Infernal Dialogues

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The Satanic Feminine Divine: Part III – Machaloth

Originally published 7 March 2011. © Torey B. Scott

 Machaloth, although not considered to belong to the hierarchy of the Demon Queens of sacred sexuality, is one of the most enigmatic Demonesses within Semitic Demonolatry. Like Eisheth Zenunim, little is known of Machaloth’s origins. Within Kabbalistic traditions, Machaloth is one of the four averse powers beneath the feet of the Kerubs thus making Her the anti-Kerub of the world of Briah. Like Her daughter, Agerath, Machaloth is depicted as a woman who is part serpent. She is said to ride upon a beast which resembles a scorpion-like serpent or dragon.

Machaloth is reputed to have a special relationship with the kingdoms of the Greeks—it is suggested by some soft polytheists that She is perhaps comparable to one of the Greek goddesses or serpent-like creatures within Greek mythology.

Machaloth’s name loosely translates from the Hebrew mahathallah as “deception” or “illusion”. Her name is similar to that of the Demon, Magot(h)—often appearing within occult texts as a high-ranking Demon and similar in status to Beelzebub, Asmodeus and Satan Himself. This suggests that Magoth and Machaloth may be one in the same, although there is no real evidence to support this theory.

She is associated with the Element of Water and with the 23rd Path known as Sekhel Qayyam or the Path of Sustaining Intelligence upon the Tree of Life. As a Demoness of Water, Machaloth is aligned with Lunar currents and the concepts of compassion, healing and psychism. Like Naamah, Machaloth is a fantastic deity to approach when pursuing divinatory avenues as She will speak truly and with patience. Although all of the Demonesses may be approached for matters of healing, Machaloth is especially concerned with the healing arts, especially in relationship to afflictions pertaining to fluid, chills, menopausal symptoms and nutrition. She is also especially concerned with scrying and introspective mediations.

Machaloth is the Matron Demoness of mothers. Although many of the other Demonesses are inherently concerned with the protection of infants and childbearing women, Machaloth is specifically aligned with the sacredness of motherhood. While most of the other Demonesses may be approached for the protection of a child, Machaloth is the ideal ally for the ensuring of the safety of any woman to whom has been born a child regardless of age. She can offer guidance and compassion for mothers who are dealing with rebellious teenage children and especially those single mothers who are struggling to raise a family on their own. She is also a goddess of fertility.

Machaloth, like many Water spirits, has a hauntingly beautiful singing voice and often uses it to soothe those in distress. She may often be heard singing when we are experiencing times of extreme stress or pain and reminds us that all suffering is only transient. She also possesses the power of foresight and may send to us omens or messages in order to warn or to prepare us for life-altering events and changes. Her presence is felt most strongly during storms and periods of heavy rain. Unlike the majority of Her sister Demonesses of Water who are innately connected with the oceans, Machaloth is primarily attached to freshwater lakes, streams and ponds. She sometimes manifests as a beautiful middle-aged woman, nude from the waist up with pale skin that shimmers iridescently.

Machaloth has the ability to aid the magician in situations in which defensive magick is called for. As well as teaching us ways in which we may best protect ourselves, She can also grant to us temporary or permanent Auric shields and may act on our behalf in negotiations with the Patron or Matron deity of the offender in question. Machaloth has a deep knowledge of the occult and of the ways of human beings and well-suited to serve as an advisor if one is in doubt of one’s abilities or is simply in need of direction. She also retains influence within the realm of psychism—mentoring and aiding those in need of the knowledge of astral travel, dream interpretation, spiritual visions and clairvoyance.

Primary Name: Machaloth

Other Names: Machalath, Mahlat; Magoth, Magot (Speculative)

Mythological Source(s): Kabbalistic and Occult Traditions

Title: Machaloth, Mother of Agerath

Role: Demoness of Water, Matron Demoness of Mothers

Sacred Animals: Serpent, scorpion, eagle, crab, dove, penguin, catfish, cat, camel, frog, toad, baboon, bat, hare, rabbit, otter, dog, sow, turtle, ibis, heron

Mythical Beings: Water beings, ghosts, succubi, vampires

Zodiacal Sign(s): All Water Signs, especially Cancer

Planet(s): The Moon

Element(s): Water

Direction: West (Traditional), South (Biblical), West (Agrippa)

Colours: Sea-green

Soul Part: None

Sense: Taste

Musical Key: None

Kabbalistic World: Briah

Kabbalistic Hell: None

Kabbalistic Palace of Hell: None

Tree of Life Attributions: Path 23 (Sustaining Intelligence)

Qliphothic Habitation: None

Associated Demons: Malkunofat

Vowel: O

Sounds: s, sh, z, zh

Environment: Hydrosphere

Season: Fall

Magickal Words: Nerxiarxin, Geniomouthig, Thothoutthoth

Consort: Unknown

Children: Agerath

Parentage: Rahab (Speculative)

Trees: Willow, alder, hazel, lime tree, mangrove

Herbs: Lotus, waterlily, leek, crab-apple, hay, camphor, cucumber, poppy, pumpkin, gourd, lettuce, melon, purslane, beetroot, reed, white sandalwood, lime, lotus, watercress, banyan, almond, mugwort, hazel, moonwort, alder, pomegranate, mistletoe, peony, comfrey, mangrove

Stones: Moonstone, pearl, quartz crystal, chalcedony, emerald, sapphire, green lapis, onyx, beryl, aquamarine, marble

Incense: Myrrh, orris, calamus, lotus, jasmine, willow, black copal, white sandalwood, benzoin

