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Copyright 1992 eh Anton Long & Order of Nine Angles

First Published 1992 eh

Printed & Published by

Thormynd Press
PO Box 700
Shrewsbury
Shropshire
England
 Introduction

The present work contains esoteric manuscripts

circulated among members of the ONA. The MSS contain
further details of the sinister tradition of that
Order and compliment the information about it already
available in the books 'Naos', 'The Black Book of
Satan' and 'The Deofel Quartet' as well as that
published in the journal 'Fenrir'.
The aim of publishing these MSS is to make the
rituals and methods of this sinister tradition available
to all those who might be interested. Such publication,
as will be evident, enables individual potential to
be fulfilled, aiding the emergence of a new Aeon.

 The Tradition of the Sinister Way

The essence of genuine Satan ism can be simply stated: it is a way to
inner development, the goal of which is a new individual. This way
involves three essential stages and these exemplify the spirit of that
way and the individuals who follow it.
The first is direct experience, the second is direct practice and the
third self-development. The first involves direct experience of both
the external 'world' and the inner (or psychic) 'world' through
striving to achieve certain goals both practical and magickal. The second
involves using 'practical' (or causal) and 'magickal' (or acausal) energies
to manipulate others, situations and energies in a practical way - producing
changes in accord with certain goals. The third involves beginning the process
again but starting from the new level of self-understanding and ability
attained - persuing different {and probably more complex)goals .
A Satanist is an individual explorer - following in the footsteps of
others (and perhaps using their gUide books) but always seeking further
horizons, daring to defy convention (in ideas as well as in morals and
attitude) yet part of an evolutionary succession enabling what is
experienced to be understood and become beneficial. For this reason, a
genuine Satanist understands tradition as important and necessary - the
culmination of centuries of insight and experience, a useful gUide
which enables further progress and exploration: a starting point for
that inner and outer journey which is begun by Initiation, as well as
a map of the way chosen and followed.
This tradition is not sacrosanct - but it does possess a validity
until the individual reaches the stage where the unique genius within
each individual has been brought to fruition enabling the creation
(from experience and self-insight) of a unique way and a fulfilling
of a unique Destiny. In magickal terms, this is the stage of Internal
Adept, where that unique Destiny is made known (dis-covered) and where
the individual Initiate has developed the talents necessary to fulfil it
by a following of the previous stages - a stage reached from between
three to five years after Initiation.
The tradition (explicated in the 'seven-fold sinister way') provides
only a beginning - it is for the individual to go beyond it, toward
the dangers and rewards of the Abyss. It is, however, necessary - since
it is, in one sense, a 'short-cut': enabling self-development to be achieved
far qUicker than would be the case without it as well as fully enabling
the explication of individual potential. This does not mean that
following it is easy - the path may be shorter, but it is just as
dangerous (and in some places, more so). It is a mountain path to the summit
rather than a meandering valley path, and enables the horizon, the other
mountains waiting to be conquered, to be seen - as they cannot be seen
from the wooded valleys below.
But each new Initiate must walk this path - alone. And for each it is
a new experience, a process of direct learning and a personal achievement,
for only a very few have ever ventured that way before and stood atop the
summit that is 'Internal Adept' to see in the distance the still higher
peaks that wait beyond the Abyss.
What is important is following that path - and going beyond it, toward
the Abyss - actually undertaking the journey and experiencing in real
time what is encountered and seen: of being takne to the very limits of
your endurence and abilities. No one can do this for you - just as the
path does not lead to some pleasant grove where you sit at the feet of
some 'Master' listening to their past experiences and fables. It does not
involve you staying comfortably 'at home' with the security of your known
world and friends and ideas, just as it is not a 'mental' journey done in
comfortable surroundings and with no physical effort or danger. It 1S practical,
and direct - and involves physical and psychic hardship, and while you may be
a little soft when you start, you will not be so when you succeed, Just as if
you believe you are tough enough now, you will be rudely awakened.
Is this what you really want?

O.N.A.
 -
The Seven-Fold Sinister Way: A Comprehensive Guide

Aim:

----Essentially three fold: a) Initiation; b) magickal Adeptship; c)

fulfillment of individual wyrd and potential.

Stages:

1) Neophyte; 2) Initiate;3)External Adept; 4) Internal Adept;

5) Master of Temple/Mistress of Earth; 6) Magus/Magistra;7)Immortal

Note: Initiates are sometimes known as 'Novices', Neophytes as

'Oblates'. External Adepts as 'Professed Brother/Sister'; Internal

Adepts as Priest and Priestess; a Magus as 'Grand Master'.

Neophtye:

Tasks: Study of Esoteric tradition as given in Order MSS - particuarly

Black Book, Naos, Azoth and 'Fenrir'. After this preliminary study

(c.l month) undertake ritual of Self-Initiation [Black Book] and

construct simple form of the Star Game [Naos].

Initiate:

Tasks: Study septenary system in detail[Naos etc.] and begin workings

with the spheres and the pathways. Study and use of Tarot.
Undertake hermetic workings/rituals for specific desires/personal
requests.
Continue with study and use of Star Game - relating the abstract
symbolism to the Tree of Wyrd, septenary etc.
Set a demanding physical goal[e.g. running 20 miles in 2! hours or less
- . or cycling 100 miles in less than 5! hours or walking 32 miles in less
than 7 hours: it must be one of these] train and achieve it.
Seek and find a companion and Initiate this individual [Black Book] and
then undertake the workings with the spheres and pathways with this
person.
Begin to tl~ach this individual the Star Game. and use the game together.
Undertake the Grade Ritual of External Adept.
*The first stage is the awakening of the darker/unconscious aspects
within the psyche. These aspects/energies are identified with in
the rite of Initiation and then symbolised in the workings with the
spheres and pathways following Initiation. These workings give
practical expereince of the darker forces/energies. The Star Game
begins the process of objectifying these energies in a more conscious way:
giving greater insight and control. and this is the beginning of self-awareness
since the Tree of Wyrd is symbolic of individual consciousness. both unconscious/
acausal ('sinister') and causal. as well as representing the forces/
energies beyond the individual psyche.
The setting of a physical goal. by the Initiate, and the training to
achieve it. is important because it enhances the vitality and developes
personal qualities important to the magickian: determination, elan and
so on. This task must be undertaken, for without it, the Initiate stage
is not complete.
The seeking. finding and working with a companion begins the
confrontation with the 'anima/animus' energies/archetypes resulting in
practical experience of them as well as enabling the use of sexual
magickal formulae [qv Rite .of Nine Angles etc.]. This is a very important
part of developing self-awareness, and the 'ritualized' setting
enables both practical experience and the possibility of developing
self-insight. (This 'ritualized' setting is first the workings with the
spheres and pathways, use of Star Game, and then later the organization
 of a Temple [see below].)

External Adept:

Tasks: Organize a magickal group/Temple for the performance of ceremonial

rituals as given in the Black Book - the Ext. Adept as the 'Master'/
Mistress of this Temple, the companion as the 'MIstress/'Master'.
It is the task of the new External Adept to find suitable members,
Initiate them and so on. Regular sunedrions should be held [Black
Book, for details. The Ext. Adept is called a 'Choregos' while running
the Temple.].
After the group has been run for c. 3-6 months, the Ext. Adept
should set another but more demanding physical goal, train and achieve
it. [For example, running a marathon in less than 3 hrs (men) or
3hrs 30 (women); cycling 100 miles in less than 5 hrs (4:45 if really
determined) or wal~ing 50 miles in 13 hrs.]
After running the Temple for between 6-12 months, choose a Priest and
Priestess from the group to run the Temple while the Grade Ritual of
Internal Adept is being undertaken.
Notes: The titles assumed by the Ext. Adept, the companion and those
appointed 'by the Ext. Adept to positions within the Temple such as
Priest and Priestess, are purely honourary, and do not signify the
achievement of the magickal grade associated with that title in the
'Seven Fold Way'. It is one of the tasks of the Ext. Adept ('Choregos')
in running the Temple to appoint suitable members to fulfil the positions
required by rituals (e.g. Priest, Altar-Priest, Thurifer and so on). It
is up to the Choregos whether to inform members that the Temple is
organized as part of the tasks/training of an Ext. Adept in the sinister
path. If the Choregos decides to do so inform the members of this, then
those members, should the Choregos so wish, may also begin to follow the
tasks of the Seven Fold Way as above: the Choregos always keeping
a step or two (in terms of Grades) ahead of them. No one can be
appointed to the Grades themselves: not even by a Grand Master - the Grades
must be achieved by each and every individual, the only exception
being Initiation. Initiation may be given, according to the ceremonial
ritual [Black Book] by anyone of the grade of External Adept and above
who organizes a Temple, provided that the Initiate completes the
initiate tasks as above.
The final task of an External Adept is to prepare for and undertake
the Grade Ritual of Internal Adept.

*The tasks of an External Adeptdevelope both magickal and personal

skills. The organizing and running of a Temple brings further magickal
.' experience as well as enables several archetypal roles to be lived, this
living vitalizing (partly through the energy of the archetypes) the
individual, enabling greater magick. One of the roles is that of
the 'shadow' - the sinister magickian adept at ritual. The personal
qualities developed include manipulation, the charisma of power and
sexual/material pleasures. There is also a growing self-awareness,
and understanding of archetypal energies as well as the further
confrontations with the anima/animus. There may also be glimmerings of
the unique wyrd of the individual - a wyrd revealed through the
ritual of Internal Adept.
 Internal Adept:

Tasks: Depending on the wyrd of the individual, either continue with

and expand the Temple (training Initiates in the Seven Fold Way and so
on) or begin the personal tasks revealed by the Grade Ritual.
Study of and training in Esoteric Chant [Note: this may be undertaken
earlier, by an Initiate or External Adept if an aptitude exists
and someone of or above the Grade of Internal Adept is willing to give
instruction.].
Study of Advanced Star Game and esoteric, aeonic aspects of both
forms of the game['cliology' etc.].
Preparation for and undertaking of Nine Angles rituals: 'natural' and/or

-
'chthonic' according to desire.
Further training of companion up to and including Grade Ritual of
Internal Adept, if required.

-
Prepare for and undertake Grade Ritual of Abyss.

Master/Mistress:

The fundamental tasks of this Grade are three-fold: the teaching to

suitable individuals of the Seven Fold Way either on an individual
basis or via an organized Temple; the performance of Aeonic magick, and
development of proficiency in the Star Game, particuarly the advanced
form.
Some may opt to specialize in a particular field.

***

General Notes:

The Initiate stage lasts between six months to a year. The External
Adept stage lasts from one to three years. The Internal Adept stage
lasts from three to seven years.

Fundamental books, manuscripts etc:

*The Black Book of Satan [Re-issued 1989 ev: a complete gUide to
sinister ceremonial rituals and organizing a Temple] 63 pages
*Naos [ A guide to hermetic workings, basic septenary system and the
Star Game] 65 pages
*Azoth[ An introduction to more advanced septenary workings] 38 pages
*Falcifer [A fictional account of noviciate training] 103 pages
*Temple of Satan [A fictional account of confrontation with anima/aminus
in a sinister context] 109 pages
*Advanced Star Game 5 page MS
*The Forbidden Alchemy 4 page MS [Note:published in 'Fenrir' no.8]
*Rite of the Nine Angles (and other Order MSS)

*****
- Insight Roles - A Guide

As stated in several esoteric Order MSS, the Satanic novice is expected to

undertake experiences in the real world. This is above and beyond the tasks
mentioned in the various gUides to the 'seven-fold Way', which gUides were
intended for publication and thus did not contain the secret tasks. These
secret tasks are outlined in the MSS 'The Secret Tasks of the Sinister Way.'
One of these tasks, undertaken by an Initiate, is an "Insight Role".
An Insight Role is in effect an extended magickal ritual and involves the
indiVidual living in a certain way and striving for a specific (often non
esoteric) goal. It involves playing a specific 'role'. The novice is expected
to learn from this experience. It is important that the novice identifies
with the role to the extent that friends/associates and those the novice is
brought into contact with by virtue of that role do not realize the novice
is playing a 'role'. For the duration of the Insight Role, the task of that
role should be the main interest/occupation of the novice.
Insight Roles, as a technique, have been used by Satanic novices for
at least a century, and this technique has as its primary aim the gaining of
self-insight by the novice using the technique. The technique also developes
certain skills - some magickal, some involving the gaining of Satanic judgement
and insight. Expressed simply, Insight Roles develope Satanic character.
Until qUite recently, Insight Roles were wide-ranging and also exceptionally
difficult to undertake - the novice was expected to undertake a role which was
the opposite of what they considered their own character to be. [qv. the now
deleted Order MS 'Insight Roles' I & II.J The technique, however, has been
recently revised by the Grand Master representing traditional groups. In this
revised form, it is an extremely effective noviciate technique, although
(like all genuine esoteric techniques of Satanic magick) it is still difficult
to undertake and still requires a genuine Satanic commitment from the novice.
Like the Sinister Way itself, it is not for the dilettantes or the imitation
'Satanists' who merely wish to play at being Black Magickians.

One essential aspect of an Insight Role is that it requires the

novice to change their life-style and usually their place of residence.
Another, is that it tends to isolate them from non-Satanists. Third, it
often brings them into conflict and confrontation - with others, and
themselves. Fourth, it tests them - forcing them to find inner strengtils
and reserves. Or, of course, it destroys them - or makes them renounce their
Satanic quest and vows. All these are necessary.
All Insight Roles are demanding; some are physically dangerous. All force
the novice to make choices- to learn. All, when successfully undertaken,
build self-confidence and thus character. All, in brief, express Satanism
in action.
The novice is expected to make his/her own choice from the roles outlined
below. It must be undertood that: (a) only the roles listed below are
actually Insight Roles, so the choice must of one of them; (b) the completion
of at least one of these roles is necessary before the Internal Adept rite can
be undertaken.
It is usual for the novice to undertake an Insight Role follOWing Initiation
and after the completion of the tasks outlined in the MS 'The Seven Fold Way
A Comprehensive Guide' (i.e. after completion of the tasks associated with the
stage of Initiation and before undertaking the rite of External Adept).
However, if the novice Wishes, an Insight Role can be undertaken when he/she
is an External Adept and has completed all the tasks of an External Adept
(such as running a Satanic Temple for a certain period of time). Generally, it
is adVisable for the novice to undertake a role before External Adept. Further,
should the novice so desire, two Insight Roles can be undertaken, one after the
other. This is an interesting experience - but requires a demonic commitment.
 During some of the roles, the novice should try and keep their Satanic
views and beliefs secret, and become in fact a shape-changer, a chameleon.

- The Roles:

o Either by foot or by bicycle or by accepting lifts, travel alone around

the world, taking between six months to one year (or more). You must live
frugally, and carry with you most of what you need. You should travel to
as many countries as possible, the more remote the better and expect sometimes
to find work to enable you to travel further.

o Become a professional burglar, targetting only victims who have revealed

themselves to be suitable (e.g. by testing them - qv. the Order MSS dealing
with victims etc.). The aim is to speCialize in a particular area - e.g.
Fine Art, jewellery - and become an 'expert' in that area and in the
techniques needed to gain items.
o Undertake the role-of extreme political actiVist and so champion heretical
views (by, e.g. becoming involved in extreme Right-Wing activism). The aim
is to express fanaticism in action and ~e seen by all 'right-thinking people'
as an extremist, and a dangerous one.

o Join the Police Force (assuming you meet the reqUirements) and so experience
life at 'the sharp end' and being a servant of a higher authority. *

All roles should last for at least six months and all must be completed
(i.e. you leave them) before the end of eighteen months. All the roles will
by their very nature test your Satanic Views and beliefs and thus your
desire to continue along the sinister way. All will expose you to difficulties.
Once the choice is made, it is up to you to find means of undertaking the
role - e.g. in the case of joining the Police, finding reasons why which will
convince a selection panel; in the case of becoming a burglar, finding someone
to buy your stolen items and so on.
The essence of these Insight Roles can be succinctly stated: Incipit
Vitriol.

ONA 1989 ev

Note: In times of actual War, an alternative InSight Role is to join one of the
Armed Forces and so gain combat experience.
 The Secret Tasks of the Sinister Way

The Order MS "The Seven Fold Sinister Way - A Comprehensive Guide"

details the tasks and so on which an individual following the sinister path
must undertake in order to reach Adeptship and beyond. That 'Guide', however,
is exoteric. There are, in addition, esoteric tasks to be undertaken. These
tasks have remained secret by virtue of their nature - they represent
genuine Satanism in action and as such often are 'a-moral'. Such esoteric tasks
are revealed following a Satanic Initiation.
Further, to understand these tasks, it is necessary for the Initiate to
be familiar with, and in agreement with, the secret teachings explicated in
the various esoteric MSS - for example, 'The Hard Reality of Satanism',
'Satanism, Sacrifice & Crime', 'Culling - A Guide to Sacrifice', 'Guidelines for the
Testing of Opfers', 'Victims - a Sinister Expose', 'The Practice of Evil in Context'.
For a long time, the matters mentioned in these secret MSS were transmitted
only on an oral basis it being forbidden for the teachings and practices
so transmitted to be written down or divulged to non-Initiates. However, as
explained elsewhere, this has now changed.
Accordingly, this MS will detail the secret tasks which a Satanic novice must
undertake as part of their commitment to Satanism. That is, these tasks - and
the others detailed in the MS 'The Seven Fold Sinister Way - A Comprehensive
Guide' - are both required and necessary: without them, there can be no
genuine advancement along the way, for such tasks develope that character and
those abilities which are Satanic and which thus represent the presencing of the
dark forces on Earth via the agency (or vehicle) of the Satanist.
As has been stated many times, genuine Satanism requires commitment - it
requires self-effort, by the Initiate, over a period of years. It involves
ordeals, the achievement of difficult goals, the participation in pleasures
and the living of life in certain ways. Only thus are self-insight and genuine
Occult abilities born - only thus is an Adept created.

Neophyte:

Before Initiation and after undertaking the tasks of a Neophyte as given in the
'Guide' MS:(a) find an area where game is plentiful and, equipping yourself
with either a cross-bow or an ordinary bow (such as a longbow) hunt/stalk some
suitable game and make a kill. Skin and prepare this game yourself (if necessary
'hanging' the game until it is ready) and (when ready) cook and eat it.
"Game" in this context means [for the U.K.] venison, hare, rabbit, partridge,
pheasant, Wildfowl and so on. In effect, you are assuming the 'role' of hunter.
(b) obtain, from a Nazarene place of worship, some 'hosts'. If you are
seeking Initiation into an established group, this will be your test of
fidelity (etc.) and the hosts will be used in the celebration of the Black Mass.
If you are undertaking a self-Initiation (as for example given in The Black Book
of Satan) then immediately following this rite you should trample on or otherwise
defile these 'hosts' (e.g. by urinating on them) saying "By this deed I pledge
myself to counter Nazarene filth and give myself, body, blood and soul, to Satan,
Prince of Darkness." You should then burn the hosts or what remains of them by
placing them in a vessel containing flammable liquid and setting this aligh~,
laughing While the burning seals your gesture and your oath.
Initiate:

After the rite or ceremony of Initiation and following completion of the tasks as
given in the 'Guide' MS, you should choose and undertake, for between six to
eighteen months, an 'Insight Role'. [See the MS 'Insight Roles - A Guide'.]
 External Adept:

(a) With the Temple (formed as one of the tasks of an External Adept - see the
'Guide') perform a Black Mass with hosts obtained by a neophyte of the Temple
wishing Initiation.

(b) Train several members, and yourself. in the undertaking of tests relevant to
choosing an opfer. Select some sUitable victims. using the general gUidelines
for so selecting, and undertake the relevant tests. The victim or victims having
been chosen, perform The Death Ritual with the intent of eliminating by magickal
means the chosen victim(s). Thereafter, and having completed all the necessary
preparations, select a further victim using Aeonics or sinister strategy as
a gUide and undertake a culling either during a sUitable rite (e.g. the Ceremony
of Recalling) or via practical means. You may elect to do this latter yourself,
or you may nominate a trusted, sUitable member in good standing to undertake
this for the glory of the Temple, using a method of your own devising. At the
same time. perform a Death Ritual.
It must be stressed - (i) the victims must be chosen according to Satanic
principles as given in the various Order MSS; (ii) those chosen must be
tested according to Satanic principles as given in the relevent MSS; (iii) the
acts or acts of culling may arise from your own implemenation of Satanic
strategy and tactics or from one of the members of your Temple who is
fulfilling Satanic wyrd by some role or Satanic act, that member having elected
to follow the sinister path in a committed way.

