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@halfhornedgod
I'm very sure you're not a Satanist but I'm also confident I can ask, do you know any traditional witchcraft rituals a Satanist can use in their own practice?
I would consider myself a Luciferian at the very least hehe
Any ritual of traditional witchcraft is easily adapted for Satanic use!
The red meal/housel, for example, is easily adapted to Satanism as an offering to Satan. And of course the Black Mass is used by Satanists and some groups of trad crafters.
Christians can't be pagan
Yes, and no. See, the primary issue comes down to labels. Christianity quite literally draws from the word "Christos" and so, when we call ourselves Christian, we're calling ourselves "followers of Christ/Anointed". So, categorically, we can't be pagan because Christianity isn't a pagan religion. So, by label, we don't fall under that.
The primary issue, however, is that Christianity is not one set in stone religion. If you look at the early church writings, you'll see that the world wasn't singular but pluralistic and that Christianity existed in tandem with other modes of thought (see Ambrosius and Augustine using Neoplatonism and Aquinas using Socratism). There was a lot in the day and we can't forget the duality of the Religion of the People versus the Religion of the Doctrine. The religion of the people would undeniably include folklore and folk traditions from that area before Christianity or Catholicism came onto the scene. These beliefs would later be integrated. So by that regard, a Christian can be a pagan because their branch of Christianity had influence from what would be seen as "pagan" beliefs.
So when we say Christopagan, we usually mean a person who is the latter, dual-faith or having two religions that were present with each other and melded together.
The Devil's Prayer
There is a ritual in the Grimoire Verum associated with the binding of a person that has an adaption of the Lord's Prayer that I personally associate with Sathanas as "The Lord of the Earth". This Prayer is relatively simple:
"Our Father, who art in Heaven, hallowed be thy name. Thy kingdom come, thy will be done, on earth."
It's a relatively basic interpretation of the Paternoster, focusing on the effects of the spirit in the World. Likewise, this prayer can be directed to Sathanas as a servant of God in his trial and testing of humans such as in the Book of Job, where he relentlessly tests Job as a part of a bet with God.
Traditionally, the Paternoster would be reversed, a form of spiritual transgression, and a theoretical unbinding of the magician as found in Gemma Gary's Charmer's Psalter:
However, an additional note can be taken from Theistic Diabolicism, where there is an inversion of divine names such as that of El Acher (The Other God) in his firm as Havayoth (a transliteration of the reversed Tetragrammaton). Theoretically, the prayer also claims divine descent, as the magician places themselves as the child of the Father (our).
Here is a simple prayer I often use in my practice:
"Our Father, the Ever Present, hallowed be thy secret names. Thy kingdom come, and thy will be manifest, on earth as it is beyond the barriers."
Since my practice involves the Holy Harlot as the Bride of Sathanas, this is often proceeded by the Ave Maria:
"Hail the Harlot, Shade Rose of Transgression, the Light is in Thee. Blessed art thou amongst the mysteries of God, and blessed be the fruit of thy womb, the Agathos Daimon."
Minor Renounciation
You will have for this work: a Bible, A Small Candle, an Image of Christ, a Small Cross, A Pin.
In the evening, you will draw a sign of one of the Three Emperors of Hell: Astaroth, Baalzebuth or Lucipher on the first page of the Bible.
You will then take it, the icon, the Cross, pins and candle to a crossroads or to a quiet and dark place. There, you will place the candle onto the Icon or Image and step on it, lighting the candle then declaring:
"Christ, you are good, but the Dsvil is better."
Thereafter, you will recite:
"Surgat-Sathanas, open the black gates of Hell and draw forth (name of demon) to my aid."
You will then place the Cross under your foot:
"Powers of Hell be ye beneath my left foot and in my right hand. Hail to you, (name), whom I've invoked. See that this book is marked with your sign. I begin:"
Thereafter declaring:
"I renounce God the Father, God the Son and God the Holy Spirit, spitting on this icon, stepping on the cross. I ask of you, (name), to take me under your protection, your reign and rule, commenting myself to you so long as you aid me in what I ask of you."
Prick your finger with the pin and smear blood on the Icon and the Bible, then spitting on both declaring:
"I give you my blood as insurance, asking for your protection in every way. Let it be done that you shall aid me in what I ask of you."
Then:
"Surgat-Sathanas, free me from bondage in the name of Lucipher. Let this Pact be complete in the name of Taninsamael"
General Signs to Look For
A sudden gust of wind
The sound of dogs barking
The flame going out
Additional
"You, great spirit of Hell, consume this icon in your pneuma. It is no longer Christ's eyes but yours. It is no longer his lips but yours. It is no longer his flesh but yours. Let this icon become yours, a sign of your power on my altar."
Composing a renounciation rite...
Yesterday I came across the post of a cultured person where he said that the Sabbat does not exist, but a few lines below he tells us that his friends do not accept elite denominations (like wheel of the year).