Metals and Minerals: Silver, sulphates

Tarot Cards: The Hanged Man (Elemental/Kabbalistic), The High Priestess (Planetary), The Chariot (Zodiacal), the four Queens, Cups, Queen of Cups

Ailments: Fluid retention, chills, menopausal symptoms, hormonal imbalances in women, stress and anxiety, post-partum depression, malnutrition and malabsorption, lymphatic disorders, menstrual troubles, arthritis, stomach complaints, breast cancer and breast disorders, nausea and vomiting

Bodily Government: Female reproductive organs, female hormones, lymphatic system, breasts, stomach

Sin: Sloth

Vices: Laziness, depression, procrastination, irresponsibility

Virtues: Zeal/enthusiasm, inspiration, punctuality, responsibility

Holy Days: July 21 (Zodiacal), June 21 (Summer Solstice – Northern Hemisphere)

Time of Day: Sunset

Chemical Element: None

Alchemical Process: Dissolution

Symbolism: Storms, rain, rivers and streams, scorpion

Chakra: Third Eye, Heart, Belly

Ritual Tools: Wine, chalice, mirror, aspergillum

Drugs: Blue lotus, juniper, Emmenagogues, ecbolics

Powers and rulership: Compassion, Greece, water magick, motherhood and the protection of mothers, divination, defensive magick, negotiations, the occult, calming of anxiety, freshwater bodies and systems, omens, storms, rain, menopause, female hormonal disorders, fertility, healing, introspection, meditation, hydromancy, enchantments, clairvoyance, astral projection, dreams, visions

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The Satanic Feminine Divine: Part II – Naamah

Originally published 7 March 2011.  © Torey B. Scott
As one of the four Demonesses of sacred prostitution and sexuality, Naamah is an important goddess within the traditions of many Theistic Satanists and Demonolators. Naamah’s name translates to “pleasant” or “pleasing” and She is considered to be a goddess of divination. Other variations of Her name are Na’amah, Maamah, Nahemoth and Nahemah. These spellings often occur within various Grimoires and Kabbalistic writings in reference to Her alleged status amongst pseudo-Christian occultists as a sinister being associated with evildoing.

Naamah’s origins are obscure. Scholars do not agree as to the manner in which She first appears within mythology nor is it clear as to exactly how She became identified as a Demoness of sacred prostitution. The Zohar depicts Naamah as a fallen angel and one of the four brides of Samael alongside Lilith, Eisheth Zenunim and Agerath bat Machaloth. Within Zoharistic tradition, Naamah and Her sister Demoness, Lilith, were alleged to have visited Adam in the form of succubi—mating with him and bearing vast numbers of Demonic offspring. One such legend suggests that the Demon Prince, Asmodeus, was the product of the lovemaking between Naamah and Adam. Another telling of the story of Asmodeus’ birth implies that Agerath bat Machaloth, not Naamah, was the mother of the Demon whose father was King David.

Kabbalistically, Naamah’s role is very pronounced—at least within the context of the Qliphoth. She is aligned with the direction of Northwest, associated with Abaddon, and is depicted as a crouching woman with an animal’s body, eating earth as She crawls along the ground. Although this depiction may seem strange, it is rather fitting considering that Naamah is considered amongst most Demonolators to be a goddess of the earth. This consideration is further supported by the fact that Kabbalistically She is given rulership of the tenth anti-Sephirah of Malkuth (known upon the Tree of Life as “Kingdom” and associated with the Earth), known Qliphothically as “Lilith” but not to confused with the goddess, Lilith. Naamah also serves as a gatekeeper and psychopomp, meeting and guiding departed souls as they pass from their incarnate existence into the discarnate realm of Spirit. She exudes love and reassurance as She escorts each soul through the gate and beyond the Shadow of Death to the Otherworlds which lie in wait. She can serve as a spiritual gatekeeper as well—acting as a bridge between the unseen realms and the causal and safely communicating messages to the individual from the Otherworlds and the hereafter. She is also a Matron goddess of the creatures within the natural world, bringing healing and renewed life to all plants and animals in peril. She resides within a lush and fertile nocturnal garden filled with strange yet beautiful flora.

In addition to Her rulership of the tenth Sephirothic and anti-Sephirothic spheres of Malkuth and Lilith, Naamah is also aligned with the 31st Path known as Sekhel Temidi or the Path of Perpetual Intelligence upon the Tree of Life and the Element of Fire, indicating Her association with sexuality and passion. Naamah’s nature may thus be seen as primarily aligned with Earth, but secondarily incorporating aspects of both Fire and Water. Naamah is perhaps the most nurturing of the Four Queens and is ever-eager to provide comfort and reassurance to Her children. Thus I attribute to Her nature the Element of Earth as the primary Element and the Element of Water as the secondary Element—acknowledging the role of Fire within Her nature as a goddess of passionate love. Naamah also offers serenity to those who are troubled by worry and indecision. She helps us to slow down and examine the obstacles before us, reminding us of our strengths and abilities to solve all of life’s problems by having faith in our own Selves. She helps us to recognise those things in our lives which are detrimental to our wellbeing as well as those which benefit us or will do so in the future.

Naamah has long enjoyed a reputation as one of the most sensual and virtuous Demonesses of sacred sexuality. She has even been depicted within fictional literary works such as the novel Kushiel’s Dart by Jacqueline Carey as a gracious divine mother goddess, inspiring within Her children passion, desire and an appreciation of sexual pleasure. This portrayal of Naamah is rather accurate as She is a goddess to whom all matters of human sexuality are sacred gifts. One is reminded of the line delivered by the Great Goddess of Wicca in which She says “all acts of love and pleasure are my rituals”. This is perhaps a perfect sentiment for Naamah. Those who seek Her mysteries should bear in mind that to appreciate the joys of the flesh is to pay homage to Naamah.

