Liber SatanicaBy: Randall Pike

2005 TOTIC Texts All rights reserved.

PrefaceLiber Satanica is perhaps one of the most inspiring texts I've read on the subject of "Satanic" Magick. While I do not consider myself a Satanist, I would and will employ the techniques that Randall Pike expounds upon in this text. There is a Thelemic aspect of it, as if Lucifer has intertwined with Nuit in the Sacred Bonds of Agape and gave birth to a child that cannot be comfortably labeled. Liber Satanica has a sense of obscurity and uniqueness to it and therein lies its power. Rewritten Lavey swill is a dime a dozen but Mr. Pike has brought something seriously out of bounds to the table of aspiring Magicians. Mr. Pike is also brutally honest about his struggles and sheds light on how he came to be; how his path shaped him until he shaped and created his own path. Liber Satanica stands alone in the dark side of the occult. It is Satanic, yes, though despite Pike's claim to "cast a shadow on whoever will listen", I find the book to be quite enlightening. Also surprising in the text are seemingly frightening Qabalistic references and accurate explanations of Choronzon, subjects that most fundamentalist Satanists avoid all together. If Satanism represents individuality, Randall Pike has captured the essence of that one sacred thing. All too often, Satanists emerge with inflated egos desiring to be looked upon as a guru and diabolical messiah, and to make matters worse, the knowledge they profess to have is neither ordained nor Initiated. Randall Pike is one of the most infernally righteous individuals I've ever had the pleasure of corresponding with. He is humble and despises sycophancy, which is commendable in any respect. He doesn't play Superman; he's real and takes the bad with good and the pleasure with the pain. In the occult, people forget that the very essence of the occult is to secure the shadows that veil the Light of Self-Illumination. The Magus of Lucifer who dares engage the shadows so vividly depicted in Liber Satanica will not be disappointed so long as S/he remains open and commits to destroying the arrogance that narrows the minds of so many Neo-Satanic swill-pushers. Randall Pike cuts through the bullshit without being pretentious. I tend to think that beneath the shadows of this book and the man himself lies a light that waits to be unleashed. We are all stars (at least potentially) and this star is the seed that shall blossom into an acolyte of Antichristiandom in the Age of the Hawk. Open your eyes to a Beast that is the essence of both Light (LVX) and Darkness (NOX), lest we forget the

Prince of Darkness, Lucifer, is also the "bringer of enlightenment". In nomine Baphomet, Jason Perdue (Frater Per Ignvm Ad Lvcem)

This work is dedicated to all those who may never know, and some who always will.

Introduction:

The following little text contains, and is focused upon, a few scantessays and technical writings composed over the period of a few months. Regarding this, the reader is reminded to suspend disbelief, prepare an open mind, and retire to a happy land, far, far away, as one said of cocaine, a long time ago. This work, taken as a complete series of thoughts, will serve as an introduction to some ever-forthcoming tracts and so called teachings, to be provided in the future by the author. With this in mind, there is a need to address the Satanic overtones within this book. With much inspiration from the late Anton Lavey, and the many traditionally (theistic) minded Satanic activists throughout the world today, the author uses Satan as a god to describe every aspect of many gods. The author is aware of, and conversant with, not just one god, nor is he blindly devoted to a restricted, and therefore destructive, path of worship. We must remember that as vast as the universe is, even more so are the under/overworlds of gods, demons, and their limitless subordinates. Those who know will not obstruct their view for the sake of one god's favor. A working, and therefore complete system of magickal practice will draw upon many sources, and energies. The author is prepared to stand by his Satanic theme, in the interest of the left hand path, and in the interest of the general, occult reader. As a basic standpoint, we will view Satan as a God among Gods, yet with aspects of every being throughout the occult world. This is hard to imagine, or realize, but it must be done. The various thoughts spread about between the covers of this book may seem overwhelming, or even underwhelming depending on who you are. The scattered nature of all the material may be taken, like mentioned above, as a whole, or to be perused as one wishes, one bit at a time. Along with two poems, there are rituals with commentary, and a few essays with various and diverse applications, to the savvy practitioner. These writings were composed a short while ago, and were found to

be of some urgent importance to the magickal journey the author is undertaking at the time of this printing. We'll never know when the quest will end, if ever. But, this text is not here to enlighten, only to cast a slight shadow upon anyone who will listen.

A Prayer to SatanVerse 1: Satan! Lord of matter's gate! Saturn above, and Mars exalted! Your black countenance, His ecstasy found! I do my Will, as You do yours! Fires aglow in the yellow, Saturnine light! Pan sees our way through! I am tempted! We use our power and see with the sight of Ayin! You are 666, and the eye of 70. The forces of time beckon! The children heed your call! Verse 2: Beast be beckoned! The cup of Babalon enshrined! Entombed beside our fruitful elixir!

Shackled between all times! The End is not near, our rapture sets us free! Beware the numbers, our fault becomes false. Fate attempted, torture slain! Verse 3: Horned Pan! Dance for us now! With the pipes of Saturn, rings of fire, Play for us our beloved tune! Satan beside us! Satan inside us! Satan, where have you gone? I am here, as you are in us all!

