This rite uses the godform Tlazolteotl, who is described in some detail below. The Mexican Indians saw fit to use her for cleansing them of the sinfulness of sexuality, but since we recognize the usefulness of such drives, we can here concentrate ourselves to putting Tlazolteotl to better uses than swallowing "unclean sexual perversions."

The purpose of this rite is to banish something "filthy" by which we are currently being afflicted. The "filth" in our case can be any form of "dirt" of which we choose to be "cleansed." Each individual may choose to be rid of either one large aspect of dirt or many small nagging pieces of grit. Alternatively, a group may perform the ritual for the purpose of having Tlazolteotl devour one agreed upon form of group-dirt. It is suggested that this rite be performed outdoors.

Materials Needed:

- Flammable liquid, such as lighter fluid.
- Water made yellow/green with food coloring.
- Loose incense consisting of herbs corresponding to exorcism or banishing, sexuality, magic, and the moon.
(A suggestion might be dragon's blood, patchouli, ginger, and sandalwood -- or cayenne pepper, damiana, ginger, and myrrh.)
- Each participant must obtain objects and/or sigils symbolic of its personal flammable objects -- paper products are suggested.
- A hole large enough in which to burn these objects is dug into the ground.
- Participants may wish to have their magical daggers on hand, as Tlazolteotl. This is optional.

The Rite:

0. Statement of Intent: "It is our will to give our filth to Tlazoleotl to devour."

1. Visualizing their objects, sigils, etc. as filth, dirt, corruption, and debauchery, participants assume the death posture while holding these objects to the stomach with the knees and pressing the forehead to the dirt.

2. In death posture, participants chant *"TLAZOLTEOTL" while **visualizing the goddess until it is too difficult to continue the chant. All sensory input is then closed off by hands covering the ears, nose, mouth, and eyes until full gnosis is achieved.

3. While participants are assuming the death posture, the Main Operator will begin the barbaric adoration/invocation and visualize the goddess.



(Tlazolteotl Goddess of destruction,
Who impassions us and devours our dirt
With medicine of yellow/green water
Goddess of magic Eater of dirt
Devour our foul poison. Cleanse us.)

4. When gnosis is achieved, participants place their objects in the hole, offering them to the goddess to eat with the statement: "This is my filth."

5. The m.o. will pour the flammable fluid over the objects and light them afire. While the objects burn, participants visualize their "filth" as being consumed by the flame and state the following mantra:

"BEXHABDET OXO CHEKADENG BIHACHO" (devour our foul poison).

While the objects are burning and the mantra is being stated, each participant will take a handful of the incense and toss it into the flames as an offering to the goddess.

6. When the objects have burned to ashes, the m.o. will pour the yellow/green cleansing liquid over them. Participants visualize this liquid as coming from the hands of the goddess.

7. All participants begin to chant: "CAMVANG ALDOBO, DIBONGOF CHO BEXHABDET" (she is hungry, willing to devour) and proceed to bury the objects together, visualizing the earth as "swallowing" their filth.

8. ***The symbol of Tlazolteotl is drawn in the dirt over the burial place. All focus upon it, recognizing their filth as having been destroyed by the goddess, and banish by laughter.

9. Optional. If desired, participants may dowse their hands, bodies, each other, etc. with any remaining yellow/green water, as this is considered a cleansing liquid of the goddess.

*Pronounced TeLA-ZOI-TayOTl_ The a is as in plan, the o's are as in home, the e is as in grey, and ehe 1ts are barely pronounced or not at all.

**Description of Tlazolteotl = The goddess is depicted as a rather unattractive, perhaps even disfigured woman, She often wears the flesh of a flayed victim (particularly as a goddess of suffering) and almost aIways wears a head-dress of raw cotton. She also generaIly wears a moon-ring in her nose. Her symbols, which are often depicted with her, include an herbal broom, serpents, the blood stained rope of a suicide, sacrificial knives, flower blossoms, and the human heart. Sometimes she is depicted near, or on top of, the remains of a freshly killed male victim.

***The symbol of TlazoIteotl utilized in this rite is a lunar symbol (crescent moon) entwined by serpents or by one serpent (as seen above). The magicians nay choose to use this symbol or her sigil below for the purposes of this rite.

[anti-copyrite] AutonomatriX
Corpus Fecundi Index