Primary Name: Naamah

Other Names: Na’amah, Nahemah, Maamah, Nahemoth

Mythological Source(s): Kabbalistic and Occult Traditions

Title: Demon Queen, Bride of Samael, Queen of the Earth

Role: One of the Four Demon Queens, Demoness of Sacred Sexuality, Protector of Women and Children, Goddess of Love

Sacred Animals: Bull, serpent, dog, lamb, owl, goat, sow, dove, rhinoceros

Mythical Beings: Gnomes, dwarves, elves, gorgons, minotaurs, succubi

Zodiacal Sign(s): All Earth Signs, especially Taurus

Planet(s): Earth, Venus

Element(s): Earth (Primary), Water (Secondary), Fire

Direction: Northwest (Kabbalistic), North (Traditional), East (Biblical), South (Agrippa)

Colours: Black and yellow

Soul Part: Guph (The Physical Body)

Sense: Touch

Musical Key: F

Kabbalistic World: Assiah

Kabbalistic Hell: None

Kabbalistic Palace of Hell: The Seventh Palace

Tree of Life Attributions: Malkuth

Qliphothic Habitation: Lilith (Queen of the Night)

Associated Demons: Lilitu

Vowel: A

Sounds: k, kh, g, gh

Environment: Geosphere

Season: Winter

Magickal Words: Psychompoiaps, Demogened, Zenobiothiz, Nerxiarxin

Consort: Samael

Children: Asmodeus (Speculative)

Parentage: Unknown (perhaps Rahab)

Trees: Oak

Herbs: Lily, olive, wheat, peach, fig, vervain, mallow, almond, honeysuckle, lemon, coriander, watercress, spinach, fuchsia, clover, mistletoe, iris, hyacinth, lilac, cherry, myrtle, daisy, pansy, periwinkle, apple, rose, thyme, verbena, corn, ivy, willow, cereals, oak

Stones: Quartz crystal, sapphire, garnet, carnelian

Incense: Dittany of Crete, storax, black copal, vertivert, sandalwood, musk, patchouli, oak moss, rose, myrrh, ambergris, benzoin, clover

Metals and Minerals: Bismuth, copper, red brass, green lapis, pearl, coral, glass

Tarot Cards: The Empress (Planetary), The Hierophant (Zodiacal), Judgment (Kabbalistic), the four Princesses, Pentacles, Queen of Pentacles

Ailments: Mental illness, bowel complaints, joints and bone disorders and injuries, reproductive difficulties and disorders, menstrual pain, sexual dysfunction, growth problems, hormonal disorders, throat and neck conditions and injuries, lethargy, sexually-transmitted diseases, stomach and digestive complaints, cancer, numbness, diarrhoea, constipation

Bodily Government: Excretory system, skeletal system, reproductive organs (especially the female reproductive system), throat and neck, tissues

Sins: Lust

Vices: Inertia, hypersexuality, gullibility, self-undoing

Virtues: Discrimination, scepticism, self-control

Holy Days: May 14 (Zodiacal), April 30 (Walpurgis Nacht/Beltane – Northern Hemisphere)

Time of Day: Midnight

Chemical Element: Sulphur, Antimony

Alchemical Process: Congelation

Symbolism: Circle, Alchemical glyph for Salt, inverted triangle, equal-armed cross, key, cube

Chakra: Root

Ritual Tools: Magickal circle, salt, altar, chalk, wax, lectern

Drugs: Hashish, aphrodisiacs

Powers and rulership: Love, sacred sexuality, lust and desire, comfort, healing, nurturing, safety, relationships, protection and wellness for animals and vegetation, comfort for the dying and departed souls, healing, introspection, reassurance, discernment, serenity, logically solving problems and dilemmas, soothing anxieties, self-confidence, willpower, altered states of consciousness, earth magick, geomancy, talismans, alchemy, physical strength, love magick, sex magick, knowledge of the afterlife, communication with the deceased, necromancy

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The Satanic Feminine Divine: Part I – Lilith

Originally published 7 March 2011.  © Torey B. Scott

Perhaps the best-known Demoness of all time is Lilith. Although a vast number of variations and interpretations pertaining to Her origins and nature may be found scattered throughout the annals of religious traditions, Lilith is most often accepted to be the first wife of the Biblical Adam and, contrary to belief, the first woman. In the Talmudic version of Her myth, Lilith was created, like Adam, from dust. Unlike Lilith’s successor, Eve, who was created from Adam’s rib, Lilith was created as an equal to Her husband. During their lovemaking, Lilith desired to mount Adam and to move astride him. Adam, however, insisted that She lay beneath him. Because Lilith considered Herself to be Adam’s equal, She did not feel that it was fair for Her to assume the subservient role and to allow Her male partner to dominate Her. Because of Her refusal to obey the commands of Her husband, Lilith finally abandoned him (although another version of the story insists that God cast Lilith out of the Garden and cursed Her).