The Encounter(The text herein briefly describes an early and very significant magickal working I was involved in, personally. Volumes may be written in the future on just one of the emotions expressed during the actual ritual, which was an attempt to invoke the demon of the Abyss, 333. While all attempts have been made to depersonalize the story, again most in this account is in fact true.) (*Note: Before reading the following, I must apologize to any of those readers not yet familiar with crossing the so-called abyss, and not exactly sure whom the demon 'Choronzon' may be. I have not made many attempts to fully explain, in detail, the powers and/or identity of Choronzon, especially here in the account below. I urge the reader to research further into the number 333, the demon of dispersion.)

In the late spring of 1998, I had attempted to invoke the demonChoronzon. As I was quite naive, especially being the age of 18, I constructed a mass to summon Choronzon, put together from various chaos magickal writings found on the internet. The haphazard process of confronting my ego (which is essentially engulfed in Choronzon), and subsequently destroying it, was very dangerous, and in the end entirely ill advised. I knew of Aleister Crowley's desert adventure into the abyss, and his journey across it. This was my main inspiration. (And for those of you who know the account of which I speak, will find severe irony in my admiration of such a mad encounter.) I felt, at the time, that facing my ego in the guise of the demon Choronzon was my only option in combating my severe bouts of clinical depression and suicidal ideation. I was very sick at that time, and emotionally unstable, of course. Looking back on it now I wonder why I was not killed in my attempt at slaying the beast. The secret of the abyss, in fact, is that if successful, Choronzon will have slain the magus. It was only afterwards, in my foolish reminiscences, that I realized how lucky I was to be able to tell the tale, after a long, slow recovery. Herein are some details of my adventure.

I will not, at any time, quote verbatim the ritual used to invoke Choronzon (also known here as '333'). First of all, the actual text of the rite is now lost, probably destroyed. Secondly, whatever I can remember of the wording and method of the ritual will never be divulged, as I wish everyone reading this cautionary tale to create and assemble their own, more effective, means of crossing the abyss. And what exactly is this "abyss", one may ask? It is a disgustingly empty sea of mirrors. Terrorizing in its honesty, the successful Magus is whisked away and ripped apart, swimming endlessly in its current. Black, dense, and frighteningly cold. The spiralling waves of the abyss nourish its inhabitants while depleting them of the souls they need to be whole. Humanity can not survive there for a long period of time. The journey through its raging environs is a temporary one. As soon as one has completed their trek, they are immediately thrown back into reality, only to die slowly ever after. One always remembers their harrowing experience in the void. A few days before the magickal operation I was in contact with a fellow chaos mage. We discussed my dealings with depression, and my general explorations in demonic evocation, up to that point. I had, at that time, been experimenting with Satanic ritual magick, including lustful, Laveyan conjurations. With some success I was charged and eager to delve deeper into the forces in which I was dealing. My friend suggested that in order to rid my being of ugly, ego driven misdeeds, encompassed in my depression and self loathing, I confront my ego in one fell swoop. I was not familiar with an undertaking of that size, as I knew it would be tremendous. She mentioned a monstrous being who, when summoned correctly, can present one's mortal will and completely rend it from the inside, out. In my masochistic and admittedly unhealthy state, I was very excited at its seemingly refreshing prospects. The being in question is, of course, 333, being the lord of dispersion, pure Hell his domain. My friend further explained that this foul demon was more expedient than psycho-therapy, of the past and future. After going through many psychologist/psychiatric related appointments, and many prescription drugs, I realized that the end may become a wonderful beginning. I began preparing for the ritual a few days in advance, setting up my altar and magickal space being of prime importance. I remember buying candles, to be used specifically for the ceremony, inscribed with the appropriate symbols. I went over the written details and set myself in motion for a period of conditioning. I knew, somewhat, what I was up against, as

each email from my chaote friend described in greater detail the severity that is 333 (a demon not unlike Leviathan, but with a habitat all its own, and specific Gematriac attributions). I was, again, naive and in over my head. At that time in my life I was not very cautious, or very consistent, in my magickal work. Though not mere dabbling, the work done was defined by sporadic periods of activity followed by long gaps. The coming encounter with 333 would, of course, require all of my strength and then limited knowhow, especially with regard to a consistent pattern of ritual work. Some may say that a mere spoken ritual, with minimal gestures, is not enough to cross such a psychological hurdle as the abyss. I contend that mindset is first and foremost in such an endeavor. Furthermore, I feel that it, and of course, state of mind are the only requisites for attempting to cross over into a new mental, and emotional, paradigm. My weak mind needed a set ritual structure in order to coerce my psyche into full compliance. I say again that, immediately prior to the ritual, I was addled by severe depression and addiction to prescribed mood stabilizers, all at the age of 18, yet primarily caught up in both as early as 15 years of age. I was in no condition to attempt what I saw as a suicide mission. Nevertheless, I was poised and confident enough in the suggestions of my friend to carry out my composed ritual, verbatim. Bear in mind that I had no fear during this stage of my life. As I was still quite young, I was a pure fool and had rid myself of all dogmatic tampering of any kind that were previously embedded in my brain. I was, quite frankly, hopeful that this non-recreational drug induced ritual would produce a drugged out euphoria of pure, human happiness. I was in for a surprise. I did not find paradise, only madness. The abyss was no place for a person in my state of mind, then and now. Without further interruption, here is a description of my recollections of the ritual performed that day. It was a typical day in spring. The sun was out, and my ritual space was shrouded in darkness due to the closed shutters. A few candles lit the altar and general setting. I began the ritual by banishing the space. Enclosing my magickal circle, I began the rite in earnest. A few, barbarous names were called out, a pantheon at my side, yet with only one clear and determined point of focus. I chanted and cried out, while in a yogic lotus position. And, I completed the short rite with a banishment of laughter. At this point, I must be honest. I felt the ritual was a joke. It was short, poorly conceived, and all too easily scribbled down, as you can imagine. It was a brief meditation. A simple tract to enlighten myself and exalt whatever level my psyche was on previously. But, it was more than that, obviously. Through my research on

