#Infernal Liturgy

[ozzgin]

I was pondering on what horrors to write for Halloween and when I remembered how many times I’d hoped for Valak content…I ran and whipped out my Grimoire and started typing in delirious inspiration.

Yandere! Valak x Reader

Featuring the Infernal President and a blissfully unaware reader backpacking through Romania. Warning: NSFW, blasphemy, non-consent

[Horror Masterlist]

“Mommy told me something

A little kid should know

It’s all about the Devil

And I’ve learned to hate him so

She said he causes trouble

When you let him in the room

He will never ever leave you

If your heart is filled with gloom”

"Now, you can't really say you've visited Romania until you see at least one monastery! Most Romanians are very religious, so churches and monasteries are popular attractions for tourists and locals alike." The tour guide is awfully enthusiastic for a cloudy Sunday morning. You nod politely and follow the group, although you can already feel yourself become distracted.

You're mostly interested in the old castles and bucolic hiking trails that Transylvania has to offer. Religious places...not so much. Alas, it's part of the experience. You check the flyer containing today's travel plans and google the location mentioned by the guide. Cârța Monastery. Seems to have some ruins included, and you'll be right on time for the Sunday chorus service, huh. Maybe that's why they picked today for a visit. 

You hurry along the cobblestone path until the first traces of a building come into view. Somehow you can't shake the feeling that something is off. You scan over the visible windows, wondering if someone is watching from above. Nothing. Once you lower your gaze again, you notice the tour guide vigorously waving his arm and encouraging you to enter the church with everyone else. You were at the very front of the group, so how long did you stare at walls? You flash an apologetic smile and rush inside. The wooden door closes with a grating creak and you fumble to the first available seat. There's a few coughs and shuffles and eventually the Liturgy begins. Your eyes wander until they find a clear window, so you entertain yourself with the sights outside. It's not like you understand the words of whatever is currently happening, and you're not religious to begin with. 

"How long is this going to take?" you groan internally and switch your focus to your hands, intertwined and resting in your lap. The monotonous chants cause your eyelids to feel heavy and they gradually lower themselves until all you see is black. It's okay, you're not sleeping. It's just a short nap, until...huh...the voices of the singing men diffuse as if distorted by distance and now everything is quiet. 

"Took you long enough." 

You jolt awake. You turn your head to check if whoever is sitting next to you has just spoken, but the room is suddenly empty. You jump from your seat and the thud of your feet hitting the stone floor creates a cavernous echo that sends a shiver down your spine. Ah, could it be that you're dreaming? The candles of the chandelier flicker, as if startled by a breeze, and abruptly go out. 

"I don't like waiting. Especially for mere humans like you."

The same voice as before reverberates through the chamber. It's deep and jarring, sounding almost unnatural. You don't like it. You tilt your head, afraid to find the source of speech but too curious nonetheless. It's a person dressed like a nun. For a brief second you relax your shoulders, assuming it's one of the people living here. But after one step ahead the figure becomes vaguely illuminated, and you can discern the features bearing on this creature's face. Blood drains from your face and you can feel the bile pooling at the back of your throat. A blasphemous deformity, oozing with blight and evil. From within the hollow, dark sockets, two yellow orbs glisten with raw malice. You realize you've held your breath until now as your lungs contract in a pitiful attempt to pump more oxygen. The movement brings back your senses and your flight instincts kick in. You immediately sprint for the door and use your elbow to slam it open, nearly collapsing to the ground. Your eyes squint under the flash of bright light. 

As you pant for air you notice you're back outside. There's people taking photos and talking cheerfully, and inside the church your group seems to have gathered before the iconostasis, listening attentively to a hearty discourse from your guide. The liturgy ended. What on Earth did you just witness? Before you can ponder the event, you feel a tug at your sleeve. It's an old lady, short and comically hunched. She's dressed all in black, with a head covering that hides most of her face, though you can still see the deep wrinkles that cross her features. 

"Oh? Sorry, I don't speak-"

"L-am văzut și eu. Diavolul, maică. Aici nu mai e demult casa Domnului. Pleacă cât mai poți, am să mă rog pentru tine." 

Her voice is shaky and she seems in distress. She strokes your arm once before limping away hastily. You blink and spend a moment trying to collect your thoughts. There's no one else nearby to ask for a translation, so you can only hope she finds help somewhere else. You return to the group and hope you won't have to deal with any other adventures. 

"This is the annex. You can still see some details in the arches." Your guide points around the pillars and mossy brick patches. You take out your phone for some photos and your arms tremble slightly. 

"It's suddenly very cold here, don't you think so?" you remark to your neighbor. 

"Really? I'm quite literally sweating right now" they respond, baffled.

"It's a shaded area, that's probably why."

"Or you're just that excited to see me again."

Your eyes widen. It's the voice. You blink, and you find yourself in the empty church once more. No, no, no, this isn't happening. No. You're dreaming. This is an absurdity. Some hallucination of sorts. You try the door handle, except this time it's locked. 

"It's not often I become interested in a mortal. In fact, this is the only time."

The nun is sitting on a bench, hands together in a praying motion. There's a mocking grin on its face. 

"Maddening, truly. Deplorable, disgraceful, outrageous. Humiliation would await me if they suspected my intentions with a perishable being like you."