Beyond External Adept, there are no secret tasks of a prescribed nature,

for those following the sinister path,to undertake

These secret tasks, together With the tasks and ordeals and rites described
in the 'Guide' and explained in detail in the books "Naos" and "The Black Book
of Satan" (and explicated in the various Order MSS contained in 'Hostia 1/11'
and 'Hysteron Proteron')represent the Way of Satan. They are Satanic. As such,
they are fitting only to a minority. Some who profess to be Satanists (and who may
be seeking a Satanic Initiation in an established Order)will read them, or hear of
them, and be surprised, perhaps even appalled. 'They are not necessary' they or
some others will say, fearing to really begin following the reality of the Left
Handed Path as marked out by those tasks.
But Satanism and the Left Handed Path are as they are - dark, dangerous,
difficult and full of diabolic ecstasies. So it is, so it has been and so shall
it be - to enable evolution while the fearful majorities in their sloth and
delusions continue their morbid existence.

ONA
Sellins Water:By Ohe :Riyer

Question: What is Satanism?

Answer: Satanism is undamentally a way o living - a
practical philosophy o lie. The essence o this way
is the belie that we all as individuals can achieve
ar more than we realize during our lietime. Most
people waste the opportunities that lie can, does and
Can be made to bring. We are gods when we awake.
Q:How do you then understand magick?
A: Magick is essentially the opening up o areas o

consciousness latent within all - a means o changing

the individua~ and the world. The techniques o magick

(or example, rituals) are simply means to achieve this.

For too long magick has been mis-understood as 'spells,

conjurations' and the like,and while such things are

magick, they are only a beginning, a mere intimation o what

real magick is all about.

Q:You oten use the term 'traditional Satanism'. What does

this mean?

A: Traditional Satanism is a term used to describe the

sinister path which or centuries was taught on an

individual basis rom Master{or Mistress) to pupil. To

this path belongs the Septenary System, Esoteric Chant,

the comprehensive training o novices (including the

development o the physical side), the Star Game, and

most importantly - the Internal system o magick (the

Grade Rituals etc.). This path is also known as the

Seven-Fold \-Iay.

Q: I've heard o La Veyand his 'Satanic Bible'. How does

the Seven-Fold Way dier rom his Satanism and those

who ollow his views?

A: La Vey took what may be described as the popular/media

conception o Satanism - the black-robed, Mephistophelean

igure - together with the 'pleasure principle' and some

simple magic{k), mixed it with the qabala and various

historical myths and legends pertaining to the dark side,

and served the whole lot up to a gullible audience. The

whole thing was pretty pathetic - although it did provide

some with a ew thrills. There was no substance to either

La Vey or his 'Church': no inner path, direction or way.

Nothing original.

The Seven-Fold Way, on the contrary, possesses direction,

and goes ar beyond the external type of magick implicit
in both the 'pleasure principle' and ordinary sorcery. tt
offers the individual the dificult (and sometimes
dangerous) path to genuine Adeptship - to sel-mastery,
self-excellence and ultimately wisdom. It is not a refuge
or the neurotic, the weak-willed or the sel-deluded, but
rather a challenge to the daring.
Those who follow in the foot-steps o La Vey (as a
recent 'Temple' does) have added little - they are still
trapped by 'role-playing', still fettered by sel-delusion
(often about their magickal abilities) and still lack not
only sel-insight but also that spontaneity which is one
of the marks of a genuine Adept. They concern themselves
still with the awarding of meaningless titles, seek members


and the recognition of the 'authorities'. They teach the

same historical mish-mash as La Vey and possess an
originality quota of zero.
They have failed to understand that the ceremonial,
ritualistic and 'theoretical' approach is but the first_
small step toward inner progress.Because of this, there
can be no organized 'Temple', no 'authority' within
it, no pros~lytizing and no awarding of grades/initiation
or titles. There is only - in the genuine path - a
limited amount of guidance, and the struggle of the
individual through experience.
Q: But surely rituals are important - e.g. the Black
Mass?
A: Yes - but only in the beginning stages of the Way when
the novice/initiate is discovering the hidden (or magickal)
forces of nature and themselves, and is daring to
walk along the' path to Adepthood.
Ceremonial and hermetic rituals are the province of
the novice and the 'External Adept' and are pointers to
what is beyond.
Q: Which is what?
A: First, the discovery of the unique Destiny of that
individual I second the living of that Destiny, and
third, for those whose Destiny becomes fulfilled by such
living, the crossing of the Abyss. From the Abyss the
Master and Mistress is born. All this takes many years.
Q: What then is the purpose of your Order?
A: To offer our teachings and guidance to those who
might be interested. In former times, teachings were
kept secret, but there is no need for that now: the
opportunity is open to all.
Q: But are you not still secretive?
A: Yes and no. Those who seek hard enough will find us,
and those who are sincere will not be put off by the
obstacles placed in their way (sometimes by us). For those
who are, there are plenty of other groups around.
Q: What about Initiations?
A: We do not offer Initiation - candidates achieve
Initiation. We do not offer nor award (for money or
anything else)Grade Rituals or titles of any kind: these
are again achieved by individuals, through their own
toil, hardships, terror and joy. We simply guide them
toward the self-achievement that, e.g., the Grade Rituals
represent. Any other way is simply fraud and self
deception.
Grade Rituals - which signify the different stages of
achievement along the Seven-Fold Way - may be likened
to running in a race. You either race, or don't; and if you
race, you either win (achieve the goal) or do not. You may
pretend to yourself that you have raced and run, but in
the end you are fooling only yourself. \
Q: What, then, are the Grade Rituals1
A: They are tasks, simple in form, but difficult to
complete successfully. For example, the Grade Ritual of
I~ternal Adept simply involves the candidate in living
totally alone and isolated for at least three months: without
any of our modern 'conveniences'/technology, and without
speaking to anyone. Simple to describe - difficult to
undertake. The 'ritual' is the (alchemical) change which
occurs in the individual by virtue of living so for at
 least three months. Such primative isolation creates the
Adept, bringing a genuine mastery of magick and a lasting
self-insight.
It is the intention of the Order to publish all the
Grade Rituals in the next issue of 'Fenrir'.
Q: Returning now to the popular conception of Satanism,
what about sacrifices, the blackmailing of members,
sexual crimes and so on?
A: Satanism is all about - in its beginnings - making
conscious (or liberating) our dark or shadow nature.
In the past, certain experiences were often undergone
in order to achieve this, and some of those experiences
were often frowned on by 'conventional' society. Some
might have been 'illegal' at the time as well. But
gradually (at least in traditional Satanism) a way
was found to 'short-circuit' these evolutionary
experiences which enhanced the consciousness and thus
wisdom of those undergoing them - if they survived, of
course. Thus was Internal Magick evolved. This enabled
the experiecing of the dark side,and its integration,
as well as made possible what was beyond.
This system had been gradually refined and enhanced,
and while it avoids the quicksand of criminality it is
still not lacking in danger or difficulty. It offers,
in short, the distilled essence of thousands of years
of evolutionary understanding - and makes possible the
next stage of our evolution as a species: Homo Galactica.
Q: You stress the development of the physical side. Why?
A: Because traditional Satanism aims to develop the
whole individual - mind, body and character. We give
our novices difficult physical goals to achieve (such as
, running 20 miles in under 2t hours - fitter individuals
J
are naturally given more difficult tasks) because the
striving for such goals, and their achievement, develops
qualities necessary in any Adept. They are tests of
determination and character, and sort the serious out
from the pathetic. The striving also creates a physical
joy, increasing the vitality of the person.
Q: I met someone recently who claimed to be a 'Master'. I
had my doubts about him. Is there some way of identifying
a genuine Master?
A: The answer should be obvious. A Master is someone who
has passed beyond the Abyss, the stage beyond an Adept.
In consequence he will be somewhat detached: intense
, and serious, but also natural, spontaneous and quite
cheerful (almost playful, sometimes). But perhaps most
of all, he will not tnke himself too seriously, and he
will certainly not playa 'role' or fulfil the expectations
of novices (e.g. by dressing up, cultivating a 'demonic'
stare and answering questions mysteriously). He will
possess that illusive quality - natural charisma.
Q: What about wealth - and power? Surely all Satanic Masters
possess these?
A: Some do, some do not. The sign of a Master is neither
wealth nor power, but achievement - of wisdom, skill in
esoteric arts, and original creation (e.g. the extending of
human knowledge, artistic creativity). The Destiny of
each ~laster is different, as is the life-style which
reflects that Destiny. For example, out of the four Masters
who exist in the West at this moment in time, one lives
a somewhat isolated existence with hardly any material
possessions, while another lives in relative luxury
and splendour. The former concerns himself primarily
with aeonic magick, while the latter teaches a few pupils.
Genuine Masters do not conform to someone else's
expectations or ideas: they are individual, and unique.
Q: Do you worship a being called Satan?
A: Genuine Satanists do not worship anything - not even
themselves. Fundamental to Satanism is a desire to
overcome, to accept challenges and to seek to know and
understand. A genuine Satanist would rather die - laughing
and defiant - than submit to anyone or anything. Most
people waste their lives and die old and miserable: the
Satanist revels in life and adventure, and knows the right
time to die, for challenges never end. This way of living
is hard, and this way of dying breeds fear among the
feeble multitude who prefer comfort and security to the
ecstasy of living on the edge like gods.
As to Satan - each Initiate discovers the reality for
themselves. All that need be said is that there ~
external forces beyond the psyche of an individual: in
genuine Satanist magick there is identity with these darker
external forces, not a fear of them and certainly not a
submission. This, of course, is somewhat dangerous - but
the strong survive, and the weak perish. Good riddance to
the weak.
Q: So, fundamentally, you would say that Satanism is the
way you live your life?
A: Yes, as I indi~ated at the beginning. Magick - of
whatever type - enhances your life, and is a way to
knowledge and increased vitality. Magickal acts are
important in the beginning, but most important of all is
our attitude to life and our ways of living. This is why
we despise the Nazarene philosophy - the Satanist is
proud, strong, defiant, while a Nazarene is afraid of
living, afraid of dying and mentally sick: weighed down by
guilt and envy. The meek espouse peace because they know
the strong would destroy them - so they infect the strong
with the disease of 'pacifism', with guilt because they
are strong
Q: But surely that pnrticular philosophy - of, as you
call it, the 'Nazarene' -is dying out today.
A: As an organized religion it might be - but over the
past two hundred or so years this poisonous philosophy
has sprouted various political and psuedo-political
forms, and it is these forms which are eroding our
vitality. There have been a few attempts to cut out the
cancer - but they have unfortunately failed, and the cancer
grows and spreads.
Q: What, then, can you do?
A: Why should we do anything? Most people are stupid and
deserve their fate. We offer an alternative - those who
have if only in a small way the Promethean spirit will
be drawn to us and thus have the opportunity to master
their own Destiny. It is up to each and every individual:
we can point the way, but they must make the effort to
walk along it.
 J

]
.

.5;,,;~ SJ..-A..... ~.t:c.1t:.

'

Satan ism is dark, and Satanists revel in evil. As a word, evil is

regarded as deriving from the Gothic (via Old English) "ubils" implying
'beyond' and 'going beyond due limits'. Later, the word - like so many
others - was re~interpreted 'morally', in the abstract terms of Nazarene
fundamentalism and 'evil' became a general term, applied to one's
opponents and those excesses which timid and psychically ailing Nazarenes
feared.
Genuine Satanists do evil, they cultivate evil: they are evil, in all
senses of the term now accepted. Imitation Satanists, however, play
mental and intellectual games: they enjoy the 'thrill' of calling themselves
Satanists. Some go further, and may revel in a local notoriety, finding
a vicarious pleasure in being known as a 'Satanist'. But these imposters
J
do no evil - in fact, they explain (quite often) that Satan ism has been
misunderstood and is really rather a "moral religion" (or something of
the kind), perhaps even an 'ethical knowleqge'. Such people are pathetic
and certainly not Satanists.
In the beginning, a genuine Satanist will cultivate evil on the personal
level - by going to and thus finding his or her limits. This involves
more than just going beyond the (accepted) limits imposed by society or
whatever. It means experience, on the practical level, of evil and all that
it implies. Later, when the Satanic novice has some experience and thus
self-understanding and mastery, there is impersonal evil. The first is
s~nister shadow magick of the external and internal kind. The second is
sinister shadow magick of the aeonic type - the manipulation, changing, of
individuals and events on a not insignificant scale, that is, one which
produces tangible results and often disruption/creation/evolution and thus
continues the sinister dialectic of history. This is called 'shadow magick'
not only because it is mostly secretly done, but also because it is
dangerous,psychically and physically, involving as it does acts of defiance
."
against the restrictions imposed by all other forms and individuals .
Neither of these mean a type of juvenile "rebellion" nor purely 'mental'
acts (achieved by ritual or anything else). They mean a directed, calculating,
purposeful involvement in real life and situations: for the beginner
Satanist (the novice) just as much as the Adept. What differs, is the aim
at first, it is personal, to aid self-mastery, understanding and thus
build Satanic character; then, it is impersonal or aeonic. Thus one image
of the genuine Satanist - someone in control, seeking more mastery of life;
seeking more challenges and goals and insights.
Let me be explicit so I cannot be mis-understood.
1) The Satanic novice will aspire - to what is beyond, in all things.
This means practiCal experience, testing Destiny and achieving difficult
goals in the personal life. It means real danger in the real world,
not cheap manufactured 'thrills' of self-induced stupour and loss of control - but
rather, life and liberty threatning situations. These may be and often are
amoral, illegal and evil - all laws are " fundamentally an accumulation of tireles
attempts to stop creative individuals making life into instants of poetry".
Naturally, some guidance may be needed - it is easy to become lost,
directionaless, or caught - and this is where the advice of a more experienced
Satanic Adept may be useful. However, the acts of a Satanist are not random
nor mot~veless and neither do they arise from any weakness of character nor
uncontrolled desire. Instead, they arise from fulfilling Satanic wyrd - or,
viewed another way, from presencing the energies of 'darkness'/Satan on the
Earth in accord with sinister intent.
 An example will explicate this. A Satanic novice, having developed to
a certain extent via ordeals such as Grade Rituals, the achievement of
personal, physical goals and the organizing and running of a Satanic
Temple, desires to go further. For this, practical experience and some
guidance is needed. Let us assume the novice is advised or chooses to use
a political form to achieve this experience - and thus becomes involved with
radical 'right-wing' politics because such people already possess an element
or two of Satanic spirit, the 'other sides' in this form and at this moment
in the history of this aeon representing the Nazarene disease in another gUise.
Thus, she takes part in direct political actions - this is both exciting
and dangerous, given the prevailing sickness of this age. Gradually, she
acquires practical experience "on the edge", and hopefully some real, tangible
enemies, if she is performing right. These enemies probably hate her for her
political views - and some of them may even try to harm her personally.
Thus, one or more of them deserve to die - or at least come to some harm,
psychically if not physically. For they not only threaten her own Destiny
and thus achievemen~, but also Satanic wyrd, because she by her actions
I is fulfilling higher, Satanic goals (in simple terms, presencing the darker
I
forces via a tangible form). This fulfilling is expressed in the form she
is guided toward or chooses for herself via a knowledge of Aeonics. On
the practical level, she can and should undertake magickal rites (such as
the Death Ritual) to aid her - but other means can be used, such as
assassination. She may wish to do this herself, ,or she may manipulate
others into doing it. The result is the same - personal experience and
development, and aeonic energies presenced via the execution of the act.
Thus is her own evolution, and that of the acausal or sinister, furthered.
Given the nature of the form chosen, this Satanic novice, by using such
a form to the utmost of her ability (that is, seeing it as fulfilling a part

-
of her own Destiny - conventionally, "believing in the correctness of the
views so espoused") goes beyond the norms of society and its herd majority
and thus achieves personal knowledge of the illegal and the forbidden
(in that society).

2) Beyond this, when Adeptship is attained by experiences such as the

foregoing, the Satanist will try and open a nexion - to directly access
-
acausal energies on Earth via rites such as Nine Angles etc. This is the
beginning of aeonic shadow magick - and this involves an even greater
commitment to change than before, on the practical level. What form or forms
this takes depends on individual wyrd. dis-covered by the Grade Ritual of
Internal Adept and prepared for by previous rites, and experiences. It
may be political, as it may be the use/manipulation of archetypal forms/
images with sinister intent - or involve using 'religion' as a Satanic
instrument of change. Whatever the form, the changes are supra-personal
they effect more than a few individuals. In fact, they radically disrupt
'1 existing forms and norms. For example, a political form may be chosen and
used. After some time, violence, riots somewhere, the spread of a new
idea ... The rising of a type of State in essence inspired with sinister
energies and thus contributing to aeonic evolution ... Perhaps a war. to
propitiate with blood the darker forces '"

Thus. it will be understood that Satanists act in a directed way. whether

they are novices. or Adepts. Their evil has a purpose [as Satan Himself does
as do THEY who are beyond Him have a purpose. on this Earth). The acts, and
the evil. arise from a Satanic desire and understanding made real in a practical
 form or forms. The going beyond, the evil, are part of Satanic wyrd - on
the personal and aeonic level. I repeat - they are not direction less , motiveless
acts, nor do they arise because the person doing them is somehow inadequate
or weak or in the thrall of some uncontrolled desire! The Satanist is
controlled - knowledgeable, particuarly about themselves and what
Satan ism means in supra-personal terms. They are part of history -
participants in a sinister dialectic of surpra-aeonic proportions, and
aware of the power of the sinister to change both themselves and those forms
which others through the ages have created to shape our evolution or which
[like the Nazarene disease] hinder our evolution.
Have I been understood? Does this sound the death-bell for the imitation
Satanists? rvwcr~ ttxv~~ cr~~La t~~ ~~~ KAUWV. It is a pity that this,
like Satanism, is so often misunderstood and mis-translated .

~
ONA
..
-,

-
-l
l

The conventional description of Satanic deeds and 'crime': most so-called

Satanic crimes are acts by dabblers who have no self-insight and even less self
control; the rest, results from acts by characterless, insipid morons who
are weak. Such description and such attributions arise from a fundamental
mis-understanding of genuine Satanic acts.
 ..
DIABOLIC ETYMOLOGY

Diabolic:
The word 'diabolic' itself derives from the Greek
oLa~a>..>..wmeaning to "pass beyond" or "over", from the
root oLa - "through" and, as a causal accusative, "with
the aid of".
Later, OLa~a>..>..w acquired a more moral sense for
example 'to set against' (Aristotle) although it was sometimes
used (as oLa~o>..oc;;) when a 'bad' or 'false' sense was meant,
as for example, a false accusation.
Later still,OLa~o>..oc;; became "devil" or "The Devil" in the
sense of Nazarene theology.

Devil: .
The early forms of the English word 'devil' are regarded as
.-l
I
deriving from the Gothic (e.g. the Old English divull 'diabaulus'
which came from the Latin 'diabolus'.
However, the Old English 'deofol' and kindred words like the
Old Frisian 'diovel' could possibly be derived from the suffix
'fel', a variant of 'fell' meaning fierce, savage, wild. Then
the original form, e.g., deofel, would mean the 'fierce/
savage/wild' god. There is some justitification for the use
of the Latin prefix in this manner - e.g. 'deodand', which
occurs in 12th Century English. It is interesting in this context
that 'fell' (from the Latin 'fello' )was often used to describe
both a wild, fierce person (such as an outlaw) and a brave man
.J or warrior. Much later, the word passed into general usuage as
'felon' - with a moral sense.

Satan:
This is often regarded as from the Hebrew, meaning accuser.
However, the Hebrew is itself derived from the Greek aL.La
J
"an accusation" - qv. Aeschylus: aL.Lav txw
The Greek form became corrupted to the Hebrew 'Satan' - whence
also 'Shaitan'.
In Greek of the classical period aL.La and oLa~o>"D were
often used for the same thing, particuarly when a 'bad' or 'false'
sense was required.
It is not generally known, outside of certain academic circles,
that Hebrew is Greek [a Jewish scholar once wrote a book with
that title; it did not please his brethren] - that Hebrew
is essentially in its origins a corrupt form of Greek, with
some other influences thrown in.

Ev i 1:

The word 'evil' derives from the Gothic 'ubils' which meant
a 'going beyond' (the due measure) - and did not have a 'moral'
sense. Only later (under the influence of Nazarene theology) did
it acquire a strict moral sense, and became an abstract absolute.

