBerith!

Hail Babeal!

Hail DEATH!”

The practitioner extinguishes the candles and leaves the chamber with a window opened. After this he shall prepare and make food for the feast after the ritual, or begin the feast if the table was ready. After the food is ready and the table is set, the practitioner dedicates the food to the death Demons and the dead ones and invites them to join him. He may also make a toast (red wine is perfect) to the dead ones and the death Demons. After the feast everything is done and the celebration may be over or continued all night.

(Samhain altar- source)

The post Satanic Samhain Celebration (ritual) appeared first on Occult-Study.

I would recommend that you celebrate Yule on 21 December if you are a Satanist, or on 22 December if you are a Demonolater.

If you are celebrating Yule alone, I would suggest to do the following:

First, clean the house. It is an important night. Then decorate a tree. The Yule tree should be decorated with Satanic Symbols and Demonic sigils. At the top of the tree I would place the sigil of Satan.

A ritual to Belial is to be held this night. Also purification rituals and re-consecrating the ritual chamber and tools can be done at this time. If you wish to do that, do it before the ritual for Belial.

To begin the ritual to Belial, prepare the altar which must face the North most point of the ritual chamber. At each corner of the altar there must be candles of green or brown color (Belial’s color). In the center of the altar there must be the sigil of Belial. The bowl must also be present in which earth and snow are to be put in.

Sigil of Belial from Goetia

Sigil of Belial from Dukante

The practitioner enters the room lighting all the candles and incense (if available) and calls upon Belial with the invocation knife/sword. If he wishes he may use the enn (Lirach Tasa Vefa Wehlc Belial) or personal invocations.

Example of invocation:

“I call upon our god Belial to attend this rite in the night of Yule, the celebration of winter. This sacred event I dedicate in the honor of Belial, our Lord. Let us join in celebration!

Come, Belial, bestow upon me the strength of your design.

Come, Belial, and join me this night to harness the power of the Winter Solstice, a time for cleansing of that which fosters failure and weakness, and a purification of that which strengthens.

Come, Belial, lets celebrate this night in the honor of thy name!

Hail Belial! ”

After this invocation the practitioner places the bowl in front of Belial’s sigil, fills it with snow and soil and speaks the following:

“Let this snow melt as the negative energies around me melt this night! When the earth is clear so will be my soul! ”

The practitioner puts the bowl over the candle flame and waits the snow to melt.

After this the celebrant then gets into prayer to Belial asking whatever he wants to follow after the winter.

Now you may give a closing to your ritual as such:

“I thank thee Lord Belial for attending this ritual. I bid you, go in peace!

Hail Belial, Lord and Master of Earth!” (earth as an element not planet)

After this the celebrant may prepare a meal and eat it with his family.

The post Satanic Yule Celebration (ritual) appeared first on Occult-Study.

Introduction

There are lots of discussions on this subject, though there is little information about it and there are reasons for this matter. Satanism is many times confused with Paganism. As I pointed out many times in my essays and articles, people have a tendency to believe that Satan, the Devil, the God of SATAN-ism, is actually a god of a Pagan pantheon. This is because it happens that Satan and that god have many similarities. There’s Ahriman, there’s Tiamat, Prometheus, Seth, Typhon, Kingu and all the way  to Malek Taus and Mara.  But there is no real proof for it. I also stated (and I will say it again) that I do not deny the fact that Satan WAS indeed worshiped in other pagan religions under different names, as a representation of either evil or adversary/opposer. It’s just that we cannot be sure which god was indeed Satan. I am very skeptical. I do not believe without any real proof.

HOWEVER… there is proof that the Demons are actually Pagan Gods, many of them at least. Baal was a Canaanite god, but was later changed by the church into a Demon.

HOWEVER… there is proof that the traditions and celebrations of Satanism and Witchcraft (especially traditional Witchcraft, not medieval Witchcraft) are in most part, Pagan traditions and celebrations. If one is to delve into a bit of study of Satanic religious practice and the Pagan religious practice, he will clearly notice the many similarities between them. There are practices and beliefs of the Pagan religions that are also part of Demonolatry and also Satanism.

