“We then lay in the Pentagram and began love-making, all the time visualizing the Satanic Force so that it could – temporarily – take possession of our bodies.”
Farrant skirts around the alleged “invoking” ceremony of September 1971 at Highgate Cemetery in the account about his life which he self-published in 2001. In fact, he makes no mention of it. Closer to the time it was of prime importance; so much so, he reflected on those purportedly recent events from his prison cell in 1975 and wrote a rambling article which he then mailed to Brian Netscher, the editor of New Witchcraft. Here is a facsimile of one of the pages from his article plus a published photograph in the magazine showing him and Martine de Sacy naked:
“In September 1971, together with twelve members of the ‘Secret Order of the X’ [which Seán Manchester later learned he called the ‘Order of the Black Moon’], we met in Highgate Cemetery to conduct one of the most dangerous magical ceremonies in existence. … Such a task was by no means easy, for in magic darker forces are most potent when evoked to an earthly plane … For the sake of the uninitiated, and to allay any confusion which may arise over this point, a few words should be said here to explain the difference between White Magic and Black Magic … it should be understood that magic itself is neither ‘black’ nor ‘white’ – it is neutral. Further, magic is only a physical element through which ‘outside’ Forces may be evoked, not itself ‘active’ but only a channel through which such Forces may be brought into operation.
“We preferred the ‘communication’ ceremony of High Magic after having taken all these things and more into consideration. According to the magical requirements of this ceremony we ‘worked’ from within a specifically constructed pentogram [sic] (a five-pointed star) and constructed an adjacent (sealed) triangle in which the ‘apparition’ could appear. To the North of the Pentagram but within the Circle that enclosed it an altar was constructed on which most of the ritual objects were placed. These included a vessel of consecrated water, appropriate talismans each member would wear, ritual knives, and the sacred scrolls which contained the necessary form of Ritual. Candles and the corresponding elements of air, fire, earth and water were placed at the respective cardinal points of the Pentagram while the secret signs of evocation and names of God-forms were inscribed at strategic points on the Circle. The triangle was also ‘reinforced’ in like manner by placing a type of burning incense around it. When all was prepared the Ceremony commenced, timed so that the vital part would take place at midnight. The first part of the ceremony was dedicated to the symbolic anointing in oil of each participant [which, as far as can be ascertained, was just himself and Martine de Sacy] and the Calls and incantations necessary to summon forth the apparition. (For the annointment [sic] everyone present with the exception of the High Priest and Priestess, disrobed and remained naked throughout the Ceremony). These ‘Calls’ were made in strict accordance with the form of ritual and served two purposes: to dispel any unwanted elements which may have hindered the appearance of the demonic entity, and to open a channel of psychic force through which the entity could later materialize. When the preliminary part of the ceremony had been completed the actual evocation ritual then began. The intrinsic details regarding this part of the ceremony, however, must remain secret; suffice it is to say here that the entity (in its now omniscient form) was to be magically induced by the ritual act of blood-letting, then brought to visible appearance through use of the sex act. The act of sexual magic was in the ceremony performed by the High Priest and Priestess as being symbolic of total Unity, a ‘oneness’ of the masculine and female principles in magic and a necessary factor when an opposing Force has to be controlled. The act of blood-letting which immediately preceded this was perhaps the most crucial moment of all, for at this stage the invoked Force could now materialize aided by the ‘life-force’ symbolically released through the spilling of blood from the Priestess’s body. In magic, blood is symbolic of the ‘life-force’ or ‘spiritual energy’ which permeates the body and in this context is used in many advanced magical ceremonies. It would not be sacrilegious to compare the use of wine as symbolic of blood in the Catholic Communion. [It would be sacrilegious, however, to compare any of what Farrant is describing as remotely indicative of the Catholic Eucharist.]
“Accordingly, at approximately 11.45pm, I drew blood from the High Priestess by lightly pricking her breast. This blood was then sprinkled into the chalice into the chalice of Holy Water as a symbolic offering to a Deity.
“I now made the most important Calls with the Priestess. These summoned the Deity to our midst in a non-malignant form to ‘take over’ our bodies. When these Calls were over the Protector of the Circle (sometimes called the High Priest) continued to repeat the Holy Names of the Deity. I disrobed the Priestess and myself and, with consecrated blood, made the secret sigils of the Deity on her mouth, breast, and all the openings of her body. We then lay in the Pentagram and began love-making, all the time visualizing the Satanic Force so that it could ¯ temporarily ¯ take possession of our bodies. Suddenly the Protector was silent. The entity was present. We felt our bodies being ‘charged with Power’ and there was now a visual Force all over us.
“The Priestess then had an orgasm which lasted six to seven minutes. I too experienced orgasm during this time which lasted over a minute. (I refer to actual ejaculation not the period approaching climax). The Ritual had worked. I had many strange visions during intercourse and so did the Priestess, but these could never be explained. But most importantly, our bodies had been magically ‘offered’ and used by a tremendous outside Force which could now be materialised to visual appearance in the triangle prepared. The Priestess now lay in the Pentagram staring fixedly toward the triangle while I arose to begin the Commands of manifestation. At this stage the Pentagram turned icy cold and felt as though some ‘warm power’ had suddenly left it. The fire in the triangle was obliterated by a misty ‘smoke’ and simultaneously the candles went out. … I suddenly looked up and at the top of the hazy form I saw two eyes meeting my gaze. … When I saw and felt the tremendous Power which emanated from the two demonic eyes, I went cold and began to lose all sense of my physical being and my faculties. I couldn’t speak, though I received a clear message from some distinct ‘voice,’ and I think fear first came after this when I realized how difficult the demon would be to control, and realised we might never leave the Circle.
“It was rather like having a vivid dream and not being able to control it though one knows the inevitable outcome. … This ceremony performed in Highgate Cemetery finally proved beyond doubt – at least as far as most psychic investigators are concerned – that the majority of sightings and stories relating to the phenomena there were true. Unfortunately, however, such proof will rarely be acceptable to the hardened sceptic; but we had at least succeeded in establishing to our own satisfaction not only that the Highgate Vampire did exist, but the very nature of the phenomenon and those factors which had primarily caused its existence. … With the usual precision of Fleet Street I became an ‘Evil High Priest of Black Magic’ while the phenomenon was again reinstated as a blood-sucking ghoul that might have escaped from some Hammer horror film. Ironically (concerning the latter) the Press Media for once may have been closer to the truth than they originally intended.”
People who knew him remarked that Farrant was not the same person after his release from prison, and would attribute this to his being in jail; not least having to share his cell with an axe murderer for some of that time. Something had certainly happened to alter him, but Seán Manchester believes it occurred prior to his arrest and incarceration, and he was by no means the only one to consider Farrant possessed. The best known exorcist at the time was the Reverend Christopher Neil-Smith. This Anglican vicar of St Saviour’s Church, Hampstead, visited the prison in question early on to “drive out the evil of David Farrant.” But, despite the priest’s best efforts, the evil remained, intensified and spread.
 “Invoking the Vampire” by David Farrant (New Witchcraft, issue 4, 1975, p36-38).
 “Casanova Witch A Failure As Lover” by Peter Earle, News of the World, 30 June 1974.
 The Highgate Vampire by Seán Manchester (Gothic Press, 1991, p136-137).