The figure of Lucifer has evolved over centuries from a poetic reference to the “morning star” into one of the most powerful symbols of rebellion and evil in Western religious thought. Among the most striking images associated with Lucifer is that of the dragon. Although the Bible does not originally describe Lucifer as a dragon in early passages, later Christian interpretation—especially in the Book of Revelation—identifies Satan with a great apocalyptic dragon. This imagery draws from ancient Near Eastern myth, early Christian theology, and medieval literary development. Examining biblical texts alongside historical scholarship reveals how the image of Lucifer as a dragon became a lasting symbol of cosmic opposition and spiritual rebellion.

     The name “Lucifer” originates from the Latin term meaning “light-bearer,” referring to the morning star, or the planet Venus. In Isaiah 14:12, the fallen figure is addressed as “Day Star, son of Dawn” (New Revised Standard Version, Isa. 14.12). In its original context, this passage refers to the king of Babylon rather than to Satan directly. However, early Christian interpreters began to associate this fallen “morning star” with the devil’s fall from heaven. Over time, “Lucifer” became a proper name for Satan in Christian tradition (Russell, Lucifer 45–47). Thus, the identification of Lucifer with Satan emerged gradually through theological interpretation rather than explicit biblical naming.

     The dragon imagery appears most prominently in the Book of Revelation. Revelation 12:9 describes “the great dragon…that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world” (New Revised Standard Version, Rev. 12.9). This passage directly equates the dragon with Satan, solidifying the connection between the serpent of Genesis and the apocalyptic adversary. The dragon in Revelation possesses seven heads and ten horns, symbolizing immense power and destructive authority. According to biblical scholar David E. Aune, the dragon represents both cosmic evil and earthly oppressive systems, functioning as a mythic symbol of ultimate rebellion against God (Aune 680–82).

     The imagery of a dragon opposing divine order did not originate solely in Christian scripture. Ancient Near Eastern myths often portrayed chaos as a sea monster or dragon defeated by a supreme deity. John Day explains that biblical writers adapted earlier Canaanite myths of divine conflict, particularly the struggle between Baal and the sea monster Yam or Lotan (Day 5–10). These myths influenced Old Testament passages that describe God’s victory over sea monsters such as Leviathan. Revelation’s dragon continues this mythic pattern, presenting Satan as the embodiment of primordial chaos in opposition to divine sovereignty.

     Early Christian theologians further developed this symbolism. Jeffrey Burton Russell argues that medieval Christianity increasingly personified Satan in dramatic and monstrous forms to communicate theological truths about evil (Satan 130–35). The dragon became a fitting representation because it combined elements of the serpent, the beast, and the chaos monster into a single terrifying image. In medieval art and literature, Satan frequently appears with wings, claws, and reptilian features, reinforcing the connection between Lucifer and draconic imagery (Russell, Lucifer 189–95).

     However, scholars caution against reading these images too literally. Henry Ansgar Kelly emphasizes that many biblical descriptions of Satan are symbolic rather than anatomical (Kelly 12–15). The dragon in Revelation functions primarily as apocalyptic symbolism rather than a biological description of a creature. The purpose of the image is theological: it dramatizes the struggle between good and evil, divine authority and rebellious pride.

The enduring power of the dragon-Lucifer image lies in its symbolic richness. The dragon represents chaos, pride, destructive ambition, and cosmic opposition. At the same time, the original meaning of “Lucifer” as “light-bearer” highlights the tragic dimension of the fall—a being associated with light becoming the embodiment of darkness. This paradox has fueled centuries of theological reflection, artistic depiction, and literary adaptation.

   Lucifer's fire in the Draconic Magi path holds vampiric presence where the light consumes darkness in the wake of dawn.  His fire causes ascension and growth due to its devouring light.  It has held a profound place in our collective consciousness: the birth of a new day, the gentle unfurling of golden light across a darkened horizon, the promise that night will always give way to morning. Across cultures and epochs, rituals and beliefs surrounding the first light have endured, each carrying their own mythologies and meanings. Among these is the poetic concept of the “Covenant of the Light of Dawn”—a metaphorical and sometimes literal pact that binds people to renewal, hope, and a higher purpose of awakening at the very moment darkness recedes. The Covenant of Earendel is an agreement made between Lucifer, and the self to honor and carry the gnosis of the bringer of light and awakening.  

