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Satanic Rites & Rites of Demonolatry: Introduction

Originally published 20 October 2008.  © Torey B. Scott

In this article, I would like to take a moment to introduce you to a few of the rites observed by Satanists and Demonolators.

Holiday Rites

Just as in Wicca (and many other Neo-Pagan paths), Theistic Satanists and Demonolators often observe and honour the changing seasons and the changing aspects and months of dominion of Satan and the Demonic Divine throughout the course of the year.

Though there are many sects within Theistic Satanism, I will approach the subject of Holiday Rites from common Demonolatry and Satanic Sabbats perspectives.

Holiday Rites of Demonolatry

Within Demonolatry, holidays are observed, just as in Wicca, during the seasonal equinoxes, as well as other significant days of the year. During these times, we honour the Demons who preside over each aspect of life, death, destruction, healing, fertility and rebirth.

First Rite To Lucifer:

  • Date: March 21st
  • Purpose(s): The first of two Rites To Lucifer, this is the Elemental Rite to the Element of Air (Lucifer is one of the Elemental Demons and the ruler of Air). Celebration of new beginnings, enlightenment and wisdom, as well as the arrival of Spring
  • A Time For: Marriages and Handfastings

First Rite To Belphegore:

  • Date: March 31st
  • Purpose(s): New beginnings, shedding of old burdens and worries, the arrival of Spring, earthly and mundane requests
  • A Time For: Feasts, looking for a new job or career, starting anew

Second Rite To Belphegore:

  • Date: April 9th
  • Purpose(s): (See above) The second of three Rites To Belphegore, honouring the Earth’s renewal and the arrival of Spring

First Rite To Leviathan:

  • Date: April 30th OR May 2nd
  • Purpose(s): A celebration of the cycle of life and the ebb and flow of the emotions. The first of two Rites To Leviathan
  • A Time For: Initiations, marriages, conceiving children

Third Rite To Belphegore:

  • Date: May 13th
  • Purpose(s): (See First Rite To Belphegore) The third of three Rites To Belphegore, honouring the Earth’s renewal and the arrival of Spring

Rite To Flereous:

  • Date: June 21st OR June 22nd
  • Purpose(s): The celebration of the arrival of Summer and the reign of the Sun. Flereous is represented by the image of the Phoenix. This is also an Elemental Rite to the Element of Fire (as Flereous is one of the Elemental Demons)
  • A Time For: Baphometic Fire Baptisms

Second Rite To Leviathan:

  • Date: September 21st
  • Purpose(s): The second of two Rites To Leviathan. This rite celebrates the Element of Water (as Leviathan is one of the Elemental Demons) and the Autumnal Equinox, symbolized by the gathering of the harvest.
  • A Time For: Renewals of wedding vows, divinations

Rite To Eurynomous, Baalberith & Babael:

  • Date: October 31st
  • Purpose(s): This is a celebration and honouring of the Demons of Death.
  • A Time For: Remembrance and honouring those whom have passed away, cursing and hexing rites, renewals and cleansings, remembering one’s own mortality

Second Rite To Lucifer:

  • Date: Mid-November
  • Purposes: (See First Rite To Lucifer) This is a continuation of the Rite To Lucifer in which magick involving enlightenment, wisdom, learning and the acknowledgment of the Element of Air take place.
  • A Time For: All magick and requests involving knowledge, enlightenment and the Element of Air.

Rite To Belial:

  • Date: December 21st or December 22nd
  • Purpose(s): A celebration of the re-emergence of the Sun from its Wintery veil. This is also an Elemental Rite to the Element of Earth (as Belial is one of the Elemental Demons). This is a time to enjoy one’s material existence and to be thankful for friends and family and for the good things in one’s life.
  • A Time For: Initiations, thanksgiving, business/material ventures

In addition to these holiday rites, there are Principal Rites and the Rites of the Patron (or Matron) Demon which are dependent upon the individual practice and observances of the Demonolator. The Demons of the Goetia, for instance, have Their own days of the year assigned to Them, and, thus, would be acknowledged and honoured during these dates. A few examples of Goetic Holidays are:

  • March 21st or March 22nd: Rites To Seere and Ipos
  • May 2nd: Rite To Valefor
  • June 21st or June 22nd:  Rites To Botis and Gamigin
  • September 21st: Rites To Botis and Zepar
  • October 31st: Rite To Glasya-Labolas
  • December 21st or December 22nd: Rites To Seere and Sabnock

Satanic Sabbats

Some practitioners of Theistic Satanism (such as those followers of the JoS Ministry) observe “Satanic Sabbats”, which are, just as the term refers to, observances of the various cycles of the seasons throughout the duration of the year.
Amongst some Theistic Satanists who observe them, the Sabbats essentially celebrate the same aspects of natural earthly cycles as is done in Wicca – the only real difference is that Satan, not the God and Goddess, is honoured in His many aspects

Hallowmas or Samhain:

  • Date: October 31st
  • Aspect(s) of Satan: Spiritus; Lord of Earth
  • Descriptive Title: Dominant Darkness

Yule:

  • Date: December 21st or December 22nd
  • Aspect(s) of Satan: Spiritus; Lord of Earth
  • Descriptive Title: Birth of The Sun

Candlemas:

  • Date: February 2nd
  • Aspect(s) of Satan: Spiritus; Lord of Air
  • Descriptive Title: Awakening of The Light

Spring Equinox:

  • Date: Around March 21st
  • Aspect(s) of Satan: Spiritus; Lord of Air
  • Descriptive Title: Light Increasing

Beltane:

  • Date: Around May 2nd
  • Aspect(s) of Satan: Spiritus; Lord of Air
  • Descriptive Title: Dominant Light

Summer Solstice:

  • Date: June 21st or June 22nd
  • Aspect(s) of Satan: Spiritus; Satan (Lord of Fire)
  • Descriptive Title: Peak of Light

Lammas:

  • Date: Around August 1st
  • Aspect(s) of Satan: Spiritus; Satan (Lord of Fire)
  • Descriptive Title: Awakening of Darkness

Fall Equinox:

Date: September 21st
Aspect(s) of Satan: Spiritus; Lord of Water
Descriptive Title: Dark Increasing

Concerning The Black Mass & Rites of Blasphemy

Almost universally, nothing evokes more fear than the term, “Black Mass”. During the so-called “Burning Times”, many a “witch” was accused of partaking in these “Black Masses” in which she or he would engage in mockeries of the crucifixion, immoral sexual acts and even intercourse with The Devil. In modern times, “Black Masses” have been connected to the rashes of hysteria behind countless incidences of “Satanic crimes” and supposed cases of “ritual abuse”.

But this leads to the question, “are Black Masses real?”. The answer is simply, “yes, they are”.

To some, this knowledge may come as a disappointment. So many people have dismissed Black Masses as the inventions of witch-hunters and frightened parents. The truth is that the Black Mass is not what most people imagine it to be.

Anton Szandor LaVey, the founder of The Church of Satan, devised his so-called “Black Mass” from earlier sources*. Additionally, many modern Theistic and Symbolic (LaVeyan) Satanists have created their own versions of Black Masses.

*LaVey’s Black Mass contains many erroneous Latin phrases

What Happens During A Black Mass?

Essentially, nothing happens. An authentic Black Mass is merely a parody of the Catholic Mass. According to LaVey, the purpose of The Black Mass is “psychodrama”. The Mass itself is, at least to the Theistic Satanist, one of many “Rites of Blasphemy” which are designed to facilitate a psychological change instead of a literal physical or magickal change. Rites of Blasphemy use the psychological effects of partaking in “the taboo” as a means of solidifying one’s own personal power.

The Purpose of Rites of Blasphemy

Most of us were raised by Christian parents or otherwise exposed to the concepts of Christianity from a very early age. One of the hallmarks of Christian conditioning is to instill a distinct sense of fear into the person with the promise of “Hell” and eternal damnation. By overcoming the fear associated with directly blaspheming the Christian God, one overcomes the oppression of his past and sheds the yoke of negative conditioning imposed upon him by a lifetime of exposure to Christian “threats” and fears of eternal damnation.