HOWEVER… in my opinion, these small similarities do not make Satanism and Paganism one and the same. This case is available to all religions (or most of them). Even Christianity’s traditions, practices and holidays have been “borrowed” from Pagan religions. But that doesn’t mean that Christianity is a Pagan religion. (or does it? hmm..)

The reason why I started to talk about this first is clear. I want everyone to understand that, even though many holidays listed here are PAGAN and have PAGAN ROOTS, they are and possibly have been practiced by Satanists over time.

Now, without further ado, allow me to properly begin this subject with an explanation of the so called Satanic Holidays.

The Wheel of the Year

In “The Book of The Circle”, K.Whalen tells us of a thing called the Wheel of Change. This Wheel of Change also known as the Wheel of the Year is essentially a Wiccan and Neopagan term for the annual cycle of the Earth’s seasons. It consists of eight festivals (referred to by Wiccans as Sabbats. The word Sabbat comes from the Greek word “sabbatu” meaning “to rest”) all emerging from Celtic and Germanic pre-Christian feasts.

Though Whalen’s “Satanic” Wheel of Change consists of few different festivals, they all represent the natural changes of the seasons.

(The Satanic “Wheel of Change”)

(The Wiccan “Wheel of the Year”)

In Satanism, Demonolatry, Witchcraft, Paganism and Wicca, nature is very respected and plays an important role in these religions. The Solstices, Equinoxes… the seasons… represent in a symbolic way, the balance of life, death and birth (life = summer, death = winter/autumn, (re)birth = spring) in pre-christian traditions, in pagan feasts or “sabbats”. In fact, the idea of the life cycle in religion comes from the paleolithic, but is more pronounced and developed in the mesolithic (and neolithic) with the role of Nature being represented as Mother Nature.

Celebrating these changes of the seasons, the practitioner enters in the rhythm of each season and prays to the gods for various reasons (for example, in Summer he prays for fertile soil). The rituals are most of the times accompanied by feasts (in summer for example fruits are being served, especially apples to symbolize the forbidden fruit. In winter it is served meat, after the sacrifices) and also parties (for example, in Demonolatry on the 21st March at the Spring Equinox there is a ritual dedicated to Lucifer in which marriages are also being held).

In Demonolatry the seasonal changes are represented by the elemental Demons.

The seasons of the year – Spring, Summer, Autumn and Winter are the result of the Earth’s tilted axis (tilted from perpendicular to the plane of the ecliptic by 23.35°) and annual rotation around the Sun, causing different areas of the Earth’s surface to face the Sun at different times of the year.

The solstices are days when the Sun reaches its farthest northern and southern declinations. The Winter Solstice is the shortest day of the year, December 21, marking the beginning of Winter. The Summer Solstice is the longest day of the year and occurs on June 21, marking the beginning of Summer.

Equinoxes are holidays in which day & night are of equal duration. The two yearly equinoxes occur when the Sun crosses the celestial equator. The Spring equinox occurs on March 21, and marks the beginning of the Season of Spring; the Autumn Equinox occurs on September 21, which is the beginning of Fall.

Four of the eight festivals fall on the solstices and equinoxes and are known as “quarter days” or “Lesser Sabbats”. The other four fall approximately midway between these and are commonly known as “cross-quarter days”,”fire festivals”, or “Greater Sabbats”.

The Holidays

Samhain

Samhain (also known as: Halloween/Hallowe’en, All Hallows Eve, Shadowfest, Festival of Fire, Last Harvest, Ancestor Night, Feast of the Dead and Noson Calan Gaeaf) is a pagan festival representing the final harvest, marking the beginning of winter and Death. It starts on 31 October and ends on 2 November.

The origins of Samhain come from the Celtic festival of the end of the harvest season. It is sometimes regarded as the Celtic New year for reason that the contemporary calendars produced by the Celtic League begin and end at Samhain.