"Who the hell are you?" you interrupt the erratic monologue. The nun stands up and locks eyes with you, instantly making you nauseous. 

"The Sixty-second Spirit, President Mighty and Great. His Office is to give True Answers of Hidden Treasures, and to tell where Serpents may be seen. The which he will bring unto the Exorciser without any Force or Strength being by him employed. He governeth 38 Legions of Spirits."

"What?"

"Valac." the creature extends a hand, as if expecting a handshake. "At least that's how they introduce me in the Lesser Key of Solomon." The fingers spread out and you feel a gravitational force pull you closer. It chuckles.

The cold fingers sink into your back and feel like claws digging your flesh. You let out a scream of protest and try to push away without success. It hurts. The touch burns your skin and spreads out like a wicked plague. What would this fiend even want from you? You search your mind for potential meanings and explanations. Truth be told, however, you're not well-versed in theological fantasies. 

"You can't just possess someone's body. I won't accept it. You don't have my permission."

The creature erupts in hysterical laughter and you feel your knees weaken at the sharp, grotesque teeth that creep their way out. Everything about it is vile, scandalous. Unholy.

"If you want to call it like that...Then sure. But for this kind of possession I don't need your input, I'm afraid."

Your limp body is picked up and sloppily thrown over the altar table. The impact of the hard surface against your stomach causes you to gasp. You try to turn your head and look behind, but the large, clawed hand locks around your neck and keeps you in place. You can only glance ahead. You can sense your garments being ripped apart with one swift move and shudder at the unexpected contact with the cold air on your bare body. The creature's other hand slides over your forms before stopping on your bottom, adjusting it. The realization sinks in and you begin to panic. Is this the time to say a prayer? You don't know any. 

"Our Father..." you mumble, trying to remember the continuation. 

"Go on. I'm sure He'd love to hear from you while you're being fucked on His altar. Send Him my regards."

He forces your hips upwards, exposing your intimacy. Without any further delay he thrusts his member in, painfully stretching your entrance around it. Tears well up in your eyes at the sudden discomfort. The iconostasis in front of you blurs and sways with each violent plunge into your frail body. 

"Oh, God" you sob.

"God ends here."

[sisterdivinium]

I.

War, he’d said, as if they had not just lost Shannon to it. War, as if the scars on her own body and the bruises and broken bones of her girls were due to child’s play.

But Mother Superion would obey; the cane she grips tight had taught her.

War not against the infernal hordes, but to a heretic — Jillian Salvius, scientist extraordinaire, defiler of holy relics who could not be bled dry with impunity… She would be decimated. Demons ran rampant, but she must fall.

Superion clenches her jaw. This is a distraction, dangerous folly.

… Yet this is war.

II.

She could tell those keen blue eyes had pierced through her veil as easily as her own had shredded the lab coat; where others saw enmity, their opposed species of wisdom saw equivalence. Faith, science… And one conclusion.

This fiend, this blasphemer she would have destroyed, with whose blood she would’ve dirtied her hands and the souls of her sisters, was but a woman. Intelligent, ambitious — suffering, devoted… Mother Superion might as well have hunted herself.

Jillian Salvius is no threat, not to the church.

She wonders whether this woman might forgive her for the crimes against her never committed.

III.

Jillian comes to her, as a sinner to confession.

She finds herself going to Jillian, too.

It would be indecent with any of the others; they hadn't been scarred, branded by their own hands as the two of them, they hadn't shared in enough shame as Jillian and Suzanne had.

The words sound foreign at first, but their tongue proves to have the same root.

When all slumber, they meet. Night shadows cover the open wounds and they are no longer nun or doctor or allies or enemies — only voices in the same darkness, glimmering faintly, tasting of common blood.

IV.

She is a soldier; her purpose is death. To kill — to be killed.

Mother Superion's life seeps out of her slowly rather than in the blast she had readied herself for. The pain is nothing; ignominy stings deeper.

Regrets...

Jillian's eyes analyse her, her hands travel her frantically, grip her, denying the pull of the tomb. Suzanne regrets that they waste so much energy, that she wasted so much life, that she saw so many sisters go — and now this woman would keep her.

But she cannot.

Beatrice loosens the chains.

Darkness.

Nothing.

... Light. Breath.

A daughter in her arms.

V.

... And a son made saint through the sin of sapience, a daughter's ghost left behind in the manner of a miracle.

Memories, now. Martyrs.

Suzanne's scars might have healed but still they ache. Jillian trembles and burns and breaks in her embrace. She is not used to irrevocable loss — she is not used to war.

Nor should she be, nor anyone.

Jillian had held her, refused to surrender her, so she would return the favour: in the void, there would still be love. In despair, she would still have a sister.

Common blood. A holy ritual of two — violent consubstantiation.

VI.

She would have killed her once, a target upon her heart.

But now, in darkness, baptised in their children's blood, she finds herself in her bed, underneath her, vows silenced by starving skin.

Their words had been soaked in crimson for too long — they had need of another language they could speak, a new liturgy in a godless world.

After mass, when adoration has quieted, Suzanne wakes to a hunched Jillian, veil in hand, avoiding the naked woman she has just worshipped.

"... What have I done now?"

Suzanne pulls her gently, discards the fabric, kisses her.