The only danger of performing a Rite of Blasphemy is psychological distress and, possibly, nervous breakdown. The reasons are that some people are so heavily and subconsciously conditioned by the fears of Hell and damnation (even if they don’t actively believe in “God” at all) that they actually cannot withstand the mental effects of blaspheming the Christian God in ritual form. The rite is designed to instill a sense of personal power and to overcome such fears, but the individual must be as near to one hundred percent divorced emotionally, psychologically and spiritually from the Christian God as is at all possible before attempting a Rite of Blasphemy.

Besides the Black Mass, there are also other specific Rites of Blasphemy such as the Renunciation of the Trinity and the rite in which one recites The Lord’s Prayer in reverse. These rites also have the same purpose and function as the Black Mass in that they are designed to deliberately counteract psychological conditioning by years of fear and oppression instilled into the individual by Christian upbringing and/or exposure.

It should also be noted that not ALL Satanists perform Black Masses or Rites of Blasphemy for personal reasons. This is absolutely acceptable and is entirely the choice of the individual. Black Masses are not for every Satanist, just as some aspects of Wicca are not for every Wiccan.

The Morally-Sound Satanist

By performing the aforesaid Rites of Blasphemy, one may or may not choose to do so in an attempt to solidify his or her devotion to Satan. This is acceptable and encouraged, however, the being receiving the greatest benefit is the individual themselves, not Satan. There is no requirement to perform any such rite in order to pledge one’s allegiance to Satan – as I have mentioned earlier, the choice is entirely personal.

However, some people, especially young people, feel that they should take acts of Blasphemy one step further and, thus, partake in criminal activity such as vandalizing churches and places of worship or insulting and pranking Christian ministers and clery men and women. This is NOT a responsible Satanist. Though Satanists believe in the power and recognition of the power of the Self, the Individual, Satanists are also ethically and socially responsible individuals. By contributing to society and playing one’s part in the structure of human community, we are, likewise, contributing to the prosperity of Mankind on a much larger level.

The money that we put into Social Security, for example, will be the money that we may rely upon to sustain ourselves and our families in the future. The harmonious relationship we maintain with our neighbor, the church Deacon, may one day reward us with his lovely daughter marrying our son – and it’s probably a darn good thing that we all get on so well! Aside from solely benefiting ourselves, there is a certain responsibility that we have to our fellow man to lead by example and to repay kindness with kindness. By conducting ourselves in a criminal manner, we not only continue to perpetuate the false idea of Satanists being detestable delinquents, but we also jeopardize our own families and futures by destroying other families and property and by landing ourselves in a prison that our own tax-paying families are paying for.

Other Rites & Conclusion

Aside from Holiday Rites and Rites of Blasphemy, Demonolators and Satanists also have formal rites for weddings, baptisms, initiations, dedications, funerals and even divorces.

The Baphometic Fire Baptism

One such rite in Demonolatry is called “The Baphometic Fire Baptism”. In this rite, the individual is baptised to begin his or her life anew as a Demonolator in the names of Satan, the Elemental Demons and of his or her (or the Sect’s) Patron or Matron Demon. A branding iron, fashioned in the form of the Patron or Matron Demon’s sigil, is then pressed to the flesh and the sigil is then permanently branded into the skin of the Demonolator. More modernly, this practice has been abandoned for the use of a tattoo, which is just as permanent and sometimes less painful.

Children may also be baptised, but they are not branded or harmed in any way.

Pacts With The Devil

Everyone is probably familiar with the notion of “selling one’s soul to The Devil”. It should be pointed out that this practice, while mostly fanciful, is modernly practiced to some degree. Satanists do not believe that Satan sits on a fiery throne amidst a pit of burning lava idly collecting human souls for His intense pleasure and amusement. Satan is not, as is no other god is, our superior. We are all equal as we are all Spirit and come from one Source. Therefore Satan has no need of our souls and we certainly can’t “sell” our souls to Him.

However, Pacts and Rites of Allegiance act, in some ways, like Rites of Blasphemy. The effects are almost purely psychological and provide the devotee with a sense of power, purpose and self-confidence.

