A Rite of the Werewolf.pdf

A Rite of the Werewolf

And the Infernal Witches Sabbat

By Michael W. Ford

(Cover illustration by Nathaniel Harris from “Book

of the Witch Moon)

Succubus Publishing

A Rite of the Werewolf

The going forth to the Infernal Sabbat

By Michael W. Ford, Akhtya Seker Arimanius

Once the sorcerer has undertaken the self-initiation ritual entitled, “A Ritual of

Lycanthropy” 1 in both parts, and he has visualized perfectly his werewolf

shadow, or that similar beast of sorcerer, he has entered into the pact of the

Devil, the black man of the Sabbat. It is the passing of that rite of initiation that

will prepare the witch to travel forth to the Infernal Sabbat, symbolized as the

Persian Arezura, the place in the North, the Gates of Hell. Let the practitioner

be perfectly still in focus and Will, that nothing shall break his or her

concentration of that task which draws the Ka (the astral or Body of Light)

further into darkness.

As with the legend of Pierre Bourgot and Michel Verdung 2 the initiate shall

have one who shall be as the Lord of the Forest. In the legend aforementioned,

Pierre Bourgot had lost his sheep in the forest around the year of 1521,

becoming distressed when unable to find them. Three Black Riders approached

him, the third saying “Whither away, you seem to be in trouble?”, the rider then

told the boy not to worry that his master may take care of him and his flock,

saving them from the attack of wolves. His name was revealed as Moyset, he

initiated Pierre by the young man renouncing Christianity, kissing Moyset’s Left

Hand (which was black and as cold as a corpse) and giving an oath to His Lord

the Devil.

After a time Pierre went back into the service of his community and was

reinitiated by a man named Michel Verdung. Verdung took Pierre to a Sabbat

Ritual, where they met in the woods near Chastel Charnon. Each danced about

with a green candle with a blue flame, and then smeared a salve on Pierre

which transformed him into a wolf. It was later that Moyset returned and gave

Pierre a salve which transformed him into a wolf.

Transvection is a powerful tool aided in astral or dreaming projection. Some

witches have used ointments, made from nightshade and other herbs which

produce a flying sensation.

1 Nox Umbra by Michael W. Ford

2 The Book of Werewolves by Sabine Baring-Gould, 1865 Smith, Elder and Co. London

Potatoes 3 that have been exposed to sunlight prior to any harvesting will grow

on them a toxic alkaloid called Solanine. If such was ingested it could cause

sickness, but also sensations of flying and hallucinations. Some could use fat

and mix into an ointment which is smeared on the genital area or anus, which

has a detailed amount of blood vessels. This would enter then the bloodstream.

In the book Demonomanie (1580) Bodin wrote that witches rode a broom

stick or black ram to the Sabbat. As early as 1489 a writer called Molitor

mentioned Wolves as a transport. In the Goetia, Amon is shown riding a wolf.

In Molitor’s De Lamiis a woodcut shows a witch riding a wolf, not to mention

other sorcerers sitting astride a forked stick 4 . The Infernal Sabbat, being the

Antinomian self-love rite of sexual and psyche oriented self-deification, allows

the passing of the shadow of the witch into an Averse and more powerful state

of being. Belladonna was used also in salves to produce flying, in large amounts

can easily kill.

Atropine is easily absorbed by the skin, which when mixed with fat enters into

the bloodstream quickly. Such ingredients no doubted caused such mental and

astral journeys into the Sabbat both Celestial and Infernal. Such night flights

may be caused by such psychotropic herbs. Toads, being linked to diabolism

and witchcraft already 5 and such were used often in potions. Also used in

ointments were bats and their blood, mixed with deadly nightshades. For this

reason, individuals should not experiment with such, noted that death could

occur.

In specific, part of the Witches Sabbat practice of going forth by night is the

illumination of the imagination; that when the subconscious is brought closer

to the conscious. Those who are able, by herbs or meditation alone without the

use of herbs, are ones who seek to know themselves. This process and act is

not hidden by any one school, or so-called exclusive coven of witches or

teachings. The answers, as Robert Cochrane has written, are in the wind. All

one must do is heed the voice of inspiration, that spark of Sathan which

illuminates our path of becoming.

Buddhists looks at existence as being central to the soul in itself. The Buddhist

will sometimes move through a form of lycanthropy of different animals,

sometimes falling into meditation, leaving the flesh and blood to later return

from trance. The Sabbat, no matter what inspiration may create, does the same

end. The Black Mass in specific has long held traditions of Lycanthropy and

3 The Encyclopedia of Psychoactive Drugs: Flowering Plants: Magic in Bloom. Mendelson, Jack, M.D. and

Mello, Nancy, PhD. New York: Chelsea House Publishers. 1986.