the internet, I found various meditations upon ego and psyche, all related to an inner cry for help, to destroy all the instilled patterns of human existence, to transcend, and ascend, as it were. A banishment of demonic cackling was chosen to close the ritual, in order to infuse an irreverent element so common in the realm of chaos, yet an action so respectful in its honesty, that a simple laugh may thus empower the magus. This amalgamation of words, deeds, and ritual motion combined to create a brief, and in the end, effective course of action. Most of the ritual was, again, a calling out to various forces in the unseen aethyrs, a confirmation of some Enochian work, but not strictly angelic. The focus of this ritual was communion with Choronzon, to cross over the so called "abyss", to initiate myself further and beyond anything I'd ever imagine. To me, at the end of the terse rite, I was quite disappointed. But, quickly, something changed. The room began to spin. It felt as if I was having some sort of epileptic seizure, or something quite like it, as I've never had anything like that happen to me. Choronzon, or something of that nature, was in the temple with me, alone. It is very possible that through my carelessness, and lack of acute seriousness, that I had not invoked the actual demon 333, as any demon may have peered through a possible opening within my magickal circle. A gateway was open so that any number of unwanted entities could have entered and began playing their little pranks. However, for all intents and purposes I will identify this ritual with Choronzon. I felt it, very much so. My head was throbbing, and spun at a dizzying pace. The very laughter I ended the ritual with echoed in my brain. Deep, dark heckling, a Satanic hyena screaming into my ears. This was hell, and I was an integral part. It was as if 333 took my own childlike laughter and rendered it inside-out. A very cunning trick, yet it still reminds me of a sometimes futile element of an all too human magician. Why was this happening? Was it an attack of my latent, and then treatable, illness? Doctor's never knew for sure, and were not given the full story. No account of this episode was ever divulged in this form, nor was any hint of occult ritualization. However, in all my encircled madness, 333 had me in its grasp. The demon surrounded me in grey and blue swirls of piercing rage. Furious flames of thought threw me into a corner, and scorched my consciousness. As those before me had become possessed by the sheer madness of 333, I followed suit in a dreadful, and immediate emotional decline. Spinning out of control, I collapsed under the pressure and fell victim to Choronzon

himself. My mind was then used as a vehicle, and was systematically destroyed, piece by piece, while also being deconstructed. All the egotistical safety I had known previously was lost. Comfort in my own ignorance was also obliterated. I fell unconscious for a good few minutes, and then awoke to a foggy, although brilliant, haze. I needed to get away from the ritual chamber. The damage was done. And, without properly closing the ritual, or banishing the circle, I left the space and went downstairs to the kitchen. I know now that my carelessness led to my further downfall and decline, that afternoon. Attempting to go about my business, after a seemingly failed ritual evocation, I went on with the day, and had a normal, passing conversation with my mother. We were talking on a completely mundane level, small talk as it were. Everything seemed to be normal, not unlike when one has taken acid, and is in between hallucinations. Then, as if on a trip myself, my mind began shooting pictures off, of tattwa-like colors and patterns. I then reached for a kitchen knife and carved a cross into my right arm. I began screaming at my mother, who was, of course, hysterical and in shock at what I was doing. I began screaming and superficially slicing up my arm. I told my horrified mother to stay away. It seemed as if I had crossed over, and was being used as some sort of demonic shell, for some being's own amusement. In fact, that was precisely what had happened. The thus mentioned "episode" was treated as a psychotic attack, and related to an imbalance of medication I was taking at the time. Nonetheless I was hospitalized that afternoon, and immediately put on a suicide watch. Those who read this will no doubt question the sanity of the author, especially at that time. But, I will contend that a mixture of things precipitated my subsequent hospitalization, and now I am a better man for it. Choronzon won the battle, an admittedly brief, and one sided affair. I don't know why, I don't know how, and I can't explain any other reasoning for the ritual's existence and/or performance. I can just say that it happened, and is now, history.

