Author Topic: Ceremony of the Nine Angles with Aquino Commentary  (Read 81 times)

Frater V.I.M.

Ceremony of the Nine Angles with Aquino Commentary
« on: December 21, 2017, 02:16:48 am »
When I first read The Satanic Rituals as a teenager, I assumed that all of the bizarre passages in the  "Ceremony of Nine Angles" were little more than spooky, weird sounding gibberish meant to facilitate a psychodramatic response. Even after learning of Aquino's authorship of that ritual years later, I still didn't put much thought into the wording of the rite, thinking it was merely Aquino employing meaningless yet powerful sounding gibberish instead of LaVey. Still, even later, after learning that Aquino sometimes liked to employ Lovecraftian terminology in a serious capacity as sort of alternate ways to refer to Satan and the Powers of Darkness in a manner somewhat akin to Kenneth Grant's usage of Lovecraft (although in a style a bit more refined and sane than Grant), I still hadn't really given the old "Ceremony of Nine Angles" any serious consideration as to what it was trying to "say."

Recently, I became a bit more interested in the symbolism of the Order of the Trapezoid (mainly its original pre-'75 Church of Satan incarnation) and started revisiting information I hadn't looked at in a long time, and honestly hadn't really absorbed properly when I had first browsed through it years ago. I re-read through Aquino's "Commentary on the Seal of the Nine Angles" with a more serious mindset towards the subject matter than I had way back, and was fairly impressed and mystified with what it details about the original "Ceremony of Nine Angles" from The Satanic Rituals. What I had always regarded as mere spooky mumbo-jumbo with no inherent meaning was in reality Aquino seriously exploring the metaphysical origins of Satan, the Daemons, Man, and the Universe from a Satanic and pre-Setian perspective, merely cloaked in the terminology of Lovecraft.

The commentary presents a cosmological view from Satanist Aquino that is not quite what one would expect, as it's not merely the story from the Diabolicon condensed and reworded with a Lovecraft theme. In fact, it seems to me to present a view rather divorced from, and perhaps a bit more sophisticated, than that explored in the Diabolicon. Here there is no hint of Satan and the Daemons being merely finite characters engaged in a war with the organizing principle of the cosmos. On the contrary, they are ultimately the source of the Universe. Of particular interest to some of the contributors to this forum will be some of the comments Aquino makes about the nature of Set/Horus in regard to these ideas.

I assume that Aquino's "Commentary on the Seal of the Nine Angles" will in all likelihood already be familiar to a good handful of the members here, especially those with a Setian background. However, I'm not making this post to merely draw attention to its existence, nor am I simply presenting Aquino's Commentary as it can readily be found on the website of the Order of the Trapezoid. Instead, I decided to take the liberty of presenting the "Ceremony of Nine Angles" in its entirety from The Satanic Rituals, and inserting Aquino's Commentary into the text of the ritual itself, so as to put the Commentary more firmly into its proper context as an explanation of a Church of Satan ceremony. I find that reading the ritual this way, with Aquino's Commentary, instead of looking at the two texts apart from each other, is a far more useful and illuminating venture than viewing each alone.

As Aquino points out in the Commentary, the ideas explored here originated firmly in the "Age of Satan" and were a part of Aquino's metaphysical speculations (or nœtic visions?) as a Priest of the Church of Satan, despite the never-ending attempts by many to divorce such things from the Church. As such, I thought it proper to make this post in the "Satanism" section of the forum rather than the "Setian" area. Enjoy!

[Aquino's Commentary is in italics]

The Satanic Rituals, 1972

Generally speaking, some of these angles were taken from Pythagoras, who talked in terms of the significance of “numbers” rather than “angles.” From my readings on the subject, I am convinced that Plato’s discourses upon geometry and the significance of the various “Platonic solids” are essentially taken from Pythagoras’ work, just as Pythagoras came up with these notions following his lengthy stay in Egypt as a priesthood initiate. Fascinating how these “trails” just keep going backward until they vanish into the mists of pre-recorded history.

Bear in mind that the Ceremony of the Nine Angles was composed within the conceptual and iconographic limits of the Age of Satan. Nor was it intended to be an extensive, exhaustive “last word” on the angles or other included concepts; it was conceived as a nœtic vision and Greater Black Magic expression. The following comments pertain to my ideas at that time and deliberately avoid embellishing the Ceremony of the Nine Angles with the more sophisticated concepts to which I have since been sensitized through my own work and the many brilliant examinations by other Setians.

