Concerning the rituals

Fantasy plays an important part in any religious curriculum,
for the subjective mind is less discriminating about the
quality of its food than it is about the taste. The religious rites
of Satanism differ from those of other faiths in that fantasy is
not employed to control the practitioners of the rites. The
ingredients of Satanic ritual are not designed to hold the
celebrant in thrall, but rather to serve his goals. Thus, fantasy
is utilized as a magic weapon by the individual rather than by
the system. This is not meant to imply that there are not, nor
there will not exist, those who will claim dedication to Satanism
as an identity while continuing to be manipulated unknowingly
from without.
The essence of Satanic ritual, and Satanism itself, if taken
up out of logic rather than desperation, is to objectively enter
into a subjective state. It must be realized, however, that human
behavior is almost totally motivated by subjective impulse. It is
difficult therefore, to try to be objective once the emotions have
established their preferences. Since man is the only animal who
can lie to himself and believe it, he must consciously strive for
some degree of self-awareness. Inasmuch as ritual magic is
dependent upon emotional intensity for success, all manner of
emotion producing devices must be employed in its practice.
The basic ingredients in the casting of a spell can be
categorized as desire, timing, imagery, direction, and balance.
Each of these is explained in the author's prior work, The
Satanic Bible. The material contained in this volume represents
the type of Satanic rite which has been employed in the past for
specialized productive or destructive ends.
It will be observed that a pervasive element of paradox
tuns throughout the rituals contained herein. Up is down,
pleasure is pain, darkness is light, slavery is freedom, madness
is sanity, etc. In keeping with the very semantic and etymological
meanings of Satan, situations, sensations and values are
often inverted and reversed. This is not intended solely to
serve as blasphemy-on the contrary, it is used to make it apparent
that things are not always as they seem and that no
standard can or should be deified, for under the proper conditions
any standard can be changed.
Because Satanic Ritual so often exerts such change, both
within the chamber and as an aftermath in the outside world,
it is easy to assume that the upside-down cross and the Lord's
Prayer recited backwards\* usually linked with the Black Mass
are also synonymous with Satanism. This generalization is
correct in theory, since Satanism indeed represents the opposite
viewpoint, and as such acts as a catalyst for change. The fact is,
throughout history a "bad guy" has been needed so that those
who are "right" can flourish. It was to be expected that the
first Messes Noirs would institute reversals of existing liturgy,
thus reinforcing the original blasphemy of heretical thought.
Modern Satanism realizes man's need for an "other side,"
and has realistically accepted that polarity-at least within the
confines of a ritual chamber. Thus a Satanic chamber can serve
-depending upon the degree of embellishment and the extent
of the acts within-as a meditation chamber for the entertainment
of unspoken thoughts, or a veritable palace of perversity.
Ceremonies such as the German Wahsinn der Logisch
actually weld the concepts of Satanism and the manifestations
of insanity into a total assumption of the role of needed social
adversary. This phenomenon has been eloquently defined by
\* Inaccurate assumption; the traditional Messe Noir employs
a parody of Matthew 6:9 rather than a word-order inversion.
psychiatrist Thomas S. Szasz in The Manufacture of Madness.
Wherever this polarity of opposites exists, there is balance,
life, and evolution. Where it is lacking, disintegration, extinction
and decay ensue. It is high time that people learned that without
opposites, vitality wanes. Yet opposite has long been synonymous
with bad. Despite the prevalence of adages like "Variety is
the spice of life."-"It takes all kinds . . ."-'The grass is
always greener . . ." many people still automatically condemn
whatever is opposite as "evil"
Action and reaction, cause and effect, are the bases of
everything in the known universe. Yet when automobiles are
generally large, it is said "no one will ever drive a small car,"
or when hem lines go up, "they'll never wear long dresses
again," etc. The mere fact that the smugness-and boredomof
the populace rests on the mantra, "It'll never happen!"
indicates to the magician that he must avoid such thinking. In
magic the unexpected occurs-with such regularity, in fact, that
it is safe to say that to dwell on anything too long is to consume
it.
Magic is a push/pull situation, like the universe itself.
While one is pushing, he cannot pull. The purpose in ritual is
to "push" the desired result within a unique span of time and
space, then move away and "pull" by divorcing oneself from
all thoughts and related acts previously ritualized.