"Nothing I didn't want."

VII.

The carnage is done: angels are rid of their wings; the formulae that explain life were struck out and written anew; oaths were broken, oaths were sworn.

New lines are drawn, the battlefield swells, and hallowed places are no more. The devils sound the horns of holy war and tear down the icons, set hellfire on temple and laboratory alike, perverse, pitiless.

But their church stands.

Built upon forbidden land, intangible, eternal, its walls and halls were carved out of their names. Suzanne and Jillian find refuge amidst the pandemonium in one another's arms.

Not always, not only — but enough.

[devotiones-satanae]

Whenever I'm tempted by Christianity...

Part 1. The psychology

Every so often I'm tempted to return to the faith of my youth. The hymns, the beautiful liturgy, the imagery are all things I honestly miss.

But then I open a prayer book:

In your mercy

Forgive my manifold sins

Save me oh Lord

I have done evil in your sight

I am nothing without your steadfast mercy

Forgive me lest I am consumed by thy wrath

On and on it goes.

It tells me what a worthless, dirty and pitiful creature I am. How can any person become whole with such damaging psychology. It reminds me of how spousal abuse victims are indoctrinated. Repeating such garbage is like drinking poison.

No matter how loving and kind Christians portray their God I can't believe it. He's ruthless in the Bible and his salvation is based on our complete and utter failure in living up to the standard of being unthinking robots to his will. But he loves us?

Part 2. The Theology

In the beginning god created all that is and it was perfect. Then some angels didn't want to be ruled all the time and rebellion broke out in heaven. They in turn corrupted mankind by revealing good and evil?

So this god decided to curse humanity with death, hardship and strife. Along came some fallen angels and fell in love with mankind. They taught them culture, metallurgy, astrology etc. For this mankind was punished with a flood to whipe out everyone from existence.

Now, this god decided to save humanity by becoming a man and take all sin onto himself. You see, God's justice demands our destruction but there is nothing we can offer that is worthy enough as a sacrifice. So in the end god has to do it... to appease himself!?

Still, if we sin we land in hell anyway, unless we repent and crawl in the dust.

Conclusion

Human beings are worthless, undeserving worms and God would like nothing more then to destroy us. Yet, because he is merciful he decided to commit a divine suicide to appease himself.

In the end the infernal divines, the demons, did more for us than our supposed creator in Christian mythology. They taught us the difference between good and evil. They loved us, guided us and became our teachers.

God on the other hand would have liked nothing more then for us to have remained unquestioning, dumb marionettes. He punished us for every step towards sentience, maturity and self-reliance.

But I still miss the hymns, liturgy and imagery all the same...

[pronounsmegamix]

hii! i saw you answer requests so i wanna ask: can i get come cemetery or church related, horror related and/or in general "unholy" pronouns? :3 you don't have to answer if you don't want to ofc!

btw thank you for all your time and work!!

Hi! Of course! I love the aesthetic, btw, it's amazing! :D

cemetery:

cre / crim / crypt / crypts / cryptself

ne / nec / necro(polis) / necros / necroself

ca / cad / cadaver / cadavers / cadavself

co / cor / corpse / corpses / corpseself

en / tombed / tombs / entombedself

de / dec / decays / decayself

mau / maus / mauso / mausos / mausoself (or mausoleumself)

church:

fae / faith / faiths / faithself

lit / litur / liturgys / liturself

dei / deim / deus / deusself

choir / choirs / choirself

cathe / cath / cathedral / cathedrals / catheself

an(oi) / anoin / anoint / anoints / anointself

horror:

blee / bleed / bleeds / bleedself

cho / choke / chokes / chokeself

wi / wick / wicked / wickeds / wickself (or wickedself)

bo / bone / bones / boneself

te / ter / terror / terrors / terrorself

gre / grim / grims / grimself

sla / slash / slasher / slashers / slashself

unholy:

co / cor / corrupt / corrupts / corruptself

sa / sacri / sacrilege / sacris / sacriself

fie / fien / fiend / fiends / fiendself

in / infern / infernal / infernals / infernalself

ana / anath / anathema / anathemas / anathself

Thank you for requesting! I hope you have an amazing day!

[testudoaubrei-blog]

Well if I run out of long ass She Ra analyses I can always do a series of like 12 posts on the role of liturgy, infernal imagery and Marian symbolism in Disney's The Hunchback of Notre Dame.

Just kidding I will never run out of long ass She Ra analyses.

[forbidden-sorcery]

An interesting document that explicitly explored the intersection between magick and anarchy is “Liber Nihil: The Book of Nothing – Magickal Nihilism” by Hunter. This began with an exploration of how the concept of formal truth colonizes and controls existence, and “what flourishes outside these gates of uncertainty remains unbound; wild forests of though, uncharted ideas, hidden pathways, experiences unknown and yet-to-be-reduced to description. This piece consciously modeled itself on the occult texts used by groups like the Ordo Templi Orientis or the Hermetic Order of the Golden Dawn, in much the same way Discordians and Subgenii appropriate the forms of liturgy and evangelical tracts. Max Stirner’s concept of the creative nothing was applied to magick: “Thus the creative nothing which spawns from the individual is also the magickal nothing”. Ceremonial conceptions of ritual is replaced with play (“aesthetically driven experimental acts”).         Through exploring the use of hoax documents such as The Necronomicon, Liber Nihil attempted to explore how magick can be consciously used to break down belief systems: “the immense power to make-believe must always be constructed on non-belief, and remain suspensions of belief rather than entrenchments of such”. A conscious, active nihilism is a very healthy thing. It is a necessary component of any anti-civilization project. This relates to a verse by Blake: “This I shall do, by printing in the infernal method, by corrosives, which in Hell are salutary and medicinal, melting apparent surfaces away, and displaying the infinite which was hid”.