[This ceremony is to be performed in a closed chamber containing no curved surfaces whatsoever. No open flames are to be present in the chamber, except a single brazier or flame-pot to be used where indicated. General illumination is provided either through controlled starlight or moonlight, or via concealed ultraviolet devices. Above and behind the altar platform should appear the outline of a regular trapezoid. The celebrant and participants all wear masks or headpieces to blur or distort the true facial features.

All participants assemble in a half-hexagonal formation facing the large trapezoid emblem. The celebrant stands before the altar, facing the participants. He raises his left hand in the Sign of the Horns:]

N’kgnath ki’q Az-Athoth r’jyarh wh’fagh zhasa phr-tga nyena phrag-n’glu.

Let us do honor to Azathoth, without whose laughter this world should not be.

[Participants answer the gesture.]

Ki’q Az-Athoth r’jyarh wh’fagh zhasa phr-tga nyena phragn’glu.

Honor to Azathoth, without whose laughter this world should not be.

Kzs’nath r’n Az-Athoth bril’nwe sza’g elu’khnar rquorkwe w’ragu mfancgh’ tiim’br vua. Jsnuf a wrugh kod’rf kpra kybni sprn’aka ty’knu El-aka gryenn’h krans hu-ehn.

Azathoth, great center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. Thy merriment sustains our fears, and we rejoice in the World of Horrors in thy name.

Ki’q Az-Athoth r’jyarh wh’fagh zhasa phr-tga nyena phragn’glu.

Honor to Azathoth, without whose laughter this world should not be.

[Celebrant lowers hand, then renders the Sign of the Horns with his right hand. All participants echo the gesture.]

N’kgnath ki’q Y’gs-Othoth r’jyarh fer-gryp’h-nza ke’ru phragn’glu.

Let us do honor to Yog-Sothoth, without whose sign we ourselves should not be.

Ki’q Y’gs-Othoth r’jyarh fer-gryp’h-nza ke’ru phragn’glu.

Honor to Yog-Sothoth, without whose sign we ourselves should not be.

Kh’run-mnu kai Y’gs-Othoth hrn-nji qua-resvn xha drug’bis pw-nga s’jens ni’ka quraas-ti kno’g nwreh sho-j rgy-namanth El-aka gryenn’h. Ky’rh-han’treh zmah-gron’t k’renb phron-yeh fha’gni y’g zyb’nos vuy-kin’eh kson wr’g kyno.

Yog-Sothoth, master of dimensions, through thy will are we set upon the World of Horrors. Faceless one, guide us through the night of thy creation, that we may behold the Bond of the Angles and the promise of thy will.

Ki’q Y’gs-Othoth r’jyarh fer-gryp’h-nza ke’ru phragn’glu.

Honor to Yog-Sothoth, without whose sign we ourselves should not be.

[Celebrant raises both arms away from him at a sharp angle. Participants do likewise.]

Z’j-m’h kh’rn Z’j-m’h kh’r Z’j-m’h kh’rmnu. Kh’rn w’nh nyg hsyh fha’gnu er’ngi drg-nza knu ky cry-str’h n’knu. Ou-o nje’y fha’gnu qurs-ti ngai-kang whro-kng’h rgh-i szhno zyu-dhron’k po’j nu Cth’n. I’a ry’gzenghro.

The Dæmons are, the Dæmons were, and the Dæmons shall be again. They came, and we are here; they sleep, and we watch for them. They shall sleep, and we shall die, but we shall return through them. We are their dreams, and they shall awaken. Hail to the ancient dreams.

I’a ry’gzenghro.

Hail to the ancient dreams.

[The celebrant now turns to face the altar.]

Kh’rensh n’fha’n-gnh khren-kan’g N’yra-l’yht-Otp hfy’n chu-si whr’g zyb’nos thu’nby jne’w nhi quz-a.

I call now to the unsleeping one, the black herald, Nyarlathotep, who assureth the Bond between the living and the dead.

I’a N’yra-l’yht-Otp.

Hail, Nyarlathotep.