Some Satanists use Rites of Allegiance as a means to dedicate themselves in a formal ritual setting to Satan or to particular Demons. Generally, if a Pact is to be made, it will be made as a literal long-term pledge of devotion to Satan and the devotee will often inscribe his pledge onto parchment and sign his or her name in blood (his own blood). Afterwards, the pledge is burned and the “pact” is sealed.

*Information pertaining to the rites and practices of the Ordo Flammeus Serpens is taken primarily from material published within the book, “The Complete Book of Demonolatry” by S. Connolly.

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A Traditional Black Mass

 Originally published 3 May 2009. Original material (not including the text of the “Black Mass”) © Torey B. Scott

I thought that I would present a version of the Traditional Black Mass as found in some sects of Satanism here for you to observe.

Keep in mind that what you will read here may be extremely offensive, especially if you have compassion for the Christian faith or reverence for Christian Deity.

The Black Mass is designed as a rite of blasphemy – a rite in which the Christian Church, its symbols and deity/deities are mocked and ridiculed in an act of deliberate desecration – designed to initiate catharsis – to purge the psyche of the practitioner of all lingering Christian-based fears and convictions by means of ritualized taboo-breaking and by committing the one ‘sin’ deemed unforgivable by the Church, which is deliberate and premeditated blasphemy.

If you feel that you may be offended by the desecration of Christian symbolism and the blaspheming of Christian ritual and Deity, then please feel free to leave this article before reading any further.

I do ask, if you choose to read on, that you approach this article with an open mind. I do not ask that you agree with substance of this rite, but please keep in mind that this is an actual rite from an actual religion and that you please be respectful in your commentary.

Missa Niger: The Traditional Black Mass

The Black Mass is, of course, based on the traditional Catholic rite.

Participants (all must be properly educated of their roles and 100% willing to participate):

  • ‘Priest’, or celebrant, conducting the rite
  • Congregation or the ‘coven’ or Satanic group
  • Altar of flesh – traditionally a female participant who lays herself, naked, upon a table and who acts as a living ‘altar’ (referred to here as ‘the Altar’)
  • A participant to hold the censer (optional)
  • Two Acolytes, traditionally teens, but they should be sexually-mature young people of legal age and who are willing participants

Materials needed:

  • Table upon which the female ‘altar’ would lay
  • A small cauldron or waterproof container
  • Something to asperge with
  • Censors or incense burners and incense (preferably this should be granular incense and charcoal tabs)
  • Candles as preferred (preferably black)
  • Black robes for the participants
  • A consecrated Host wafer (consecrated by the Priest – however a stolen wafer from a Church may be used, although stealing is not condoned)
  • Red wine (may or may not be infused with hallucinogenic drugs – although personally I would not suggest this)
  • Chalice (silver or any non-gold metal)
  • An image of Satan (usually Eliphas Levi’s Baphomet)
  • A bell
  • Silver paten (a small plate)
  • A small handkerchief or cloth to cover the paten and wafer

The Black Mass is divided into five official segments. What I will introduce here, firstly, is the Introit. Prior to the beginning of the rite, the woman who will serve as the Altar will be nude and will assume her position on the table, laying on her back. The candles and incense should be lit and the mood set. The Priest and Acolytes will assume their positions and the Priest will begin the rite (Versiculus) and all shall participate as required (Responsum):

Versiculus: “In nomine Magni Dei Nostri Satanus introibo ad altare Domini Inferi.”

Responsum: “Ad Eum Qui laetificat meum.”

V: “Adjutorium nostrum in nomine Domini Inferi.”

R: “Qui regit terram.”

V: “Domine Satanus, Tua est terra. Orbem terrarum et plentitudinem ejus Tu fundasti. Justitia et luxuria praepartia sedis Tuae. Sederunt principes et adversum me loquebantur, et iniqui persecuti sunt me. Adjura me, Domine Satanus meus.

Custodi me, Dominue Satanus, de manu peccatoris.”

R: “Et ab hominibus iniquis eripe me.”

V: “Domine Satanus Tu conversus virificabis nos.”

R: “Et plebs Tua laetabitur in te.”