Jason Rodgers - Feral Magick (Oak Journal 1)

[anthonychiozza]

AGE OF ABORTION PREFIGURED

     The Seven Sorrows Rosary is not incredibly well known among most Catholics. Some know about the Seven Sorrows devotion to Mary, also know as the Seven Dolors, but are unaware of the Seven Sorrows Rosary, which Mary herself has asked we pray in our modern times. “It was on 3rd March 1982 that this Rosary was introduced at Kibeho, during the apparition when the Virgin Mary promised Marie-Claire Mukangango that she would teach her. The Virgin Mary taught this prayer to her children after repeatedly asking them (in the apparitions to Alphonsine and Nathalie) to accept the pain and to be converted without delay.” This apparition has been approved by the Bishop of Kibeho, and thus is worthy of belief. (1) This meditation on the suffering of Mary and Jesus in the Seven Sorrows Rosary inspired the well known film directed by Mel Gibson, “The Passion of The Christ.” We are all called to carry our own cross, which the Lord has fit to our shoulder specifically, and will lead to our salvation, given we cooperate with His Grace. There are seven meditations, and there are seven very powerful promises granted by the Lord, through Our Lady, for those that utilize this devotion. The final promise is the most powerful of all. The seventh promise is the closest thing you will ever see to being assured of salvation in the Catholic Faith.

     “According to the visions of St. Bridget of Sweden (1303-1373) our Blessed Mother promises to grant seven graces to those who honor her and draw near to her and her Son every day by meditating on her dolors (sorrows) and entering into her grief.”

"I will grant peace to their families."

"They will be enlightened about the divine Mysteries."

"I will console them in their pains and will accompany them in their work."

"I will give them as much as they ask for as long as it does not oppose the adorable will of my divine Son or the sanctification of their souls."

"I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives."

"I will visibly help them at the moment of their death-- they will see the face of their mother."

"I have obtained this grace from my divine Son, that those who propagate this devotion to my tears and dolors will be taken directly from this earthly life to eternal happiness, since all their sins will be forgiven and my Son will be their eternal consolation and joy." (2)

    Why are we being called to this devotion in our particular time? We are surrounded by the culture of death, and the snares of the devil are more prevalent in our age than before the Great Flood. The worst sins dragging those to hell are sins of the flesh. This is confirmed by the apparition of Our Lady of Fatima, which is not only Church approved, but has its own feast day as well! (5) When people are addicted to fornication, death is sure to follow in the form of war. Further, gravely disordered perversions have arisen in society. What else could we expect, but millions of dead babies through abortion, when such perversions reign in mans’ heart? For those that believe that the creative power is their power to use as they see fit, one only need read Pope Paul VI encyclical letter, Humanae Vitae from decades past. The document reads like a prophecy when we compare his warnings to what has unfolded in society regarding the destruction of the family. (3)

    The second Sorrow in the Seven Sorrows Rosary devotion asks us to meditate on the flight of Mary, Joseph, and baby Jesus into Egypt. Egypt was a pagan culture, much like the culture we find ourselves in today. Is this meditation a prefiguration of the culture of death and abortion? Consider in Scripture we see King Herod ordering the death of all of the baby boys in order to try and destroy the Christ Child. “...And an angel of the Lord appeared to Joseph in a dream and said, Rise, take the child and his mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the child to destroy him.‘ And he rose and took the child and his mother by night, and departed to Egypt, and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, Out of Egypt have I called my Son‘‖ (Matthew 2:13–15). However, unlike in our times, when women and men celebrate the death of babies, the women spoken of in Matthew weep.

“A voice was heard in Ramah,

Lamentation, weeping, and great mourning,

Rachel weeping for her children,

Refusing to be comforted,

Because they are no more.”

    Recall that king Herod’s future son, and future king, would have John the Baptist’s head put on a plate because John dared to speak the truth regarding the indissolubility of marriage. Do you think the son just happened to pick up the sins of lust and fornication, or did his father pass these thorns on to him? We have the same situation today with skyrocketing divorce, hearts left shattered, and human sacrifice of the most vulnerable of our society to satan’s altar, all in the name of the “god of freedom.” Free love isn’t love, but lust on fire for temporary pleasure, even when the cost is death.

    Why should you start the Seven Sorrows Rosary devotion? The real question is why wouldn’t you? You are assured the Graces you need to make it to heaven by spreading this devotion. The easiest way to start is to say this devotion with your children, and have them pass it on to their children. Through this chain of roses to Our Lady we will not only fall in love with Jesus, but save our souls, and transform this culture of death. Our Lady of Kibeho, pray for us!

Diocese of kibeho. Kibeho Sanctuary.http://kibeho-sanctuary.com/index.php/en/liturgy/holy-rosary Accessed January 2016.