Lilith evolved over time into a Demoness, finding Herself feared and loathed by those who considered Her to be an evil spirit concerned with murdering newborn babies and mothers during childbirth. The association of Lilith with a child-murdering Demoness most visibly originates with the Jewish interpretation of the myth of Abyzou, a female Demon of European tradition who was allegedly responsible for miscarriages and infant mortality. She is also depicted, in contrast with the traditional image of Satan, as being the Serpent responsible for the temptation of Eve. Amongst Zoharistic traditions, Lilith was one of two Demonesses who mated with Adam and bore innumerable Demons from this union. Another legend details that, after Her abandonment of Adam, Lilith resigned Herself to abide within the desert where She allegedly found refuge and companionship with sympathetic Demons. God sent three of his angels to retrieve Her, but Lilith denounced him. According to other sources, Lilith vowed to murder the children of men for the sins of their fathers—smiling at them and destroying them as they lay vulnerable within their beds. Although most Satanists and Demonolators do not accept this sensationalised depiction of Lilith as the destroyer of innocent lives, many honour Her as a protector of children and pregnant women as well as an advocate for women’s rights.

It is suggested that Lilith originated as a Sumerian goddess of desolation and may be associated with the Babylonian demon known as lilitu, a succubus-like entity which preyed upon men. Her name translates to “Storm Goddess” or “She of the Night” and Her sacred animal is the owl, believed to symbolise Her affiliation with nightime and Her alleged role as a silent predator. Amongst modern Demonolators and Theistic Satanists, Lilith is honoured as a protective goddess and one of the four Demonesses of sacred prostitution. She is sometimes identified with the star known as Algol or “The Demon’s Head”. Lilith is often embraced as the Matron deity of many female Demonolators due to Her obvious role as a champion of gender equality, female empowerment and feminine sexual liberation.

Lilith is often considered to be a dual-aspected goddess—She is honoured amongst many Demonolators in both Maiden and Mother facets which are Lilith the Younger (Lilith Ulemta) and Lilith the Elder (Lilith Savta). In Her aspect as Lilith the Younger, She is considered to be the wife of the Demon, Asmodeus. She possesses the ability to transform dark energy into usable energy and may be approached in matters in which one has found themselves cursed or plagued by Auric attachments. In Her aspect as Lilith the Younger, Her image is that of a hermaphrodite—female from Her head to Her waist and male below. She is depicted as riding within a chariot drawn by a winged horse and a winged lion and is aligned with the direction of Southwest. This image was inspired by the Kabbalistic tradition in which Lilith plays a substantial role as a Qliphothic Demoness, ruling the anti-Sephirah of Yesod which is known as Gamaliel.

An interesting correlation between Lilith’s association with the ninth Qliphothic emanation is that, like Yesod, Gamaliel is associated with the Moon, independence and illusions. As the Mistress of Illusions, Lilith’s lessons often present as life situations which are seemingly “too good to be true”—She encourages us to look beyond the illusion and, through the inner vision of our intuition, discern the truth. Her connection with discerning illusion from truth is also represented by Her sacred creature, the owl, whose acute vision and ability to find its way through the darkness enable it to thrive. Lilith, as depicted in ancient reliefs, traditionally wears a headdress adorned with lunar horns and is sometimes envisioned as a winged woman with the legs and feet of a bird of prey. Lilith the Younger is specifically attributed to the 30th Path known as Sekhel Kelali (The Path of Collecting Intelligence) upon the Tree of Life and Thagiriron (Disputers) upon the Tree of Death. Because of this association, Lilith the Younger may be seen as possessing a similar nature to that of Eisheth Zenunim, the eldest of the Four Queens—Her nature as a passer of judgment and goddess of retribution denotes Her as a beneficial ally when one is in need of justice, especially those events in which one has falsely accused an innocent.

Lilith the Elder is sometimes considered to be the chief manifestation of the goddess, most closely associated with Her role as the bride of Satan or Samael. Within Thelemic mythology, the feminine representation of Babalon is comparable with Lilith by many Demonolators although this line of thought is much more common within Luciferian circles. Kabbalistically, Lilith is also regarded as one of the four averse powers at the feet of the Kerubs. In this, She may be seen as an anti-Kerub, described as being outwardly beautiful yet inwardly corrupt and putrefying, riding upon a strange beast. As one of the averse powers, Lilith is said to rule the Kingdom of Babel. Her division amongst the four elemental anti-Kerubs is classified as belonging to the Kabbalistic world of Atziluth and encompassing the Sephiroth of Kether, Chokmah and Binah. In this, Lilith may be considered the emanation of the primary Divine Feminine—amongst some She is thus aligned with the great creative Mother emanation of Binah, the Aima Elohim. Elementally, the world of Atziluth is assigned to Fire—however Lilith’s true Elemental nature is dependent upon the perceptions and interpretations of the individual. Lilith the Elder is given rulership of the direction of Southeast within Qliphothic traditions and is associated with the 28th Path upon the Tree of Life known as Sekhel Motba (The Path of Active Intelligence) and Bahimiron (Bestial Ones) upon the Tree of Death. Lilith the Elder is the Demoness of the Dark Arts and malediction. She is a great ally and mentor to the magician when attempting to learn the subtleties of black magick.

Much confusion arises amongst Demonolators when attempting to discern the truth in the conflicting mythological accounts of Her marriage to both Asmodeus and Samael. One of the most common assumptions is that Her maiden aspect, Lilith the Younger, is paired with Asmodeus as an aspect of Samael. This is, however, a soft polytheistic interpretation as many Demonolators do not equate Samael and Asmodeus as being the same entity. Nonetheless, many Kabbalistic traditions indicate that the character known as “Samael the Black” is identical to Asmodeus. Regardless, the most common belief amongst Satanic Demonolators in regards to Lilith’s relationship with a male counterpart is that She is the bride of Satan.

