I have touched upon some of the mechanics of demonic ritual in previous posts. The actual implements, approbation, tools, techniques, etc. are outlined in the Book of Satanic Magic so I will not cover them in this book.
I will however open the reader to the acceptance and responsiveness of demonic powers that culminate into an incontrovertible corollary for the practitioner.
First, let me point out that the ways of magic are not exclusive to the Magus; anyone with the proper training, tenacity, patience and determination can expect consummate results. As with anything, the reward is equally proportionate to the investment made by the practitioner. The mind and body must be attuned to the slightest dimensional harmonics to make compensatory redress and lessen the attenuate course of action.
As the ceremony is opened, you should pay close attention to vibrations, sounds, temperature changes, etc. Some demons manifest as slight changes in ambient lighting produced by candlelight. Others will bring an uneasy “chill” to the otherwise temperate conditions of the sanctum. I have experienced the movement of small objects caused by a quick puff of air from an undetermined direction. These are all examples however, none are constantly present. Demons are individuals (as we) and they make their entrance as they wish.
The choice of demonic force desired is usually according to the ritual being conducted; In Rem: Destruction ritual would necessitate a menacing and contentious being with the ability to do your evil dealing without any reservation whatsoever.
I prefer a demon such as Samael (Demon of Death) for this type of working. The match of tactic and tactician is very important. This is magic where real and tangible results are produced; magic is not a stratagem.
The Ritual of Baphomet can be used as an opening for the Ritual of Black Flame. Both rituals are precursors to a summons and both work well together. Advantageous transitions into the conjurations can be found by using these rituals. The right frame of mind is both necessary and conspicuous for the practitioner. One only has to experience the true working of the conjure to be forever transformed through a satanic metamorphosis; just as caterpillar to chrysalis (pupa) to the butterfly.
All actions play out to the five senses and some are overwhelming. For example, when the being Azazel (that great shepherd and scapegoat) materializes, there is always a sound that reminds me of a goat bleating. As I mentioned in the earlier posts, each being is as individual as we humans are.
The ringing of a bell nine (9) times (during ritual work) clears the air inside the Inner Sanctum. Anton Lavey described the Inner Sanctum as the “intellectual decompression chamber” in his book The Satanic Bible.
Clearing the air inside this “chamber” allows the resonate harmonics and low frequency oscillation to manifest in useful satanic vibrations. His explanation is quite simple yet cognitively advanced.
“The formalized beginning and end of the ceremony acts as a dogmatic, anti-intellectual device, the purpose of which is to disassociate the activities and frame of reference of the outside world from that of the ritual chamber, where the whole will must be employed. This facet of the ceremony is most important to the intellectual, as he especially requires the “decompression chamber” effect of the chants, bells, candles, and other trappings, before he can put his pure and willful desires to work for himself, in the projection and utilization of his imagery.”
The imagery conceived in the mind plays a part and as I have discussed before, imagining the outcome of a ritual (in this case the materialization of a demon) is very important. You (and the coven) must be prepared for the visualization of the demon and the group should discuss the imagery before entering the Inner Sanctum and opening the ritual. Without this all-important step, the members of the coven are each imagining a different outcome from the process than the other coven members; and thus confusion and a failed conjure. Speak with one voice, think as one mind within your coven, and ensure everyone is mentally prepared.
Purification of the body, just as the air, is very important as well. Bathing before rituals is not only a courtesy for your coven members (who may perform fellatio on you later) but is ultimately respectful to Satan and the Demons you invite into your rituals. Respect is not only desired but it is required of the hellish hosts. Any less that absolute reverence, tribute and worship is unpardonable and should never be condoned or allowed to manifest within the working coven. Members should understand and comply with this simple precept.
“There is no difference between “White” and “Black” magic, except in the smug hypocrisy, guilt-ridden righteousness and self-deceit of the “White” magician himself. “
Anton Szandor Lavey
When performing any incantation, the culmination and focus of energy is vital and conjuration is no different. The focus of the group’s energy allows for the frenetic controlled chaos to be channeled into a powerful medium with fantastic results. The group begins building this energy long before entering the Inner Sanctum.
This energy is identical to that of a child who is looking forward to a special event (such as the arrival of Santa Claus) and the anticipation amplifies as time passes. The magic of the coven is no different from this crude analogy. By the time the practitioner finally enters the Inner Sanctum, he/she can hardly contain them self. Thus, the unabated pure power.
I also equate this feeling to being sexually stimulated but not to the point of orgasm. The result is the same.
Until Next Time,