 

At its core, the Covenant of the Light of Dawn represents more than a mere tradition; it is an agreement, whether formal or deeply personal, to embrace the gifts and responsibilities that each new day brings. To make such a covenant is to acknowledge the cyclical nature of existence—darkness yielding to light, despair giving way to hope, inaction transforming to resolve. The act of dawn is vampiric as it consumes the darkness and transmutes it to its nature which is light. The sigil to the right is the Light of Earendil Sigil. The purpose behind this covenant:

• Renewal: The breaking of dawn signals a reset, a clean slate. In the covenant, individuals and communities recommit to values, goals, and aspirations that may have faltered in the shadow of yesterday’s disappointments.
• Hope: With the first light comes the assurance that change is possible and growth inevitable. The covenant invites participants to foster optimism, even in the aftermath of setbacks.
• Unity: Dawn is universal—every culture, every person, witnesses the sunrise. It is a time when differences are momentarily suspended as all stand in awe of the same celestial event. The covenant thus becomes a force for communal harmony and shared purpose. In turn it will bring light, clarity, and peace to those they come across.
• Awakening: Just as the world stirs at dawn, so too does the spirit awaken to new opportunities. The covenant is a call to mindfulness, to greet each day as a sacred trust.  
• Transmutation: The light of dawn within, transmutes the sacred fires within to include its potential to consume darkness. Darkness in the day is considered chaos. Darkness in the night is considered the void. To carry this force, will enable the torch bearer to transmute his or her chaos within and around them as energy to work with.

Purpose:  The purpose of this rite is to invoke the fires of Lucifer to gain his gnosis. Lucifer's fire is one of Hecate's keys to the sphere of Thamiel in the underworld/Qliphoth.  This rite is seperate from the other dragons as it combines Lucifers Angelic and Draconic force.  This ritual combines the essense of Lucifer Aurorae Afferens as the bringer of the light of dawn as the old enghlish name Earendel.  This ritual, sigil, and name was given to me in a channeled meditation with Lucifer. It is through this rite, you connect to his vamperic current of transmutation of darkness to light.    

Tools:

Two black tealight/candle

Lancet to anoint the sigil

The Sigil of Hecate (Created by Asenath Mason) and The Sigil of Lucifer/Earendel. It is recommended to draw them on paper or paint them on canvas. Doing so allows your energy to flow into its creation.  

Dagger-(Only used for creating the ritual container) Do not use your dagger in the invocations of any of the dragons. How you approach them is how they will approach you and with a dagger can create complications. 

Journal

The Invocation

 

Day 1.

 

Ritual Prep: 

Set up the sigils on an and alter/table facing west and a black tealight next to it. Take a salt shower/bath or ritual bath prior to the invocation. It prepares the mind, body, and spirit for the ritual.

 

Ritual:

Creating the ritualistic container: Starting in the west and ending in the west making, using a dagger, I would walk counterclockwise drawing the circle.  As I walked, I said these words. “I cast this circle of Leviathan around, entwined and bound, above and below to protect the energies so.” Finish by drawing a flaming trident to seal the space.

 

Light the candle and anoint the sigil with your blood

 

Hecate Partial Invocation:

 Great Queen of the Night

Keeper of the Keys

Torch Bearing Goddess

Lady of the Crossroads

Heaven, Earth, and Sea

Great Goddess Hecate

Open the gates to the underworld

To the realm of Aarab Zurcach

I partially invoke you from waist to crown

Guide me to the guardian of its gates

So I may learn of your key

to the fire of Tannin

Ho Dracon Ho Megas

En Nomine Draconis

 

Meditation:

Focus on the sigil for a few minutes. When you have the sigil memorized, close your eyes. See the sigil rise out of the grown in gold and silver with flames wrapping around the edges. See the sigil morph and return to its shape and open. Begin chanting Vovin three times and then Hecate three times. Keep chanting until you feel the energy shift. Sit or lay down and see what comes to you.  Write down any experiences in your journal.

Closing:

Call to Hekate/Hecate to guide you back home. See if she has any messages for you.

Once back, say: "It is done"

Leave the candle vigil in honor of Hecate

Cast the sigil of fiery trident in reverse to open the space.  

Day 2. Rite of the Covenant of Earendil

Ritual Prep:

Set up the sigils on an and alter/table facing west and a black tealight next to it. Take a salt shower/bath or ritual bath prior to the invocation. It prepares the mind, body, and spirit for the ritual.