VARIOUS TECHNICAL WRITINGS:

The next phase of the book deals with ritual work, and somepractical methods to get one going, in relation to the spirit of the current work. (*Note to reader: To explain more upon what has been written in the introduction, it will be said that as the author mentions the term "Satanism", especially in a traditional light, one may think of a singular devotion to one god, much like those of a christian bent. This, however, is not the case. Satan, and Satanism, may be seen from here on, as a general guideline displaying a leaning towards darker spirituality. Satan is merely used as a catch all base to introduce the practitioner into a world where many gods wander and rule. Once again, the author admits the existence of many planes of experience, many gods, many pantheons, and most definitely a greater number of unseen forces than previously recognized by human kind. The author is not a Satanic radical, nor strictly Satanic in his magickal operations. It is merely the scope of this little work to bridge some invisible gap, as a modest starting point. Remember, only the magician him/herself can spur on the contact between Gods and Man. The possibilities are endless.) There are many types of Satanic rituals, most stemming from a wide

variety of sources. Anton Lavey's popular writings on the subject are the most accessible, displaying brief, but effective ritual constructs, to appeal to even the most basic practitioner. Simple, plain, and unwavering in their execution, Lavey's rituals gave us a new insight into what an actual ritual performance can and should be. With aims such as conjurations of lust, greed, and destruction to name but a few, our Satanic heritage is devoted to the defiance of the so called seven deadly sins, expanding our personal exaltation in light of a specific aversion to puritanical, common christian thought. Throughout centuries of christian domination over media and culture, Satanism has slowly but surely crept up to include our doctrines in mediums such as the internet and popular press. However, distortions of our intentions and outright lies about our actual ritualistic practices have obstructed our path to enlightenment greatly, to the christian's (and other's) utter delight. We are an underground movement, yes. But the conservative, bible beater's view of Satanists as baby killers and participators in animal sacrifice keep us too far underground for our own good. Our rituals, indeed a true Satanic practice, never involves murder, or physical blood sacrifice of any kind. Satanism, while singular throughout its human and individualist intentions, is a joyous, celebratory idiom invoking the advancement of the self through the powers of our chief deity, Satan. Anton Lavey described the dark lord as an ideal. Satan has been seen by Laveyan followers as a goal to be aspired to, and not an actual entity deemed to be worshipped. While I respect those and their path, I will also, indeed must, discuss those of a traditional, theistic bent. The rituals of a traditional Satanist involve a few different ethics than those who see Satan merely as an aspiration. Being the most stereotyped of the entire left hand path, traditionalists are portrayed by the media as mindless cult members bent on human sacrifice and child abuse. I must repeat that those notions are delusional, ridiculous, and utterly false. Satan, as a god, celebrates human life, as do his followers, through ritual and personal dedication. The only true sacrifice made by a Satanic magician is purely symbolic, and is effectively reached through a properly initiated ritual. I mentioned lust, greed, and destruction as motivation for a ritual performance. When our target is deserving, for any purpose, a rite should be derived completely formulated and emanated from the chief magician's own thoughts and will. We do not merely rehash previously written chants and prayers. Innovation, in this area is key. Beyond the three prime motivations already mentioned, I will also add true love, baptism, funeral, power (both

personal and financial) as possible ritual focuses. The list, of course, is as active as one's imagination. Through a well performed magickal working, the Satanic magus may wield the forces of nature in his/her hands, just as Satan does from his throne. Always remember that Satanic theists may control an entire universe of unearthly powers and other deities/beings, throughout any given paradigm. It is for this reason that a successful ritual depends on a magician's true devotion and focus. It is also up to the practitioner the date, time, setting and tools involved in any working he/she so chooses.

It must be remembered that it is truly beyond the scope of this entire work to serve as a broad instructional tool for a novice magician. The author does not make any claims that this text may serve as a magickal text book. It is for that reason why the explanations of the below mentioned magickal tools, and their usage, are brief and limited. The author again urges the dear reader to use this guide as a stepping stone into larger, more erudite studies of magick, and left hand path ritual work. With respect to that humble warning, here is an explanation of some ritual tools, and the method of their consecration for use in a ritual temple of the magus's own creation. Upon a working altar, a magician should include some, admittedly, essential items. As an extension of the aspirant's magickal psyche, creativity is key in assembling a cohesive altar set-up. However, no liberties should be taken in omitting the following essentials: 1) Dagger 2) Symbol of Baphomet 3) Chalice 4) Gong or Bell 5) Wand 6) Candles (black or red) We start with a dagger. A ceremonial blade is necessary in terms of

magickal weaponry. It commands the airy, and aethyric forces, primarily used as a psychological shock tactic. The blade draws blood. Be ever mindful of its deadly implications. Next, the symbol of Baphomet may include a tarot card, pentagram pendant, medallions, banners, depicting the horned god. These are used to commit our works to the left hand path. Also, it is used as a sort of "good luck", devotional charm to center our work, and to cement our worship of the many forms of Baphomet (666).