The productions contained here fall into two distinct
categories: rituals, which are directed towards a specific end that
the performer desires; and ceremonies, which are pageants paying
homage to or commemorating an event, aspect of life,
admired personage, or declaration of faith. Generally, a ritual
is used to attain, while a ceremony serves to sustain.
For example, the traditional Black Mass would incorrectly
be considered a ceremony-a pageant of blasphemy. Actually
it is usually entered into for a personal need to purge oneself,
via overcompensation, of inhibiting guilts imposed by Christian
dogma. Thus it is a ritual. If a Black Mass is performed by
curiosity seekers or "for fun," it becomes a party.
What constitutes the difference between a Satanic ceremony
and a play presented by a theatre group? Often very little:
mainly it hinges on the degree of acceptance on the part of the
audience. It is of little consequence whether an outside audience
does or does not accept the substance of a Satanic ceremony:
the strange and grotesque always has a large and enthusiastic
audience. Murders sell more newspapers than garden-club
meetings. However, it is important to consider the needs of the
participants: those who need Satanic ceremony most are the
least likely to let themselves go before an audience of the
curious.
Unlike encounter groups, the purpose of most Satanic
ceremonies is to elevate the self rather than demean it. Encounter
"therapy" is founded on the premise that if one is reduced
in stature by another, who in turn has been reduced, all will
have a firm foundation upon which to build. In theory this is
admirable, for those who prefer to have someone else insult
and browbeat them. They attain thereby a rather dubious form
of recognition. For the masochistically inclined, encounter
groups do provide a source of punishment and recognition. But
what of those who have established an identity, those who are
winners in the world, and have pride and rational self-interest,
yet who possess the desire to express unpopular thoughts?
A ceremonial chamber essentially provides a stage for a
performer who wishes complete acceptance from his audience.
The audience becomes, in fact, part of the show. It has become
fashionable in recent years to incorporate the audience into
theatrical performances. This started with audience participation,
with selected members of the audience called up to the
stage to assist a performer in his role. Gradually this developed
to such a degree that entire audiences mingled with the cast
Still, there can be no assurance that an audience will participate
as a result of genuine enthusiasm, or merely because they are
expected-or coerced-to do so.
A ceremony is dependent upon total single-mindedness of
purpose on the part of all persons present. Even commemorative
pageants of a public nature suffer from divergence of
thought and emotion during the festivities. A Fourth of July or
Mardi Gras festival has a definite reason for its existence, yet
how many participants maintain an awareness of its raison
d'etre while revelling? The festival becomes only an excuse, so
to speak-a theme upon which to base social needs. Unfortunately,
too many arcane and occult ceremonies and rituals wind
up as just such excuses for social (and sexual) intercourse.
An important point to remember in the practice of any
magic ritual or ceremony is: if you depend upon the activities
within the chamber to provide or sustain a social climate, the
ensuing energy-conscious or otherwise-directed toward these
ends will negate any results you wish to obtain through the
ritual! The line is fine between the desirability for close rapport
between participants, and one's need per se for close rapport.
The ritual will suffer if there is a single person in the
chamber who drains the substance from it by his ulterior
motives. Hence it is better to have three participants who are
"with it" than twenty who are and three who are not. The most
effective rituals are often the most solitary. This is why it is
preposterous to attempt a ritual or ceremony with outsiders
present who happen to be "sincerely interested" or "want to
find out more about it" or "want to see what it's like."
A philosophical commitment is a prerequisite for acceptance
into ritualistic activities, and this serves as a rudimentary
screening process for organized Satanism. Consequently, a
degree of compatibility-necessary to a successful workingexists
within the chamber. Of course, anyone can say, "I
believe," simply to gain access. It will be up to the discerning
magician to determine actual sincerity. Because Lesser Magic
is everyday magic, a finely attuned sense of discrimination is
essential for all accomplishment. In addition, one of the most
important "commandments" of Satanism is: Satanism demands
study-not worship!
This book was, for the most part, written because the
author believes that ritual magic should be removed from the
sealed vacuum in which it has been held by occultists. Scant
yean ago, The Satanic Bible first publicly advanced magical
techniques and working procedures utilizing sexual energy and
other emotional responses. Since then many volumes have
appeared that give identical principles, in both technical and
esoteric jargon. It is expected that the precedent established by
the present work will likewise "free" others to reveal "hidden
mysteries."