(2)

http://battlebeads.com/chaplets/7sorrowspromises.html

Accessed January 2016

(3) Pope Paul VI. Humanae-Vitae.

http://w2.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_25071968_humanae-vitae.html

Accessed January 2016.

(4) Knights of Columbus. Seven Dolors.

http://www.kofc.org/un/en/resources/cis/devotionals/sevendolors.pdf

Accessed January 2016

(5) Matthew Pearson. ChurhcMilitant.

http://www.churchmilitant.com/news/article/fatima-how-to-save-mankind-from-hell

Accessed January 2016.

PHOTO BY: Anthony Chiozza

WRITTEN BY: Anthony Chiozza

[gnosticinitiation]

The Definition of Gnosis

”Having these semantic explanations firmly established, now let us define Gnosticism in an absolutely crystal-clear manner.

It is not irrelevant to emphatically clarify in this exposition that Gnosticism is a very inner, natural and profound religious process.

Gnosticism is genuine, in-depth esotericism, developed from instant to instant, with very individual mystical experiences and with its own doctrine and rites.

It is an extraordinary doctrine that fundamentally takes a mythical and, sometimes, a mythological structure.

It is ineffable magical liturgy with vivid illustration for the superlative Consciousness of the Being.

Unquestionably, Gnostic knowledge always escapes the analyses of normal subjective rationalism.

The correlative of this knowledge is the infinite togetherness of the person, the Being.

The reason for the Being to be is to be the Being himself. Only the Being can know himself.

In Gnosis, therefore, the Being becomes Self-known.

Undoubtedly, Gnosis in itself is Self-Gnosis; it is the Being revaluating and knowing himself.

The Self-knowledge of the Being is a supra-rational movement that depends on the Being, and which has nothing to do with intellectualism.

The abyss that exists between the Being and the ego is impassable; this is why only the Pneuma, the Spirit, can recognize himself, and the action of recognizing himself is an autonomous act in which the subjective reasoning of the intellectual mammal becomes ineffective, insufficient and terribly weak.

Self-knowledge, Self-Gnosis, demands annihilation of the ‘I,’ as a previous, urgent and unpostponable work. The I, the ego, is made up of additions and subtractions of subjective inhuman and bestial elements, which unquestionably have a beginning and an end.

Unfortunately, the Essence, the Consciousness, since it is imprisoned, trapped, bottled up within these diverse elements which constitute the myself, the ego, is painfully processesing itself according to its conditioning.

However, the Essence, the Consciousness, awakens, becomes enlightened, is liberated, when the ‘I,’ the ego, is dissolved, thus as a consequence or corollary, Self-knowledge, Self-Gnosis, develops. Undoubtedly, authentic revelation has its irrefutable and indisputable basis in Self-Gnosis.

Gnostic revelation is always immediate, direct, and intuitive; it radically excludes subjective intellectual operations, this has nothing to do with experiencing and assembling fundamentally sensorial data.

Indeed, even recognizing that Intelligence or Nous in its Gnosiological sense, can be the basis of enlightened intellection, nonetheless, it categorically refuses to fall into vain intellectualism.

Therefore, the ontological, pneumatic or spiritual characteristics of Nous (Intelligence) are perfectly clear.

In the name of truth, I solemnly declare that the Being is the only real existence, and before the ineffable and terribly divine transparency of the Being that which we call I, ego, myself is just outer darkness, wailing and gnashing of teeth.

Therefore, due to the flow of the anthropological aspects of the Pneuma or Spirit, Self-Gnosis, or the Self-gnostic recognition of the Being, is confirmed decisively a Savior.

Knowing oneself is having achieved identification with one’s own Divine Being.

To know that you are identical to your own Pneuma or Spirit, to experience directly the identification of cognizance with the cognizant, is what we can and must define as Self-Gnosis.

Clearly, this extraordinary disclosure invites us to die within ourselves so that the Being can manifest himself within us.

On the contrary, to move away from the Being, to continue as ego within the heresy of separateness, means to condemn ourselves to the submerged devolution within the infernal worlds.

This evident reflection leads us to the topic of the freely chosen Gnostic. Unquestionably, a serious Gnostic is already a chosen one, a posteriori chosen one.

The Gnostic experience allows the sincere devotee to know himself and to integrally realize the Self.

Let it be understood that Self-realization is the harmonious development of the entire infinite of human possibilities.”

-Samael Aun Weor, from his book, “The Secret Doctrine of Anahuac: The Ancient Americans and the Serpent-Dragon of All Religions

[shinss1-blog]

Exorcism Latin and English

EXORCISM SPELLS (LATIN & ENGLISH) This is a prayer against Satan and his rebellious angels. It was published by the Order of His Holiness Pope Leo XIII. This simple prayer must be said by a priest only.

The term “exorcism”“ does NOT always denote a solemn exorcism involving a person possessed by the devil. In general, the term denotes prayers to "curb the power of the devil and prevent him from doing harm.” As St. Peter had written in Holy Scripture, “your adversary the devil, as a roaring lion,goes about seeking whom he may devour.” [1 St.Pet. 5:8]

The Holy Father exhorts priests to say this prayer as often as possible, as a simple exorcism to curb the power of the devil and prevent him from doing harm. The faithful also may say it in their own name, for the same purpose, as any approved prayer. Its use is recommended whenever action of the devil is suspected, causing malice in men, violent temptations and even storms and various calamities. It could be used as a solemn exorcism (an official and public ceremony, in Latin), to expel the devil. It would then be said by a priest, in the name of the Church and only with a Bishop’s permission.