Many Neo-Pagans have begun to recognise the value in Lilith’s story as it relates directly to the struggle against the oppression by male-dominated religious traditions. In addition, Lilith is often interpreted as a manifestation of the Great Goddess, especially amongst soft polytheists. In addition to Lilith, most Demonolators also embrace a belief in Her three companion goddesses—Naamah, Eisheth Zenunim and Agerath bat Machaloth. Some paths insist that these sister Demons are in fact mere aspects of Lilith, but the inclination for Satanic practitioners to accept all four Demonesses as independent sentient beings remains prevalent.

Primary Name: Lilith

Other Names: Lilitu (Speculative), Lilith the Elder (Lilith Savta), Lilith the Younger (Lilith Ulemta)

Mythological Source(s): Babylonian, Christian, Judaic, Occult and Kabbalistic Traditions

Title: Queen of the Night, Demon Queen, Bride of Samael, Mistress of Illusions

Role: Succubus, Demoness of Sacred Sexuality, One of the Four Demon Queens, Protector of Women and Children, Goddess of Childbirth

Sacred Animals: Owl, toad, dog, elephant, serpent, cow, catfish, camel, baboon, crab, bat, rabbit, otter, sow, goose; peacock, eagle, raven, mole, cuttlefish, mouse, crocodile, goat, wolf, oyster, tortoise, crow (Lilith the Elder); Lion, birds of prey, stork, cats, vultures (Lilith the Younger)

Mythical Beings: Strange beasts, monsters, Pegasus, winged lions, salamanders, phoenix, lares, ghosts, succubi and incubi; Will-o’-the-Wisp, dragon, manticore (Lilith the Younger); water beings, sylphs (Lilith the Elder)

Zodiacal Sign(s): All Fire and Water Signs (General); Aquarius (as Lilith the Elder); Leo (as Lilith the Younger)

Planet(s): The Moon (General); The Sun (as Lilith the Younger); Saturn (as Lilith the Elder); Algol (Star)

Element(s): Earth (Innate), Fire (Primary), Water (Secondary); Fire/Air (as Lilith the Elder), Fire/Water (as Lilith the Younger)

Direction: South (Elemental), Southeast (as Lilith the Elder), Southwest (as Lilith the Younger)

Colours: Indigo (Kabbalistic); amber (Lilith the Younger); bluish mauve (Lilith the Elder)

Soul Part: Nephesh (The Animal Soul)

Sense: Sight

Musical Key: C

Kabbalistic World: Atziluth (Kabbalistic); Yetzirah (as Lilith the Elder and Lilith the Younger)

Kabbalistic Hell: Gehenna

Kabbalistic Palace of Hell: The Seventh Palace

Tree of Life Attributions: Yesod (General), Path 28 (Active Intelligence) as Lilith the Elder; Path 30 (Collecting Intelligence) as Lilith the Younger

Qliphothic Habitation: Gamaliel (Obscene Ones); Bahimiron (Bestial Ones) as Lilith the Elder, Thagiriron (Disputers) as Lilith the Younger

Associated Demons: Gamaliel, lilitu, Tentatores/Maligenii; Bahimiron and Hemethterith as Lilith the Elder; Thagiriron and Raflifu as Lilith the Younger

Vowel: I; E (Lilith the Elder); O (Lilith the Younger)

Sounds: b, v, p, f; d, dh, t, th (Lilith the Elder); s, sh, z, zh (Lilith the Younger)

Environment: Mangasphere; Atmosphere (Lilith the Elder); Hydrosphere (Lilith the Younger)

Season: Summer; Spring (Lilith the Elder); Fall (Lilith the Younger)

Magickal Words: Geniomouthig, Phimemameph, Nerxiarxin; Ypephenoury, Iaeouoi, Phimemameph, Nerxiarxin (Lilith the Younger); Sesenmenoures, Chenneopheoch, Phimemameph, Akrammachamari (Lilith the Elder)

Consort: Samael; Asmodeus (as Lilith the Younger)

Children: Numerous Demons

Parentage: Rahab (Speculative Father); Yahweh (Biblical)

Trees: Willow, hazel, alder, cypress, aspen, elm, ash, linden, laurel, palm, chestnut

Herbs: Crab-apple, hay, camphor, red poppy, hibiscus, nettle, almond, mugwort, hazel, moonwort, alder, pomegranate, mistletoe, peony, juniper, pumpkin, gourd, lettuce, melon, purslane, beetroot, reed, white sandalwood, lime; asphodel, cactus, hemlock, cocoa, cypress, datura, hellebore, spurge, fennel, male fern, lichen, moss, lungwort, rue, weeping willow, tobacco, dragonwort, coconut, aspen, peppermint, linden, pennyroyal, ash, nightshade, elm, amaranth (Lilith the Elder); angelica, balsam, corn, cinnamon, cardamom, cabbage, chrysanthemum, cyclamen, cloves, heliotrope, laurel, lavender, lotus, marjoram, orange, palm, barley, primula, rosemary, saffron, red sandalwood, sage, tansy, thyme, sunflower, knotgrass, marigold, chestnut, watercress, blue lotus (Lilith the Younger)

Stones: Quartz crystal, pearl, moonstone, chalcedony, marble, green lapis, fire opal; carbuncle, chrysolite, pyrite, aventurine, sunstone, beryl, aquamarine, diamond, ruby (Lilith the Younger); onyx, jet, topaz, garnet, jasper, turquoise (Lilith the Elder)

Incense: Jasmine, ginseng, lotus, red sandalwood, dragon’s blood, cinnamon, olibanum, camphor, myrrh, jasmine, willow, black copal, white sandalwood; frankincense, golden copal, amber, saffron, myrrh, cloves (Lilith the Younger); asafoetida, indigo, sulphur, civet, musk (Lilith the Elder)