***
ONA

quioe to :Black JvtaSick

According to traditiona1 Satanism. magick may be

divided into three forms: externa1 magick. interna1 magick
and aeonic magick.
Externa1 Magick
This is resu1ts magick or sorcery. and it
is the magick of the Initiate and Externa1 Adept. It itse1f
exists in two forms: ceremonia1 and hermetic.
Ceremonia1 is ritua1 magick - ceremonies and rites
where more than two individua1s are invo1ved. Ceremonia1
magick can be done for basica11y two reasons: to create/
draw down and then direct magicka1 energy for a specific
aim (e.g. cursing). or to represent through words and
symbo1ism the myths/know1edge of a particu1ar tradition or
cu1tus. Sometimes. however. the energy generated
J by a symbo1ic rite can be directed to a specific end - as
in the B1ack Mass.
Hermetic ritua1s usua11y invo1ve one or two individua1s
('sex magick' is usua11y hermetic) and are genera11y
done extempore. They require those undertaking them to
possess or be capab1e of deve10ping during the ritua1. an
empathy with the forces/energies emp1oyed. as we11 as
possessing the necessary desire to direct the forces/energies.
In contradistinction. ceremonia1 ritua1s are usua11y written
down and when performed a set text is fo11owed. with on1y
minor variations to a110w for the emotion of the moment.

Interna1 Magick
This is when magicka1 techniques (e.g.
Grade Ritua1s) are used to a1ter the consciousness of an
individua1. The rites of interna1 magick 'open the gates'
between the causa1 and the acausa1. and change the perception
from 'ego' consciousness to the 'se1f' and what is beyond.
In the Jungian sense. interna1 magick produces 'individuation'.
and 1eads to Adepthood.
The main rites of interna1 magick are the hermetic
workings associated with the spheres and pathways of the
septenary Tree of Wyrd. and the Grade Ritua1 of Interna1
Adept which invo1ves the individua1 1iving in iso1ation
for at 1east three months.
It is one of the main functions of estab1ished Orders
and Temp1es to prepare their members for interna1 magick
and offer guidance a10ng the way.
Aeonic Magick
This is the magick of the Master. the
Mistress of Earth and the Magus. and its basis is an
understanding of those forces which inf1uence 1arge numbers
of peop1e over 10ng periods of time. On one 1eve1, aeonic
magick is the a1teration/distortion of such forces; on
another, it is the 'creation' of new energies and their
dispersion over the Earth to change conscious evo1ution.
In one sense. this is the 'b1ackest' magick of a11.
 I
..J

~
I

J
Satanism, as a way of magick, has no seasonal rites,
no servitude or submission to any diety and no fear. There
J
are thus in Satanic rites no defensive circles or
measures of any kind: only an exultation in the forces of
the rite, a prideful possession and mastery.
]
Rituals are often done at the time of the full moon
because it helps one to see when the ritual is done
outdoors and because it gives atmosphere to the rite.
Sometimes, rites are conducted on or around the seasonal
]
changes - solstice and equinox - because there is magickal
energy present then (due to Earth's changes) and this
energy can be harnessed. The same applies to planetary
J
workings - the rising and setting of planets (astronomically
calculated for the horizon of the observer - and not using
..., the frandulent 'planetary' tables given in most books)
Such planetary energies exist - but are generally small,
and have little effect on rituals done correctly. Most
Occultists delude themselves about the nature and extent
1 of these energies (this is particuarly true of the Moon)
-
to become sensitive to them is difficult in our shielded,
technological society. Generally, only Adepts ( and the
naturally gifted) possess the required empathy.
However, this said, the full moon is rightly associated
with 'lunacy' and 'demonic' possession - as anyone who
has worked nights at Mental Hospita~ will testify. This
]
power can also be harnessed during a ritual.
Celebratory rites in traditional Satanism are of
two kinds - 1) those that express the energies of
]
Satanism - e.g. the Black Mass, Ceremony of Recalling - and
whose performance thus distorts the currents of the
Nazarenes and the Old Aeon; and 2) those which create
new energies appropriate to the Satanic age of fire to
J
come - e.g. invokations to the 'Dark Gods'.
The Black 1-1ass is still celebrated simply because
the Nazarenes ( and their allies) are still powerful and
.
still polluting us with their filth. It is still the
main ceremonial rite performed on a regular basis by
organized Temples, and - like all ceremonial rituals
its performance gives identity to the Temple, strengthening
the magickal and personal ties of the members as well
as furthering the work of the Prince of Darkness because
it is a rite of Black Magick.
1
.i
The mysteries of the Nine Angles form an important
aspect of genuine Black Magick. On the physical level,
the nine represent energy Vibrations - for according to
tradition, a crystal shaped like a tetrahedron responds
to voice vibration of the correct pitch and intensity.
In simple terms, the crystal amplifies the power of
thought and produces magickal change. Quartz gives the
best results, although spinel may be used. The tetrahedron
shape has to be created from the natural material by a
skilled operator.
On another level, the nine symbolize (that is, re-present)
the progression of Aeons and thus the Aeonic energies.
The representation is that of the nine combinations of
the three alchemical substances (9(9) e(~) ec~) etc.)
over the seven fundamental levels, these levels being
the spheres of the septenary 'Tree of Wyrd'. The Star
 Game is a physical representation of these symbols the
seven boards are the spheres, and the pieces are the
alchemical variations. (It should be noted that the
nine main variations spread over the seven spheres also
represent an individual - their consciousness, life and
wyrd.) Thus the magick or 'sorcery' of the Star Game
an imitation (magickally done) of an Aeon or individual
J
whose change (the moves of the Star Game) is manipulated
by the magickian (the 'player' of the Game). The Star
Game has two sets of twenty-seven pieces - one set white,
]
the other black, representing the two aspects of cosmic
Change (or the causal and acausal). These pieces are spread
over the seven boards.
l The Nine Angles also symbolize the seven plus two
J
gates (or spheres) that join our causal universe with
the acausal (or 'magickal') universe. The seven are the
spheres of the Tree of Wyrd (zones of magickal energy),
I

I and the other two are the Abyss - where the causal and
~
acausal meet in temporary stasis - and the acausal itself,
which is beyond even the Tree. The Abyss, in the

-
septenary system, lies between the spheres of Sun and
Mars, and its crossing is the ordeal of the Adept and
the genesis of the Master/Mistress of Earth. It signifies
the beginning of acausal perception.
]
The other important form of Black Magick is to do with
self-survival after death. This can be done in two ways,
]
depending on the aim of the operator. The first is
transference of the essence of self-hood, near the moment
of physical death, into another physical body, ensuring
thus the continuation of existence on the physical level.
l

The second in passing the acausal Gate - creating an

existence entirely in the acausal dimensions.
The first involves finding a suitable body to inhabit;
I the second has some resemblance to the creation of the
'diamond body' in some of the esoteric schools of Taoism
and it is this form which is generally undertaken by
the Adept. The first is sometimes done as a temporary
measure or if the wyrd of the individual compels completion
of some task on the physical.
The process of the first involves the creation of
a strong 'astral self' - via chant and visualization and
strengthened through acts of magick over a period of
time, sometimes using a crystal tetrahedron to ensure
the right amount of magickal energy. Thus an 'astral
double' is created - and this energy is most usually
stored in a crystal until the time for transfer. Meanwhile,
a donor should have been found - a good, healthy specimen.
The psyche of this donor is then infiltrated through both
astral and physical contact. The actual transfer occurs
during a ritual with both donor and operator present (the
former may be hypnotized or drugged or otherwise enticed)
consciousness being transferred to the 'double' which then
ousts the weakened psyche of the donor.
The second form is actually the next stage of
conscious evolution - and the goal of the Adept.
 ..

What it is important to realize about traditional

Satanism is what is meant by 'Satan'. Traditional
Satanists regard Satan as not simply a symbol of
self consciousness, but rather as a representative of
those supra-personal forces beyond the individual psyche.
To see 'Satan' as simply a self symbol - as two recent
'satanic' groups do - is, firstly, to be self-deluded
about the nature of cosmic forces, and second, to make
(or attempt to make) Black ~1agick tame and safe. To deal
with greater forces is to court danger - psychologically
and physically. Traditional Satanists see this danger
as a means: the strong survive and the weak perish; this
simply being a reflection of genuine Satanist philosophy
rather than the tame view spewed forth by the imitation
and toy 'satanists' who abound today.
Satan _ in traditional Satanism - is never represented
pictorially, and apprehension of the physical or causal
manifestation of our Prince is an experience that each
Satanic novice achieves for themselves by undertaking
rites of Black Magick according to the dark tradition.
]
This apprehension mayor may not change when the new
Master or Mistress of Earth is born via the ordeal of the
Abyss, and it is up to each and every Adept to undergo
this experience since the reality cannot be taught - only
experienced in the primal Chaos that is the Abyss. What
pictorial representations that are used, are those of
the forms sometimes chosen by the Shape-Changer himself,
for the Prince of Darknessmust have his fun with feeble
mortals.
It is important to realize also that the name 'Satan' is
not His real name - it is a convenient epithet, used
because it expresses part of His nature. There is, in fact,
no real 'name' as we understand names - only perhaps a
sound vibration (which cannot really be written down) which
summons Him to our consciousn~ss and our world. In a sense
which few people will understand, Satan is the essence of
the acausal: the cosmic force of Chaos whose intrusion into
our causal dimensions disrupts the entropy that linear time
produces. Our species requires and has required symbols
to enable apprehension and evolution - and this is true
also of the Initiate (and to a lessor extent of the Adept) who
belong to that lower order. The Abyss destroys - or creates
, a new species, a new 'mind' capable of funotioning on
levels not normally accessible to those of the lower order.
II
And the most potent symbol of certain cosmic forces has been,
and still is, Satan.
In reality, Satan (who has a secret or 'genuine' name known
to all Initiates) concerns Himself generally only with
Aeonic magick - the changing of this world. Through Him,
the Masters and Nistresses work Internal l-1ap;ick, and through
their Orders, Initiates undertake rites of External Magick,
to the glory of Ilis name.
 Satanic Influence - A Modern Tale

... It is a fact - seldom fully understood and appreciated - that most

individuals follow the creative lead of a few. It is also true that some
of this majority absorb the creativity of others and bring it forth again,
... sometimes slightly altered, to claim it as their own - and that this whole
majority needs the stimulas of new forms, ideas and ways, born via a creative
genius or two, to vitalize them and begin the process of inter,,;,: and
.... external change .
The recent history of Satanism gives evidence for this. Various types of
Satanism have emerged over the centuries, as have various exponents of it.
Historically, Satan ism is often taken to be - by those unacquainted with
the Left Handed Path - as Diabolism, that is, the invokation of the Devil
and the making of a pact with Him. This is evidenced in the medieval

..
Grimoires and in those who were accused of such things. Later, various
individuals were regarded as 'Satanic' and as teaching a form of Satanism,
the most familiar being A. Crowley, Esq. Still later, various organizations
emerged, each claiming to be Satanic and each teaching what they called
was authentic Satanism. The most significant of these are the Church of
Satan (Anton LaVey), the Temple of Set (Michael Aquino) and the Order
J
of Nine Angles (ONA).

Diabolism: Central to all forms, is fear - of the powers, entities invoked.

Hence the use of various forms of protection such as 'circles'. The "pact"
so familiar from the Grimoires and accounts of Diabolism was one between
i a Master (The Devil) and a servant (the sorcerer). Implicit in all forms
.J of Grimoire-type Satan ism is the belief (deriving from Nazarene religion)
of Satan as a fallen angel ruled over, ultimately, by "God" - there is
always the possibility of being 'saved'. The archetypal Diabolist was a
]
lapsed or practising Nazarene whose conjurations brought excitement and a
sense of the 'forbidden'.

Crowleyism: While 'Thelema' as a doctrine and belief is regarded by many

]
non-Occultists as "Satanic", there is very little real Satanism in it or
indeed in Crolwey's own life and works. The work of crowley is, in many ways,
a continuation of the Eastern-influenced esoteric groups and societies
active before and during his own time - a type of Westernized Tantra
heavily imbued with qabalism. The archetypal follower of Crowley is
someone versed in Occult doctrines and mysticism who seeks through
sex and other rites certain states of consciousness and who is orientated
toward a belief in 'Thelema' as a new faith/creed.

Church of Satan: The church achieved a high media-profile due to the showmanship
of LaVey. He expounded a philosophy of unenlightened egotism and self-
interest together with a belief in carnality. The rituals were in the
tradition of the Grimoires and imbued with qabalistic symbolism/notions
(including some deriving from Crowley). Further, the Devil was dispensed
with as an external Power - making the LaVey type of Sa tan ism more of a
practical belief system than a dangerous (in Occult terms) undertaking.

Temple of Set: The Temple was and is an essentially intellectual development of

the Church of Satan. To the original was added an intellectual infrastructure
(deriving in part from various mythologies and traditions) and an organizational
-
structure with the aim of making Satanism a new 'religion' acceptable
to a significant number of individuals.
Both the Church of Satan and the Temple of Set (the latter more so than

-
the former) insist upon belief in their own version of Satanism - and expect
the adherent/member to accept/conform. There is thus a fostering of
dependance by the individual upon the group (and in particular the leader(s)
and Master).

Order of Nine Angles: The Order first emerged to public view in the early
1980's (eh) and basically taught that Satanism was a means to attain
self and Occult insight and abilities, and that this could only be done
on an individual basis via direct, personal, experience.

The archetypal Church of Satan member was a black-robed figure who

played a "role" and who placed ego-fulfilment and pleasure before everything.
laVey was accepted as a 'Master' and an auhtority to be revered - and
a personality cult Qeveloped.
The archetypal Temple of Set member is someone who has read a lot of
Occult literature, who engages in discussions with others about their
beliefs and practices, and who likes the charisma and appeal of being a
'Satanist'. Often, they dress for the part - and need a group identity, a
..
l sense of "belonging". They also accept Temple authority and are content
to let an organization confer advancement upon them (in the form of titles
and positions).
The archetypal ONA member is the lone sorcerer/sorceress struggling
via practical (and sometimes dark) experiences toward self-attainment,
gUided by the teachings of the Order and by an occassional meeting with
.., someone who has gone that way before .
...
Each of the above manifestations will be considered in turn. But what,
then, is Satanism? By what criteria can such manifestations be judged?
First, let us consider what Satanism is not. It is not an acceptance of
conventional morality or ways of living; it is not a belief, or faith,

1
which causes a rejection of the reality (and harshness) of life; it is
not a refuge for the failures, the cowards and the weak ... Satan ism is
about pride, an acceptance of individual worth. It is about defiance
challenging the accepted, seeking to know the unknown and seeking the
.
discover, to explore and to conquer: a refusal or bow down or givu in .
It is about excellence - of going beyond what is, in personal terms;
of achieving a greater awareness and understanding than the majority.
It is a desire to experience the limits of living, to strive for the gods
The Diabolist is insipid and rather pathetic, a historical curiosity
only - a footnote in the psycho-pathology of the Nazarene religion. Crowley
1 was a rather underdeveloped egotist who lacked the character to develope
real self-insight~ He could and did manipulate others, and did possess
some Occult powers (intuitively) and some understanding of the Art of magick.
His followers are trapped by the flaws of his system - chief among which
are a belief-system (in 'Thelema') and methods which encourage self-stupifaction
and self-satisfaction (and thus the illusion of development) rather than real
self-insight and thus Occult abilities.
Church of Satan members{and to a lesser extend those of the Temple of
Set) accept a sanitized Satan ism - a "safe Satan ism" where the Darkness is
said to be only within, where it cannot threaten them. They also are stuck
on the bottom rung of Occult understanding - seeing nothing beyond the ego and
the carnal. The Temple of Set claims to go further, but there is little or no
practical experience of evil, of the Sinister, of those Dark forces which are
part of the cosmos - there is instead an intellectualizing. There is also
no going to extremes, in living, no ordeals which challenge(and make) character.
No quest for personal excellence. Instead, there is the secur1ty of organization,
 the acceptance of Temple authority and mandates. In brief, a fostering
of a type of mental servitude - in belief and in practice. All these are
contrary to what Satan ism is.
Only the ONA understands and practices Satanism as it is, with its
insistence that Satanism is about individual self-development in both
the real and the Occult worlds, and that this can only be achieved by hard,
long, dangerous and ~oilsome experience. Further, the ONA has exhibited
a creativity and an understanding which makes all other manifestations pale
into insignificance. Thus, it is not surprising that it has been so
influencial in the past few years.
This influence has, however, seldom been acknowledged - other groups and
individuals often borrowing the teachings, methods and ideas and claiming
them as their own, this 'borrowing' not being confined to "Satanic" or
Left Hand Path groups in general. This is both natural, and necessary
given the sterility of creativity which exists and has existed in such groups,
and given the nature of the human species in general, and the Satanic in
particular.
The chief contributions of the ONA toward an understanding of Satan ism in
particular and the Occult in general may be briefly described:
1) Satan ism and the LHP as a means to individual development leading to
Adeptship and beyond - via practical experience and ordeals (qv. the
Grade Rituals); 2) the emphasis on developing both the mental and physical
character of the individual; 3) a greater understanding of magickal
(and Occult) forces - and thus their nature - via the development of the
concepts of causal and acausal, and an abstract system to represent this,
enabling conscious apprehension (as against belief and superstition);
3) the re-structing of magickal forms and symbols in archetypal terms
in particular the septenary Tree of Wyrd and the Deofel Quartet (the later
explicating the archetypal, particularly in the 'real world' from
the viewpoint of the sinister novice); 4) the creation of a Sinister Tarot
whose images ~ sinister and thus imbued with Satanic energy; 5) the
emphasis on the individual Initiate working alone and achieving practical
goals - without accepting in a religious way a higher authority - and
making this achievable by all via the publication of practical gUides to
all aspects of Satan ism (Naos, Black Book etc.); 6) revealing and
significantly extending Aeonic Magick - enabling any individual to undertake
such works; 7) bringing an awareness of the Dark Gods - of the sinister
energies/forces which exist and which are supra-personal and thus

.. dangerous to individuals, one aspect of which has been symbolized by "Satan"/

the Devil ... ;8)an emphasis on the personal qualities - the character
of a Satanist, enshrined in the concepts of excellence, honour and the
mottto "die, rather than submit to anyone or anything"; 9) are-affirmation
.. of the positive, life-enhancing nature of Satan ism as against the
stereotyped image of obsession with death and decay - and a moving away
from the "role"/image of the Satanist as showman-type 'Devil'/Mephisto
figure obsessed with carnality and pandering to his/her own weaknesses,
and seeking media-attention, toward the secretly working lone sorcerer/
sorceress concerned with their own development and works of esoteric sinister
magick .,.
A perusal of literature, statements and other such causal forms by other
groups and individuals since the manifestation of the ONA will show the extent
of its influence - of how, in a subtle way, such individuals and groups have
been changed by a sinister organization. Such changes, and such influence,
will grow, although it may well go unnoticed by all save the few genuine
Adepts.

*********
 ....
It is indicative of the sorry state of most Vccult paths
J and the people ,"ho follow them - that there is an abundence
of dis-information, deceit, mystification and cultivation of
.... e~o's.
..;
I
Consider a typical case. A young man developes an interest
in Occult arts, and eagerly seeks information and cnntacts.