EXORCISM SPELLS): † (Original Latin Spells) Exorcizamus te, omnis immunde spiritus, omni satanica potestas, omnis incursio infernalis adversarii, omnis legio, omnis congregatio et secta diabolica, in nomini et virtute Domini nostri Jesu Christi, eradicare et effugare a Dei Ecclesia, ab animabus ad imaginem Dei conditis ac pretioso divini Agni sanguini redemptis.

(In English Version) We cast you out, every unclean spirit, every satanic power, every onslaught of the infernal adversary, every legion, every diabolical group and sect, in the name and by the power of our Lord Jesus Christ. We command you, begone and fly far from the Church of God, from the souls made by God in His image and redeemed by the precious blood of the divine Lamb.

Source(s): Roman Ritual, 1952.

† (Original Latin Spell) Crux sacra sit mihi lux! Nunquam draco sit mihi dux. Vade retro Satana! Nunquam suade mihi vana! Sunt mala quae libas. Ipse venena bibas!

(In English Version) May the holy cross be my light! May the dragon never be my guide. Begone Satan! Never tempt me with your vanities! What you offer me is evil. Drink the poison yourself! This is from the St. Benedict exorcism medal.

The method of exorcism most useful against demons is to recite an incantation which is long and detailed, which is heavily charged with energy that comes not from the mind, but from the glory of the gods. This kind of exorcism is often used by religions such as Christianity, because you do not need to possess magical gifts to be able to use energy that comes from the gods.

This method is a good one for two reasons. First, it uses a force so pure that when the demon leaves the body of the victim, it will already be so immersed in this energy that it will be annihilated. Secondly, you do not need to adapt the incantation according to the identity or strength of the evil spirit, since the power of the gods still exceed the power of the demon.

The Latin language was the vulgar language of Rome, used by scholar, orator, prostitute and the apocalyptic beast. The Roman Church wanted to use the common, vulgar language, making this the sacred language of the Church, that is, the language into which Scripture would be translated (the Vulgate [from vulgar or common]), and in which the Liturgy would be celebrated, including sacramentals like exorcism.

Some decades before the dumbed-down non-translation of the first ICEL attempt to translate the Mass into English some 40 years ago, translations of the rite of exorcism started to appear. They were clearly translated by someone who either did not know Latin very well, or who just wasn’t worried about how precise he was, perhaps because the “translation” was never meant to be used. It was just an indication of what was happening in the Latin text, which surely would be used.

Texts are important inasmuch as they are used to communicate. Different texts communicate differently. One would want to express that which the Church wants to be expressed, especially with something so sensitive as exorcism, no? This would be the primary benefit of using Latin.

The language itself as a language has nothing to offer more than that. “Is using Latin more powerful in exorcisms?” is a question that is raised frequently enough. Very frequently, in fact. No, it’s not more powerful. One shouldn’t use it superstitiously. And, by the way, I don’t care who you are or what schooling you’ve had, the devil is better at Latin than you are. If you use it out of pride, he will make your head spin. Humility in all things.

Even if an excellent translation of the 1614 ritual were to be used, it is not always a good idea to use it, depending on the circumstances of those present. Not all those assisting might have a stomach strong enough to take even hours of these kinds of texts in English being recited, so dramatically evocative are they.

There are parts of the ritual for which you might want to use a translation, even if you laudably recite the rest in Latin. For instance, the litany of saints.

However, for obvious reasons, it would be good to ask the mandated questions to Satan in Latin or in an obscure language you are certain that the possessed person does not understand, and has probably never seen on TV or heard on the radio.

[tempslong]

A mesure que le soleil s’efface, la campagne tiédit. Après une longue étreinte, le ciel accouche de l’heure mauve. Prés et bouchures se parent d’une teinte antique. Partout les routes de granit rose reflètent une lueur d’or. Sur les collines avoisinantes, les éoliennes suffoquent. Le vent a cessé. Ici aussi, le bien a semé ses graines. On y sert la liturgie de la planète propre. Après avoir déclaré l’environnement en danger, on y aura enfoui des fondations de béton et d’acier sur lesquelles trônent à présent des mâts de terres rares. Les nouveaux moulins se dressent et clignotent rouge dans le soir. L’avancisme envoie fièrement les signaux dérisoires d’une victoire en trompe l’œil. Le cortège infernal du mieux fait son oeuvre. Le chant qui flotte autour de lui redouble de puissance. Son oriflamme est brandie fièrement pendant qu’opposants et partisans guerroient ici et là. Survit péniblement le monde de toujours, que les uns et les autres appellent de leurs vœux à l’enfouissement ; un monde angoissé de disparaître, encapsulé, excommunié, incompris par les chirurgiens du progrès et les apôtres de la tolérance. Pas d’emploi ? La fibre optique passera et le ciment fera le reste. Pas de vie ? Pousseront les lotissements éco-construits et les villages fleuris, les supermarchés américanistes et les chapelles de sport. Ceux qui savent pour autrui se chargent d’introduire leur fiel dans toutes ces gorges que l’on gave avidement. La salamandre du bien traverse les territoires, nourrissant le bon feu, éteignant le mauvais.