I’as urenz-khrgn naaghs z’h hlye fer-zn cyn. I’as aem’nh cicyzb vyni-weth w’ragn jnusf whrengo jnusf’wi klo zyah zsybh kyn-tal-o huz-u kyno.

Hail to thee, black prince from the Barrier whose charge we bear. Hail to thee and to thy fathers, within whose cycle thou laugh and scream in terror and in merriment, in fear and in ecstasy, in loneliness and in anger, upon the whim of thy will.

I’a N’yra-l’yht-Otp urz’n naagha.

Hail, Nyarlathotep, prince of the Abyss.

V’hu-ehn n’kgnath fha’gnu n’aem’nh. Kzren ry’gzyn cyzbnamanth El-aka gryenn’h kh’renshz k’rahz’nhu zyb’nos y’gothe vuy-kin’eh nals zyh.

In thy name let us behold the father. Let the Old One who reigneth upon the World of Horrors come and speak with us, for we would again strengthen the Bond that liveth within the angles of the Path of the Left.

[The celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest.]

I’a Sh’b-N’ygr’th aem’nh El-aka gryenn’h. I’a aem’nh kyl-d zhem’n. I’a zhem’nfni n’quz n’fha’n-gn ki-qua hu-ehn zyb’nos.

Hail, Shub-Niggurath, father of the World of Horrors. Hail, father of the hornless ones. Hail, Ram of the Sun and deathless one, who sleepest not while we honor thy name and thy Bond.

I’a Sh’b-N’ygr’th.

Hail, Shub-Niggurath.

[The Goat of a Thousand Young appears. All participants clench their fists after the fashion of the celebrant.]

I’a aem’nh.

Hail, father.

I’a aem’nh. Hail, father. Shub-Niggurath: Phragn’ka phragn. V’vuy-kin’e f’ungn kyl-d zhem’n k’fungn zyb’nos Z’j-m’h kyns el-kran’u. F’ungnu’h zyb-kai zyb’nos rohz vuy-kh’yn.

I am that I am. Through the angles I speak with the hornless ones, and I pledge anew the Bond of the Dæmons, through whose will this world is come to be. Let us speak the Bond of the Nine Angles.

I’a aemn’h urz’vuy-kin w’hren’j El-aka gryenn’h. F’ung’hn-kai zyb’nos rohz vuy-kh’yn n’kye w’ragh zh’sza hrn-nji qua-resvn k’ng naagha zhem v’mhneg-alz.

Hail, father and lord of the angles, master of the World of Horrors. We speak the Bond of the Nine Angles to the honor of the flutes of the laughing one, the master of dimensions, the herald of the barrier, and the Goat of a Thousand Young.

V’ty’h vuy-kn el-ukh’nar ci-wragh zh’sza w’ragnh ks’zy d’syn.

From the First Angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time.

First Angle: Unity. The concept of the Universe as the totality of existence. Note that this does not admit to monotheism (except in the sense of Deism), because there is no room for conceptual distance between a God and a worshipper. The “laughing one” is Azathoth, who is “blind” and an “idiot” because in a condition of perfect unity there is naught else to see, not any knowledge of anything else possible. [Understand, of course, that I was taking H.P. Lovecraft’s gods rather beyond his story-telling version of them. I don’t in the least represent these as Lovecraft’s own ideas, although I rather think that he would not have found fault with such elaborations.] In geometry a singularity identifies a locus only; there is no extension in any direction. Even the locus is “both there and not,” since it has no dimensions at all. Hence there are an infinite number of loci, for example on a one-inch-long line: an interesting mathemagical paradox.

V’quy’h vuy-kn hrn-nji hyl zaan-i vyk d’phron’h El-aka gryenn’h v’jnus-fyh whreng’n.

From the Second Angle is the master who doth order the planes and the angles, and who hath conceived the World of Horrors in its terror and glory.

Second Angle: Duality. The profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: Horus and Set, Yang and Yin, etc.) The “orderer of the planes and angles” is Yog-Sothoth, who is, as the shaper of energy and matter, described as the author of Earth in its matter/energy/evolutionary configuration. Note that in pure duality there is no room for judgment between the two; there is only one or the other. In duality geometry creates a single extension (a line).