The Chalice is our connection to water. It conforms to our understanding of the great work. Any simple cup will do, or it may be as elaborate as one wishes. Make it complete with personally blessed holy water. (personal blessings of water may be as simple as possible. Saying a few words over a filled chalice will charge the liquid and make it "holy". Included in this text is a prescribed quote to be said over your chalice to bless the water) A gong, or bell, is used to banish and purify the air, making one's environment safe for the work to be done. The wand, possibly over-rated, is the fire elemental. This may also be a walking stick or staff. It adds a certain grand authenticity to the work. And finally, the only source of light in the ritual temple may be from candles. Any size, shape, and number of candles may be used for illumination. Make sure to place on the cardinal points of the altar. As we have gone over, very briefly, some essential ritual implements, here is a consecration ritual to be used in order to personalize, and charge your ritual tools. It is very important that only the magician handles these tools from here on. Personally blessed "holy water" is our main agent of consecration. Sprinkled over magickal tools, spaces, and altars, it is a personal, powerful, and useful way to bless things with our own energies. To create your own "holy" water, take ordinary tap or spring water, place in your chalice, and state the following:

"At all sides are Lucifer! As the light shines, This holy water will sanctify all cups of Babalon. It is truth, and death, and the light." Lucifer, the light bringer shimmers within the water. Babalon contributes to the essence of the sacred fluid. The truth is understanding. Death is the end, and the light is life. This cyclical mantra concludes the blessing of the water. The now blessed liquid may be used during mass, and ritual settings only. Use it to complete the following preparations of your magickal implements. Here are the proper phonetic sayings to speak over your tools, to be consecrated. Taken from the Enochian language, the following intonations must be of a droning, almost humming nature. Feel the tones, and let them vibrate outward deeply from within. Included with the tools are their elemental equivalents, so imagine these during the rite. Dagger/Air: Take the dagger, and intone: OZOZMA (oh-zoad-oh-zoad-mah) Wand/Fire: Take wand and intone: OXEX (ohx-ayx) Cup/Water: Take cup and intone: PANPIR (pah-noo-pee-ray) Symbol of Baphomet/Earth: Take symbol and intone: PAEB (pah-ay-bay)

Daily Devotional Rite:

Again, there are many, many books available on ritual magick, bothsuited for the beginner, and for those more advanced. It is beyond the scope of this little essay to describe a succinct albeit diverse magickal curriculum. The author will leave the teaching to the teachers, and let those students explore all the myriad of information available on becoming a practical, well versed magician. That said, what follows is a simple, daily devotional ritual to help a Satanic magician dedicate his/her waking moments to the service of the left hand path. This rite may be seen as a lesson within itself, and has some very practical elements even if one is not a devout Satanist/Occultist. Along with the ritual comes a commentary to explain the author's use of symbolism. Without further delay, here is the original text, as found among various papers and magickal journals written a few years ago. The practitioner will set his/her altar facing West. Upon the altar is a

dagger, symbol of Baphomet, chalice, gong/bell, and a wand. No more than 4 candles shall be lit upon the altar, placed at various points, as one sees fit. As the magus wakes in the morning, he/she is to go to the altar, and light the candles. With the wand, trace a circle surrounding the outer area of the altar, with the magus contained therein. This protective magickal sphere must be traced invisibly while saying: "The arms of Samael surround Me! I beckon Kali in the West! This is the direction I've chosen! Pazuzu, in its fire, defend me!" Take up the chalice, (filled with the magus's choice of fluid), and sprinkle drops of the liquid, preferably water, on all the cardinal points of the altar, starting in the South, moving clockwise. With this movement, and the full four point revolution, the magus says: "With the waves of Leviathan, I call upon the abyss! We know the number! So mote it be!" The bell/gong is struck once. this being done, the magus takes up the ritual dagger. He/she traces an inverted pentagram in the air. Envisioning blue smoke/fire surrounding the pentagram, the magus finally states: "Within the desert, I am in You! Shemhamphorash! There is no oasis! Shemhamforash!" The magus closes the temple by saying: "So mote it be!" Gong/bell is rung 3 times. -end ritual-

To explain the ritual more clearly, here is the above mentioned commentary: This ritual was devised with, what the author calls, "personal communion" in mind. Far more than simple devotion, this is designed to be a daily motivating force to guide the practitioner and make him/her aware of their own magickal, psycho-sensory world. In an existential mind set, we conquer the abyss, revel in the deep and vast void, and become its citizen. We do not necessarily conquer the unconquerable. We merely sight-see, and master a daily regimen of interaction in that sub-world. Most psychological treatises will aim at complete immersion in theory, yet will chastise the adept explorer. This devotional text encompasses the attitude of a wanderer of the wasteland, and cements in our mind the true calling of the nomadic magician. The ritual starts with a prescribed altar setup. Previously in this book I've outlined practices used to set up an altar and consecrate the tools therein. Once acquainted with it, we can move on. Upon the altar is a symbol of Baphomet to be seen as a focal point, and basis of the entire ritual. A gong or bell is present also. This is used throughout to banish the air of negative forces, and to add an atmospheric element, providing a physical grounding in the form of sound. The chalice is there to contain the ritually blessed water. This water is symbolic of an earthly priesthood. We may consider ourselves priests, as long as we are true to our calling. And finally, a dagger is used in the final phase of the ritual. It is a powerful weapon, devoted to delving deep into conflicting, magickal territory. The altar faces to the West. The West, in the author's estimation, is the cardinal point of the left hand path. It reflects against a traditional Eastern center, and provides tension needed to spur on the symbolism, within the ritual. A protective circle is cast, surrounding the magician. This is a traditional and effective measure of protection. When calling out to the host of aethyrs present at any time in the chamber this sealed sphere is of the utmost importance to shield the magus from other worldly entities one may not be physically prepared to encounter. The magus then says: "The arms of Samael surround me! I beckon Kali in the West! This is the