... Dooks and nrticles are read, contacts made, perhaps a group or

j three joined. Soon, the young man is part of 'the Occult scene'

and one of three thin~s usually happens: (t)he accepts some

system, or person, for a while and tries following what is
] expected - then, after some "practical" work, decides it is
not right for him, and moves on to another system or person;

- I
(2) after a little while he CODes to believe he has attained
his goal (and thus is an 'Adept' or 'l:aster' or whatever)
usually after engaging in a few rituals and a lot of conversations
and meet~ngs with others; (3) after a short or intermediate period
cultivating and fa'.... nin:; upon others (and thus assisting them
in their endless ca!:1paigns to 'safeguard' their own reputations
by attempting to discredit others via rumours and so on) he
establishes an identity for himself -exaggerating his 0\01
] ac~ievements, knowledge and contacts. In short, there is
the perpetuation of old Aeon traits and values - contra what
the Occult in general is supposed to be aehieving.
Two things are involved in this process: the desire (mostly
- unconscious, and natural) for self-importance, and self-delusion.
Part of this self-delusion occurs b"cause of the 'intellectualization
of the Occult' - there is too much talk, too much acceptence

- of what others say (particuarly about others) without first-hand

knowledge, too much theory and too much ego-domination where
'cleverness' (particuarly in words) is rated above practical
.. experience. Too much concern for someone's "past".
The result is almost inevitable (and a waste of the potential
of Occultism) - the young man achieves no real progress, no
real inSight, no real Cccul~ abi!ities. lIe has becomes infected
.. with the 'Occult disease'. ~nstead of going within, into the
wilderness, to lose all illusions and delusions and ~egin the
hard and solitary path to Adeptship by practical work, there is
. the comraderie of being 'in the know', of 'being accepted' or
working (~ostly in intellectual or psuedo-intellcctual ways)
in a certain 'niche' and thus becoDing self-satisfied in a
.. comfortable '"ay. The Occult th'...1S becomes a 'habit' or an
interest - a scource of self-congratulation (perhaps even of
material income) and a place where a 'role' is obtained and
lived out. Some 'practical' work may be done - but the end
result is the disposable Occultist so familiar from the recent
past and the present: the attender of meetings(or the more modern
'sy~posiu~s' or 'conferences'), the seeker after and spreader
of gossip and rumour, the psuedo-intellectual dilettante
writing articles and books (and perhaps even editing a Magazine)
not fror.: dL:ect, personal experience but rather f:'om hearsay,
from self-opinion and from intellectual aridity and cleverness.
Cr, perhaps, the plagiarist enjoying a cliquey Success and
amateur adulation - or the self-appointed 'r.laster/adept' who
may need the mystique of an organization to mask his lack of
character or charisma or "'ho may be so self-deluded that he
actually believes he h~s attained his ~oalo Then again, our
young man may turn out to be one of those many failures who hang
around the 'Occult scene' - flittins from one group to another,
one 'master' to another, and talking, worshipping (both 'gods'
~nd 'masters') and talking again and accumulating a mass of useless
~nformation, 'lore' and 'grades/degrees'.
 Despite the interest in recent years in the techniques or
ways or the Occult - despite all the many words written and
spoken - there has been little or no real ~chievement on the
personal level: no increase in the very few Adepts. Instead,
almost the opposite has occured - an increase in self-delusion,
in glorifying the ego at the expense of obtaining insight; a
turning away from effective experience to the glorification of
the vapid, the intellectual and the 'non-directive', sensation
seeking, temporary, 'mind-expanding' eA~erience. In short,
there has been less real self-discipline and more ego-biased
stupidity and stimulation.
Adeptship, and the wisdom that lies beyond that, is obtained
by a slow, hard process which requires self-discipline and the
self-overcoming of hardships. There is no path to it which is
not without difficulties and which is not solitary - which does
not require the discarding or all those props which most require
to survive: a do~ma, friends, ideas, companionship, lovers,
material security, 'masters' There is no potion to obtain
which when taken will suddenly give insight or wisdom, no
sudden revelations, from god or mortal, which instill wisdom, no tech
nique to be used a few times a week, no ritual or rituals
which 'iill give personality or character or self-development.
This process requires years and involves certain ways of
living - and often a certain guidance. It requires also the
desire to reach the goal, to not give in when things become
difficult or confused - a tenacity to follow the chosen path
to its ending.
The Occul t knowled~e and insight of an individual is shOlm
most of all by their bearing - by the way they relate to others.
9ut this bearing is not the assumption of some 'role' (such as
'master' or I~uru' or whatever) - rather, it is genuine and
spontaneous, full of individual character: neither affectation
nor pretension. This is so because the kno'iledge and insight is
within, acquired from experience. ~:here there is lack of real
knowledge and lack of insight, there is pretension, artifice,
the 'I must preserve my own ego by doing down all others' syndrome,
and the inebriated laughter of the ill-disciplined, ill-at-ease
discussion machine.
Our young man would do well to try and find some guidance
from an insightful individual - and be prepared for a hard and
long journey. Perhaps then, in time one ne~ Adept will arise,
and the '::ew :~eon' be brought a little nearer.

.. .
. .. . . . . .~~1990 eh)

...

 Although it has been mentioned before, this bears repeating:

mabick, properly used, developes the potential of an individual
in a realistic, practical way - that is, it produces, from
the ex~eriences undergone, a genuine insight and thus an
und "rst nnding of self, others and the '\"orld'.
This is in complete contrast to what happens outside of genuine
esoteric traditions where there is adherence by the individual
to abstract doctrines, ideas and beliefs - that is, there
is little or no understanding based on experience, on the
reality apprehended through trials, hardship, explorations
and discovery. ~agick returns the individual to their inner
core - destroying illusion, affectation and abstraction of
the arid intellectual type.
Of course, one should really say - real magick, properly
used, does this. There is an awful lot of pretentious 'magic'
and 'magick' about. '\/hat differentiates real magick is first
the practical nature of its methods (which are both 'internal'
ie. psychic - and 'external' - ie. involving practical work
and experiences in the real world, not just "in the head")and
second its structure or system: a working toward a definite
goal. This goal is Adeptship (part of which may be said to be
the ~ungian 'individuation) and what lies beyond even this:
wisdom. The striving for this goal (an:: the striving is necessary:
it is not a 'gift' from someone) changes the individual in
significant ways - there is a re-orientation of consciousness,
insights and aChievement.
The way of magiclt (as explicated by the seven-fold way) enables
each individual Initiate to develope their Olm unique understanding
or 'view of life' or 'world-view' - that is, it creates
character, it uplifts the individual, seperating them from the
anonymous majority who mostly merely exist rather than live and who nev
evolve and understand. Today, individuals are 'mass-produced'
and conform to the accepted ideas and norms, even in the
'rebellion' that occurs, where the 'herd' or some fashionable
'trend' or 'idea' is followed without any understanding.
Everything is categorized, made into moral opposites - and
.. there is developing in society an almost religious zeal about
certain attitudes, a zeal which restricts individual freedom
and expression and which destroys genuine individuality. All
this, however, goes mostly unnoticed, so low is the level of
general insi~ht - a situation brou~ht about, in part, by the
comfortable lives most people in the ::est today live; insulated
, as they are by technolo~y, by material possessions, by the
} com,]exity of Modern life and by ideas from life in its realness,
rawness and danger.
That it is n~cessary to give an example to illustrate the
categorization and zeal which is increasingly occuring is a sad
reflection on the general level of understanding. The example
to consider is the disease if "ism-itus": the creation of an
abstract idea, described by a Nord ending in "ism". ~xar.l~les of
this "ism" are then saught - in society, indi .... iduals and so
on, and then that society and tllose individuals must be "re-educated"
is the "ism" is found since the "ism" is re~arded as r.lOrally
reprehensible, the abstract idea being formulated in an abstract
moral way. This procecdure is not ne,~' - it is essentially a.
religious fundamentalism, extrapolated into politics and social
concerns, and may be said to derive from Xazarene beliefs and ideas.
 The "ism" itself' becomes a 'totem-word' - almost a 'magical
incantation' - and is surrounded by an aura of' guilt. To be
associated with an "ism" - even h'orse to be an "ism" or be
called the "ism" - is reprehensible, almost a 'sin', and in
certain countries definitly a crime, punishable by due process
of law (and usually, if' convicted, by imprisonment). What
this amounts to - when taken with the other abstractions
foisted upon individuals (the "ism", remember is only one
example of this) - is the production of' essentially characterless
people who seldom if ever have any real experience of' life,
who conf'orm to a certain set of' attitudes, and who are psychically
unhealthy in that they are inf'ected by notions of' 'sin' and
moral absolutes. There is little real understanding - only
acceptance of' the abstract f'orms which have been and are being
projected onto and into 'history', 'society' and individuals and
which give a. comf'orting illusion of' "understanding" and
knowledge (and also.in most cases a smug moral f'eeling of'
superiority such as one sees in certain relgious types).

~!agick, ho\"ever, is a means to destroy all this - and thus

it really is subvervise, and dangerous since it can f'ree the
individual, returning them to that inner Oeing where insight is
born and from which understanding, and ultimately wisdom, can
be cultivated.
This is the reality of magick - it produces the only 'freedom'
that is real and which has meaning: that inner one, which
allows further steps to be taken, h'hich allows evolution to be
continued. For magickal Initiation is a personal lib~ration
when an individual tal.es responsibility for his or her o\m
evolution.
Further, this way to f'reedom, this means of' liberation, should
not be used only by a very f'ew - it should be used by everyone,
creating a whole society (or societies) of' Adepts: a h'hole
new era or Aeon in h'hich all have attained to self'-insight. Idealistic:
Cf course - but still possible, even if' unlikely for at least
the next fe\~ centuries. But herein lies that alQost sacred duty
of each Initiate - to keep this possibility alive by maintaining
the reality and ef'fectiveness of' genuine magick.

(aNA 1990 ev)

 Manipulation I - Sinister Themes

It is a fact of external sinister magick that manipulation is necessary. There

is manipulation of forms, images and magickal energies as well as direct and
indirect manipulation of people.
People manipulation can arise from many factors and be undertaken for many
reasons. Initially, it is often done by Initiates because they wish or desire
to revel in the feeling that such manipulation can and often does bring - a
sense of power and re-inforcing of the ego: it creates a sense of self-identity
and purpose, enhancing the "role" of Satanist/Black Magickian.
Beyond thi$ is the use by the External Adept of various roles - such as
Priest or Priestess - which by their nature involve certain amounts of
manipulation of others, e.g. in the running of a Temple or group. Experience
brings skill - a learning from mistakes, and thus a more subtle approach.
Instead of direct confrontation, there is a "flowing with" the other persons(s)
and then a skillful re-direction of them: i.e. they believe they are acting
freely rather than being manipulated. Beyond External Adept, there may be
further use of such skills depending on the wyrd of the Adept. [See Appendix for
one such form.]
What all levels have in common is the acceptance of the belief that the
l magickal Initiate is superior to the non-Initiate: that others can be used
to achieve personal/magickal goals. In the beginning, of course, this sense
of superiority may be unfounded and mis-placed - arising from simple
l arrogence and self-delusion. However, if the Initiate truely learns, and really
follows the hard path of internal magick, then this will be transformed into
a reality, the External Adept having acquired the skill and begun the process
of developing character: that which sets them apart from ordinary mortals.
In addition, certain abilities will be developed (some connected with the
'Occult') and latent potential drawn forth - creating a new individual from
the pre-Initiate one.
The post-Initiate will realize the rather limited understanding of the
majority and see them as swayed by all kinds of external and unconscious
influences: in short, understand that they are not really free. They will be
seen as directed and controlled in varying ways by various means - by
archetypal forces within their own psyche, directly or indirectly by others
and by ideas/forms/Institutions/ideology, as well as by the various patterns
psychic energies assume (one of which is the ethos of the culture/civilization
to which they belong).
To the sinister Initiate this will be illuminating and also useful, providing
opportunities for experimentation and self-learning, as for example via
running a Temple.
There is no morality here - only the judgement of experience: most people
are consciously and esoterically not very well developed. In fact, they are
still rather primative. The Initiate takes a dispassionate view - although
there will be times when direct involvement leads to emotional commitment/
involvement, and thence to a self-learning from the experience(s), as must
be in the progress from Initiate toward the other Grades. Initially,
however, others are seen as a means.
Gradually, there is a move away from this - from the direct, personal
involvement to the more indirect and magickal: an internalizing. This brings
awareness of the Initiate's own psyche and thus real understanding. There may
be and mostly still is manipUlation of others - but this has evolved from the
random to the directed, centred on what the Initiate believes is his or her
own destiny in magickal terms. The same applies to the manipulation of
magickal energies - there is an evolution away from the undirected external
type (which quite often arose from the unconscious - i.e. was not consciously
understood) first to the internal as a process of internal magick, and then
outward again but in a directed form, the direction arising from the magickal
goals set, those involved in following the sinister path. In brief, there
 is an awareness of that balance which is so important for true Adeptship.
This balance - for an External Adept - is expressed in the understanding,
from experience [i.e. not "from book-learning"], that magick as a directed
form is not always causal when used to assist the individual externally
(and sometimes internally) - that is, it involves other factors which the
individu\.L at the time of working/ritual, may not be aware of/in control
of. In short - the illusion of having achieved control/mastery of all
magickal forms by techniques, is broken. One of the factors involved in this
is the wyrd of the individual; another is the wyrd of the Aeon; another - and
perhaps the most important for the individual to understand - is the
nature of magick itself: no one who has not transcended beyond the Abyss
can direct/control in a causal way all the divergent forms any magickal
energy assumes in the causal. Quite often, however, most of the divergences
go un-noticed when "practical magick" is performed, because the time-scale
of those divergences is not the same as that of the effects which are or
become noticed by the Initiate/External Adept and which mostly are taken
to be the "success/failure" of the working. Some of the divergences are
or may be in themseives of no consequence to the individual undertaking the
working - i.e. produce no discernable outward effects - and even when they
or some of them are of consequence, the Initiate/External Adept usually
either ignores them or accounts for them in other, temporal, ways. A
recognition of/sensitivity to the divergences begins the process that leads
from External to Internal Adept: once again, practical experience is the
teacher. it should be obvious that those which are of consequence (whether
noticed or not) effect these acausal changes upon the individual due to
(a) the wyrd of that individual and/or (b) the wyrd of the aeon.
Thus the learning curve which magickal workings impart. In a sense, each
Grade Ritual and the associated experiences, imparts more ability to
apprehend and thus control the causal manifestations - gives more skill at
manipulation, both magickal and of people (there is a stage when the two
are understood as the same thing), as well as brings an awareness of the
acausal effects beyond the time-scale of the working and its desire/results.
The understanding of the limits (well, some of them!) often occurs following
the solo Nine Angles rite by an External Adept - at first intUitively, and then
more consciously. This begins the process of consolidation and leads either
to further self-insight, return to self-delusion, or rejection of magick
and the quest. For, in essence, the solo rite is a foretaste of the chaos of
the Abyss - undirected acausal energy, the effects of which (i.e. what
results from its presencing in the causal["on earth"] ) are mostly
unforseen and often unwanted, the ritual itself being so structured (or rather
unstructed) that little or no direction is given for the energies - they flow
and presence according to their nature, the individual being a channel. [Note:
this is what happens to a greater or lesser extent in external workings by
an Initiate/External Adept re the 'acausal component' of the working.] Thus,
the wyrd of the individual to some extent directs and/or disrupts the flow,
producing certain changes in the causal. The nature of these changes thus
depends on that wYrd.

Thus the essence of magick - and hence sinister manipulation - is glimpsed

and then apprehended, in most for the first time. This enables both
the causal and acausal components of the energies accessed via a magickal
working to be controlled and manipulated and thus presenced in the causal, and
it is this which marks the true Adept: the Internal Adept possesses the
understanding, and the Master/Mistress can make that understanding real.

***
1990 ev

.. , 1
-
Manipulation II

One of the fundamental principles of Black Magick is elitism:the belief

that the majority are essentially beneath Initiates in terms of understanding,
intelligence and ability. This gives the foundation for manipulation
both on the personal and the magickal level.
The Black Magick novice is generally scornful of others - until and
unless worth has been proved or shown. However, as explained previously
(Manipulation I) an experienced novice will have learnt the subtlety of
manipulation: direct confrontation as a mode of manipulation will seldom
be used(unless a person or group deserves to be so treated: or such an
an approach is magickally necessary). Instead, there will be the "flowing
with" approach - manipulation without the person or persons being aware
of it. Quite often, this approach is "psychological"; at other times it
may be psychic (e.g. directly magickal) - or perhaps via the charisma of
the magickian overpowering the personality of the person(s) in question.
Whatever, there will be an arrogence based on the belief of one's own
superiority - and thus an isolation. For a true Black Magickian is essentially
a strong individualist who finds his or her own company preferable to that
of others - unless those others can be useful in some way. That is, there
1
is no dependance of any kind, particuarly not emotional, on any other individual
or individuals. This, of course, is what the novice strives to achieve.
It cannot be achieved qUickly - or even by "will" alone. Rather, it is
a cumulative process - an alchemical change, a re-orientation of personality,
and such changes take time.
In the seven-fold sinister way, these changes occur during the stage
of External Adept and are a necessary prelude to the Grade Ritual of Internal
Adept. One of most important aspects of this change is that involving the
companion - the initial emotional involvement gradually changing, ceasing
to be a dependance but rather a partnership, a mutually evolved understanding;
the passion (both sexual and emotional) which possessed the novice giving
way to a maturity.

The arrogence of the Black Magickian is not an empty one: it is not

a posturing. Instead, it arises from within: from the knowledge and insight
the novice has gained into him/her self - by having achieved in both the
personal and magickal sense. Thus the magickal and practical goals which
are set for novices - they d~velope self-assurence, a pride and that arrogence
which is truely Satanic. The training for and achievement of these practical goal~
usually takes the novice to the limits of physical and mental endurence
and this builds character in a specific way [or defeats the novice who
gives up and either lets self-delusion triumph - "I don't need such things:
they are out of date/unsuited to me; I have achieved enough anyway ...
or abandons the magickal quest, perhaps later to try another "method"
(which is easier) or find another "teacher").
Initially, this arrogence is outward and expressed by manner. attitude
and perhaps appearence. Later, when Adeptship becomes achieved, it becomes
cloaked - except in the eyes and in that charisma which marks a Black Magickian.
Initial manipulation is often of the external kind - an adjunt to external
magick - later, it becomes "internal" (concerned with the internal goals
of the External Adept) and still later, aeonic (bound up with supra-personal,
acausal energies). [qv. Deofel Quartet for examples of the various types
appropriate to Initiate and External Adepts.)