Samhain is a celebration of Death. Death cults and and honoring the dead have been in religious practices since prehistory. The belief in a post-mortem existence is ancient, according to Eliade dating back to 400.000-300.000 BCE. Eliade also shows the importance of sepulchres with magico-religious signification such as the feminine skull of Mas d’Azil where there have been found culinary offerings. As such, we can easily see a death cult since prehistory, all over the world, from palaeolithic to the ancient egyptians, the Celts all the way to the Christian church, full of rites such as burials, commemorations of the dead, memorial services as well as days dedicated to the dead.

According to pagan tradition, Samhain is a time when the boundaries between the world of the living and the world of the dead become thinner, allowing spirits and other spiritual entities to pass between the worlds to socialize with humans. It is a time when ancestors and other departed souls are especially honored. In this time people pray for the souls of the deceased, make offerings to the spirits such as meals (favorite foods of the family’s and community’s beloved dead. It is still the custom in some areas to set a place for the dead at the Samhain feast, and to tell tales of the ancestors on that night) and leave a place set for them at the table, and traditional songs, poetry and dances are performed to entertain the Dead.

In some traditions, people use to leave a door or window opened to the west to invite the beloved dead ones to attend to the celebrations. Many leave candles or other light burning in a western window to guide the dead home.

In Demonolatry (Samhain is celebrated in Demonolatry and falls also on 31 October) people pray to the death Demons (Eurynomous, Baalberith, Babeal) to honor them or to ask them to protect the souls of the deceased, make death rites and sometimes practice curses to expel the negative energies. In traditional Satanism sacrifices of animals are made in the honor of the death Demons and Satan.

Divination is a common folkloric practice that has also survived in rural areas. Practices as determining the identity of one’s future spouse, the location of one’s future home, and how many children a person might have are still practiced to this day on Samhain.

As I said, it also marks the beginning of winter. This symbolizes the death of nature and the death of the Earth. It is a celebration of Death. It is a time when celebration conquers the mood of death.

At the celebrations great bonfires were lit to attract the spirits of the dead who would be seeking warmth. Celtic Reconstructionist Pagans tend to celebrate Samhain on the date of first frost, or when the last of the harvest is in and the ground is dry enough to have a bonfire. Villagers were said to have cast the bones of the slaughtered cattle upon the flames. In the pre-Christian Gaelic world, cattle were the primary unit of currency and the center of agricultural and pastoral life. Samhain was the traditional time for slaughter, for preparing stores of meat and grain to last through the coming winter.

The word ‘bonfire’, or ‘bonefire’ is a direct translation of the Gaelic tine cnámh. With the bonfire ablaze, the villagers extinguished all other fires. Each family then solemnly lit its hearth from the common flame, thus bonding the families of the village together. Often two bonfires would be built side by side, and the people would walk between the fires as a ritual of purification. Sometimes the cattle and other livestock would be driven between the fires, as well.

Sacrifices of animals are not only part of Satanism’s Samhain tradition. Celtic pagans used to take stock of supplies and slaughter livestock for winter stores in order for the people and livestock to survive the winter. This custom is still observed by many who farm and raise livestock.

To me Samhain used to be a very important Holiday. Not because I could pray for my dead relatives, but because I respect Death very much. I believe that Death is too important to just leave it out and fear it. I believe we should celebrate it and try to understand it.

I first started celebrating Samhain back in 2004. It was a celebration that I wanted to remain in my family tradition. Every year I raised an altar to celebrate Samhain. Depending on the circumstances, I might’ve put on the altar the picture of a dead person that I would like to pay my respects to and to communicate with or simply pray for, or I might’ve put (as presented in the picture below) a picture with the sigil of one of the death Demons. I also used my fake skulls and lit black candles to represent death.

Some people have asked me how they could celebrate Samhain in a Satanic way. You can find a ritual at the article Satanic Samhain Celebration.

(My altar at the Eurynomous Samhain Rite – 31st October 2007 – F.v.F. personal archive)

Yule

Yule (also known as Yuletide, Yulefest, Yules, Jul, Juletid, Julfest, Jül, Jól, Joul, Joulu, Jõulud, Joelfeest, Géol, Feailley Geul, Midwinter) is a pagan festival that is held on 21 December. Yule or Midwinter is the longest night of the year, marking the peak of the winter season.