Metals and Minerals: Silver, lead, nitrates; gold, arsenic, sulphates (Lilith the Younger); iron, antimony, lodestone, magnesium, oxides (Lilith the Elder)

Tarot Cards: The High Priestess (Planetary), the four nines (Kabbalistic), Judgment (Elemental), the four Kings, Queen of Wands; Prince of Wands, The Universe (as Lilith the Elder), Queen of Wands, The Sun (as Lilith the Younger)

Ailments: Labour pains, female conditions, sexual dysfunction (especially female sexual dysfunctions), circulation disorders, lymphatic disorders, bowel complaints, leg injuries and complaints, cardiac conditions, spinal injuries and conditions, pneumonia, oedema, cystitis, blood pressure, chills, vision problems, blood disorders, paralysis

Bodily Government: Circulatory system, lymphatic system, excretory system, legs, heart, spine, respiratory system, blood

Sins: Idleness; Pride (Lilith the Younger); Greed (Lilith the Elder)

Vices: Co-dependency, weakness, submissiveness, deference, negative self-perception, idleness

Virtues: Independence, boldness, confidence, self-esteem, enthusiasm/zeal, humility, generosity

Holy Days: February 1 (Imbolc – Northern Hemisphere) February 16 (Lilith the Elder); July 21 and August 1 (Lughnasadh – Northern Hemisphere) (Lilith the Younger)

Time of Day: Noon; Dawn (Lilith the Elder); Sunset (Lilith the Younger)

Chemical Element: Fluorine (Planetary), Phosphorous (Kabbalistic)

Alchemical Process: Multiplication (Lilith the Elder); Digestion (Lilith the Younger)

Symbolism: Nine-pointed star, owl, crescent moon, crystal ball

Chakra: Crown, Solar Plexus; Throat, Heart (Lilith the Elder); Third Eye, Heart, Belly (Lilith the Younger)

Ritual Tools: Mirror, incense, stones, burning bowl, charcoal, seals/sigils, aspergillum, chalice; bell (Lilith the Elder)

Drugs: Ecstasy, Emmenagogues, ecbolics, alcohol, tonics, diuretics, pennyroyal, hashish, soporifics

Powers and rulership: Seeing through illusions, women’s mysteries, protection of women and children (especially infants), sexuality, sex magick, boldness, independence, discernment, self-esteem, justice, false accusations, ending gossip, reconciliation, slander, inspiration, divination, attaining familiars, acquisition of wealth, attaining fame, black magick, astrology, necromancy, pyromancy, transforming dark energy into usable energy, removing curses and Auric attachments, defensive magick, spiritual healing

demon queen demonic medicine demonolatry demons history mythology satanism women

The Satanic Feminine Divine: Introduction

 Originally published 7 March 2011.  © Torey B. Scott

Many of those unfamiliar with Satanic paths assume that Satanism is, like Christianity, a religion dominated by and permeated with masculine themes, ideals and aggressive philosophies which are often considered to be aligned with male qualities. Although Satanic traditions which acknowledge only the perceivably male entity of Satan as the embodiment of acausal divinity may be fairly regarded as traditions based upon masculine energies, most forms of Theistic Satanism which incorporate aspects of Satanic Demonolatry within their core religious foundations acknowledge and exalt the Dark Divine as manifesting through sacred feminine theophanies.

Some traditions regard Satan Himself as embodying both masculine and feminine polarities and as being a hermaphroditic deity which transcends the boundaries of the causal perceptions of male and female. Many Theistic Satanists embrace the image of Baphomet, as depicted by the mage Eliphas Levi, as a sound representation of the androgynous nature of Satan. As Levi’s Baphomet incorporates aspects of both man and woman, bird, fish and the terrestrial goat, it is an ideal illustration of Satan, as a being of Spirit concerned with the interests of the material world, absorbing and reflecting the beauty of Nature in all of Her guises.

Outside of the traditional exaltation of Satan Himself within Satanic traditions is the reverence of the Divine, expressed through the sacred feminine, as the Dark Goddesses. Many Neo-Pagans will already be familiar with Dark Goddesses such as Hecate, The Morrigan, Sekhmet and Hel, but Satanic traditions often recognise the Feminine Divine in the forms of Demonesses found within a variety of world cultures and mythologies.

In this series of articles, I will explore key figures of The Satanic Feminine Divine from a variety of world cultures and religions.  If you have any suggestions for figures for future articles whom I have not yet included in my series, please feel free to comment on this article and I will do my best to incorporate Them.

black magick black mass demonolatry holy days left hand path magick ritual satanism

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


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


  • 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


  • 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


  • 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.

Diane Vera key figures S. Connolly satanism Venus Satanas women

Notable Women Of The Left Hand Path

Originally published 16 June 2009.  © Torey B. Scott

You may notice that most of today’s pioneering authors and perpetuators of education on Left-Hand paths are females! In the past, the most notable authors and founders of LHP traditions were visibly male – Michael Aquino (founder of the Temple of Set), Anton LaVey (founder of the Church of Satan) and Peter H. Gilmore (present-day Magus of the Church of Satan) are a few examples.

This male-dominated field is certainly changing!

Venus Satanas

She is a mention-worthy spiritual (Theistic) Satanist and essayist. Through her website and numerous YouTube video documentary series, she is helping to bring Satanism out of the shadows and into a positive light.

Click here to visit her website

S. Connolly

She is one of the figureheads of the Ordo Flammeus Serpens (OFS), an American-based sect of Demonolators and Theistic Satanists. Her book, The Complete Book of Demonolatry can be found on She is a strong voice in the Theistic Satanism community and runs a large forum for Demonolators on the OFS website.