ONA 1990 ev
- Ritual Magick - Cure and Sedue Ceremonial

Magick enables us to capture again and again those moments which not only
shape our lives but which can extend the possibilities of our existence: those
moments when we know with an exhileration and an insight that transcends words,
when we become more than a single isolated individual burdened with a
causal-existence.
For some time there has been a denial of and attempts to undermine
the ceremonial in magick: there has arisen a plethora of self-written rituals
and "chaos" type workings. This, however, arises from a misunderstanding
of the nature of ceremonial. Basically, there are two types of ceremonial
workings in magick: dure ceremonial, and sedue ceremonial. The first is
essentially ritual used for internal magick - to produce/provoke/inspire
changes within the consciousness of those participating/attending.
The second is (or r~ther should be) a performance which transports the
individual participants to another realm and which engages their whole
being. It is not however a possession - but rather a developed awareness,
a new way of being distinct from "everyday" existence, one in which all
the elements (mind, body, emotions etc.) are a unity.
A sedue ceremonial is an artistic event of the highest type because
it is a conscious attempt to make the acausal real (to presence it) in
causal time. However, like any artistic performance, a ritual can be good,
indifferent, bad or great depending on the talent and abilities of those
performing/conducting it. If it is any of the first three, it will not
achieve its purpose.
A great performance is one which captures the essence of the ritual
- which brings the acausal, which "opens a nexion", and which thus has
the magickal power to transform. This of course is a rare event - at least
these days - and like, for example, a great performance of a drama or a
symphony, requires both talent and preparation. Unfortunately, in the past
as in the present, ceremonial rituals when attempted are done mostly by
inept performers with little or no preparation and little if any empathy
with the magick which the ritual re-presents. Thus the ritual is magickally
ineffective: non-inspirational for the participants/congregation. Further,
elements of self-delusion (regarding the "magick") are mostly present.
Such "performances" tend to confirm the mistaken belief that ceremonial
forms are either boring or outmoded or both.
A ceremonial ritual should be vivifying - and awaken "numinous" feelings.
It should stimulate all the senses - for a sedue ritual in a subtle way;
for dure ritual in an obvious/overt way. Incenses and fragrences should
stimulate the sense of smell; the eyes should be stimulated by colour and
imagery; hearing by the sounds of chanting, by music, words; the intellect
by the symbols/content/intent; the passions by the spirit or elan of the
performance and perhaps the sight/gestures of an individual or individuals
performing a specific "role", their manner of dress (or undress) and their
physical movement.
A ceremonial ritual is a seduction - of the participants/congregation
by he/she/they conducting it or the power of the rite itself because
the rite captures or transforms an aspect or aspects of the acausal. This
seduction is subtle if the ritual is a sedue one, and obVious/overt/harsh
if it is a dure one. But by its nature it always has a temporal structure
as it always is a nexion to the acausal - if it is a genuine magickal rite,
that is, one that possesses when performed acausal (or magickal) energy/power.
Both of these aspects - the temporal structure and the nexion - are important,
although hitherto esoteric.
Each shall be considered in turn. First, temporal structure. This means
that the ritual has a beginning, a middle (or 'action'/development) and
a definite end: it is confined in temporal time, and while a specific
 -
specific performance may be 'fast' or 'slow' depending on the mood and
the intensity, it is generally of a certain duration. Second - a nexion.
This means that in form and content (e.g. the techniques used to draw upon
magickal energy) it is effective - it accesses the forms/symbols and so
on required for its purpose. This means more than that it 'produces emotion'.
Emotion arises or should arise from the performance by the effort and talent
of the performers. Rather, such accessing means it re-presents certain
elements of the acausal in an accessable form, such as archetypes or
numinous gymbols. This requires what can only be called a type of 'artistic
creation' - and this in itself can be of varying quality, as in music or
any creative endevour. Most creations, however, as rituals, are not
effective: they do not presence the acausal, although they may produce
emotion and perhaps the occassional insight. Emotion, however, is not
magick - just as "intellectual stimulation" and/or undisciplined behaviour
are not, although such things result and are expected to result from what
passes for "magickal rituals" today. Only rarely does a creation become
or be magickal - that is, a nexion, despite the intent of the person or
persons who undertake such creation. Thus, no amount of desire, no amount
of intellectual knowledge can make or create a ritual which is magickally

.,
effective. Only rarely does a creation become or is magickal. It may become
so due to the "aura" or "tradition" surrounding it (partly due to past
performances) - but even in this instance it must still possess some aspects
which access the acausal directly. It is magickal when it is that rare
entity: a genuine magickal creation.
The temporal structure and accessing of a ritual mean that a genuine
rite, once created or transmitted via tradition, must be respected for
what it is: effective performance requires fidelity to the temporal limits
and its internal structure - in terms of all its formalized elements such
as words, chants, symbols, images, colours etc. Outside of this, there
can be (and indeed should be) artistic interpretation, a vivifying of the
original by the talent and skill of the performer(s). A genuine magickal
ritual is a work of art - and requires 'interpretation', that is, performance,
to presence the acausal. it is in short a conscious causal expression of
aspects of the acausal - and in performance lives in both the causal and
the acausal. Hence its power to transform.
[It should be remembered that only ceremonial magick is being considered
here - the above does not imply that only ceremonial forms are effective
as magick. There are many other forms or means of accessing the acausal.J
..
Given this understanding, it should be obvious that there are very
few rituals, written down or transmitted, which presence the acausal and
which, in an inspiring performance or interpretation, are capable of transforming
either the consciousness of others or of producing changes in the causal metr~c
itself. That is, there a few rituals which possess in their written form
n the potential to be a nexion to the acausal: and even these require inspirational
..
I

"
performance: rehearsal, planning, the correct intent or desire ... In short,
the creation of "atmosphere" and skill/ability in performance. The rituals that
proliferate today - and most of those regarded as 'traditional' - may in their
performance pass some moments of causal time and may even fill some
individuals with emotion (and boredom is an emotion), but they are not and never
will be magickal.
Of the rituals that do exist, those in 'The Black Book of Satan' together
with a few others (such as The Ceremony of Recalling in its various forms) rank
as supreme works of magick. Some other rites possess the potential to do even
more on the causal level (e.g. the Nine Angles rites) - producing aeonic changes.
Thus explicated, genUine Black Magick becomes available to all: for the
first time ever.

~ O N A 1990 ev
 The Alchemy of ~1agick

-
Magick is not an object for academic study - it is essentially
practical. It also requires self-discipline and training
the acquisition of skills.
Xo books or teacher can teach magick: it can only be learnt
by practice, by the trials and errors of eA~erience. All books
and teachers can do, at best, is guide: tow~rd and into the
rel~ant experiences and offer some explanations for cause,
effect and what is beyond the causal.
Similarly, wi11ful self-expression will be mostly counter
productive. What is required of the novice and Initiate is
self-discipline and that insight which arises from achievement
and adversity. Modern life, however, has made these things
difficult - it is easy to be self-opinionated, to accept
the comforts of.~odern living and the lack of self-discipline,
just as modern "methods" and "ideas" about "magick" make it
seem that understanding of and achievement in magick is easy:
all that is needed are the relevant books/grade manuals/
information and a chaotic mind/attitude/approach.
There is not and never has been any substitute for self
learning from experience. The real learning of magick occurs
by the individua1 novice, alone: group work and group
experience merely confirm that learning and extend the
techniques, the forms that are used. This is so because
real magick is internal - an alchemy of psychic change. It is
the techniques which are external. For instance, sexual
ma:;ick is a technique of magick - it is not magick or
'magickal' in itself - just as ceremonial ritual is a
technique. All tec!miques are forms which are dormant - they
need vivifying, bringing to life: they need to be infused
with the 'breath of life'. This vivification is magick, and
its achievement is individual, that is, it does not rely on
the form - on minute details of performance or technique.
Sometimes, this vivific~tion is shared - e.g. between two
individuals undcrtal:ing a seALIal rite or a group gathering
for a ceremony.
For too long the techniques have been rezarded as magickal
in themselves, leading to a complete misunderstanding of
magick - as, for example, by Crowley and his followers and
..
by adherents of latter-day "chaos" techniC}ues. kagick is
beyond technique - techniques and for~s merely presence the
magick in the causal, and to access the magickal ener~ies
sldll is required. Sometimes, this sl~ill is intuitive - an
inborn gift - but most often it has to be cultivated, learnt,
acquired. The s1.:ill is an internal one, and may be likened
to an attitude of mind. It is a "movin.; 'vith" ma.;ic1..al ener.;ies
as those encr.;ies are, in themselves - it is not a loose,
undirected approach, a chaotic acceptance, but a finely
balanced direction; not a loss of conscious awa~eness/
und~rstanding, but a new type of awareness. It is like
running long distances: innate ability may help, but training
is required, an awareness of limitations born from past
experience, a self-discipline to acllieve the distance in the
time set - and then the running, which when successful is a
'flowing with' the body and ~ind
- In magick, desire makes the energy - once accessed via
the individual - presence in the form/technique chosen. This
desire is usually aimed - that is, it has a c~usal goal
(as for example in external rnagick). The form or technique
chosen may stiMulate to some extent the production of ma6icl~al
enerzies - but it is the individual who must push open the
gate (or nexion) and direct the ener~ies that lie beyond it.
~hat the forms and techniques most o~ten do is make the nexion
seem real and accessable - often '~rovoking' within the
individual the consciousness required to push open the nexion
and presence the energies.
, Because of this, ceremonial rituals (or any ritual where
more than two are present and involved) require direction or
control - of the images/forms/patterns invoked and the
presencing of such in the causal. This direction is always
toward the causal (that is, toward a specific aim or into
the psyche of an individual or individuals) because of the
nature of the energies - there is always 'flow'. If no control
is undertaken (or the direction is confused because more than
one attempts to control the flow - perhaps unconsciously) then
causal change ,~ill still occur (and must occur) although in
.. ,"'ays I'robably unforseen by those involved - this is ,.hat
usually ha?pens when some individuals gnther and attempt an
act of magick - and often results in psychic disruption of
one or more o~ those individuals.
The alchemy of magick is in learning this control - in being
able to access the energies, and being able to produce
changes via the presencing of what is accessed: internally
(within one's o,m psyche), externally (in others and the
things of the everyday) and aeonically(within and beyond the
confines of aeonics). There is thus a lenrning about the
various types of magic]~al energies (which may be said to be
differentiated by how they presence i~ the causal) - and
their uses. In short, the acquisition of individual sl~ill
and understanding. To achieve this, there are certain ways
certain guides which may be followed. This is a serious
commitment - not a hobby, not a gathering of some like-minded
people as and when for an enjoyable and e~o-gratifying
delving into 'the Cccult', and certainly not 'for lau~hs' or
to entertain. There is an intensity, a self-discipline, even
sometimes a hardness - and those pleasures which are beyond mere
~ortals. In brie~, new ways of living.
for ,.,.hile the alchemy of magicl~ is no,.. accessable to
everyone (due to works such as ":\;'\os") it is unlil:ely m<lny will
foreswear their current and easy ways of living for the
challenge.

CK;' 1991 eh
 Acausal Existence - The Secret Revealed

Acausal existence - the secret of true Immortality - has been hinted at

many times in certain esoteric writings connected with a particular LHP.
In the past, a few Adepts of the LHP - and the occassional notorious
individual interested in dark sorcery - tried to secure for themselves
an acausal existence by dark rites of sacrifice, and as a result dark legends
arose. But such means are not really necessary.
Before describing what is necessary, a brief examination of such acausal
existence will be in order. According to a sinister tradition we as individuals
possessed of consciousness have both a causal and an acausal aspect to
that consciousness. The acausal is latent (or mostly so) and magickal Initiation
awakens it - opening a gate or nexion to the acausal. This allows the acausal
to be apprehended (usually via a symbolism such as the septenary Tree of
Wyrd) and acausal energies to be used/directed (i.e. 'magick'). The result
is an 'expansion' of consciousness. Progression by the Initiate to the
higher grades of initiation is actually the expansion of the acausal in
individual consciousness (or, viewed another way, the progression of the
individual into the acausal) - a balance of causal/acausal being achieved
in 'the Abyss'. Beyond this, because of the balance so attained, it is
l possible to transcend to the acausal - to create an acausal existence when
the causal ceases (ie. physical death) .
The acausal is not however, a "dreamy realm" or some kind of nirvana/heaven.
It is rather, the very essence of Being - beyond opposites, primal Chaos.
Nirvana and such like are abstract moral forms - ie. they are "unbalanced"
since they lack darkness, the sinister, the negative ..... [Nirvana and
such like are usually described in terms only of 'light'.] The acausal
is the realm of the Dark Gods - and these beings are not imaginative symbols
'. for the titillation of consciousness, nor simply a part of the psyche,
to be transcended or negated or whatever by 'forces of light'. Rather,
they exist independant of our consciousness [yet such is the nature of
the acausal that they are also part of what is dormant within us] and while
they may be accessed (or 'dis-covered') by consciousness and thus presenced
in the causal (on Earth) their actual intrusion would totally disrupt sentient
life in the causal - like the meeting of matter and anti-matter. Sinister
magick (of the aeonic and internal kind) may be said to be like a machine
or engine where containment of opposites is possible and controllable in
certain amounts and under certain conditions. [In simple terms, sinister
aeonic magick contains the flow of the acausal into a temporal form - usually
an Aeon and its associated civilization -via a nexion/ma gickal centre
to thus over thousands of years increase the amount of the acausal that
is presenced, increasing thus evolution in individuals in accordance with
sinister goals.Such is one of the forms of real Black Magick.]
The nature of acausal existence may be apprehended by individuals by
certain sinister rites such as those of the Nine Angles. To ach~eve an
individual acausal existence the sinister path must be followed, from Initiate
to Internal Adept to Master/Mistress and beyond because this following
of such a path in the way indicated (qv. Naos and Black Book) creates acausal
consciousness in the individual over causal time. The Grade Ritual of Grand
Master/G. Mistress makes the Adept more acausal than causal. Beyond this,
is a simple ritual (the solo Nine Angles rite done by the Grand Master/G.Mistress)
when consciousness is transfered beyond the nexion opened/created by the
previous Grade Ritual. Immortality - the final stage of the way - is then
achieved. followed then or shortly thereafter by causal death, although
consciousness can be transfered to inhabit another causal body, thiS is
not usually done as wyrd is achieved. Simple, really, although this alchem~cal
process takes about 25 years. By virtue of the nexion, the new Immortal
alters the temporal structure of the world. usually for an Aeon.
Now the secret has been revealed, the possibility is open to all. But
it is doubtful if more than one or two a century will try, such is human
weakness.

DNA 1991 eh
..
Baphomet - A Note on the Name

The name Baphomet is regarded by traditional Satanists as

meaning 'the Mistress (or Mother) of Blood' - the Mistress
who sometimes washes in the blood of her foes and whose hands
are thereby stained. [See 'The Ceremony of Recalling'.J
The supposed derivation is from the Greek - ~a~~ ~~.pa
and not as is sometimes said from - ~~.~D~ (the Attic form
..
i for 'wise' ). Such a use of the term I Mother' /Mistress was quite
! common in later Greek alchemical writings - for example,
Iamblichus in 'De Mysteriis' used ~~.p~~w to signify possessed
by the mother of the gods. Later alchemical writings tended
to use the prefix to signify a specific type of 'amalgam'
(and some take this to be a metaphor for the amalgam of Sol with
Luna in the sexual'sense).
In the septenary system Baphomet, as Mistress of Earth, is
linked to the sixth sphere (Jupiter) and the star Deneb. She
is thus in one sense a magickal 'Earth Gate' [qv the Nine Angles]
and her reflexion (or 'causal' as against her 'acausal'or sinister
nature) is the third sphere (Venus) related to the star Antares.
According to esoteric tradition the Antares aspect was celebrated
by rites in Albion c, 3,000 years BP - in the middle and toward
the end of the month of May and some stones circles/sacred sites
were said to be aligned for Antares. In contrast, the sinister
aspect of the Mistress (i.e. Baphomet) was celebrated in the
Autumn and was linked to the rising of Arcturus, Arcturus itself
being related to the sinister male aspect (second sphere of the
septenary), later identified with Lucifer/Satan. Thus, the
August celebration was a sinister hierosgamos - the union of
Baphomet with her spouse (or 'Priest' who took on the role of
the sinister male aspect). According to tradtion, the Priest
was sacrificed after the sexual union, where the role of Baphomet
was assumed by the Priestess/Mistress of the cult. Thus, the
May celebration was the (re-)birth of new energies (and the
child of the union). Tradition relates this sinister sacred
Arcturian rite as taking place once every seventeen years.
Once again, some sacred sites in Albion are said to be aligned
to the rising of Arcturus, over three thousand years ago. In the
Middle Ages, Baphomet came to be regarded as the Bride of Satan
and it from this time that both 'Baphomet' and 'Satan', as names
for the female and male aspect of the dark side came into use
(at least in the secret sinister tradition).
Hence the traditional depiction of Baphomet - a beautiful mature
woman (often shown naked) holding up the severed head of the
sacrificed priest (usually shown bearded).
To some extent the Templars revived part of this cult, but
without any real esoteric understanding and for their own purposes.
They adopted Baphomet as a type of female Yeshua but with some bloody/
sinister aspects - and contrary to most accepted ideas, they
were not especially 'Satanic'. Rather, they saw themselves as
holy warriors and became a military cult with bonds of honour,
although their concept of 'holy' differed somewhat from that of
the Church of the time, including as it did dark/gnostic aspects.
Their sacrifices were in battle - and not as part of a specific rite.
The image of Baphomet (e.g. by Levi) as a hermaphrodite figure
are romantic confusions and/or distortions: essentially of the
symbolic/real union of Mistress and Priest and his later sacrifice.
The same applies to the derivation of the suffix of Her name with
I wi s d 0 m ,. ( and a mal e i mag e a t t hat !) - eve nth e con f use d g nos tic s
understood 'Wisdom' as female.

o.N.A
 Baphomet - A Note on the Name II

There is a tradition regarding the origin of the name

Baphomet which deserves recording, even though it is not regarded
as authentic, having no present-day proponents.
This tradition regards the name as deriving from ~ouaacr'tLC;
the Greek name for the Egyptian goddess Bastet, recorded by
Herodotus (2.137 ff). It is interesting that Herodotus identifies
the goddess with Artemis, the goddess of the moon. Bubastis
was regarded as the daughter of Osiris and Isis and often
represented as a female with the head of a cat - cats were regarded
as sacred to her. Artemis was a goddess unmoved by love and
she was regarded as Apollo's twin sister (the identification of
her as a 'moon goddess' followed naturally from this since
Apollo was linked with the sun). Like Apollo, she often sent
death and plagues, and was propitiated sometimes with sacrifices.
It is interesting that (a) ~ou~acr'tLa is the Pythagorean
name for 'five' [qv. Iamblicus: Theologumena Arithmeticae, 31]
perhaps a link with the 'pentagram'?; (b) the Templars,
with whom the name Baphomet is associated, were said to have worship
ped their deity in the form of a cat.

***

The tradition recorded above, and the one described in

part I, both regard Baphomet as a female divinity - and both
are esoteric traditions, hitherto unrecorded.
It is possible that both are correct - that is, that the
actual name Baphomet derives (as mentioned in part I) from
the Greek ~a~~-~~'tpa: the prefix refering to being 'dyed/
stained' or 'dipped' in blood -qv. Euripides,Hercules Furens:
~aLvO~EvWL nL'tUAwL nAuYX&LC;
iHa'tOYH~aAOu 't ~a~aLC; uopac; (1190)
The suffix derives from 'mother' or 'mistress' used in a
religious sense (qv. Iamblicus 'De Mysteriis').
This name - Baphomet - is thus a descriptive one for the
"dark" (i.e lunar) goddess, to whom sacrifices were made, and
which was actually known in former times as 'Bubastis' - that is.
Bastet, to whom cats were sacred.
Thus, Baphomet could be regarded as a form of Artemis/
Bastet - a female divinity with a 'dark' side or nature [when
viewed via conventional morality] to whom sacrifices have
been. and continue to be. made. Sinister tradition regards
Baphomet as the Bride of Satan/Lucifer - this would fit well
since Lucifer is often regarded as a form of Apollo: Artemis
is the female form('sister') of Apollo. Here. it must be
remembered that both Apollo and Artemis were not aetherial. moral
and lofty divinities (the classical gods have been romantically
misinterpreted) - they could be. and often were. deadly and dark:
both 'sinister' and 'light'.
 A Gift for the Prince - a Guide to Human Sacrifice

In ceremonial rituals involving sacrifice, the Mistress

of Earth usually takes on the role of violent goddess or
'Baphomet', the Master of the Temple that of either
Lucifer or 3atan, the sacrifice being regarded as a
gift to the Prince of Darkness. This gift, however, is
sometimes offered to the dark goddess, the bride of our
Prince.
Human sacrifice is pOHerful magick. The ritual death of
an individual does two things: it releases ener o7 (which can
be directed - or stored, for example in a crystal) and it
draws down dark forces or 'entities'. Such forces may then
be used, by directing them toward a specific goal, or they
may be allowed to disperse over the Earth in a natural way,
such dispersal" altering what is sometimes known as the
'astral shell' around the Earth. This alteration, by the
nature of the sacrifice, is disruptive - that is, it tends
toward Chaos. This issimply anoth~r way of saying that
j sacrifice furthers the work of Satan.
Sacrifice can be voluntary, of an individual, involuntary,
of an individual or two, or result from events brought
about by Satanic ritual and/or planning (such as wars).
Voluntary sacrifice results from the traditional Satanist
belief that our life on this planet is only a stage: a
gateway to another existence. This other existence is in
the acausal realm where the Dark Gods exist. The key to
this other existence is not negation, but rather ecstasy.
A Satanist revels in life because by living life in a joyful,
ecstatic way, the acausal that exists within us all by
virtue of our being, is strengthened. For Satanists, not
only the manner of living is important but also the
manner of death. We must live well, a~d die at the right
time, proud and defiant: not waiting sickly and Heak. The
scum of the Earth wail and tremble as they face Death: w~
stand laughing and spit Hith contempt. Thus do we learn how
to live.
Voluntary sacrifice usually occurs every seventeen
years as part of the Ceremony of Recalling:the one chosen
becomes Immortal, living in the acausal to haunt the edge
of our minds.
An involuntary sacrifice is when an individual or
individuals are chosen by a group, Temple, Order. Such
sacrifices are usually sacrificed on the Spring Equinox,
although if this is not possible for whatever reason another
date may be used. While voluntary sacrifices are always
male (and usually twenty-one years of age) there are no
restrictions concerning involuntary sacrifices other
than the fact that they are usually in some way opponents
of Satanism or the Satanic way of living.
Great care is needed in choosing a sacrifice: the objec~
being to dispose of a difficult individual or individuals
~ithoutarousing undue suspicion. A Temple or group wishing
to conduct such a sacrifice with magickal intent must first
obtain permission from the Grand ~Iaster (or Mistress).
~f this is given, then detailed preparation must begin.
First choose the sacrifice(s) - those whose removal will
actively benefit the Satanist cause. Candidates are zealou~
interfering Nazarenes, those attempting to disrupt in some
way established Satanist groups or Orders (e.g. journalists)
and political/business individuals whose activities are
detrimental to the Satanist spirit.
 (Sacrifice - 2.)