Why, it will be asked, is it deemed feasible to make these
rituals public knowledge? Primarily because the demand is great
-not only from curiosity-seekers, but from those who thirst for
more than what is offered by the recent outpourings of pseudoCabbalistic,
crypto-Christian writing. Another reason for this
book is that there are many recent awesome discoveries which
give the sorcerer new tools with which to experiment. That is
also why it is now "safe'1
 to advance much of the present
material.
A third reason, and perhaps the most important of all, is
that magic-like life itself-produces what one puts into it
This principle can be observed in countless facets of human
behavior. Human beings invariably treat things (property,
other persons, etc.) with the same degree of respect with which
they regard themselves. If one has little self-respect, no matter
how much of a surface ego is present, one has little respect for
anything else. This will lessen or negate ultimate successmagical
or otherwise.
The difference between prayer and magic can be compared
to the difference between applying for a loan and writing out a
blank check for a desired amount. A man applying for a loan
(prayer) may have nothing but a job as collateral and must
keep working and pay interest, should the loan be granted.
Otherwise he will wind up with bad credit (purgatory). The
man (magician) who writes the desired amount on the blank
check, assumes there will be delivery of the merchandise, and
he pays no interest He is indeed fortunate-but he had better
have sufficient funds (magical qualities) to cover the amount
written, or he may wind up in far worse straits, and have his
creditors (demons) out looking for him.
Magic, like any other tool, requires a skilled hand. This
does not mean that one need be a magician's magician or an
advanced scholar of occult teachings. But it requires an application
of principles-principles (earned through study and experience.
Life itself demands application of certain principles. If
one's wattage (potential) is high, and the proper principles are
applied, there is very little that cannot be accomplished. The
more readily one can apply the principles needed to effect a
proficiency in Lesser Magic, the greater one's chances of attainment
through the use of ritual-or ceremonial-magic.
Satanic Ritual is a blend of Gnostic, Cabbalistic, Hermetic,
and Masonic elements, incorporating nomenclature and vibratory
words of power from virtually every mythos. Though the
rituals in this book are representative of different nations, it
will be easy to perceive a basic undercurrent through the cultural
variants.
Two each of the rites are French and German, their preponderance
accountable to the rich wealth of Satanic drama
and liturgy produced by those countries. The British, although
enamored of ghosts, hauntings, pixies, witches, and murder
mysteries, have drawn most of dieir Satanic repertoire from
European sources. Perhaps this is because a European Catholic
who wanted to rebel became a Satanist: an Englishman who
wanted to rebel became a Catholic-that was blasphemy
enough! If most Americans' knowledge of Satanism is gleaned
from the tabloid press and horror films, the average Briton can
boast of "enlightenment" from the pens of three of their
writers: Montague Summers, Dennis Wheatley and Rollo
Ahmed. The notable British exceptions to what historian Elliot
Rose terms die "anti-Sadducee" school of literary probing into
Satanism, are that author's bold work, A Razor for a Goat;
and Henry T. F. Rhodes' comprehensive study, The Satanic
Mass.
Approximately half of the rites contained in this volume
can be performed by four or less persons, thereby eliminating
problems or failures which can arise if quantity takes precedence
over quality in the selection of dramatis personae. Where group
solidarity and singleness of purpose exists, ceremonies such as
Das Tierdrama, Homage to Tchort and The Call to Cthulhu,
can be celebrated effectively by a larger number of participants.
For the most part, the rites should be begun and ended
with the procedures standard to Satanic liturgy. These are
presented in detail in The Satanic Bible, and are indicated
wherever the term standard sequence, or customary manner (or
die equivalent), appears in the present text. Accouterments
necessary to all rites, as well as the Enochian Calls, are likewise
given in the Bible.
As to the pronunciation of the names involved (despite
some occultists who insist, "You can't expect help from the
forces you call upon if you can't pronounce their names right,"),
assume that the forces, demons, or elementals have enough
insight to judge a caller's worthiness on more profound criteria
than his glib tongue or expensive shoes. Pronounce the names
as they sound best to you, but don't assume that you have the
correct pronunciation, exclusive of all others. The "vibratory"
rate of the names is only as effective as your own ability to
"vibrate" while saying them, neither of which terms is to be
confused with vibrato.