V’kresn vuy-kn k’nga d’phron’g kr-a El-aka gryenn’h p’nseb quer-hga phragn uk-khron ty’h-qu’kre vuy-kin’e rohz.

From the Third Angle is the messenger, who hath created the power to behold the master of the World of Horrors, who giveth to thee substance of being and the knowledge of the Nine Angles.

Third Angle : This is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (Aristotelian system) or of choice to aspire or not to aspire to universal perfections (= Platonic/Pythagorean system). This is Nyarlathotep, otherwise Set, otherwise Lucifer/Satan, otherwise Prometheus, otherwise Thoth, who has created the power of perspective and the independent psyche of judgment. Here “knowledge” becomes possible. In geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. Note that, per the Book of Coming Forth by Night, the Horus/Set relationship actually fits into a threefold matrix rather than a twofold one. Set is an independent Intelligence with perspective upon the non-conscious objective universe on one hand and the chaos of the anti-objective universe (HarWer) on the other. The simple Horus/Set duality results from primitive Aristotelian thinking (so kick me, Tharrud Terclis!).

V’huy vuy-kn zhem’nfi d’psy’h dy-tr’gyu El-aka gryenn’h f’ungn-ei si’n si-r’a s’alk d’hu’h-uye rohz.

From the Fourth Angle is the Ram of the Sun, who brought thy selves to be, who endureth upon the World of Horrors and proclaimeth the time that was, the time that is, and the time that shall be; and whose name is the brilliance of the Nine Angles.

Fourth Angle: The Ram of the Sun (Shub-Niggurath/Amon) is a manifestation of the “awakened” human psyche as energized by the Messenger. It is thus that “Satan” is known to humanity: a personalized reflection, as it were, of the results of the Messenger’s Working. Satan’s other name (Lucifer) is that of light and enlightenment, hence the “brilliance” of the Nine Angles. With the number four we have geometrically a three-dimensional displacement in space. Hence existence of matter and energy becomes possible. Hence time becomes possible, as the measurement of change in matter and energy.

V’cvye vuy-kn kh’ren-i kyl-d zhem’n lyz-naa mnaa r’cvyev’ykre Z’j-m’h gryn-h’y d’yn’khe cyvaal’k h’y-cvy-rohz.

From the Fifth Angle are the hornless ones, who raise the temple of the five trihedrals unto the Dæmons of creation, whose seal is at once four and five and nine.

Fifth Angle : Humanity as the physical vehicle for the expression of the Satanic psyche as discussed in the Fourth Angle. Concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. Translation of this into physical representation of supra-energy/matter Forms such as Set via the creation of images, building to temples, etc. A temple with five trihedrons is a four-faced pyramid (as Giza), the 4/5/9 seal is the seal of the Order of the Trapezoid: a marvel of integrated, interrelated 4/5/9 values. As noted elsewhere, even the addition of 4+5+9 = 18, which takes you into the “returning’ qualities of 9 as expounded upon in Anton LaVey’s “Unknown Known’ in The Satanic Rituals. In geometry 5 creates the pentagram, hence the Golden Section, hence the concept of perfection. This is why to Pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the Pythagorean Brotherhood.

V’quar’n vuy-kn fha’gn Z’j-m’h ki-dyus dyn-jn’ash cvy-knu ukr’n hy-rohz.

From the Sixth Angle is the sleep of the Dæmons in symmetry, which doth vanquish the five but shall not prevail against the four and the nine.

Sixth Angle : If Crowley considered his Tenth Æther to be accursed, then this would be the accursed (or should I say “hexed”!) of the Nine Angles. It is the hexagon and hexagram (also the seal of the Jews, authors and proponents of the world’s most nihilistic and self-hating monotheism.) The hexagon corrupts the Golden Rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. Six is symmetry obese and unnecessary (two and four are quite adequate for the principle). The seeds of the destruction of the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five); hence 4+5 (the nine).

V’try’v vuy-kn djn’sh dys-u n’fha’g-nir Z’j-m’h r’n hykre’snvy’k kr’n-quar.

From the Seventh Angle is the ruin of symmetry and the awakening of the Dæmons, for the four and the nine shall prevail against the six.