There are three methods of conducting an involuntary

] sacrifice: 1)by magickal means (e.g. the Death Ritual);
2) by direct, personal, sacrifice; and 3)by assassination.
~
Both (2) and (3) can be undertaken either directly by

!
I the group/Temple/Order or its members or by proxy. Proxy

involves the Master or Mistress finding a suitably

weak-willed individual and then implanting in their mind
by hypnotic means a suitable suggestion.
Whatever method is chosen a date for the sacrifice should
be set and on that date a s~itable ritual undertaken. This
ritual is most usually the Death Ritual - if method (3) is
chosen, ~he Ritual is performed twice: first, seven days
before the chosen date, and then on the date itself while
the member/proxy is undertaking the sacrifice. The energy
of this latter ritual is then directed (or stored temporarily)
or dispersed over the Earth by the person conducting
the ritual.
Method (2) involves the Ritual of Sacrifice. The victim
or victims are brought or enticed to the area chosen for
the Ritual, bound by the Guardian of the Temple and at
l the appropriate point in the Ritual sacr~ficed by either
the Master or Mistress using the Sacrifical Knife. The bodies
are then buried or otherwise disposed Of: care being taken
if they are found for suspicion not to fallon any of those
involved. Those involved, of course, must be sworn to
secrecy and warned that if they break their oath their
own existence will be terminated. Breaking the oath of
sacrifice draws down upon them the vengeance of all Satanic
- groups, Orders and individuals - both magickal and more
directly. Those who participate in the Ritual of
Sacrifice must revel in the death(s): it being the duty of
- the Master and i1istress to find suitable participants.

Note: ~lethod~ (2) and (3) are no longer undertaken and are
given for his~orical interest ~

r
)
 The Deoe1 Quartet

The Quartet consists o:

1) Fa1cier: Lord o Darkness
2) The Temple o Satan (aka Witch Queen)
3) The Giving
~) The Grey1ing Owl
The general purpose o these MSS is briely explained
in the 'Introduction' which ollows their title page.
More speciica11y, each work deals with one (sometimes more)
orms o 'magicka1/archetypa1' energy as these are
understood in the septenary tradition and the means whereby
these can be controlled as well as how those orms aect
individuals, both consciously and unconsciously. In some
o the works (or example 'Fa1cier') the magick is obvious;
in others, (or example 'The Grey1ing Owl') it is much less
obvious, and or good reason.
The best approach is to read each work in order o
complexity, starting with the least (esoterically) complicated.
Thus, the reading sequence would be: Fa1cier; The Giving;
The Temple o Satan; The Grey1ing Owl. Further, this
increasing complexity operates, in the individual works, on
dierent levels. At first, all of them should be read
merely for enjoyment (and the 'esoteric' information obvious
on a first reading). A further reading should provoke
questions and (hopefully) insights into esoteric matters
in general and the reader's psyche in particular

 The Deofe1 Quartet: Themes and Questions

Viewed in a simp1ified way, the four works dea1 with

the first four spheres of the Tree of Wyrd. Thus:
1) Fa1cifer - dea1s with the first sphere (Moon) and some
of its 'inf1uences' (in the persona1 sense) in an overt1y
magicka1 setting.
2) Grey1ing - dea1s with some aspects of the second sphere
(Mercury) in a way Ire-moved' from a magicka1 setting.
3) Temp1e - dea1s with some aspects of the third sphere
in a direct1y magicka1 setting.
4) Giving - dea1s with the transition from the third sphere
to the fourth sphere, in a specific magicka1 setting.
(1) and (2) may be said to be written from a ~ perspective;
(3) and (4) from a ~ perspective. But in a11 the
interp1ay between the_'ma1e' and the 'fema1e' aspects
is important. (Note: ~~ is dea1t with in the MS 'Breaking
The Si1ence Down')
In each of the works the interp1ay of ~ ('1ight')
with ~ ('sinister')is a1so described, a1though on1y
...
in some of the works (e.g. Fa1cifer)is this framework
viewed in the 'conventiona1 magicka1 sense' (i.e. from
a 'sinister' viewpoint). In a11 cases, the 'mora1'
re1ativity shou1d be obvious, a1though it may take some
. insight/further study of MSS for this to be seen. The same
app1ies to the magick - i.e. the a1teration of individua1s/
events/archetypa1 forms and so on by a Master/Mistress/
-
magickian: on1y in a few instances (e.g. Fa1cifer) is this
instant1y recognizab1e as 'magick' (robes, ritua1s and so
on). There are important reasons for a11 this - reasons
which once understood shou1d aid the esoteric understanding
of the reader.
Thus, the ~lSS are more cha11enging/esoterica11y interesting
than might appear from a first, casua1, reading.
i

The f0110wing 1ists give some (not a11) of the main
themes and questions dea1t with/arising from the
Quartet. They are intended on1y as a guide to further
reading of the MSS. Idea11y, what f0110ws shou1d be read
on1y after the MSS themse1ves and then to provoke further
study of them/aid the understanding obtained from the first
reading.
r I 1) Grey1ing - What forces (in both magicka1 and persona1
sense (is there a difference?) contr01/inf1uence the
characters of ~fick1eman, Andrea, A1ison, Fenton?
Does Alison's perception change? If so, by what means?
Is this means intentiona1 - or via magick? If so, to what
end/purpose?
Does ~lick1eman's perception/insight change? What is
his initia1 1eve1 of se1f-understanding? What his wyrd?
What is Fiona's part in this?
What if anything is Edmund seeking to achieve and why?
Some key e1ements (c1ues exist in the MS):
a) How does supra-persona1 magick work? b) To what end this
magick? c) Archetypa11y (re spheres of ToW) what
forces act upon the psyche of the main characters?
d) The MS expresses one aspect of rea1 magick in action _
is this magick as described in the MS sinister? If so, why?
 2) Temp1e - What archetypa1 e1ements are present in

- Helanie and Thurstan? How is Melanie changed - and why?

(See quote from Book of Recal1ing at beginning of MS.)
Does Thurstan change through his 10ve with He 1anie?
If so, why? Can a11 these changes be related to the
experiences of an Initiate, in rea1 1ife, following the
seven-f01d way?
What 1evel of insight has Algar attained? Is he a
magickian - in contr01? Do external forces/archetypes
contr01/influence him? Is this re1ated to Initiate
experience? Does Algar understand wyrd?
Pead - what is his leve1 of insight/achievement? Jukes
what is his? Does his esoteric development change? If so,
how?
Saer - who is he? What is his role? His magick? What is
Claudia's understanding/role and so on?
Main theme - what is the magick and wyrd of the MS and
Why?

l 3) Giving - Rhiston and Mal1am: what is their level of

development/understanding? Does this change. Can they as
characters be related to journey of an Initiate?
Lianna - what is her esoteric development/insight? What
key factors influence her?
Thor01d - what is his r01e and how does this change?
Has he esoteric self-awareness?Is there a manipulation
of him by Lianna? If so, why?
Imlach and his daughter - what are their roles and level of
esoteric deve10pment. How wel1 does Imlach fulfi1 the
archetypa1 r01e of Guardian?
Monica - is she manipu1ated? If so, why? Is her death
the resu1t of magick? If so, why?
Some themes:
a) \{hat is the magick of the 'story'? Is this magick
sinister? b)How do Mallam's belief and magick differ from
Lianna's? Is he a Satanist? Is Lianna? What is Lianna's
relationship to him, his wyrd? b) Is the historical
setting (Templars etc.) necessary? c) Does the story show
Lianna as a rea1 Mistress of Earth? d)What is Sidnal's
role in relation to the magick and Lianna? Is he 'Satanic'?
(What is Satanic?)

 To some degree, all the MSS in the quintet deal
with a particular type of magick/ manipulation and
this is explicated in many ways including:
a) of individuals and groups of individuals by other
individuals and groups, be these others magickians or
noti
b) of how various individuals are affected by certain
elemental/magickal forces and 'emotions', these forces
etc. being manifest in various guises - some directly
magickal, some archetypal (as, for example, when
a man is charmed by and falls in love with a woman, he
apprehending that woman archetypally) and some aeonic.
The manipulation of the energies/forms and so on
varies in the different MS, as the aim or intent of
such manipulation does - for example, sometimes it is
for direct personal desire/gratification, sometimes
.J it is due to unconscious factors, sometimes it is due to
a desire (sinister and otherwise) to change/aid a
particular individual or individuals.
J
However, just as important in each MS as this covert/
overt form of magick is how and why individuals become
changed via it in many and various situations. Thus, for
example, sometimes change occurs because of personal
involvement with others, sometimes through being influenced
(either consciously or unconsciously) by magickal energy
(which itself may be directed at that individual by
l
another), sometimes through mediums like music (with
perhaps some 'magickal' input from another), sometimes
via personal confrontation with unconscious fears and/or
l insights
All of these changes are presented in the various HSS
from differing perspectives - and these perspectives are
l sometimes individual (directly personal) as they are
sometimes magickal. The perspectives change - from MS
to MS and sometimes within a single ~IS - and while the
perspective may be 'sinister' it is also sometimes 'moral':
that is, seen from the viewpoint of an individual adhering
to 'conventional morals/attitudes'. This diverse variation
is intentional, since by it the reader is (or should be)
able to objectify the action/changes/characters and
thus understand the influences (magickal and otherwise)
behind these, particuarly with reference to the psyche.
This understanding is aided by the fact that each MS
is related to a particuarly septenary sphere and thus
to some extent deals with the energy/magick/influences
both unconscious and conscious o~ that sphere. However,
as in real life and real magick, other influences
(from other spheres) may sometimes intrude and complicate
matters and the reader should be capable of understanding
the interplay.
The understanding that results from a reading and study
of the MSS (using the themes, questions and so on revealed
here and in other notes on the quintet) is part of the
process of Initiate awareness - and should assist those
following the seven-fold way to arrive at a personal
understanding of their own psyche as well as that of others.
Such understanding enables magick itself to be understood
and used effectively.

 The Sinister Path - Aims and Intents

The Sinister Path, as the way o~ genuine Satanism is

.J sometimes known, comprises two traditions. The ~irst
o~ these is 'traditional Satanism' - represented by such
.~
groups as the ONA - and the second derives ~rom the
teachings promulgated by Anton La Vey and includes his
'Church o~ Satan' as well as the 'Temple o~ Set'. In both
aims and intent, the two traditions di~~er considerably,
and while traditional Satanism may be said to have its
roots in Europe (particuarly Britain) the La Vey tradition
is primarily American and o~ ~airly recent date.
The primary aim o~ traditional Satanism is the achievement,
by the individual, o~ magickal Adeptship and this is achieved
by Initiated individuals ~ollowing what is called the 'seven
~old way' (sometimes called the 'seven-~old sinister way').
This way is essentially a series o~ magickal techniques,
teachings and goals and during its early stages may be
said to consist o~ an exploration, by the individual, o~
hidden/latent/sinister/~orbiddenareas o~ consciousness.
l

During these early stages, practical magick is employed,

and traditional Satanism distinguishes between 'external'
and 'internal' magick. The ~irst type is primarily sorcery;
the second, an exploration/expansion o~ individual
consciousness. One o~ the tasks o~ an Initiate ~ollowing
this seven-~old way is the ~ormation o~ a magickal/Satanic
i Temple ~or the per~ormance o~ ceremonial rituals. Among
these rituals is 'The Black Mass'. However, these ceremonial
rituals - and external magick itsel~ o~ whatever kind
represent only the ~irst ~ew stages o~ the sinister seven-~old
1
way: they are, essentially, a practical training in magick
and magickal technique. It is beyond these stages that
the real work o~ an Initiate o~ the 'Dark Tradition' begins,
and these more advanced stages involve that Initiate in
'Internal' magick - the development o~ individual consciousness.
Thus, traditional Satanism is concerned with the 'inner
development' o~ its Initiates, and its ~ollowers are ~ew
in numbers. Neither theY,nor Jhf ~roups to which they belong,
proselytize, and traditional/~'san~s'ocial, religious or
political connotations whatsoever. Rather, it is an esoteric
way o~ living ~or those ~ew individuals who might be
interested - a way ~ounded on Western Occult tradition
(an aspect o~ this tradition is known as the Septenary system).
The La Vey type o~ Satanism concentrates on a
glori~icationo~ the individual 'ego' and an indulgence
in the pleasures o~ li~e. Both the Church o~ Satan and
the more recent Temple o~ Set are organized on the basis
o~ Satanism as a religion with all that this implies in terms
of acceptance o~ doctrine and adherence to an individual
leader/master/speci~ic group. The ~undamental tenets of this
religion were stated by La Vey in his 'Satanic Dible'.
While the Church o~ Satan and the Temple o~ Set di~~er on
some organizational matters, they both take this 'Satanic
Bibl~' (and other works by La Vey) as their starting point,
and 1n many respects the Temple o~ Set may be said to be
a 'schism' ~rom the Church o~ Satan. Other Satanic groups
both in America, Europe and elsewhere, take these two '
orgainzations as their own 'role model' and ~ollow both
their teachings/philosophy and methods o~ magical working.
..
.j Basically, the teachings of La Vey and those following
him have their origin in the qabalistic, Grimoire tradition.
Ther.. is an identification with the 'demonic' aspects

'.
.J
and a desire to use this to further personal goals and
ambitions. Generally, followers of this tradition of
modern Satanism do not believe in any existence after death,
...
seek practical mastery over others, exult in the pleasures
of the flesh, perform rituals and ceremonies for their
I own benefit and see their beliefs in religious terms. The
main groups - the Church of Satan and the Temple of Set
also actively seek followers, engage in public avowals of
J Satanic faith and offer members various titles and offices.
The aims of these groups include winning converts for their
religion, making that religion more accessable and acceptable,
and, ultimately, bringing that religion into social prominence.
The majority of individuals who profess to be Satanists
and who do not belong to any particular grouping, almost
without excepti~n adhere to the La Vey tradition. This is
so because of the 'publicity profile' attained by La Vey
and, following him, Aquino (of the Temple of Set) and
because of the ready availability of books dealing with
l
this aspect of Satanism.
The fundamental aims of this type of Satanism may be simply
stated as the glorification of the ego and the return of
instinct. There is not, in this type, any glorification of
'evil' and certainly not any 'Satanic criminal behaviour'.
Instead, there is an attempt to change the way the individual
views the world - toward what may be termed a more
Mephistophelean and Machiavellian approach.

In contrast, the followers of more traditional Satanism

believe that this approach is only a beginning. These
followers eschew the religious approach and instead
concentrate on achieving self-development beyond the
stage represented by the 'ego'. Traditional Satanism
also believes individuals can create for themselves an
existence after death, and this creation is seen as one of
the fundamental aims of this tradition.
Further, traditional Satanist groups and teachers are
secret, and those who, after perhaps a deligent uearch,
find them and seek to follow their seven-fold way are
subjected to many ordeals before being accepted. This
testing of all candidates ensures that only the most
sincere and motivated are acceptedo
,

J The oundation o the Church o Satan in the sixth
decade o this present century and the writings o the
ounder o that Church (particuarly 'The Satanic Bible')
J
represented only one urther stage in the development
o Satanism - a new divergence, ounded on some aspects,
although not all, o that particular magickal and
! practical view o the wor~d.
Satanism, in many divergent orms,existed beore the
Church o Satan in both the Old and the New worlds
]
and those orms, as well as new ones, continue to exist
independant o both this Church and the writings o its
.
creater. Thus groups and individuals which claim that
the Church o Satan (in either its present or its
i
~
original orm) represents the only genuine orm o Satanism
.
are, histori9ally, deluding themselves
Such claims are usually based on one or more o the
J
ollowing: (a) The ounder o the Church o Satan
inaugurated a 'new Satanic' age and this inauguration
makes all other ~orms o Satanism invalid/superluousi
(b)a mandate was given by some supra-personal being;
(c) there is a pure , tradition and this orm is represented
by a presently existing group. .
Basically, those who claim to be 'genuine' Satanists
divide into three groups: the Church o Satan, the
Temple o Set and some small European groups (both
the Church o Satan (CoS) and the Temple o Set (ToS) are
American in origin) among which the ONA is included. From
time to time, other groups become maniest - both they
are almost without exception splinter groups/ronts
o the Cos or the ToS (e.g. 'The Werewol Order': a CoS
'ront'). The CoS accepts (a) and (c) above and as
a group adhere with an almost religious outlook to
the ounder o the Church and his 'Bible' - or example,
one the ollowers o this Church states (Black Flame,
Vol 2 no 2): "We have a Bible We have a Church. We
have a tradition We have a High Priest." The ToS
accepts (b) and (c) - the mandate emanating rom the
Prince o Darkness in the orm o Set and divulged to
mortals in 'The Book o Coming Forth by Night'. Further,
the ToS accept that they are continuing the work begun
by the early CoS, that is, they represent the original
and 'pure' Church. In this sense, the ToS is a schism
rom the CoS.
Hence the conlict between the CoS and the ToS - both
claim to be the genuine orm o Satanism and both date
the new Satanic age in the same way - 1990 ev is, or
example, XXV A.S. Both o these groups have an organizational
structure (although the ToS claims the CoS in its present
orm does not any longer possess a structure) and both
have teachings and a leader. Members o both are expected
to respect both teachings and leader. Both actively
seek members and both engage in public/media avowals.
The ToS hopes to make Satanism a legitimate religion.
As ar as basic teachings go, the CoS and the ToS
dier - or although the ToS accepts the early works
o La Vey (there being thus a little common ground) it
diers quite signiicantly in what has been built upon
those works. There is, or instance, in the ToS an
emphasis on the 'higher sel' above the gloriication o
the ego that is such a eature o the CoS as well as
.J

J a move away from a fixed ideology and 'Church' like

mentality. Nonetheless, the ToS demands a certain
commitment (subserviance some opponents would say) to
the teachings and authority of the Temple, and while
J this is not as pronounced as in the CoS it nevertheless
exists. The squabbles between the CoS and the ToS
aids this commitment - on both sides - and to a certain
J extent necessitates it. Having become established, and
having media profiles, both the CoS and the ToS need
to continually re-affirm both their identity and their
J mission - and this has led to the formation of personality
cults (more evident on the side of the CoS although
Aquino accepts the role of 'Voice of Set').
Both the Church and the Temple are concerned
J although in different ways - with safeguarding what
they see as the authentic tradition of Satanism, and
accordingly each tends to be atagonistic to those
J
outside of this supposed tradition, particuarly if
individuals and groups espouse views contrary to their
teachings and policies. Both wish to protect what they
see as their reputation and this tends to lead to suspicions
J
regarding other groups and individuals who espouse different
forms of Satanism - as well as sometimes polemics/dis
information against those groups and individuals to
further enhance that reputation at the expense of those
others.
l
All this is not unexpected given the form of both
the CoS and the Tos and the claims made by each regarding
the authority and Buthenticity of their version of
Satanism - in fact, all the above follows naturally.
In contrast, the ONA, for example, is not concerned
with either an imagined (or even real) history regarding
its own tradition and teachings - or with trying to claim
some authority (either supra-personal or via some new
aeonic manifestation) for that tradition and those
teachings. Basically, some ONA teachings have been
handed down by reclusive Adepts and some have been
developed recently. What is 'historical' about these
teachings mayor may not be valuable today and mayor may
not be of interest to aspirant Adepts - indeed, some
of the teachings handed down have been superseded
and some of just mystifications. What exists is made
accessable enabling its usefulness or irrelevance to be
judged on an individual basis. What is important however
is that the central core (recently codified and extended
in the creative sense) offers a practical path to Adeptship
and beyond. (This path being explicated in the books
'Naos', 'The Black Book of Satan', the Oeofel Quartet
and the Star Game.) The accent is on practical - it is
devoid of mystifications, does not involve theoretical
discussions, require acceptance of any dogma, ideology or
organizational structure. Neither does it require
submission to any individual or authority. It is not
concerned with converting others, with reputations
or establishing a favourable social climate for its
adherents. It is, simply, a very simple and practical
set of magickally-inclined workings which any individual
can undertake for themselves. It does not need to be
'interpreted' by some Master or guide. It simply is:
available to those who wish to avail themselves o~its
methods.
This is not to say that this path - the seven-fold
sinister way - is easy. On the contrary, it takes time

and effort, requiring a certain desire to follow it to

its end. The following of this way depends only on

the individual.

This present codification of the essence of ONA

teachings into 'the seven-fold sinister way' is a result

of the natural process of evolution within the LHP - in

this particular instant, the result of the creative

insniration of one individual over the past few decades.