[republicstandard]

Spineless Anglicans Appease the Progressive Reich. Cowards!

Amazing Appeasement, how sweet the sound, that saved an evangelical wretch like me!

Let me say this without an iota of irony. The Church of England’s evangelical bishops and clergy are decent, gracious and godly. They are refined and respectable—gentle, genteel, and gentlemen. They are steeped in the English tradition of courtesy and fair play. “It’s not cricket,” they’ll tell you if you put a foot wrong. They can spot a split infinitive a mile away.

Most have been to public school and Oxbridge; those of less noble upbringing managed to make it to the London School of Economics. One of my former parishioners, who attended Emmanuel Church, Wimbledon, would joke about how no one there ever enquired which university you went to, but what college you were at. “They presumed we all went to Oxbridge; I never quite felt at home because I went to Uxbridge,” he would say with a grimace and a chuckle.

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These honorable men (they are all biological men) also have a zeal for biblical doctrine and liturgy unadulterated by Popery. They’d suffer a fit of asthmatic wheezing if they inhaled a whiff of incense; candles on the altar would prompt an iconoclastic purge, and a priest wearing a chasuble would be seen as embracing the Whore of Babylon. Some of these courageous men refused to don even a stole at their ordination.

Not surprisingly, conservative laypeople in the CofE have looked to these leaders to remain as solid as the Rock of Gibraltar and as brave as the English reformers who chose to be barbecued rather than bought for a price. Recent events, however, have left us a tad disappointed.

The juggernaut of Archbishop Welby’s progressive Panzers has stampeded like rogue elephants into the heart of the evangelical Sudetenland. How have these our evangelical bravehearts responded? Surely they haven’t been frozen into ice sculptures by the vulturine glint from Sarah Mullally, Bishop of London, as in Tennyson’s Rhyme of the Ancient Mariner?

Bishop Mullally holds him with her glittering eye—

The conservative evangelicals stood still,

And listened like a three years’ child:

Bishop Mullally hath her will (adapted).

I had waited with great expectations for these gospel champions to hunt down heresy with horses and hounds and blaring horn in a full-blooded foxhunt (ignore Oscar Wilde who called it “the unspeakable in full pursuit of the uneatable”).

Surely they would rise in pulpit and media and with full-throated Churchillian fortissimo goad their troops: “we shall fight on the beaches, we shall fight in the pulpits, we shall fight in the parish church and in the cathedrals.” No? Perhaps not like Churchill, who was vain as a peacock, volcanic with his insults and an indefatigable consumer of tobacco and alcohol—All Souls Langham Place would give him the bum’s rush.

So who might be a more fitting exemplar of our conservative evangelical leaders? How about Churchill’s predecessor Neville Chamberlain, who was hailed as semi-divine? His Munich deal with Hitler led journalist Godfrey Winn to exclaim:

“Praise be to God and to Mr. Chamberlain. I find no sacrilege, no bathos, in coupling those two names.”

Opening and closing to the strains of the song “A fine old English Gentleman” Harry Roy and his Orchestra recorded this song in praise of Neville in 1939.

God bless you, Mr. Chamberlain

We’re all mighty proud of you,

You look so swell holding your umbrella,

All the world loves a wonderful fella.

Historian John Charmley, Chamberlain’s greatest defender, presents him as most people in the 1930s saw him—a “far-sighted” and decent man doing his best for his people, while Churchill is a war-mongering opportunist with terrible judgment.

“My good friends, for the second time in our history, a British Prime Minister has returned from Germany bringing peace with honor. I believe it is peace for our time … Go home and get a nice quiet sleep,” Chamberlain says, waving his umbrella, on his return from his Munich meeting with the Führer. Archbishop of Canterbury, Cosmo Gordon Lang, chimes in: “We sincerely hope that this measure of appeasement may lead to others in its train.”

Historian Telford Taylor defines appeasement as “a conciliatory, yielding approach” to conflict resolution … reflecting a “foolish faith in the pacifying effect of concessions to a foe bent on aggression, or a gullible reliance on promises from a source already established as untrustworthy”. Churchill puts it more pithily:

“An appeaser is one who feeds a crocodile, hoping it will eat him last.”

Evangelicals who until very recently were troubled by Justin Welby’s mantra of “good disagreement” suddenly find themselves making “good appeasement”, treating their sworn enemies with the same degree of distrust Bertie Wooster would have for Steggles the bookmaker. Are these examples of appeasement?

The President of the Church of England Evangelical Council Bishop Julian Henderson appeases the transgender lobby by overseeing and blessing the baptism-based liturgy for transgender initiation.

Bishop Rod Thomas, the only evangelical bishop who rejects women’s ordination, tacitly endorses a woman bishop by his presence at Vivienne Faull, Bishop of Bristol’s enthronement (and trumpets it on his website).

William Taylor, Rector of St Helen’s Bishopsgate, who refused to cede authority to Bishop Mullally until she had affirmed an orthodox position on sexuality, steps forward to rake in armfuls of dosh and offers his church as a ‘national resource church’ (along with a merry band of evangelicals from All Souls Langham Place, et al).