Click here to visit her website

Diane Vera

Diane Vera is quite arguably ‘the’ voice of Theistic Satanism today. She has published numerous highly-detailed essays on the subject at her website and is the founder of the Cathedral of the Black Goat. She also runs an anti-dogma group called The Black Goat Cabal for Theistic Satanists who reject LaVeyans’ claims that they are the only ‘true’ Satanists.

Click here to visit her website

Blanche Barton and Peggy Nadramia

Blanche Barton is the present-day Magistra Templi Rex of the Church of Satan. Peggy Nadramia is the present-day High Priestess of the Church of Satan. Both of these women play very large roles within the Church, and have published numerous essays on a variety of topics pertaining to LaVeyan Satanism.

Essays by Blanche Barton:

Essays by Peggy Nadramia:

meditation satanism

Meditation: Immersion Within The Ether

Originally published 9 August 2009. © Torey B. Scott

This meditation is designed to bring you closer to the concept of ‘darkness’ as it relates to the unseen etheric substance of the Universe, the vast expanse of ‘space’ and ‘time’. It is also an exercise which serves to open your subsconscious to subtle messages or impressions. This exercise ‘unites’ you with the fabric of the Universe. It is helpful in developing your sensitivity and receptivity to psychic experiences.

Firstly, this meditation is best done in a very dark room. If you are uncomfortable meditating in complete darkness, feel free to use a candle or dim nightlight. You will need to find a place to sit comfortably. Be sure that the room temperature is comfortable and not too hot or too cold. You should wear comfortable clothing or, alternately, meditate naked. Close your eyes and focus on your breathing. Ideally, you should learn to breathe in such a way that you slow your mental processes, but not in such a way that it is distracting. What I like to do, to begin, is to breathe in, counting to four as I do so. Next, I hold the breath for a count of four, also. I then exhale, counting to four once again. So the process would be: inhale (1-2-3-4), hold (1-2-3-4) and exhale (1-2-3-4). You are free to use any method that works for you. After a few of these counts, I breathe a bit more normally, drawing breath in through my nose and exhaling through my mouth. It sometimes helps to make an audible sound as you exhale, whether it’s a marked audibility of your breath escaping or something akin to a ‘k’ sound, followed by the exhale.

The point is that you be as comfortable as possible and follow a breathing pattern which works for you.

Clear your mind of all thoughts. Focus on your breathing at first and then let your mind become aware of the stillness and blackness surrounding you. In your mind’s eye, see before you and all around you an all-encompassing and vast darkness. ‘Feel’ it against your skin, flowing into your mouth and lungs as you inhale and flowing out again as you exhale. Become aware of the sensations in your body and on your skin. How does the darkness feel to your skin? Is it cold? Is it hot? Is it lukewarm? How does it feel when it enters into your throat and lungs as you draw breath?

As you feel the darkness brushing against every inch of your body, envision it begin to pervade your skin, soaking into your pores, your arteries, your muscle tissue. As you breathe it in, see it color each part of your body deep matte black until you are entirely engulfed, your form indistinguishable from the surrounding darkness. You are one with it.

Take a moment to feel yourself immersed in this nothingness and, at the same time, everything. It is the adhesive which holds together all that is the seen and unseen worlds. It is the Ether. There is nothing separating you from all that Was, all that Is and all that Will Be. You are all-knowing, all-seeing, omnipresent. There is nothing that is beyond your potential to achieve, there is nothing that is beyond your potential to conquer.

Pay special notice to any smells, tastes, sounds or visions you may experience at this point. Your mind is open to receiving now – be attentive.

Once you are satisfied with your experience, pay attention to your breathing once again. Envision the blackness draining from your body as your exhale, coursing backwards through your veins and seeping from your skin. Perceive your form distinct against the backdrop of the all-encompassing darkness; see yourself glimmering, renewed, empowered.

Bring your awareness back to the mundane. Listen to the sounds around you, wiggle your toes and fingers. Slowly open your eyes and take a moment to observe your surroundings. If needed, you may wish to ground yourself, especially if you feel light-headed or uneasy. A simple way of doing this is to kneel and press your palms against the floor or ground, envision any excess energy (you may choose to visualize the energy as light) flowing through your arms and out of the bottoms of your palms into the ground. If you are in a building, envision the energy seeping through the floor of the building and down into the earth itself until it has completely vanished.

Write down any notable sensations, ideas or experiences you may have had during the meditation. Pay attention to any impressions you may receive afterwards.

You can perform this meditation to help open yourself to psychic experiences and to develop your ability to perceive.

meditation satanism

Meditation: In The Palace Of The King (Or Queen)

 Originally published 9 August 2009.  © Torey B. Scott

This meditation is designed to supplement a person’s awareness of self-importance, inherent divinity and to essentially to aid them in understanding that all human beings, for whatever shortcomings we may have, are worthy of praise and respect – and that we are all Kings and Queens in our own right.

Begin by finding a comfortable space in which to meditate. Ideally, you should ensure that the room is a comfortable temperature and that you will not be disturbed. Wear comfortable clothing and be sure to use the restroom and have a small snack before meditation to help minimize any distractions. Close your eyes and sit comfortably, focusing on slow deep breaths. Find a breathing pattern that is not too distracting, but which harnesses your focus. Clear your mind of any distractions and draw your attention away from any itches or tingles by training it to follow your breathing.

In your mind’s eye, slowly bring your attention to the fact that you are surrounded by darkness. Suddenly, in front of you, there appears two large drawn mauve curtains. Walk towards them and stand in silent contemplation before them for a moment.