Thi~ process, of refinement and extension, will continue

as further insights are gained and new creativity - extending

the frontiers - arises from other individuals who are

Adepts of the LHP. Thus the present form of those teachings

(as represented, for instance, in 'Naos') is itself only

a stage between a historical past and the possibilities

of the future: as such, this form is not sacred or subject

to jealous guardianship with extended polemics in its

defence. It is simply a working method which produces

results - there is no mystique about it, no glorification

of the creative individual responsible for its present

form, no reliance on historical traditions, as there can

be no dogma attached to it. It simply exists, to guide

those who may be interested in following its methods.

It is up to each and every individual interested in

the LHP and Satanism to choose which way to follow. Some

lead to Adeptship and beyond - others merely to subserviance

to someone else's ego and mythology

Brief Guide to the Seven-Fold Way:

Aims - a) Esoteric Initiation; b) Magickal Adeptship;

c) Fulfilment of individual wyrd and potential; d) creation

of next stage of human evolution

Stages - 1) Neophyte 2) Initiate 3) External Adept

4) Internal Adept 5) Master of Temple/~listress of Earth

6) Grand Master (Magus)/Grand Mistress 7) Immortal

Neophyte - Construction of Star Game (qv Naos) and learning

how to use this. Undertake ritual of Initiation (Naos;
Black Book)
Initiate - Workings with spheres and septenary pathways
(Naos); Hermetic workings for specific desires/aims (Naos).
Achievement of demanding physical goal. Seeking and
finding of companion (opposite sex: or same if gay)
Initiate this individual (Black Book) and undertake
workings with spheres/pathways with them. Use of Star Game
with companion. Undertake Grade Ritual of External Adept (Naos).
External Adept - With companion, organize a Temple for
ceremonial rituals (Black Book) holding regular sunedrions
(Black Book): recruiting members etc. Run this Temple for
between six months to one year - regular teaching sessions
(Black Book) including Esoteric Chant, Star Game etc.
At end of this period prepare for and undertake Grade
Ritual of Internal Adept.
Internal Adept - Depending on wyrd (manifest during Grade
Ritual) continue with Temple or fulfil on practical level
the tasks of wyrd (e.g. creativity). Learning and use of
Advanced Star Game and Aeonic magick o Further training of
companion (up to Internal Adept if required/possible).
UMse of/R;tes of Nine Angles. Preparation for G. Ritual
aster M1stress.
 (Historical Addendum: reductio ad absurdum:-)

The individual responsible or the present codification

of ONA (in the form of the seven-fold way, Star Game etc.)

does not claim any supra-personal authority or that

codification (in the form of Set/Satan or an extra

terrestrial intelligence) or indeed for the creativity

which was its essence. Neither does he claim any authority

via having belonged to Bome ancient and mysterious

group whose 'Master' taught and Initiated him.

The truth is simple, and a little ordinary. He was

fortunate perhaps in spending most of his childhood and
early youth in Africa and the Far East where, in the
former, he grew up among peoples who believed in pagan
practices and witchcraft, and, in the latter, he came in
contact with many and various traditions including LHP
Taoist magie and Martial Arts. All this formed a somewhat
unusual education (there is no claim to being 'Initiated'
into any form) and provided a continuing interest in
esoteric arts. This curiosity, interest together with
i his keen intellect, enthusiasm and zest for danger' led him
to, in later youth, to not only seek out LHP groups in
Europe but also into many interesting and diverse
experiences, and in the late sixties he was Initiated into
some LHP groups/underground Satanic Temples. His diverse
experiences then and later (some dangerous, some at variance
with pervailing social dogma, many dark, some noetical)
provided a useful background for an Occult and personal
synthesis and led to him taking responsibility for a small
LHP group. The teachings of this group were rather garbled,
full of mystifications and occassional insights, but they
did provide some basis for creative extension. Thus, the
new synthesis that was the seven-fold way was created. The
original LHP group had no historical significance and did
not claim among its former members any person of significance
on any level - it was simply a reclusive circle of a few
individuals orientated toward the Black Arts whose teachings
(such as they were) centred around a septenary approach
to magickal alchemy and a 'mythology' about the Dark Gods.
(It should be noted that the other LHP groups he joined
either derived their magic from a mixture of Crowley/
Golden Dawn/demonism or were rather boring, lacking Satanic
zest.)
In the early years of the eigth decade of the present
century a decision was made to publish the traditions of
this small group (the ONA - as it came to be called some
decades earlier) together with the new codification. Some
of the traditional material concerned Sacrifice and some
related to the Dark Gods mythos.
No one within this group believes these traditions and
methods are unalterable or invested with 'supernatural'
authority. As expressed in such published works as
'Naos' and 'The Black Book' they are a practical method
of achieving magickal Adeptship and extending consciousness
into the next stage of its development.
Thus the DNA has no structure because no structure is
needed - its members may guide others i those others wish,
such guidance occuring because those members have themselves
undergone (to a greater or lessor extent depending on their
own personal development) the tasks of the seven-fold way
arid can thus offer advice from experience.
It is as absurdly simple as that.

 Notes on the Septenary Stars

Deneb: Jupiter sphere: Baphomet: Barth Gate (for~ working)

Rigel: Mars sphere: Dark angle (Man's Gate) - ~ working
Antares: Venus sphere: Light angle ( ex. working): Star Gate
Arcturus: l-lercury: Satan/Lucifer: Dark Gate ( rx working)

-Rising of Arcturus (Albion c. 3 000 yrs BP) ~ August:

thus 'festivals'
-Antares ~ May - thus 'festivals' (middle/end of month)
('Venus~ implies Baphomet image in 'light' aspect:
qv. Tarot image 2 'High Priestess')

-Baphomet: Mistress of Earth (qv. 'magickal energies'/Azoth

images).

Note: All the above represent only one aspect of the causal
symbolism (ie. how the 'chaotic'/raw energy of a particular
sphere is apprehended/viewed/manifested to individual
consciousness):
~"A : /Y'J(w k" 0 ~
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 .
The Abyss

The Abyss is where the causal and the acausal meet: a nexus of temporal
and spatial dimensions. Because of the nature of our consciousness,
the Abyss lies latent within all of us - that is, our consciousness
consists of both causal and acausal aspects. In this sense, we are all
'Gates'/~e acausal dimensions, although this Gate - and the pathways
leading to/from it - often lies undiscovered. Magickal training is
essentially the discovery, exploration and use of these pathways
Symbolized causally, the Abyss lies between the spheres of the Sun
and Mars in the septenary Tree of Wyrd, and the 'Entering the Abyss'
is that stage of magickal development which distinguishes the Master/
Mistress from the Adept. The experience of the Abyss - which the Grade
Ritual 'Entering the Abyss' begins - is fundamentally a destruction of
the self-image which the Grade Ritual of Internal Adept created and which
was glimpsed during the External Adept rite. It is also the destruction
of all personal illusions regarding opposites: the final 'withdrawing of
projections'. In essence, the Internal Adept has learnt (mainly through
the Grade Ritual) to withdraw the projections of the 'ego' from
other individuals - that is, their is an understanding of individuals
as those individuals are in essence: without the distortion of one's own
passions/ideas/prejudices and without the distortions of other people's
ideas/judgements and so on. The experience of the Abyss takes this a
stage further - there is a withdrawal of all personal projections made by
every individual upon others/the 'cosmos' and so on: both personal
and impersonal. Thus, the essence is apprehended behind the appearence
which the causal produces because it is the causal.Put very simply, the
Abyss is the beginning of acausal perception.
This perception implies a complete understanding of oneself, one's
wyrd, as well as an understanding of others, of aeonic influences, and
of the 'comsos' itself - the beginnings of wisdom Yet this does not mean
a negation of individuality. Rather, it is an enhancement of consciousness.
This is so because the Abyss is also the Tree of Wyrd itself - all the
spheres and the pathways in both their individual and aeonic forms: the
'individual forms' being Jungian-type archetypes (and the experiences/
understanding appropriate to these) on a personal level, and the 'aeonic
forms' being aeonic/cultural myths and images on a supra-personal level,
in both 'sinister' and 'light' aspects. Further, the Abyss is also a direct
opening or "Gate" to the acausal dimensions.
The ritual of the Abyss implies an acceptance of acausal energies as
those energies are - that is, without any 'abstract', personal or
judgemental views. It is a letting 'in' of those Null, Chaotic energies
without any hindrence. This of course can be dangerous, but the
preparation reduces this danger as well as making possible an understanding
of those energies and the 'forms' they mayor may not assume in both
the causal and acausal worlds. This latter point is quite important, because
there have been many who, unprepared, having experienced some acausal
energies via entering the Abyss too soon. Quite often, the result of
this premature magickal experience is madness or extreme personal
dis-orientation resulting in a 'possessed' personal life~and/or loss of
vitality; another and frequent result is personal delusion about one's own
abilities and understanding, both personal and magickal.
This understanding of the acausal, vital to a 'successful' crossing
of the Abyss, derives from the preparation implicit in (a) having
undertaken the Grade Ritual of Internal Adept [that is, in essence, haVing
spent at least three months alone without any external influences and
without any personal contact] and (b) having fulfilled the tasks revealed
by that Grade Ritual. This fulfilling of personal tasks (the accomplishment
... I

] of part of the wyrd of the individual) is necessary (and it takes from

one to many years after the Grade Ritual of Internal Adept) because it

dissipates the energy of the 'self-image' that the Grade Ritual produces,

] preparing thus a voidness within the Adept. The Adept generally knows

when this inner void is reached (in simple terms, the personal, driving
energy is gone through achievement of personal goals: the reality, of
] course, is more complicated and here the advice of a Master/Mistress/Magus
is often saught).

The ritual of the Abyss is simple. The physical part (the walk in the

specified time without assistance) is essential preparation for the

] 'magickal' part because it prepares the consciousness in a very speci~ic

way as well as draining the physical rescources of the body. To complete

the walk given the conditions stated requires determination - and this

] determination is released/abandoned when the magickal part of the rite

is begun, this release/abandonement occurring quite naturally because
the physical goal has been achieved. Thus, there is a 'hidden' wisdom
] in the construction of the rite (as there is in all the Grade Rituals).
The physical part also creates - because of the isolation - a feeling
within the individual of being only a part of something more vast, and it
for this reason that the walk is undertaken as far from human habitation

-l as possible. This isolation, the concentration required to walk at a pace

enabling the goal to be reached within the set time, the rhythm of
walking, the anticipation of the magickal part, all combine to produce
] the conditions necessary within the consciousness of the individual conducive
to success.

] As mentioned above, the Abyss is also an opening into the acausal.

The 'passing of the Abyss' is the opening of that 'Gate' within us.
All ma~ck is a glimpse of the acausal. and the stages of the seven-fold
] way are really stages when the acausal energies are developed and
understood in a progressively more emphatic manner - that is. they may
be seen as 'pushing that Gate wider and wider' - in the passing of the
] Abyss there is no longer a Gate. but rather a union or fusion. In another
sense, the seven-fold way may be said to be the creation. within the
consciousness of the individual. of connections or pathways to the
J acausal - each stage developes more and more pathways until they form a
conduit through which acausal energy 'flows'. Beyond the Abyss, the individu"l
is part of the acausal 'flow' and has achieved the goal of sentient life.
This is really the great secret of alchemy, of magick and of the Left
J Hand or Sinister Path itself - that is, we can create for ourselves another
existence in another 'universe' and an existence which con~inues after our
causal self dies. The means to this existence is simply - the seven fold
J way.

According to tradition, the Abyss is also presenced physically in our

J causal universe. That is, terrestrial and 'Space' or 'Star' Gates exist
where the two universes are joined. In reality, the terrestrial Gat~s
may be said to be points where the causal and acausal come close to contact:
I
f
where there is 'seepage' of acausal energy - the discovery of these places
and then the 'opening of the Gate' via magick producing Aeonic energy to alter
the causal (and thus the individuals in the world). [See the Order MSS
relating to Aeons. 'Lovecraft and the Dark Gods' etc.]
I

***

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 The Nine Angles - Esoteric t-feanings

The name nine angles is, in one undamental sense,

sel-descriptive: the Tree o Wyrd possesses nine causal
angles and nine acausal angles in the causal geometric
sense, and these can be represented as ormed by the
corners or angles o a causal and acausal tetrahedron,
one a relexion o the other, the base o both lying
in the plane o the middle sphere (the Sun). This
double tetrahedron encloses in three-diNensional space
the path rom causal to acausal - the 'Initiate journey'
rom the sphere o the Moon to Saturn vii the other
spheres, this path being helical (c. 'The wheel o
Lie'). The direction o this path is 'counter-clockwise'.
In essence, the acausal is a relexion (and vice versa)
o the causal, so the single term 'Nine Angles'
describes what is our normal (i.e. un-Initiated) view
o the septertary, this septenary being a 'map' o
consciousness and the cosmos. The realization o the
dual nature o the spheres (for example, Mercury is
the 'shadow' o Mars) arises rom Initiation and is th~

-l first stage o an esoteric understanding o the term

'nine angles'.
The term also describes the nine fundamental 'alchemical'
forms (represented by the symbols eCQ), 8C':) or ~(W), t>t(>') ~ii<.(w)
and so on:i.e. the pieces of the Star Game). These forms
are the basic apprehensions of magickal energy and thus
re-present the acausal manifest in the causal (in the
many forms of that maniestation - e.g. individual
consciousness:the images/archetypes pertaining thereto).
Hence each of these symbols is an 'angle' re the above
description o the septenary Tree. These nine fundamental
orms (the abstract symbolism is a stage o understanding
beyond the purely causal geometric one) exist in many
combinations within the nexion which the 'Tree o Wyrd'
represents - and these combinations are abstractly
symbolized by the placement o the many pieces of the
Star Game over the seven boards ('Spheres') o that game.
(Note: The Advanced form o the Star Game is the most
complete representation, but or convenience the septenary
orm will be used here. It should be noted, however, that
the septenary form - dificult though it is or Initiates
serves only as an introduction to the Advanced game.)
This abstraction, in terms of the Star Game, makes the
forms understandable on a level higher than that using
words and ideas - this understanding is a new form o
thinking, a form appropriate to the next century and
beyond. Such an understanding arises from playing the
Star Game and relating the abstract symbols to conventional
representations (e.g. archetypal orms; the energies o
the pathways; the symbolism o the Tarot and the many
and various Occult symbolisms) - this developes the
capacity for what may be termed 'acausal thinking': when
the conventional representations are abandoned and
collocations are viewed abstractly. This 'abstraction' is
however a new 'insight' ( a lower form of which is often
described an 'intuition'> and not a dry, academic process:
it extends consciousness into new and important realms
and pre-figures the development o a symbolic language
which eliminates the confusion, both moral and linguistic,
which exists in words and the translation of complex ideas
into such words. It is 'mathesis' in the ancient Greek
sense and while not being what we understand as 'mathematics'
it complements mathematical abstraction and indeed
 interacts with it in some places: Essentially, the
symbolism is a new tool to assist and develope our
understanding, and it is via this symbolism that the
meanings of the nine angles may most easily be understood
without confusion.
On a less refined esoteric level (i.e. in more
'conventional' esoteric terms) the nine symboliz~
the sigil formed by connecting the spheres of the Tree
of Wyrd with the two most important 'Gates' (see
illustration). This sigil describes the energy flow and
may be used, magickally, in several ways - for example,
as a visualization 'sigil' (in hermetic rituals etc.)
as a symbol of the path walked during certain rites
(some connected with Esoteric Chant - qv. 'Naos') and
when an 'Earth Gate' is being saught with a view to
drawing acausal energy through it to change the causal
(e.g. inaugurate a new aeon) - the find an Earth Gate
the sequence would be begun to end at the 'Earth Gate'.
The nine also represents the tetrahedron (for example,
tpe crystal one used in the Rite of the Nine Angles)
which is itself symbolic of the nexion described by the
Tree of Wyrd. Thus, for instance, in the Nine Angles
Rite, the crystal represents one aspect of the nexion,
the Priestess and Priest the other: together (i.e.
the bringing together in the ritual) they enable the nexion
to be opened. In this sense, the Priest and Priestess
(when conjoined) form a 'tetrahedron' Which, joined
with the crystal one, enables acausal energy to become
manifest in the causal (the 'world') - ,this is the secret
hinted at in many historical alchemical MSS (for
example the 'Rosarium Philosophorum': "Make a round circle

.. ..
of the man and the woman ") and occassionally depicted
in drawings. This 'double tetrahedron' is a magickal
form of the double described above in the first paragraph
(the causal geometric one).
In some 'esoteric' circles the nine is seen in terms
of the five, the five itself deriving from the five angles
of the inverted pentagram. This is, however, a mis
understanding, deriving as it does from Viewing the
'angles' two-dimensionally when in fact they should be
considered in a three-dimensional way, at first,
and then four-dimensionally (the helical path within
the tetrahedrons). This four-dimensional view is in itself
only a beginning - beyond is the multi-dimensional when
both the causal and the acausal spaces are considered.
One means to apprehend this duality is the Star Game.

*For example, the causal within the acausal can be

represented by the tensor T/l~ where C ') is the
causal component and Gl~ the acausal one. ~or an .:t:"
system (Euclidean space) c~ has nine non-zero components.
These are the symmetric componets of ~~ : the skew
symmetric being acausal. In this sense, the nine form
'sub-spaces' of the causal, and the tensor 'describes'
the nexion causal/acausal. It is possible to write an
equation involving this tensor which describes this
multi-dimensional space, the boundary conditions of
which give, for example, the metrics of each form of
'space-time' (causal and acausal).
 1 = Moon
2 = Jupiter = Earth Gate
:5 = Mars
If = Dark Angle = ~Ian' s Gat
5 = Sun
6 = Light Angle = Star Gat
7 = Venus
8 = Mercury = Dark Gate
9 = Saturn
(This is only 'one form
or direction of the sigil:
the angles may be joined
in other ways.)

(Note: Take the four 'gates' from the nine angles and
an 'inverted' pentagram results.) )
#"(~'>f ~(t j)-,
i '.
,
/
/
I
/

/
I

\
\
\ \.
\

\
\.