direction I have chosen! Pazuzu, in its fire, defend me!" This verse is meant to call on Satanic forces, namely Samael, Kali, And Pazuzu, to use their collective powers of death and redemption, in order to establish an astral center. Wrapped in the arms of the lord Samael, Kali comes from the West to accompany the explorer. As I've stated, the West is the direction of the left hand path. It is the direction I've chosen. And the fires of Pazuzu, in its clawed grip, defends all from the fires we've brought to bear upon ourselves. With the chalice and consecrated water, sprinkle it on all points, beginning in the South, moving clockwise. The South is significant during this ritual and altar configuration, as it is to the immediate left of the magician, symbolizing the left hand path, of course. The magus says: "With the waves of Leviathan, I call upon the abyss! We know the number! So mote it be!" Leviathan is mentioned to harness the power of our water and to make from its vapors a physical presence. We call upon the abyss to watch over our rite, and to transfer Leviathan's power to our circle, and thus ourselves. The number, mentioned in the passage is of Choronzon, being 333, the number of dispersion. By acknowledging this diabolical mathematical conjunction, we harness all powers of any deep, watery, abysmal realm. "So mote it be" is spoken to solidify our pact with the supreme underlords. The bell/gong is struck once in order to clear the air, and prepare for further recitations. The magus takes up a ritual dagger and traces an inverted pentagram in the air, envisioning blue flames spiraling about it. The dagger, as our chosen magickal weapon, creates, invisibly and astrally, a blue flamed pentagram. It is thus inverted to symbolize our lean to the left. The blue flame is present within the mind to purify the graven imagery. The magus then states: "Within the desert, I am in You! Shemhamforash! There is no oasis! Shemhamforash!"

The mention of a desert tells of our dealing with Choronzon. Dispersed within the pits of Hell, we rise or say "Shemhamforash!". Being no mere oasis, we state our intent to leave this land, as we choose, and culminate by declaring, "Shemhamforash!" once more, in tribute to our dark ritual. The magus closes the temple by saying: "So mote it be!" We have concluded our ritual, and have made our connection with the distant, hellish void. The gong/bell is struck 3 times to banish, purify, and disperse. This is a true element of the forces we've hereby called forth. This devotional rite is a dangerous one. Once performed, especially daily, one gains in acceptance of those demons mentioned. As one continues on this path, the dialogue between god and man, macrocosm and microcosm, will become ever more compelling.

Original TOTIC TEXTS

The following essays represent a few official writings provided bythe author for his organization called the Temple of the Inverted Cross (TOTIC). The TOTIC was a web-based Satanic/Occult church initially designed to expand upon left hand path ideals, and create a mixed form of magick incorporating elements of Satanism, Thelemic Gnosticism, Eastern

philosophy, and other practices such as Goetic and Enochian magick. The writings found here are not at all complete, nor do they bring about a total picture of what the TOTIC once was. Needless to say the Temple of the Inverted Cross, in its original state, no longer exists. It is the hope of the author that once further awareness of its existence is prevalent, then and only then can we evolve the TOTIC into something more current and stable. Along with some basic rantings and ravings, the brief, but important, "Death Rite" is included. Deemed to be a core rite of the TOTIC, it is not shown as a minor, but again, essential attempt at initiation.

TOTIC GENERAL STATEMENT:

Religious freedom and spiritual enlightenment are the cornerstonesof our church. Through the use of untapped ritual and magickal forces via the left hand path, we bring our church into the New Age. Ceremonial work, ritual mass, and solitary meditation upon occult currents help achieve our above mentioned goals.

Western left hand path ideas such as Goetic evocation, Thelemic workings, Tantric rituals, Satanic ceremony, Enochian calls, and so on, are used by the Temple of the Inverted Cross, and seen as a truly occult path of study. While our church deals with many darker images and techniques, our embracing of Eastern philosophies such as yoga, and various forms of meditation displays our unique ability to transcend all religious and metaphysical barriers. Unlike harmful cults, we promote individuality. Community spirit is also important as part of our ongoing outreach program. Clarity and common sense always prevail, and the individual's best interests are always honored. One of the major tenets of the Temple is that everything within legal and sensible limits is accepted. Growth is our philosophy, and it's something we absolutely strive for in both our congregants and ourselves. We do not moralize or "pick and choose" our moral imperatives. The very freedom we promote is the very right all of us are entitled to. However, if something is deemed inappropriate to a course of study, it is eradicated. Ritual masses will involve a ceremony tailored to our own perspectives, maintaining our use of left hand path magick. Donations are always accepted, as are volunteers to help further our cause. We are a non-profit organization, with proceeds going directly into the Temple of the Inverted Cross, to be used for its development and continuation of services. Our church's existence depends upon our members, clergy, and other's hard work and dedication. In conclusion, the Temple of the Inverted Cross is here to serve our community. With freedom, sensibility, and an open mind, we forge ahead in these ever trying times. Satan As A Deity:

Thousands of years before Christianity, there were cults and sectsworshipping every imaginable god and goddess. These revelers took pride in their worship, making it a functional, technical, and emotional part of their

daily life. Lucifer was seen as a bringer of light, and Pan was a popular Earth god with a slight, horned resemblance to our modern day popular image of the so called "devil". Not until Christianity became a fanatical, governmental regime, promoting their doctrines of slavery, did the "old" gods become amalgamated into the dreaded, singular "Satan", or so-called "Prince of darkness". All those who practiced the ancient ways were slaughtered, or herded to become formed into a controlled group of new devotees. Joyous worship of the elements, including earth, air, fire, and water, were seen by church officials to be heathenistic, and the once friendly term of "pagan" was now a symbol related to their concept of evil. Centuries of persecution stamped out the gods of a once lively and brilliant facet of human culture. But now, with the advancements within the occult, and ceremonial magick of the 19th and 20th centuries, we take the christian view of Satan, and turn it upside down! Yet with so much more to offer than most have thought possible. Satan, so called by the church, is not out to rape, murder, or steal. He is a god of common sense, carnality, and recognition of all things human. Some see Satan only as an ideal, or something to aspire to. Others worship him as an actual deity, stemming from the christian church's strange and fragmented views. Still others see Satan as both an ideal and a god, yet with so much more to offer than anyone previously thought possible. As our paradigms shift, and time goes by, the new cabal of Satanic forces grow exponentially. Our 21st century view of Satan is that of a treasure house of untapped, dark energy. Symbolic yes, but also actual. Satan as one, singular source of power is fed by the altogether misunderstood varieties of popular likenesses presented to us. The Temple of the Inverted Cross wishes to use this mass of power and focus it on our personal and collective Satanic endeavors. This, in all its grand magnetism will exalt our picture of Satan, until, finally, the christian church, and it's image of the "devil" have dwindled down to nothing. This may be a lofty goal, but the multi-faceted Satan of today is more than up to the challenge. And what about worship? Why are so many fighting against christ, and battling for the word, the very essence of our dark, Satanic lord? Truth and freedom is our aim! Shackles be broken! Human progress must not be held back by dogmatic bigotry. We must press on and celebrate our lord.

Through ritual mass, and personal devotion, we translate our worship into energy, spirit, and life. This zest for living will only materialize into more numbers behind us. This is what we are meant to do. We must reach out to the uninformed to finally hear a side of the debate so often hidden away from view. Satan is a god! Satan is a worthwhile force for the preservation of humanity. The time has come to join the ranks of the few now, and see our success take shape. Satan is the best friend anyone has ever had, and will sustain us as long as we sustain him.

Death Ritual: With Minor CommentaryRequirements for ritual:

1) Magickal dagger 2) 4 black or red candles 3) Incense (for atmosphere) *No altar is needed for this rite. An invisible circle is traced around the magus, with the dagger. The four black candles are placed on each cardinal point, around the invisible circle. Sitting in the Eastern lotus position ("Indian style"), the magus breathes in and out, deeply. With eyes closed, the magus visualizes a coiled snake, bathed in green light. Entranced by the serpent, the green aura slowly becomes blue, and then finally black. The magus is to be very relaxed, yet not in a full trance. Being in complete control at the end of the vision, the magus's eyes open, and he/she says: "Satan sleeps beneath the coiled snake! I keep guard of the flame, as Satan awakens! Shemhamphorash!" (this verse should be spoken in a strong tone of voice, slightly louder than a normal speaking voice) -end riteThe concept of the Death Ritual is focused on a coiled serpent. Sexmagickal in nature, this may be perceived as an exercise in astral masturbation. This may be true, but the author is inclined to believe that,

while orgasmic, the sexual inclinations of the rite may be performed with 2 people present, ideally. The snake and its changing colors represent a magickal "blacking out", similar to the release of sexual fluids (climax). This is the essence of death, and is worded with an initiatory emphasis in mind. Put in a Satanic context, the Eastern concept of Kundalini is put with a Western spin, showing it in a new way. This ritual, however, does not call for sexual practices of any kind, to be performed effectively. It is purely symbolic, and may be used in conjunction with a functional, practical rite of magick, to intensify the link between the magus and his/her cabal.

"Blasphemer:"

I am the way, the birth, the death.My name is forever above you. Give unto me your sacred breath, So that I, a mere mortal, may stab you. Not who you think your savior might be, The fires of Hades will scorch you. Lucifer, Belial, Satan, you'll see, The name is the same, I implore you. You know not of pain, for torture is heaven, As my spiralling minions shall tell you. Cry not for the god, who's number eleven, Will never avenge what befell you. Inside you, outside, or even without, To kill and to die is a blessing. The black of the sky in the darkness throughout, Compares not unto what you're confessing. Blasphemer, blasphemer, pray to your altar! And curse to the skies, this I beg you! Blasphemer, blasphemer, you shall never falter, If you bathe in the sin which I fed you.