4 The Encyclopedia of Witchcraft and Demonology by Rossell Hope Robbins, Crown Publishers, NY 1959.

5 From as early as Zoroastrian lore pertaining to Toads being the creatures of Ahriman.

witchcraft in close connections. Often, the Black Man of the Sabbat holds the

power of bestial transformation, will often give salves to new initiates. A

demonologist, Pierre de Lancre (1612) mentioned a goat-like figure, wearing a

chasuble who read from a book bound in wolf’s skin, which contained pages

red, white and black. In ‘Commentarius de Praecipibus Divinationum

Generibus’ (1560) by Casper Peucer wrote of a story from Latvia, of when

werewolves take their forms to walk at night with the devil. The sorcerers are

summoned to a conclave where all transform and go forth by night.

The writer Jean de Nyauld in ‘De la Lycanthropie and Metamorphosis’ and

‘Ecstasy and Witches’ makes reference to an ointment with the following

ingredients: the fat of a child (take away Christian paranoia = animal fat), juice

of water parsnip, soot and deadly nightshade. The unguent which was smeared

on the inner thigh contained belladonna, this was said to create flying

sensations.

A document from the ‘Sloane Ms. British Museum’ and published in an older

book 6 presents a werewolf chant 7 from which the sorcerer sheds the human

form for that of a wolf. Such a chant may be used in dreaming chants before

sleep if the witch so desires – lending to the dreaming flesh gathered by

shadows.

In the ancient lore of Persian Sorcery, with specifics to Zoroastrianism, Wolves

were hated creatures which were said to be created by Ahriman. The term

‘Khrafstra’ is a general word for noxious beasts, attributed to the Druj or

Demons of the Dragon Ahriman. Such imagery is used in the work of The

Black Order of the Dragon, a secret guild of witches and sorcerers who

develop a Left Hand Path initiatory guild based on (among others) Persian

Sorcery and so-called Black Magick centered around the dragons Ahriman and

Tiamat, who is of Sumerian origin. The BOTD which is headed by a Triad of

witches called ‘Coven Maleficia’ of The Order of Phosphorus have worked in

Vampyric areas of Dreaming Sorcery for some years. In the BOTD the initiate

Works through the symbolism of the transformation of the Vampyre to the

Werewolf to the Dragon in a dreaming centered development of what could be

called Luciferian Witchcraft. The Ritual contained here is but one example of

some of the initiatory focus of this so-called ‘Sethianic’ 8 school.

6 The Warlock’s Book by Peter Haining, 1970

7 16 lines which signify transformation in the wilderness to the shape of the wolf

8 A term used to define the Left Hand Path alignment with the Egyptian God SET or Set-an, a early form of

Satan or Shaitan the Adversary.

As a point of focus, the initiate who takes the flesh of the werewolf does so via

the imagination. This would require a certain amount of privacy in which the

witch would not be bothered by anyone else, to ensure a self-fascination and

the visualized transformation to occur. The initiate would prepare his or her

chamber accordingly, having a belt made of wolf skin or possibly even fake

wolf fur. The point is that the imagination may be excited to allow this mental

transformation to begin. You must visualize your chosen form, how it looks

and different stages of transformation and how you may hold them in certain

points of shape changing, for various purposes. You first begin your chant,

holding it slowly and allowing the power of this atavism to take hold of the

consciousness; slowing moving through your entire body and then allowing the

flesh to change. The face will contort and begin pulsating and stretching, the

skin will turn an ashen gray, the eyes will turn a feral yellow, allowing a sharper

sight. Your fingers will stretch and grow very long, the nails turning black and

becoming talons. Your teeth will become razor sharp fangs, your throat issuing

bestial growls and howls. As your limbs extend and grow, gray matted fur will

grow all over your body, and slowly ears will grow pointed and the hearing will

increase ten fold. As your senses are all alive, your face becomes an entangled

snout, with your sense of smell becoming more and more intense. In a matter

of moments your transformation into a great gray werewolf will be complete,

you may walk to the woods or simply lay down to a meditative sleep – record

your dreams and experiences with as much detail as you can upon waking.

A second level of lycanthropy is also the changing of various parts of the body

according to your will and going forth in the dream or in a meditative state in

the ritual chamber. Some will take different parts of animals and go forth in a

dreaming state, awakening with detail experiences, and having the attributes of

the animal parts they formed. Another more intense area of the transformative

state is from human to man-wolf to a dragon form, which the snout grows

sharper teeth, horns emerge from the head and much of the fur dissipates. The

flesh changes from ashen gray to a dark black-green scaled form. This is the

Ahrimanic Dragon form, a state of being in which the Witch has begun a self-

transformative state into a deep communion with Ahriman and Tiamat – the

Druj of darkness who by their isolation and individual beings, bring the gift of

the black flame to those who seek to be like them. In such an instance, focus

your journey to Arezura, or Hell (a secret meeting place of witches) and record

your results upon waking. Notice the beings you meet and all that is revealed to

you.

The methods of using a bone or charm designated through ritual practice and

meditative awakening shall be something of a wolf-skin which activates mental

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