The festival is said to have been influenced or even originated from the Roman winter festival Saturnalia held on 17 December. However, it is certain that Yule was essentially a religious festival for the Germanic people, until recently when it was absorbed into and equated with the Christian festival of Christmas. The festival was then placed on December 25 when the Christian (Julian) calendar was adopted. Nevertheless, its basic structure remained almost the same, the people who were conquered and spiritually condemned still refused to put away these traditions.

The Winter Festival is also celebrated in Demonolatry and falls on 22 December, when a ritual to Belial is being held. In Satanism, it is common that purification rituals are to be done on Yule. It is also ideal to re-consecrate the ritual chamber and ritual tools for the upcoming year.

The customs of Yule are in many ways similar to the ones of Christmas. This is because Christians stole the pagan customs to create their own holidays. Customs such as gift giving, family gatherings, decorating trees, dancing around the tree, hanging up mistletoe, burning logs, yule goat decorations, yule boar and carol singing all stem from the Pagan Yule. These customs vary however. Denmark (Jul), Finland (Joulu), Estonia (Joul), Iceland (Jol) all have few of the customs listed here.

You can find a satanic ritual in the article Satanic Yule Celebration.

Imbolc

Imbolc (also known as Imbolg, Candlemas, Oimelc) is a celebration of Brigid, the goddess of poetry, healing and smithcraft.

Usually celebrated on February 1 or 2nd in the northern hemisphere, and August 1 or 2nd in the southern hemisphere. Most commonly it is celebrated on February 2, which falls halfway between the Winter Solstice and the Spring Equinox in the northern hemisphere.

“In Irish Imbolc (pronounced “im’olk”), derives from the Old Irish i mbolg – which means ‘in the belly’. This refers to the pregnancy of ewes. Another name is Oimelc – which means ‘ewe’s milk’. Among agrarian peoples, Imbolc has been traditionally associated with the onset of lactation of ewes, soon to give birth to the spring lambs.” (Wikipedia)

Imbolc is traditionally a time of weather prognostication.

“It is a time for new ideas, discoveries and creative endeavors to be contemplated and put into action, as symbolic of the new light and the planting season. Therefore it is a time to call upon Lucifer to place blessings of spontaneous imagination, ingenuity, and motivation upon practitioners”(Book of The Cirlce by K.Whalen)

“One folk tradition that continues in both Christian and Pagan homes on St. Brigid’s Day (or Imbolc) is that of the Brigid’s Bed. The girls and young, unmarried women of the household or village create a corn dolly to represent Brigid, called the Brideog(“little Brigid” or “young Brigid”), adorning it with ribbons and baubles like shells or stones. They make a bed for the Brideogto lie in. On St. Brigid’s Eve (January 1), the girls and young women gather together in one house to stay up all night with the Brideog, and are later visited by all the young men of the community who must ask permission to enter the home, and then treat them and the corn dolly with respect.”(Wikipedia)

Ostara

Ostara (also known as: Eostre, Eastre, Esther, Easter) is a festival falling on March 21st. Also known as the Spring Equinox, it is a time when day and night are equal.

Whalen tells us that in this time rituals for renouncing Jesus are done. Also says that during this time apples are consumed to symbolize the forbidden fruit and celebrate the knowledge Lucifer has given us.

Now I shall not talk about the pagan Ostara, but will give information on the Demonolatry celebration which also falls on March 21st. It marks the beginning of Spring and a ritual to Lucifer is to be done, for reason that practitioners decreed that during this period the essence and manifestation of Lucifer is felt stronger in Spring, especially in March.

Why it is done? Simple. To celebrate the passing to the new season and to honor Lucifer. During the Spring Equinox marriages are used to be held.

(My altar to Lucifer at the Spring Equinox, March 2007 – F.v.F. personal archive)

Beltane

Beltane (also known as:  Bealtaine, Bhealltain, Walpurgisnacht, Walpurgis Night, Walburga,) is a festival related to Walpurgisnacht and falls on May 1st. It marks the beginning of Summer and is a festival of fire and fertility.