V: “Ostende nobis, Domine Satanus, potentiam Tuam.”

R: “Et beneficium Tuum da nobis.”

V: “Domine Satanus exaudi meam.”

R: “Et clamor meus ad Te veniat.”

V: “Dominus Inferus vobiscum.”

R: “Et cum tuo.”

V: “Gloria Deo Domino Inferi, et in terra vita hominibus fortibus. Laudamus Te, benedicamus Te, adoramus Te, glorificamus Te, gratias agimus tibi propter magnam potentiam Tuam: Domine Satanus, Rex Inferus, Imperator omnipotens.”

What follows, at this point, is the Offertory. The Priest removes the small cloth covering the paten and exposes the paten and the wafer which rests upon it. He takes the paten into both of his hands and raises it to his breast in a seeming act of offering and speaks:

“Suscipe, Domine Satanus, hanc hostiam, quam ego dignus famulus Tuus offero Tibi, Deo Meo Vivo et Vero, pro omnibus circumstantibus, sed ut pro omnibus fidelibus famulis Tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. Amen.”

The Priest then places the paten and wafer back onto the table and lifts the chalice to the height of his breast, speaking:

“Offerimus Tibi, Domine Satanus, calix carnis stimulos ut in conspectu majestatis Tuae, pro nostra utilitate et felicitate, paceat Tibi. Amen.”

He places the chalice back upon the table and extends his hands outward, palms down, speaking:

“Veni Satanus, Imperator Mundi, ut animabus famulorum famularumque Tuarum haec prosit oblatio.”

The Acolytes bring to the Priest the incense bowl with charcoal tablets burning and the granular incense. The Priest sprinkles incense on the charcoal and speaks:

“Incensum istud ascendat ad Te, Dominus Inferus, et descendat super nos beneficium Tuum.”

At this point, the Priest censes the chalice and the wafer in three counterclockwise motions – following this, he then bows. Next, he raises the censer three times towards the image of Satan before bowing once again. Finally, he censes the top and the sides of the Altar by walking around the table three times counterclockwise. Next is the following exchange between the Priest and the congregation:

V: “Dominus Inferus vobiscum.”

R: “Et cum tuo.”

V: “Sursum corda.”

R: “Habemus ad Dominum Inferum.”

V: “Gratias agamus Domino Inferno Deo Nostro.”

R: “Dignum et justum est.”

At this point, the Priest raises his hands (with his palms downwards) and speaks:

“Vere dignum et justum est, nos Tibi semper et ubique gratias agere: Domine, Rex Inferus, Imperator Mundi. Omnes exercitus inferi Te laudant cum quibus et nostras voces ut admitti juberas deprecamur, dicentes.”

The Priest then bows and speaks:

“Salve. Salve. Salve.”

Next the bell is rang three times. The Priest speaks:

“Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis.”

The next segment is called the Canon. It is during the Canon that the first ‘shocking’ acts of the rite may be observed. In traditional male-dominated Christianity, the role of the woman in ritual and in life is suppressed or non-existent. During the Canon of the Black Mass, however, the role of the woman is key. Some may argue that the use of a naked female as the Altar is hardly pro-feminist, but I personally see her role as defining and key to the rebuttal of the Christian tradition as she and the Priest engage in a sacred sexual act together during Mass, the ultimate in rebellion.

Following his last spoken line, the Priest continues with the first lines of the Canon:

“Domine Satanus, gentes christianorum, quae in sua feritate confidunt, sinisterae tuae potentia conterantur. Pone illos ut rotam, et sicut stipulam ante faciem venti. Excite, Domine Satanus, potentiam tuam et veni. Vindica sanguinem servorum tuorum, qui effusus est; intret in conspectu tuo gemitus compeditorum.”