Reach out your hands before you and part the curtains. Step through until you are suddenly bathed in a brilliant white light, blinding and overwhelming. As the light fades, you can clearly see that you are standing alone before a long corridor within a massive yet beautiful palace. Above you are high arching ceilings, adorned with illustrious carvings and embellishments, beneath your feet you can feel the chill of the solid marble floor. On each side of the corridor rise massive stone pillars which support the ceiling above. At the far end of the corridor you see what appears to be a throne atop a dais. Proceed to walk towards the throne, but be observant of your surroundings. What are the patterns like on the floor? Are there candles in candelabras? Are there torches burning along the corridor?

As you walk towards the throne, you suddenly become aware of the palace being filled with people. They make way for you, kneeling as you pass them by. You sense that this is no ordinary palace, but that this is your palace. You swell with pride as you move closer to the steps leading up the dais. The people surrounding you watch you in silent awe, mesmerized by the power you exude, smiling as you make your way up the steps and stand before the throne. Turn to face your subjects, still kneeling before you. Observe the vast number of people crowded into the palace in your honor, be aware of how this makes you feel as they watch you, captivated by your every move. Take your seat in your throne.

Feel your personal power surging from deep within you as the crowd rises to their feet and begins to dance and feast. Bring your awareness to the whir of bodies and colors before you, the sounds of the music in the air, the sensation of the throne atop the dais, solid beneath you. Recognize your greatness. Recognize your mightiness. Recognize the divinity within you, coursing through your veins, pervading every cell. You are King (Queen) of your domain. You are loved. You are worthy of praise. You are worthy of respect. You bow to no one.

When you have completely had your fill of the experience, when you have wholly recognized your divinity and your might, rise from your throne and step down from the dais. Your subjects, having ceased what they were doing, once more make way for you as you pass, kneeling and watching you in great awe and admiration. Continue to bask in their admiration and your own sense of personal power as you make your way down the corridor and back to the curtains once again. Turn to look one more time at your palace and your subjects before stepping through the curtains.

You are once again at your starting place, surrounded by darkness. Turn to see the curtains and become slowly aware of your physical body as the image in your mind’s eye diminishes. Wiggle your fingers and your toes, focus once again on your breathing. Open your eyes and look around the room. You may need to ground any excess energy by pressing your palms against the floor and envisioning the energy seeping from your palms and into the earth.

Make a note of how you feel after the meditation in your journal, grimoire or Book of Shadows.

You can always use this meditation any time you are feeling low or unappreciated in your every day life.

meditation satanism

Meditation: Seeking The Black Flame

Originally published 9 August 2009.  © Torey B. Scott

This meditation is designed to help you to discover the Black Flame within yourself. If you are unfamiliar with the concept of the Black Flame, it is a term commonly used in some Left-Hand Paths to refer to the inner god or inner divinity within a person.

Even though we all inherently posses the Black Flame, this meditation is designed to make you more aware of its presence and to help you to learn to kindle it.

Begin the meditation by ensuring that you are in a place in which you will not be disturbed. Make sure that the room is a comfortable temperature and that you are wearing comfortable clothing (if you choose to wear any at all). Bring yourself into meditative consciousness by closing your eyes and observing a breathing pattern that is not too distracting, but that is steady and slow enough to hold your focus. Clear your mind of all thoughts and tune out any distractions. Try not to think about itching or tingling, just focus on your breathing.

Visualize yourself surrounded by complete and total blackness. Before you, you notice a small yet peculiar flame flickering. It is black as the darkness surrounding you and is clearly edged in hues of blue and white. As you walk towards the flame, you see it swell and grow in size, extending upwards and outwards until it appears as an immense wall of flame. As you stand before the flame, become aware of how it feels against your skin. Is it hot? Is it cold?

Step forward until you are as close to the wall of flame as possible. Contemplate what would happen for a moment if you were to step inside the flame. Build your courage and step forward into the black fire. Once within, you stand still, finding yourself unharmed and instead bathed in the dancing glimmers of blue and white, immersed in warmth and comfort. As you stand within the flame, you feel a sense of empowerment, sheer ecstasy welling up from deep within you, filling you. You are strong and unmoved by anything at all. There is nothing you cannot accomplish, nothing you cannot overcome. Imagine all of the great things you have done, the accomplishments in your life, praise that people have given to you, any accolades you have received, anything and everything that you have done in the span of your lifetime that is worthy of notice. Recognize your greatness. Recognize your intelligence. Recognize that you are unique. As you draw breath, envision the flames entering your body, pervading your cells and seeping into your very core. Become merged with the flame. It empowers you, it gives you strength, it awakens the god within you. “I am God and there is none like me”. The phrase wells up from deep within. Say the words and believe in them completely. You ARE God and there is NONE like you.

Once you have had your fill, once you have satisfied your Ego, turn around and step forward, emerging from the wall of flame and back into the cool stillness and the darkness of your mind. Turn to see the flame diminish before you, returning to the small glimmer as it first appeared to you. Envision the same tiny flame now burning deep within yourself, in the center of your heart. Be mindful that it is there forever more. You need only call upon it to be reminded of your divinity, your personal power and the greatness of your being. Take the flame with you as you bring yourself out of the meditation, wiggling your fingers and toes, listening tot he sounds of the room, opening your eyes and looking around you.

If needed, ground yourself to siphon off any excess energy you may have accumulated. This is especially important if you are feeling light-headed or uneasy after the meditation.

Write down how you feel afterwards in your journal, grimoire or Book of Shadows.

Use this meditation to kindle the Black Flame within any time you are feeling the burdens of the mundane world dragging you down.

black mass psychodrama ritual satan satanism

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

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.