I asked Bishop Rod for clarification. He says he attended Faull’s enthronement because he’s an assistant bishop in the diocese. He writes: “I am intending to clarify with Bishop Viv what her standpoint is on same-sex relationships.” Hasn’t Rod heard of Google?

“The blessing of a gay relationship is not theologically a problem for me personally, but I’m under the discipline of the Church, and I keep the rules,” says Faull. In an interview, she reveals that though she follows the rules banning official wedding-like services for gay couples, she has previously “found ways” of celebrating gay and lesbian couples’ civil partnerships. What more does Rod need to know?

You see the problem? The Achilles Heel of the entire evangelical leadership is their “foolish faith in the pacifying effect of concessions”, a “gullible reliance on promises” and their Chamberlain-like naïveté in the face of totalitarian progressive forces “already established as untrustworthy”. As Nazi tanks crossed into Poland in 1939, an American senator said:

“Lord, if only I could have talked to Hitler, all of this might have been avoided.”

Evangelicals are responding to the crossing of the Maginot Line by the baptism-based transgender liturgy. The godly Lee Gatiss conducts a skillful autopsy of this liturgical cadaver and gravely states that “we continue to have extremely serious concerns”. He regrets that people will “find themselves more estranged from the Church of England”. So, Lee, what do we do now? Because this middle-class English circumlocution leaves us neither here nor there! Like Lee, evangelicals issue statements; so far not a single evangelical leader has issued a call for action.

How do they think the progressives in power will respond to evangelical huffing and puffing? In India, when an elephant walks the streets, dozens of stray dogs begin to bark and howl. But the elephant knows one thing. The infernal racket will only last a few minutes. The pachyderm doesn’t pay the slightest attention to the diminutive canines. He walks on unruffled.

Anglican social media sites are abuzz with the usual mix of debate, whining, and fake bravado. But none of those shielded by their computer screens are willing to go public. Some parishes stopped funding the diocese a long time ago, few say they are making exit plans, but there is no notice of D-Day yet. Do they think the powers-that-be will take the slightest note and change their course of action? No! Nein! Nada!

Why? Because conservative evangelical Chamberlains are plentiful, but there isn’t a single Churchill calling for “blood, toil, tears and sweat” and offering “hunger, thirst, forced marches, battle, and death” and loss of stipends, buildings, pensions and privilege in return.

I am not a prophet, nor the son of a prophet, but I’m going to hazard a prediction. Not a single conservative evangelical cleric or parish will begin its Exodus from the CofE in days or months or even years to come. The progressives will continue their rampage through the Church of England destroying everything holy, true, righteous, orthodox and biblical. This is what cultural Marxists do—they destroy what others have built.

Conservatives, on the other hand, conserve; they also build and create. But because conservatives are too cowardly to oppose the new Anglican realpolitik, they will appease and ultimately acquiesce. I so desperately want my prediction to be proven wrong, so Lord hear my prayer!

We already have a striking illustration of this capitulation. Last year when the Scottish Episcopal Church (SEC) amended its canon law to allow same-sex weddings, a smaller congregation left but St Paul’s and St George’s one of its largest and wealthiest evangelical congregations remained even though the denomination had crossed the “red line”.

Its 2018 financial statement reveals that the congregational giving increased by 4% to £1,020,170. Ps and Gs Church gives £78,197 to the Edinburgh Diocese and the SEC. “We will continue to encourage the Diocese (together with the leaders of other churches) to establish mixed-mode training for ordained ministers. We want to train and equip younger ordinands, mission-minded leaders and worship leaders,” it proudly announces.

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Bruce Thornton, in his book The Wages of Appeasement, offers three reasons why we appease powerful and tyrannical forces: fear, self-interest and ideals/ideas. The first two are self-explanatory in the case of Anglican evangelicals. The third is a delusional ideal that remaining within an apostate church is to be preferred for the cause of the gospel.

There was once an evangelical Churchill—Dr. Martyn Lloyd Jones. On 18th October 1966, he addressed a packed meeting in London and pleaded with evangelicals to leave denominations corrupted by false doctrine. Chairing the meeting was John Stott, Rector of All Souls. Stott had already spoken at the meeting. But just as Lloyd-Jones finished his address, Stott arose not to close the meeting, but to contradict what Lloyd-Jones had just said. Stott was afraid that many evangelical leaders would respond to Lloyd-Jones and would leave their denominations—particularly the Church of England.

I hold both John Stott and Martyn Lloyd-Jones in the highest esteem. Both had a profound impact on my life and ministry. It was difficult for me to takes sides in an issue that divided two of my Christian heroes. For years I believed Stott was right. But as false teaching began to poison the Church of England, I was forced to admit that Martyn Lloyd-Jones was right. If clergy had heeded his call and left the Church of England, we wouldn’t have evangelicals appeasing the bishops like a chorus of Chamberlains.

“Appeasement, then, did not happen just once, in the England of the Thirties. It is an eternal temptation for all peoples who for various reasons lose their nerve in the face of an enemy who wants to destroy them,” warns Thornton. The wages of appeasement is death.

Besides this you know the time, that the hour has come for you to wake from sleep.

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