The success of magical operations is dependent upon
application of principles learned rather than the amount of data
collected. This rule must be stressed, for ignorance of this fact
is the one most consistent cause of magical incompetency-and
the least likely to be considered as the reason for failure. The
most successful individuals throughout history have been the
people who learn a few good tricks and apply them well, rather
than those with a whole bag full who don't know which trick
to pull out at the right time-or how to use it once they get it
out!
Much magical curricula is padded beyond belief with
pseudo-esoteric data, the purpose of which is: (a) to make it
tougher to learn, since no one places any credence in what
comes too easy (though they constantly seek shortcuts, giveaways
and miracles); (b) to provide many things that can go
wrong, so that if a ritual doesn't work it can be said that the
student was delinquent in his studies; (c) to discourage all but
the most idle, bored, talentless, and barren (translation=introspective,
mystical, spiritual) persons. Contrary to popular assumption,
esoteric doctrines do not discourage nonachievers
but actually encourage them to dwell in loftier ivory towers.
Those with the greatest degree of natural magical ability are
often far too busy with other activities to learn the "finer"
points of the Sephiroth, Tarot, I Ching, etc.
This is not intended to suggest that there is no value in
arcane wisdom. But, just because one memorizes every name in
a telephone directory it does not mean he is intimately acquainted
with each person listed.
It is often said that magic is an impersonal tool and therefore
neither "white" nor "black," but creative or destructive,
depending upon the magician. This implies that-like a gunmagic
is as good or bad as its user's motivations. This, unfortunately,
is a half-truth. It presumes that once a magician activates
his magical weapon it will serve him according to his own
propensities.
If a magician were dealing with only two elements-himself
and his magical force-this theory could be valid. But under
most circumstances, human actions and events are influenced
and carried out by other human beings. If a magician wants to
effect a change according to his will (personal) and employs
magic as a tool (impersonal), he must often rely on a human
vehicle (personal) to carry out his will. No matter how impersonal
a force magic is, the emotional and behavioral pattern
of the human vehicle must be considered.
It is too often assumed that if a magician curses someone
the victim will meet with an accident or fall ill. This is an oversimplification.
Often the most profound magical workings are
those which engage the assistance of other unknown human
beings in order to effect the magician's will. A magician's
destructive wish toward another may be justified by all laws of
natural ethic and fair play, but the force that he summons may
be wielded by a mean, worthless person-one whom the magician
himself would despise-in order to complete the working.
Oddly enough, this manner of operations can be employed for
benevolent or amorous-rather than destructive-ends with
equal success.
The Satanic Bible states that the magician should treat the
entities he calls upon as friends and companions, for even an
"impersonal" device will respond better to a conscientious and
respectful user. This principle is accurate for operating automobiles
and power tools, as well as demons and elementals.
It will be apparent to some readers that Satanic rites of
the type contained in this book can act as catalysts for the actions
of great numbers of people, and indeed they have-acting,
in the words of Lovecraft, as the mind that is held by no head.
Whenever reference in this book is made to a priest, the
role may also be taken by a woman who can serve in the capacity
of priestess. It must be clarified, however, that the essence of
Satanism-its dualistic principle-necessarily imposes an active/
passive dichotomy upon the respective roles of celebrant and
altar. If a woman serves as a celebrant, then for all intents and
purposes she represents the masculine principle in the rite.
The pervasive theme of active/passive (Yin/Yang) in
human relations cannot be stifled, despite attempts to create
matriarchal, patriarchal, or unisexual societies. There will always
be those who "might as well be men" or "might as well be
women," depending upon their endocrinological, emotional
and/or behavioral predilections. It is far sounder, from a
magical standpoint, for an ego-driven or forceful woman to
conduct a ritual, rather than a shy, introspective man. It might
prove awkward, however, to cast a passive man in the role of
Earth-Mother-as the altar-unless his appearance conveyed
the image of a woman.
An exclusively homosexual group can often conduct more
fruitful rituals than a group with both heterosexual and homosexual
participants. The reason is that each person in an aflhomophile
group is usually more aware of the individual
active/passive propensities of his associates, and this ensures
accurate role casting. It must be stressed that both male and
female principles must be present, even if the same sex portrays
both.
With few exceptions the rituals and ceremonies in this
book have been written to meet existing conditions and requirements.
Because a workable format depends on fairly recent
standards of language, readily-understandable rubrics and emotion-producing
litany cannot be set down without a certain
degree of "Satanic license." There are virtually no Satanic
rites over one hundred years old that elicit sufficient emotional
response from today's practitioner, if the rites are presented in
their original form. When the rites were initially conceived,
they were amply provocative to the wizards who practiced them,
of course. In short, one no longer reads a Victorian romance
for sexual titillation.