At this point in the rite, the Priest and congregation may disrobe and stand naked, or they may simply choose to expose their sexual organs to the image of Satan. The symbolism of this action reflects Lilith standing naked before Adam. The Priest then speaks:

“Credo in Satanus, qui laetificat juventum meam. Oramus te…”

The Priest then kisses the sexual organs of the Altar, followed by his speaking:

“Dominus Inferus, miserere nobis. In spiritu humilitatis, et in animo contrito suscipiamur a Te, Domine Satanus; et sic fiat sacrificium nosterum in conspectu tuo hodie, ut placeat tibi. Veni a porta inferi, redime me at miserere mei. Veni, Magister Templi. Veni, Magister Mundi. Pleny sunt terra majestatis gloriae tuae.”

At this point, the Priest extends his hands (palms downwards) over the Altar and the gifts upon the table as the bell is rang. The Priest then speaks:

“Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae, quaesumus, Domine Satanus, ut placatus occipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari.”

The congregation then responds:

“Ave Satanus.”

The female Acolyte then raises her robe (if she is still robed) as the male Acolyte places the small cauldron or container beneath her. The female Acolyte then urinates into the cauldron/container. The Priest then speaks:

“Ecce sponsa Satanus. Domino Inferi in medio ejus est. Fluminis impetus laetificat vivos et mortuos.”

After she is finished urinating, the male Acolyte passes the cauldron/container to the Priest, who raises it to the image of Satan, speaking:

“Domine Satanus, torrente voluptatis Tuae potabis eos. Quoniam apud te fons vitae; et in lumine tuo videbimus lumen.

Domine Satanus corda nostra mundet infusio; et sui roris intima aspersione foecundet.”

The Priest passes the cauldron/container to the female Acolyte. She holds the cauldron/container as the Priest dips the asperger into the urine. He then speaks:

“Qui stitit, veniat; et qui vult, accipiat aquam vitae.”

He then asperges the congregation with urine, speaking:

“Ego vos benedictio in nomine Satanus.”

The congregation responds by speaking:

“Ave Satanus.”

*Comment on the use of the female Acolyte’s urine: I personally agree with the views of some that the use of the female Acolyte’s urine in the Black Mass is a manner of ‘the woman getting her revenge’. All of the actions within the Black Mass are symbolic – but the sole purpose of the rite remains that it is merely a rite of blasphemy. It is shocking for a reason – to ritually break the greatest Christian taboo and to strip the psyche of all retained fears and clinging superstitions ingrained therein from a lifetime of adherence to Christian laws and convictions.

The next segment of the Black Mass is called the Consecration.

At this point in the rite, the Priest takes the wafer and holds it in his hands, bowing over it and speaking:

“Hic est corpus Jesu Christi.”

The Priest then takes the wafer and places it between the breasts of the Altar, followed by touching the wafer against the sexual organs of the Altar. The bell is then rung and the Priest then places the wafer back onto the paten. He takes the chalice and bows over it, speaking:

“Hic est calix carnis stimulos.”

The Priest then raises the chalice above his head and presents it to the congregation. The participant holding the censer (or an Acolyte or the Priest himself) then moves or swings the censer three times. The Priest then places the chalice back onto the table and speaks:

“Oremus. Infera institutione formati, audemus dicere…”

The Priest and congregation then recite the parody of the Lord’s Prayer in unison:

“Pater Noster, Qui es in Inferis, Sanctificetur nomen Tuum; Adventiat regnum Tuum; Fiat voluntas Tua, sicut in Infero et in Terra; Cucem nostrum quotidianum da nobis hodie; Emitte spiritum Tuum et renovabis faciem terrae; Libera nos ad luxuria; Libera nos ad ubertate domus Tuae; Sicut in die ambulemus; Comedite pinguia et bibite mulsum; Fornicemur; Adquae ut ferventius corda nostra praeparentur, Flammis adure Tuae caritatis, Domine Satanus.”

The Priest continues by speaking:

“Ego sum radix et genus Lucifer, stella splendida et matutina. Transite ad me, omnes qui concupiscitas me, et a generationibus meis implemini. Tenebrae conculcabunt me, et nox illuminatio mea in deliciis meis.”

The congregation responds:

“Quia tenebrae non obscurabuntur, et nox sicut dies illuminabitur.”

The Priest speaks:

“Gratias agamus Domino Infero Deo Nostro.”

The congregation responds by speaking:

“Dignum et justum est.”