Mostly celebrated in Ireland, Scotland and the Isle of Man, now being celebrated by neo-pagans and wiccans from all over the world as an important festival.

The belief, like in Samhain, that spirits of the dead are closer to us was also common in old Beltane tradition. The Satanic Bible describes it as the night when legends rumoured demons would come forth in wild revelry. Also as in Samhain, a feast and bonfire is done.

Since 1988 a festival called Beltane Fire Festival has been held every year during the night of 30 April on Calton Hill in Edinburgh, Scotland.

Walpurgis Night is quite the same thing as Beltane.

Two important events that took place on Walpurgis Night is the suicide of Adolf Hitler and in 1966 when Anton LaVey shaved his head and declared the official founding of the Church of Satan.

Since I did not celebrate Beltane, I shall not give a ritual for it here.

Midsummer or Summer Solstice

Midsummer (or Litha to neopagans) is a celebration of the summer solstice, marking the middle of summer and takes place on 21st of June. Although originally pagan, it is also associated with the nativity of John the Baptist which falls on June 24th.

Bonfires, feasting, singing and dancing are ways to celebrate Midsummer around the world. However, much of Midsummer’s original celebrations changed, as Christianity turned these celebrations into Christian celebrations (as it did with most Pagan celebrations). In Demonolatry Midsummer is also celebrated on June 22. On this day Demonolators make a ritual to Flereous.

Midsummer is being celebrated in Australia, Brazil, Bulgaria, Canada, Croatia, Denmark, Estonia, Finland, France, Germany, Ireland, Italy, Jersey, Latvia, Lithuania, Norway, Poland, Portugal, Romania, Russia, Ukraine, Spain, Sweden, United Kingdom and America.

In Romania, the Midsummer is marked by two festivities: The birth of John the Baptist or Drăgaica and Sânzienele, which actually fall on June 24th. “In this day, there’s the custom that crowns of yellow melilot are made and placed outside at the windows or at the gate. After leaving the church, people throw the crows on the house, and each on these crowns holds the name of a member of the family. The crown that falls off the house signifies that the person with it’s name will die, and the crown that stays on the house will have the member live. The crows are to be thrown three times. In the morning, girls and lads go and gather flowers of melilot of which they make crowns to put on their waist, and at night they put them to dry and keep them for various diseases. After that, a big fire is lit and everyone jumps over it. Then they throw the crowns of melilot on the house. The second days, everyone searches his crown to see if it’s full of dew, for if it is, the girl or the lad will soon be married and will have fortune. In the day on Sânziene nobody is bathing in water (i.e. rivers), for it is believed they will drown. Yellow bedstraw flowers (called sânziene in Romanian) are gathered to heal various diseases with them, but also to protect against the evil fairies called Ielele.  At midnight “iarba fiarelor” (white swallow-wort) is blooming, which is believed to unlock all locks and is very sought by thieves. Who works on this day is disfigured by the Drăgaică, falls insane and starts dancing. In the night of Sânziene, women, and especially those who make spells, go on the fields and gather all sorts of plants and herbs to use in spells.” – translated from Mitologie Românească by Marcel Olinescu

Midsummer fairs are held in many Romanian villages and cities. The oldest and best known midsummer fair in Romania is the Drăgaica fair, held in Buzau between 10 and 24 June every year.

Lughnasadh

Lughnasadh (also known as Lammas) is a celebration marking the beginning of the harvest season, the harvest of grain, the ripening of first fruits and was traditionally a time of community gatherings, market festivals, horse races and reunions with distant family and friends.

Mabon

Mabon or the Autumn Equinox is a time when light and darkness are balanced. It is being held on September 21st or 22nd. According to Whalen, it is a time to reflect upon yourself – years past, and years yet to come.

In Demonolatry, the Autumn Equinox is being celebrated with a ritual to Leviathan. It is a celebration of the water element (Leviathan is water elemental). Said to be a good time for divination practice and worship (also for initiation and emotional ties).

Your Birthday

One other important holiday that I strongly believe it should be celebrated is your own birthday. The day you were born is the most important day of your life, because if it were not for your own birthday you would not be here.

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