If it doesn't exist, why do we still write about it??
It is one of the most sought-after things, if not desired by a person who enters a magical-witch path with both hands.
It is curious that academically a possible study has not continued on those who speak of the Sabbat as an unattainable goal or as a place reachable in an altered state. Will it be the scarcity of declared witches or sorcerers that makes us desist from the deepening?
I admit that compared to shamanisms there is a lack of a community structure that gives a sense of community and that makes it think of it as a phenomenon linked to a collective mass hysteria or linked to the phenomenon of the stakes. The fact is that as scholars or practitioners we are still here longing for a test or a narrated experience.
If you look for it, you can read the writings of practitioners like me who have spent time and years talking about it.
And have you ever been there?
🍷🐏🐐
The Sabbat is always occurring, it is we who join in the dance.
It is both a physical and a non-physical event. Whenever witches gather, even a gathering of One, and dance and work magic and call up spirits, they are joining the Sabbat. When they fly out of their bodies and have visions of a witch gathering, they are joining the Sabbat.
It is not some unobtainable or secret hidden thing.
Yesterday I came across the post of a cultured person where he said that the Sabbat does not exist, but a few lines below he tells us that his friends do not accept elite denominations (like wheel of the year).
If it doesn't exist, why do we still write about it??
It is one of the most sought-after things, if not desired by a person who enters a magical-witch path with both hands.
It is curious that academically a possible study has not continued on those who speak of the Sabbat as an unattainable goal or as a place reachable in an altered state. Will it be the scarcity of declared witches or sorcerers that makes us desist from the deepening?
I admit that compared to shamanisms there is a lack of a community structure that gives a sense of community and that makes it think of it as a phenomenon linked to a collective mass hysteria or linked to the phenomenon of the stakes. The fact is that as scholars or practitioners we are still here longing for a test or a narrated experience.
If you look for it, you can read the writings of practitioners like me who have spent time and years talking about it.
And have you ever been there?
🍷🐏🐐
To become a witch is to become more human.
What do you say when people start arguing about the blasphemy in witchcraft?
This is something I wrote an essay about but let me just talk from my experience:
Blasphemy varies from cultus to cultus, but shares some prominent themes. In the Devil's Quran, we see mentions of non-procreative sex, alongside staining the Quran and Holy Pages with feces and urine and casting them into fire. This can be seen in some other rites. For example, in my first rite of Denounciation, I burnt the page of the Bible that said: "You shall not suffer a witch/poisoner to live" and smeared the ashes on my forehead. This wasn't an active denouncing of God, who I do believe in as a Catholic Witch, but a denouncing of the institution of the Church.
One of the primary themes of Blasphemy is leaving behind and a sort of social death. The magus overcomes their fear of being ostracized/degraded by actively doing rituals that psychologically assert their sense of self as something separate from the community, most often the religion that represents the major community. We might further note this theme in accusations of lycanthropy, where the mind is shifted from that of a human to a 'beast'.
Overall, the rituals are both psychological and spiritual, but the main theme is stepping outside of the 'accepted' and becoming outcaste. In the Qayinite Path, this is the Pilgrimage. The magician still remains under the Protection of God (in Liber Falxifer, this is the True Light as Falxifer draws from Gnosticism and Anti-cosmicism) but is 'outside' of the congregation. We might see this is a gnostic view where it is not the Religion or God that one is casting aside, but rather the Clay Form of it, in pursuit of a closer, more ecstatic relationship with the Divine that is outside the taboos of religion and doctrine (akin to Vama Marga Tantra)
Thank you for this💯💯
What do you say when people start arguing about the blasphemy in witchcraft?
Being initiated by the Devil himself is an experience I think will never be surpassed by anything else happening in this life and the next.
Who I was has been torn apart and made into pieces (literally) to be reborn as something else entirely.
All the fears and doubts of the past, all that made me hide away in the shadows has disappeared into nothingness, and I am a whole new me.
And the raw emotions that came with it are something I'll forever cherish.
The Devil's Will be done. In His name, I am free.
Praise Judas! Happy Betrayal Day!!
One Full Year
One full year without a dance-off.
One full year without shouting at you for eating drywall.
One full year without you "feeding" me boiled egg yolk dipped in water.
One full year without a single fancy tea.
One full year without fighting over who gets my slippers.
One full year without hearing your "WOW".
One full year without peeling grapes.
One full year without burst cuticles.
One full year without just trying to survive the day.
One full year without separation anxiety-induced meltdowns.
One full year without you playing the bells.
One full year without feeding you "outside snacks."
One full year without fighting over your bedtime.
One full year without having to fish Pink Piggy out of your water.
One full year without afternoon shoulder naps while I play mahjong.
One full year without you sunbathing on the windowsill.
One full year without your morning wake-up call.
One full year without singing "soft, fluffy head."
