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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 scant
essays 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.
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 Satan
Verse 1:
Satan!
I am tempted!
Verse 2:
Beast be beckoned!
Verse 3:
Horned Pan!
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.
(*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.
1) Dagger
2) Symbol of Baphomet
3) Chalice
4) Gong or Bell
5) Wand
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.
Again, there are many, many books available on ritual magick, both
suited 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:
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:
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:
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.
"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!"
"With the waves of Leviathan, I call upon the abyss! We know the
number! So mote it be!"
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.
We have concluded our ritual, and have made our connection with the
distant, hellish void.
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.
Satan As A Deity:
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.
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.
Being in complete control at the end of the vision, the magus's eyes open,
and he/she says:
(this verse should be spoken in a strong tone of voice, slightly louder than a
normal speaking voice)
-end rite-
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.
Hell await!
To contact the author, all inquiries may be directed to the following email address:
templeoftheinvertedcross@yahoo.com