Essay on Satanic Conjuring

Without sounding overly enthusiastic, or bemused, I'll start bystating that we owe a lot to the universe. Whatever or whomever is responsible for all in which we live and breathe, deserves a round of applause. That said, I am not concerned with, at this time, theories debating creation or evolution. Those arguments are neither here nor there. I am focusing on, in this present study, the untapped currents and celestial aethyrs spread throughout the evident cosmos. Vast psychical energies, residing in this hitherto under-discovered realm, contain flowing magickal vibrations and waves lying primarily within the unseen world. Some of these currents were created over immense spans of time, and others created by cultural, and therefore human thought patterns. These are of particular interest to the modern Satanist. Undetectable to most humans, yet not invisible to practicing magicians, there are a variety of levels, hierarchies and kingdoms of, dare I say, demons and entities sympathetic to our unique paradigm. Some may also call those that dwell there "gods", but I will say that they are definitive beings of astral beauty and expansive power. With our needs as Satanic worshippers met differently than those of other, lighter sects, it is essential that we view our world differently than others as a result. The above mentioned unseen world is no different. I proclaim myself to be a Satanic experimentalist. As such, I work almost entirely leaning towards the left hand path. Be that as it may, I am also conscious of balance, within both the mental and spiritual planes. While many seek intellectual enhancement primarily, I now turn to those who wish to exercise their wish for spiritual atonement. For any Satanist who seeks balance, this is ideal. Dark theists, or even those who tacitly believe in appropriate demonic forces, can harness great power and wealth, with respect to change in conformity with will, among these currents. In my opinion, Satanic magicians are most receptive when it comes to these "communications", simply because of the surplus of unharnessed energy available through any host of simple ceremonial means. However, this is dangerous work. And even though our numbers as revelers grow larger and stronger each day, the actual number of sincere practitioners, brave enough to challenge their safe world and delve into the darkness, is quite low. Most magicians may stray from these practices out of pure fear. They read and study the core texts of such practices as Goetic magick, and are literally scared stiff by limp warnings and impotent booby-traps to weed out the weak, white light oriented individual. They call these texts "evil". That said, I do know that Satanists everywhere embrace what most call "evil", and

experience it, calling it their friend. Psychologically speaking, any adventure into new territory, so to speak, is dangerous. By crossing into the aethyrs and summoning these so called "evil" forces, we must be prepared. Step wisely. But, the accessibility of texts on the subject, and safeguards within them along with much new knowledge of psychological protection will keep us out of harm's way, when responsible. Now, on to the big question. One may therefore ask: "How do we connect ourselves with these forces?" Or: "How do I align myself with a kingdom of demons?" The answer to both is simple. We have already done so simply by acknowledging their existence. This form of psychosomatic empathy widens and deepens the wells of viable energy through the demonic current's ever tightening grasp. Once this mental preparation is executed, any magickal operation will be more worthwhile. Recognizing the fact that these kingdoms of dark forces are here, and very, very real, will allow us to proceed further into ceremonial magick, and make a true Adept of those who wish to excel, and progress. I mentioned "spiritual atonement" earlier, and it is exactly that. Communion with the astral and holy, be they demons or otherwise is essential to understanding where we are in our universe's framework. I recommend the reader research the texts of the Goetia of King Solomon, and a book called "Aleister Crowley's Illustrated Goetia". They are quite easy to find just about anywhere, especially via the internet. I also urge the aspirant to seek out others of like mind. Find churches, temples and other occult orders that may have a relation to his/her interests. Doing so, bonds will be formed and the magician will grow stronger. Examples of this include forming a group, and focusing on conjuring any available or desired demon to semi-physical appearance, using candles, incense, and a prescribed altar, set up accordingly. With our intentions extended either mentally, or verbally, practice in this aspect of the art will bring the magus ever closer to our kin in the demonic realms. Will this bring one closer to Satan, you ask? Well, since this essay deals with the primarily dark forces and their summoning to our physical plane, I will say that I am not prepared to answer that question. However, I am sure that whatever contact we do make is quite applicable to Satanic worship. Qualities of wealth, brilliance, intellect, and dark brilliance found in these entities do reflect upon our notion of Satan, whatever that may be. Power in the astral/invisible world, also called the "underworld", translates to our reality as an adept practitioner, over time. With the underworld active, Satan is not far behind. Within the web and

syndicate of demonic Princes, and Lords, our main focus is as real and tangible as any other godform. Experience is necessary for continued success in this field, but I will finally say that this work may be begun by anyone, at any age, to be continued for a lifetime. Let us breakthrough and conquer! Let us find the knowledge of this invisible world and wield great force in our own world. Satan, and all the deputies of our mind's paradisical Hell await!

To contact the author, all inquiries may be directed to the following email address:

templeoftheinvertedcross@yahoo.com