Seventh Angle : The destruction of the status of monotheism by the addition of a line/angle to the hex. The legacy of the First Beast of Revelation and his sevenfold Seal and Star of Babalon (A.·.A.·.). The forces of the Æon of Horus overcoming those of the Æon of Osiris. Yet the only thing that can be said of seven is that it is an effective destroyer of six. It has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5). Proponents of six-isms instinctively fear seven: They warn about such things as the seventh son of a seventh son, of the Seven Towers of Satan in Yezidi legend, of the Seventh Seal, of the Jewel of the Seven Stars. Seven is thus a harbinger of doom to six: a shadowing-forth of the Apocalypse to come. Geometrically and numerically, like the Æon of Horus, seven has an “identity crisis.” Additions or multiplications or powers of seven yield all sorts of random values and relationships.

V’nyr vuy-kn hrn-njir vu’a lyz-naa mnaa r’nyrv’y Z’j-m’h gryh’y d’yn-khe cyvaal’k hy-cvy-rohz.

From the Eighth Angle are the Masters of the Realm, who raise the temple of the eight trihedrals unto the Dæmons of creation, whose seal is at once four and five and nine.

Eighth Angle : The temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a Golden Section-based three-dimensional structure. Thus its architects are the Masters of the Realm (the all-embracing term for the IV°+ in the original Church of Satan): the Sorcerers who beam from their towers the Powers of Darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the Seal of the Order of the Trapezoid (seal of the Priesthood of the original Church of Satan).

V’rohz vuy-kn i’inkh-v zy-d’syn ur’bre-el hy’j whreng’n nakhreng’h yh’whreng’n kyenn’h.

From the Ninth Angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire.

Ninth Angle : The culmination of this dynamic process: the Black Flame in its perfection: the “will to power” of Nietzsche in a glory of desire: the extension of the Enlightened Will and Initiated Psyche throughout all dimensions of space, time, and thought: what in the Æon of Set would be Uttered as Xeper.

K’fung’n zyb’nos Z’j-m’h kyns el-gryn’hy.

I pledge the Bond of the Dæmons, through whose will this world hath come to be.

Ki’q zyb’nos k’El-aka gryenn’h.

We honor the Bond upon the World of Horrors.

Ki-iq kyl-d zhem’n.

Hail to the hornless ones.

Ki-iq Sh’b-N’ygr’th aem’nh El-aka gryenn’h.

Hail to Shub-Niggurath, father of the World of Horrors.

Zhar-v zy-d’syn.

Unto the beginning and the ending of dimensions.

Zhar-v zy-d’syn.

Unto the beginning and the ending of dimensions.

[The Goat of a Thousand Young no longer appears. The celebrant faces the participants.]

Ty’h nzal’s kra naaghs n’ghlasj zsyn’e ty’h nzal’s za’je oth’e kyld zhem’n f’ungh’n. Nal Y’gs-Othoth krell N’yra-l’yht-Otp. I’a Y’gs-Othoth. I’a N’yra-l’yht-Otp.

The hounds are loose upon the barrier, and we shall not pass; but the time shall come when the hounds will bow before us, and apes shall speak with the tongues of the hornless ones. The way is Yog-Sothoth, and the key is Nyarlathotep. Hail, Yog-Sothoth. Hail, Nyarlathotep.

I’a Y’gs-Othoth. I’a N’yra-l’yht-Otp.

Hail, Yog-Sothoth. Hail, Nyarlathotep.

« Last Edit: December 21, 2017, 03:21:11 am by Frater V.I.M. »
“All my joy, perfect, transcending sense, is given of Aiwaz, whom we call the Devil.” - Uncle Al

Official statement on Order of Nine Angles discussion

Started by Xepera maSet on Announcements

5 Replies
Last post June 15, 2017, 01:45:06 am
by Xepera maSet
Old Man Aquino: No Chill

Started by Frater V.I.M. on Setianism

10 Replies
Last post December 17, 2017, 07:40:40 pm
by Frater V.I.M.
Michael Aquino and AMORC

Started by Mike on Lounge

13 Replies
Last post December 24, 2017, 01:37:58 am
by BasiliskEggg
Is Michael Aquino's Argument for Set the same one as the one that was posted on

Started by Setamorphosis on Setianism

2 Replies
Last post December 20, 2017, 12:19:19 am
by Frater V.I.M.