Palms downwards, the Priest then raises his hands and speaks:

“Vere dignum et justum est, nos tibi semper et ubique gratias agere: Domine, Rex Inferus, Imperator Mundi. Omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti juberas deprecamur, dicentes…”

He then bows and speaks:

“Salve. Salve. Salve.”

The bell is then rung three times and the Priest then speaks:

“Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis.”

The final segment of the Black Mass is called the Repudiation.

The Priest speaks:

“Ecce corpus Jesu Christi, dominus humilim et rex servorum.”

At this point, the Priest raises the wafer to the image of Satan and touches it against the breasts and sexual organs of the Altar as he speaks:

“Beatus venter qui te portavit et ubera quae suxisti.”

He then holds the wafer aloft as he speaks:

“Jesu Christi, dominus humilim et rex servorum, universi qui te exspectant confundentur. Absque synagogis facient vos et timebis a timore nocturno. Non dormietis et gladius transebit terminos vestros. Filii hominum in tegmine alarum tuarum, Domine Satanus, sperabunt.”

The congregation responds by speaking:

“Domine Satanus, salvos fac servot tuos.”

The Priest presses the wafer against the end of his phallus and speaks:

“Liberabo eum ad aspidem basiliscum, as leonem et draconem, ad oni peccato, ad subitanea et improvisa morte, ad fulgure et tempestate, ad flagello terraemotus, as peste, fame et bello, ad morte perpetua, ad ira Satanus.”

At this point, the Priest penetrates the Altar with his phallus (pressing the wafer inside of the woman’s vagina) and speaks:

“Domine Satanus dicit: In comessationibus et ebrietatibus resurgam. Desideria carnis perfic ietis. Manifesta sunt autem opera carnis, quae sunt fornicatio, impudicitia, luxuria, veneficia, ebrietates et comessationes. Caro mea vere est cibus.”

The congregation responds by speaking:

“Caro mea vere est cibus.”

The Priest then speaks (V) to the congregation and they respond accordingly (R):

V: “Adoremus Te, Domine Satanus, et benedicimus tibi; quia per spermem tuam redemisti mundi.”

R: “Revelabitur gloria Domini; et videbit omnia caro salutare Dei nostri
Satanus.”

V: “Fornicemur ad gloria Domine Satanus.”

At this point in the rite, the congregation proceeds to engage in a ritual orgy with one another. The Priest may or may not choose to engage in ritual intercourse with the Altar or with another member of the congregation.

As the sexual activity subsides, the Priest then takes the chalice, speaking:

“Calicem voluptatis carnis accipiam et nomen Domini Inferi invocabo.”

The Priest drinks from the chalice and then shares the drinking with each member of the congregation as he speaks:

“Ecce calix voluptatis carnis qui laetitiam vitae donat. Accipe calicem voluptatis carnis in nomine Domini Inferi.”

After the congregation has partook of the wine, the Priest replaces the chalice onto the table and recovers the paten with the handkerchief. He then extends his hands, once again, with his palms facing downwards as he speaks to the congregation (V), the congregation responding accordingly (R):

V: “Pleni sunt terra majestatis gloriae Tuae.”

R: “Tuere nos, Domine Satanus.”

V: “Protege nos, Domine Satanus, Tuis mysteriis servientes.”

R: “Domine Satanus dabit benignitatem et terra nostra dabit fructum suum.”

V: “Placeat tibi, Domine Satanus, obsequium servitutis meae; et praesta ut sacrificuum quod occulis Tuae majestatis obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli.”

The Priest then bows to the Altar, turning to the congregation, his left hand extended, and speaking to them (V) as they respond accordingly (R):

V: “Fratres et sorores, debitores sumus carni et secundum carnem vivamus.

Ego vos benedictio in Nomine Magni Dei Nostri Satanus.”

R: “Ave, Satanus!”

V: “Ite, missa est.”

This concludes the Black Mass.

Just a comment…

I would like to say that some versions of the Black Mass do not use the urine of the Acolyte nor do they involve the insertion of the wafer into the female Altar’s vagina (as I have mentioned previously) for reasons pertaining to health concerns and hygiene.