No single element of a magical rite is quite as important
as the words which ate spoken, and unless the litany of a ritual
is stimulating to the speaker, silence is far more desirable. The
celebrant or priest conducting a rite must serve as a sounding
board for the emotions of those in attendance. Through the
strength of his words, his listeners' potential charge of magical
energy can be inspired to peak intensity or wane to lethargy out
of sheer boredom. However, many people are bored by any
litany, no matter how meaningful or eloquent, so it behooves
the magician to select his co-workers with care. Those who are
perennially bored are usually stupid, insensitive, unimaginative
individuals. They are deadwood in any ritual chamber.
Naturally, there is a reasonable level of possible emotional
response which must be understood when selecting a litany to
he used for ceremonial purposes. A wizard or cultist of 1800
may have thrilled at his words when speaking of "waiting at the
darkness visible, lifting our eyes to that bright Morning Star,
whose rising brings peace and salvation to the faithful and
obedient of the human race." Now he may say, "standing at
the gates of Hell to summon Lucifer, that he might rise and
show himself as the harbinger of balance and truth to a world
grown heavy with the spawn of holy lies," in order to engender
the same emotional response.
The guiding thoughts behind Satanic rituals past and present
have emanated from diverse minds and places, yet all
operate on much the same "frequency." Many people who
never conceptualized their personal philosophies discover that
the principles of Satanism are an unequalled vehicle for their
thoughts; hence the title of "Satanist" is now being claimed by
its rightful owners. Those who disagree with the non-Christian
definition of Satanist, as set forth in The Satanic Bible, should
examine the basis of that disagreement. It surely stems from
one of two sources: "common knowledge" or scripturally
founded propaganda.
"Satan has been the best friend the church has ever had, as
he has kept it in business all these years!"-the Ninth Satanic
Statement-is not limited just to the religious organization referred
to as "the church." How convenient an enemy the Devil
has been for the weak and insecure! Crusaders against the
Devil maintained that Satan, even if accepted on an anthropomorphic
basis, was neither so evil nor so dangerous that he
could not be personally vanquished. And so Satan has existed
as a convenient enemy to be employed when needed-one who
could be beaten by any lily-livered popinjay who could find the
time to arm himself with a barrage of scriptural rhetoric! Thus
Satan has made cowards into heroes, weaklings into gladiators,
and wretches into nobles. That was so simply because his adversaries
were able to tailor the rules of the game to suit their own
needs. Now that there are avowed Satanists, who make their
own standards, the rules of the game change. If a substance is
harmful, its poisonous effects will speak for it. If Satanists are
powerfully evil, then their foes have valid fears.
The "godly," have toughened Satan in his role of scapegoat,
while keeping him nourished and handy for their needs. Now
it is they who have weakened and atrophied while Satan breaks
his bonds. Now Satan's people can speak for Him, and they
have a weapon calculated to annihilate the feeble and insipid
mournings of the pulpit pounders of the past. That weapon
is logic.
The Satanist can easily invent fairy tales to match anything
contained in holy writ, for his background is the very childhood
of fiction-the myths immemorial of all peoples and
all nations. And he admits they are fairy tales. The Christian
cannot-no, dares not-admit that his heritage is fairy tales,
yet he depends on them for his pious sustenance. The Satanist
maintains a storehouse of avowed fantasy gathered from all
cultures and from all ages. With his unfettered access to logic
as well, he now becomes a powerful adversary of Satan's past
tormentors.
Those who have depended on fighting the Devil to display
their "goodness" must discover a new adversary-one
who is helpless, disorganized, and easily vanquished. But the
world is changing fast and such a recruitment will prove difficult,
... so difficult, in fact, that witch-hunters and devil
finders may be forced to seek their quarry in the most impenetrable
of jungles-themselves.
Note
In rituals where a foreign language is presented, the
English translation usually follows after a brief space.
Wherever both languages are so presented, only one should
be employed. To reiterate a statement in an alternate language
breaks the flow of the original statement.
If the foreign text is used, the English translation should
be studied beforehand, so the meaning of the foreign text will
be fully understood.

This page is part of the The Satanic Rituals book made by Anton Szandor LaVey.