One full year without kissy head.
One full year without stepping on a black banana.
One full year without cloud clean-up.
One full year without you, Bird. 💔
Walpurgis Night, from Goethe’s Faust by Alexander Liezen Mayer (1877)
Would you be willing to talk a little bit about what spirit omens actually look like? I've seen you speak before about receiving omens from the subtle world which help to affirm the success of a working, or confirm a successful connection made with a spirit, but I would be very curious to know more about what that actually means in your craft. Thank you for your time!
There is no 'one-size-fits-all' way of discerning spirit omens, as they can appear differently for different people, but I can talk about some of the ways they present in my Craft (which I know, from experience, are echoed in the Crafts of others too.)
There are four generalized categories I tend to sort spirit omens into:
Weather; This includes some of the simplest and most widespread forms of omen that a practitioner might come across. A classic example is the abrupt start or stop of a strong wind at a meaningful moment, such as the conclusion of a Prayer, the calling of a Sacred Name, or the striking of a Hallowed Gesture. Similar omens include the abrupt beginnings/endings of precipitation, or the unusual appearance of a meteorological phenomenon, such as a rainbow with no discernable rain.
Token; This is another fairly common way that omens can be interpreted, though it can look very different from one person to the next. Examples might include stumbling upon an item ornamented with a meaningful image—such as the time I found a loose pendant/charm in the shape of a peacock feather, shortly following an invocation of the Draconian Angel (also called the Peacock Angel)—or items otherwise associated in meaningful ways with the pertinent working—such as discovering Snail shells in places and instances that are significant to my work with the Fae.
Entity; This is one of the rarer ways an omen presents itself, but it is another established way to observe a spirit omen. It also tends to be a more direct and/or potent omen. One example is coming across a meaningful animal in a meaningful context—such as the time that I was approached by a wild white deer, directly following an important piece of Faerie Physic. Likewise, other omens can be observed through animal calls—such as hearing a sudden chorus of birds at a meaningful point in the course of a working, despite the fact that said bird would have usually already migrated out of the region. Most rarely of all, humans can serve as entity omens too—such as the time that I was winked at by a wizened man dressed in a black trench coat, black fedora, and carrying a gnarled walking stick, the day after an entreaty to the Man in Black.
Vision; The final way that I tend to come across omens is through oneiric visitation. This can be tricky to parse out sometimes since the subconscious can show us a lot in general, but highly meaningful or strange dreams tend to be worth taking note of. Especially when they are linked directly to occultic pursuits and/or explorations.
“Historically there are references, incidents and traditional practices of Bloody Sacrifice too many to mention or isolate if one is to judge from an accurate historical overview; each act having its own circumstantial and cultural relevance which must be seen in its own context and not from some modern pulpit of moral self-righteousness. The relevance we have to question is the role of such sacrificial practices today – whether or not there is a role Can we justify the taking of another’s life for our own ends? If we were to ask an authority of rabbinical law, he would say ‘yes’ and justify such a sacrifice by his belief that his God has deemed the bloody sacrifice an acceptable offering. Quite simply, his faith is the only justification required. The same justification would be given by a Hindu devotee of Kali or by a Voudoun Houngan. And yet if we were to ask most Pagans they would probably give us the same answer as most Christians -a categorical 'no’. Their justification would be that their God/Gods do not demand it of them, do not need or accept such offerings in this day and age, and that they themselves have no right to take an-other’s life. The only right they assert in this matter is the right to lay down their own lives for their faith or their fellow beings. In a social situation where one does not even have the necessity to kill in order to survive or even eat meat at all. then perhaps this justification has some ground, but if such Pagans were to find themselves dependent on hunting and gathering in order to survive then they would soon discover their 'right’ to kill. In societies where people raise their own livestock and are dependent on such for their survival, the slaughter of animals is necessitous, and in such societies the Gods play a vital role in the day-to-day struggle. So for them to offer their very means of survival to their Gods is a true and worthy sacrifice. The confusion in this matter sets in when occultists view sacrifice as 'technique’ rather than a heartfelt and necessitated act.”
— Andrew Chumbley
“Turn aside but for moment, turn aside from yourself your self-image. Abandon the house of reflections and walk, awhile in the clear air of the morning. Listen to the sound of your breath, to the sound of your body and the sounds of the world around you … without your opinions the world still stands. without your preconceptions the sky remains. Turn away for but a single hour from that with which you are familiar. grant yourself the chance to be more free than you have been. Seek nothing more than the freedom to seek with open eyes. If you succeed in the primary acts of opposition you may never return to the world of men … Alone in a place of complete solitude. it is as if you are the centre of the world: this is the centre of the Great Magical Circle. All that may be known of Magick lies within the circle: this is the kingdom to which the Tradition is native. To walk the periphery of that distant horizon is to become the Encircler of the World is that not Sorcery itself?”
— Andrew Chumbley