 

Ritual:

Creating the ritualistic container: Starting in the west and ending in the west making, using a dagger, I would walk counterclockwise drawing the circle.  As I walked, I said these words. “I cast this circle of Leviathan around, entwined and bound, above and below to protect the energies so.” Finish by drawing a flaming trident to seal the space.

 

Light the candle and anoint the sigil with your blood

Opening:
With the ritual blade draw the glyph of the Trident in the air, above the altar.  Visualize yourself surrounded by red and golden flames of Lucifer's Draconian current. Focused on this visualization, start chanting or vibrating the Draconian word of
manifestation: Vovin three times then Lucifer three times.  Continue until you feel the energy shifting up the spine towards your third eye. With each breath your inner serpent moves through each chakra setting them ablaze, opening your inner senses to the energies of the current. Then up to the top of the head and beyond, merging with the fire around you and making you a powerful manifestation and a living vessel of the Current of the Dragon

 

Invocation:

In the name of the bringer of light
Lucifer the morning star
Of the most high and heavenly host
The most beautiful and radiant.
The vampiric force that consumes the darkness and brings forth the light
Angel of the morning
Dragon of the dawn
Dragon of the devouring light
I invoke thee
With your torch and flaming trident
Liberate my fire and ascend its potential
Teach my spirit the vampiric ways of consuming chaos and darkness
Teach my spirit the ways to liberate and bring forth the light of dawn
I (your name) agree as above and below to this Covenant of the Dawn
In Nomine Lucis Aurorae Ferentis
In Nomine Luciferi Stellae Matutinae

Ho Dracon Ho Megas

En Nomine Draconis

 

 

Meditation:
Stare at the sigil. Take some time memorize its shape. Close your eyes and see before you a field in night. The moon shining. See the ground open up and the sigil rise out of the ground as silver and gold. Fiery light shimmers off the sigil. As it fully rises from the ground, see it morph and then return back to normal. As it does it opens like a gate. From this gate fiery light fills the field and consumes you. Allow for the rays and energy to permeate and feed you. Breath in this current through your nostrils as golden rays. The more you do this, the more daylight it becomes in the field. Once it is fully day. See the sigil close and return to its normal form. Ask Lucifer if there is anything he/she wishes to share with you.

 

Inner Temple Meditation:

See before you a black door with a silver handle. You have seen this door before, it is to your temple door. Open the door and step in. The torch light flickers on the wall as you see your table, chair and mirror. In the center of the room you see your source flame burning bright. Walk toward it and take a log and place it on the flames. As you do this, the torches on the walls flare up and back down. Turn to the left corner of the room. You see stairs going down into the ground.  Next to the stairs is a doorway to another room. Walk into the room. Small torches line the wall. Looking at them, each torch has a frame of a dragon.  The light in the room is coming from a fire pit in the middle of the room, Leviathans, Typhons, Lotan’s, Tannin’s, Tiamats, Rahab’s, Dagon’s, Nahar’s, Yamm’s, and Tietan's torch. You see logs next to the fire. Take one and say the name Lucifer and place it on the fire.  This action causes the last torch to ignite.  If Lucifer appears, allow the experience to unfold. 

 

Come back here to care for the flame by adding logs to it. You will find the more you do, the more you sense your own energy as well as Lucifer/Earendel. Know from this day Lucifer/Earendel walks with you. 

 

Closing:
Lucifer bringer of light and dawn
Lucifer the morning star
I (name) will honor our covenant and bring your light into the world.
En Nomine Draconis

 

Call to Hekate/Hecate to guide you back home. See if she has any messages for you.

Once back, say: "It is done"

Leave the candle vigil in honor of Lucifer

Cast the sigil of fiery trident in reverse to open the space.  

 

 

 

• Aune, David E. Revelation 6–16. Word Books, 1998. Word Biblical Commentary, vol. 52B.
• Day, John. God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. Cambridge University Press, 1985.
• Kelly, Henry Ansgar. Satan: A Biography. Cambridge University Press, 2006.
• The Holy Bible: New Revised Standard Version. Zondervan, 1989.
• Russell, Jeffrey Burton. Lucifer: The Devil in the Middle Ages. Cornell University Press, 1984.
• Russell, Jeffrey Burton. Satan: The Early Christian Tradition. Cornell University Press, 1981.