= acausal
). = causal //~t
I
~

'.
,/

(
/
. ~ \ Nine turns or
angles

. ~

Nine basic erG) -') eel) ~ e(~ -7 1(e)~ 1.() -) l.rf:)':::;f={9)-) ~('i.)~tF(;
angles
(Note: ere) ~ is causal angle; 9(S)p acausal angle ~. )
 Crowley, Satan and the Sinister Way

In one sense, the work of Crowley ~ay be said to be a

restoration of various chthonic mysteries of mainly
3umerian origin. Thus the importance in the cult of Thelema
attached to Set/Shaitan/Satan - an attempt to re-integrate
into the consciousness of the individual the duality
represented by the formula LAShTAL.
However, despite the many claims, Crowley did not inaugurate
a new Aeon. His restoration is simply a restoring of something
long dead - a kind of necromancy, and as a magickal force
the cult of Thelema might as well not exist.
In the exoteric sense, 'Shaitan' represents those
instinctive levels that are often, in our modern society,
repressed in the individual - and Satanic rituals of either
the traditional kind or the kind based on the use of sexual
formulae, are a means of catharsis: a beginning where
consciousness is prepared and liberated from the restrictions
implicit in ordinary life. In practical terms - and for the
civilization of the West whose dominant religion and ethos
has hindered by its distortion all that is natural in terms
of sex - this often means participation in rituals such as
those given in 'Codex Saerus' or Crowley's Gnostic t-lass
or some form of sexual working. Such participation restores
the balance that is often lacking.
Yet such a participation is only a beginning - and the
ritual forms of such a participation are only a means.
They are means to experience and if correctly undertaken
should provide the individual l~ith an understanding of that
aspect of their personality which has been symbolized as
Satan (for men) and Lilitu/Darl.at (for women) - the darker,
sensual side. Such an understanding is personal in the sense
that the personality of the individual is involved, and the
perspective achieved is usually that of the life, or Destiny,
of the individual in relation to his circumstances and other
individuals. That is, there is little concern with or
appreciation of, the forces of an Aeon - other than perhaps
some vague 'intellectual' understanding: or what is thought
of as understanding.
This re-integration of the dnrker aspects - lihether it occurs
through participation in rituals or via other techniques of
magick - is represented, in the septenary system, by the
three lOlier .spheres of the Tree of \.[yrd (r-Joon, ;';ercury and
Venus) and these snheres sYmbolize the three sta~es of
that re-integratio~ - that- is, Calcination, Sepe~ation and
Coagulation to use alchemical terms. It is during the next
stage that the individual who is following a planned and
practical ~agickal way gains both cultural and Aconic
pers~ective. This enables an understanding of the relationship
existin~ betl~een the individual and their unique Jestiny and
those forces which are symbolized by a magickal formula or
'word' and ~lich represent a particular Aeon.
Such an understanding (associated with the fourth sta~e
the sphere of the Sun - and the fifth stage, r-:ars) derives
or has its foundation in, a rational approach and usually
involves the individual studying Aeons, civilizations and the
relations between them.
-
However, the system of Crow1ey, as we11 as the many
systems deriving in wh01e or in part from his work, never
arrives at this stage because it has (a) set the formu1ae of
-
sexua1 magick above everything, and (b) negates with its
approach the rationa1 ana1ysis required. The same is true of
other ma~icka1 systems inv01ved in the 'darker' side and
which try in some way to 1et the individua1s f0110wing them
experience their own shadow nature. An integration and thus
understanding of this nature - enab1ing the individua1 to
bui1d upon the foundations thus achieved - of necessity
imp1ies the deve10pment of those qua1ities such as reason,
10gic and scientific understanding, which Crow1ey et a1
have abandoned. Yet this deve10pment does not imp1y a mish
mash of Occu1t and psuedo-scientific concepts such as
'quantum mechanics' and 're1ativity' - an unstab1e ama1gam
current1y fashionab1e in certain circ1es. Rather, it imp1ies
the deve10pment of the mind and a certain way o~ thinking.
On both the esoteric and exoteric 1eve1s, the most
significant step so far in the ev01ution of our consciousness
has been the deve10pment of rationa1 ana1ysis and its
extension as the scientific method. The acceptance of this
method (which does not prec1ude an acceptance of the forces
with which magick dea1s}imp1ies a certain 'view of the wor1d'
]
and a persona1 approach to 1iving: a way which is at once
cautious, genera11y optimistic and open and enquiring. This
'view of the wor1d' or way of thinking derives from the
ancient Greeks - it is expressed in their ear1y phi10sophy
1

.~ (i.e before the dec1ine represented by P1ato), in their

re1igious attitude and in their way of 1iving. It is essentia11y
the same attitude exemp1ified by Western paganism, and it is
J
the antithesis of that view and way represented by the
re1igion of the Nazarene. The re1igion of the Nazarene
inverts a11 natura1 va1ues - as Nietzsche understood. The1ema,
and simi1ar be1iefs, negate, as Nazarene phi10sophy and 1ife
does, that natura1 spontaneity which is the essence of this
pagan 'view of the wor1d' - because The1ema ties the mind in
knots of obscurity and metaphysica1 specu1ation (as the
qaba1a in genera1 does) - it brief1y frees the spirit on1y
to weigh down the spirit with the chains of its own metaph~sics.
The true ethos of the West - which the re1igion of the
Nazarene distorted and supp1anted - may be signified by the
word 'Azif' and the symb01 of the sunwhee1J it is pagan
in essence. The ethos of the West (lfhich derives from the present
Aeonic force or 'cur~ent' first estab1ished c. 500 AD) is not
and never has been patriarcha1 in the sense that Crow1ey
and his f0110wers be1ieved - such a 'patriarcha1' ethos
representing the distortion imposed upon the origina1 ethos
by the Nazarenes. That Crow1ey and others were unaware of this
is indicative of how far removed The1ema is from genuine
esoteric tradition. Esoterica11y, the genuine Western ethos
is symb01ized by that force which has become 1~0,~ as 'Satan'
or Lucifer. Exoterica11y, this represents the desire to know
which has attained its greatest manifestation in ~odern
science and eX010ration.
An ana1ysis of Aenonic forces indicates that the present
---
The next fifty years or so wi11 see an end to these speculative,
un-experimenta1 and rather si1ly ideas/theories.
 Aeon has, on the practical level - i.e. in terms of its

effects on the vast majority of individuals who because

they have not been liberated by Occult Initiation are sway

to external influences - about three centuries more to run.

During this time, the distortion of the current caused by

the Nazarenes and their allies mayor may not continue

depending on how certain Initiates use certain powerful

magicl\:al forces. 'vhatever, the 'New Aeon' (the sixth out

of the seven that mark our evolution) will have its beginnings

on the magickal level within the next few decades - although

on the practical level it will be about another three

centuries until the effects are apparent. This new Aeon will

have no 'word' and its magick will be the magick of 'Thought',

that is spontaneous empathy. One of the most fundamental

facets of this new Aeon will be the development of a

symbolic language which extends the frontiers of thought. Such

a language is already prefigured in the Star Game - just as

the Star Game itself ,\'as prefigured in traditional Alchemy.

Another facet of the new Aeon will be the emergence of a new

type of individual:a type outlined by Nietzsche. This new

individual will be fierce, free (of both external and

internal/psychic influences), exult in exploration and

discovery and possess an essentially pagan attitude to life.

It is and has been one of the aims of genuine sinister Orders

to produce such individuals - by having their Initiates

follow the seven-fold sinister way.

What has happened over the past fifty or more years is

that the distortion of the Western ethos - and thus the
genuine Aeonic current - has increased. Part of this increase
is, in fact, due to Crowley and those who have followed him
and his system 'd thout really understanding what they ,\'ere
doing. The genuine ~estern esoteric tradition - as distinct
from ,~hat most Occultists 'dsh to believe is the 'secret
tradition' - has no connection whatever with the qabalah, or
Egyptian mysteries and symbolism, and neither does it employ
in any way the sorcery of 'grimoire magic' and the forms
once appropriate to now dead Aeons be such forms Sumerian,
Babylonian, Egyptian or whatever.
The basis of the ~estern tradition was and always has been
rational in the sense that those 'iho carried on its tradition
saught to understand themselves, the world and the cosmos
in a detached manner - free from religious/political do~a.
That is, to understand things as those things are in themselves:
without the projection of beliefs and _ideas . To this end,
the septenary system was evolved, and the 'mysteries'
expressed in abstract symbolism (of which Alchemy was one
:form). The essence of the Western tradition ,.,as not some-.
'great secret' or 'hidden l:nowledge' to be revealed to Initiates
only - rather, it was the belief that everything in the cosmos
could be understood if one probed, investigated or thought
enough about it. That is, the cosmos 'tas seen as a natural
order into which individuals could gain insight. From this
insight, a new individual would emerge: a more conscious,
evolved, person.
The tradition thus encouraged the development in the
individual o:f empathy via personal experience: an experiencing
of all aspects of our o,m nature as h"ell as the worlds wi thin
and without. Thus were the 'rnagickal/Occult' faculties themselves
developed. The way o~ this tradition was essentially
practical - exemplified by the Grade Rituals, tasks and so
on of the seven-fold way. There was no speculative metaphysical
system, no acceptance of irrational fears and beliefs,
no subserviance to someone else's personal mythology.
The new Aeon should be a continuation of the process
which the genuine Western tradition began. Yet it is
possible that this new Aeon may never emerge. The distortion
of the Western current does and has represented a desire
by some to return to what may be described as an aspect of
the Babylonian ethos. This aspect gave rise eventually to
not only the poison of Nazarene philosophy and religion, but
also to the many political and social sytems and ideas
founded in the 'Nazarene view of the world'. There is, at
this moment in time, a very real magickal conflict occuring
between two forces - those representing (whether consciously
or not is immaterial) this Babylonian/Nazarene ethos, and
those represent.i.ng the genuine \;estern (and thus 'sinister')
tradition. On the outcome of this conflict the next Aeon
depends - there will be either the new Aeon with the
blossoming of the individual and the development of
consciousness giving thus a liberation from the tyranny of
religion and politics, or a return to those essentially
patriarchial dualistic values where impersonal ideals/ideology
have precedence over the individual. Every act of genuine
sinister magick is a step toward the new Aeon. Thelema is a
step back into the past - as are other systems which lack the
empathy that experience arid then trascendence of the sinister
brings.

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 Winter came early to the Shropshire town: a cold wind with

brief hail which changed suddenly to rain to leave a damp

covering of mist.

An old man in an old cart drawn by a sagging pony crossed

himself as he saw Yapp shuffle by him along the cobbled lane

toward the entrance to the Raven Inn. It was warm, inside the

ancient Inn, but dark from fire and pipe smoke, and Yapp took

his customary horn of free ale to sit alone on his corner

bench by the log fire. The silence that had followed his

entrance soon filled, and only one man still stared at h~.

The man was Abigail's husband, and he pushed his cap back from

his forehead before moving toward Yapp. His companions,

dressed like him in their worn work clothes, tried to restrain

him, but he pushed xhem aside. He reached Yapp's table and

kicked it aside with his boot.

Slowly, Yapp stood up. He was a wiry man and seemed

insubstantial beside the bulk of Abigail's husband.

"Wha you been doin7 To her1" Abigail's husband clenched his

fists and moved closer.

Yapp stared at him, his unshaven face twithcing slightly,

and then he smiled.

"I canna move1 I canna move1" shouted Abigail's husband.

Yapp smiled again, drank the rest of his ale and walked

slowly toward the door.

"I be beshrewed1" the big man cried amid the silence.

Yapp turned toward h~, made a gesture with his hand and

left the Inn as Abigail's husband found himself able to move.

No one followed Yapp outside.
A carriage and pair raced past h~ as he walked down the lane.
The young lady inside, hending for the warmth and comfort
of Priory Hall, was alarmed at seeing him and turned away.
This pleased him, as the prospect of the walk to his cottage,
miles distant, pleased him - for it was the night of Autumnal
Equinox.
The journey was not ~iresome, and he enjoyed the walk,
the mist and the darkening sky that came with the twilight
hour. The moon would be late to rise, and he walked briskly.
Soon, he was above the town and at the place where the three
lanes met. His own way took him down, past the small collection
of cottages, almhouses and a Church, toward the wooded
precints of Yarchester Hall. He stopped, once, but could not
see the distant summit of B~own Clee Hill where he had possessed
Abigail. It had been a long ride back in the wind and the rain,
but the horses had been strong, almost wild, and he smiled
in remembrance, for that night Abigail had warmed his bed.
Tomorrow, perhaps, they might go to Raven's Seat. It would
be allover by then, for another seventeen years. No one
would stop or trouble them.
His way led him into the trees, along a narrow path, down
past Devil's Dingle to Hangster's Gate and the clearing. There
was nothing in the clearing - except the mist-swathed gibbet
with its recent victim swinging gently in the breeze. He
would need the hand, and with practised care, he unsheathed his
knife to stretch up and cut the dead man's left hand away.
Less than a day old, the body had already lost its eyes to
ravens.
 It was not Car Crom the clearing to his cottage, and he
walked slowly, every Cew moments stopping to stand and listen.
There was nothing, no sound - except a Caint sighing as the
breeze stirred the trees around. A lighted candle shone
Crom the one small window oC his cottage. It was a sign, and he
stopped to creep down and glimpse inside. There were voices
inside and as he looked he saw Abigail standing near a young
man. He saw her draw the youth toward her and place his hand
~
,
on her breast. Heard her laughing; saw her kiss the youth
and press her body into his. Then she was dancing around him,
laughing and singing as she stripped her clothes away to lay
naked and inviting on the sphagnum moss that Cormed the mattress
J
oC Yapp's bed. Then the youth was upon her, struggling to
wrest himselC Crom his own clothes.

Yapp heard people approaching along the track and he

I
~ stood up to hear Abigail's cries oC ecstasy. He waited, until
they reached him and they all heard Abigail climax with a
scream. Then he was inside the cottage, with the others
around him. The youth was surprised and tried to stand and
Yapp stood aside to let them pin him down on the hard earth
Cloor oC the cottage. An old woman in a dirty bonnet gave
] a toothless laugh - Abigail laughed, even Yapp laughed as the
tall blacksmith tore out the youth'S heart. There was a pail
Cor some oC the blood.
] Abigail was soon dressed, the body taken away, and she led
Yapp and the old woman through the trees to another clearing.
The moon was rising, the blood was Cresh and she took the
severed hand Crom Yapp to dip it in the blood and sprinkle
J their sacred ground to propitiate their dark goddess Baphomet

]
(Copyright 1981 ev)

I
J
j

As someone involved for well over twenty years with

the LHP, I believe I can offer an analysis from the
J experience gained during the often hard struggle for

,J personal and Occult insight.

Two things are obvious. First, the Temple of Set is
not a Satanic organization; and second, it is not an
Occult one.
Satanism by its nature is an elite philosophy of living
and its genuine adherents are few in number and usually
] secretive (for a variety of reasons). The individuals
who follow this path are generally rebels who either
cannot or do not wish to conform. Those who desire the
] exhileration and danger of extremes: those who cannot and
will not obey o~ bow down. In short, those who possess
'spirit'. For them, Satan is adopted as a symbol of
.... defiance - and this defiance is and has been highly
J individual. Rather than accept, they question; rather than
believe, they seek to discover for themselves. They have
- a dislike of authority and all dogma. Gradually, this
spirit of defiance brings a self-awareness: an insight
into themselves and others and 'the world', and this
results from the diverse (and sometimes dangerous) experiences
] of life which those individuals undergo. Of course, some
never reach this point - they fal, for whatever reason or
reasons.
Further, Satanism is about individuals fulfilling the
J potential of life: they strive to live as fully as possible,
to reach out and become like gods (or goddesses). In
... achieving this, magick is used as a means - of enhancing
life, and understanding. Such striving either makes
creative individuals - or it destroys them. This creativity
is evident in the life of the individual: through works

- (e.g. artistic) or through what they achieve (for example

making their own life a work of art which others may try
and copy).
All this means two essential things. First, they can be
no such thing as a Satanic organization or dogma; and
second, there can be no Satanic authority (e.g. in the form
of an individual). Organization implies conformity and
loss of personal identity and authority (however small)
Dogma implies accepting someone else's beliefs. Authority
(of whatever kind) implies subserviance - a mentality
alien to Satanists. Furthermore, all these stifle creativity:
one hallmark of a genuine Satanist
The Temple of Set is thus an example of what Satanism
is not. It is not a religion; it does not possess any
'authority'; it does not need an organization nor any
media-profile of 'acceptability'.
Of course, some guidance in the initial stages may 7tand
often is) required by those just beginning their quest,
and here the experience of those who have gone that way
in the past may be of interest or value. But essentially
each individual learns via their own experiences - no one
can do it for them: there is no magic formula, no mysterious
handshake which brings instant wisdom. For the begineer,
'Masters' and organizations are a snare, a path which leads
only to the glorification of the ego of the 'Master'.
Such 'Masters' are usually insecure people who need the
adulation and attention - it makes them feel alive, important.
Naturally, some Satanists play such a 'role' - for a time.


But they soon tire of it - it becomes boring. That is, if

they are Satanists. Anyone who plays it for more than a

year has arrested development - their quest has ended in

failure.

Regarding the second point made above - viz. the

Temple of Set is not an Occult organization. Implicit in
any Occult path - Left Handed or Right Handed - are certain
obligations stemming from the very nature of Occultism.
Wicca, Paganism, Satanism, Black Magick - whatever - all
are means, paths which though difCerent in some respects
have the same ultimate goal: or at least, when those paths
1
are followed to their ends. In a simplistic sense, the
goal is evolution - developing abilities, enhancing
~ already existing ones, re-discovering forgotten ones. Occult
I
paths reveal through the beginning that is Initiation
they show the essence hidden by the appearence. Or, expressed
a different way, they dis-cover what is concealed. Part
of what is concealed is, of course, the 'mysterious'
another is the occult energies of living things On an
individual level, the Occult is the discovery of what is
hidden within ourselves, in our own psyche, and Occult
J
paths are processes of self-learning - of what our unique
Destiny is and how we relate to the cosmos, this Earth,
other individuals.
-
Initiation is the beginning of a quest - a symbol to
that part of the psyche normally hidden which the 'Occult'
wishes to bring into consciousness, giviing thus understanding.
The form that this symbol assumes is actually irrelevant,
-
and Whatever its outer form it implies a responsibility
by the very fact that it is a conscious participation,
by the Initiate, in evolution. In the simple sense, Initiation
]
is when the individual begins to take responsibility Cor
their own development, their own evolution: the first
genuine step toward real freedom, internal psychic freedom.
It is the birth of one small part of the new age.
Naturally, quite often the promise of Initiation is not
fulfilled - or is fulfilled only in part - in many individuals.
But some continue and of those some may achieve the goal.
This promise is why the Establishment and conventional
religions discourage Occultism and conduct campaigns against
it - for Occultism is a means to real freedom and as such
it is a threat to them and their domination of the individual.
Occult paths lead to inner freedom and one of the responsibilities
of any Initiate is to continue this evolutionary quest
by passing onto another or others not only what they themselves
may have learnt but also the 'Occult ideal' - inner liberation
through an Initiatory quest. This ensures continuity and
future possibilities. This passing on is never forced, nor
is it in any way dogmatic - for it is related to another
aspect of Initiatory responsibility: the respect for
differing paths, different quests.
Having myself followed a specific Left Hand Path, I am
inclined to believe it is worthwhile and effective. But I
also realize it is not suited to everyone who wishes to
begin their own Occult quest. For many years I recruited
for a Satanic group (although 'recruit is hardly the word:
offered the path to those who possessed the right qualities
is nearer the mark) but I was never interested in mere
numbers, in proselytizing and tried hard to dissuade most
applicants to test their seriousness - because Satanism is
difficult and at times dangerous (in psychic terms). I was
always aware that other paths were available and perhaps
 more suitable to some (indeed, to most who applied). I, as
an Occultist, knew that Initiation involves the free
commitment of an individual - for the goal was their
liberation, not their subjection by me or anyone else.
Given all these factors, it is impossible not to
I conclude that the Temple of Set is not an Occult organization.
It does not respect other paths, and other individuals,
as is shown by their attempts to discredit others and their
i insistence that they represent the only genuine form of
Satanism. Furthermore, their dogmatic, religious stance
with all that is therefore implied in terms of acceptance
of Temple authority and mandates - rather than liberating
1 their members actually holds them in thrall, both mental
and psychic. Rather than participating in that liberation
and evolution which is part of the new age, the Temple of
Set actually an offshoot of the old order and its
.! .tifling ways of being. This is shown, for example, in
their concern with numbers, in trying to recruit regardless
of quality and regardless of whether the individual is actually
suited to the Left Hand Path - for, for the Temple, numbers
mean influence, feathers in the cap of the leader - a
sign that the Temple is pre-eminent, flourishing and
l succeeding.
- Naturally, much more could be written to further detail
the reasons as to why this particular organization is
l detrimental to what we as Occultists seek to achieve by
our various paths. But the essence of the matter has been
revealed - sufficient to enable readers to judge the matter
for themselves.
] To return, finally, to the personal level - I have no
cause to defend, no desire for personal gain in what I
write: only a desire for others to understand what is
J really important about the Occult and the path which a long
time ago I myself decided I would follow. Organizations
like the Temple of Set undermine what serious followers
of the Left Hand Path have been trying to achieve for
J centuries - basically because its members and leaders seek
to glorify their own egos at the expense of the inner
freedom of others.

ONA
.'

Culllng - A GUlde to Sacrlflce II

~

I
As has been wrltten - opfers are human culllng ln actlon. That lS, Satan1c
sacrlf1ce makes a contrlbutlon to lmprovlng the human stock, removlng the

l
worthless, the weak, the dlseased (In terms of character). Naturally, th1S

culllng occurs on a somewhat larger scale by uSlng maglckal means to dlrect/

lnfluence/control events ln real tlme (l.e. ln the causal) and so prod~ce

J
hlstorlcal change (war/strlfe/struggle/change and so on), than lt does by choos1ng

a speclf1c opfer and executlng an act of sacrlflce.

However, the correct cholce of opfer means that ~lth thelr ellmlnatlon, the

] Slnlster dlalectlc wlll be aided and thus the lntruslon of the acausal lnto the

causal speeded up. [In non-esoterlC terms, read 'aid the dark forces to spread over

Earth'.]

] The chooslng of speclflc opfers depends on three thlngs: (1) SatanlC judgement;

(2) an 1ns1ght lnto and knowledge of AeonlCS and the Slnlster dlalect1c; (3) the
means for undertaklng"the act wlthout compromlslng the indlvlduals 1nvolved are
ava1lable.
] G~nerally, lt lS the ~uty of a Master of Mlstress to select opfers, although
any Satanlst, from nOV1ce onwards, can suggest sU1table targets, in WhlCh case
the Master or Mlstress, after due conslderatlon, wlll give judgement as to the
] sUltablllty of the target.
(1) means a judgement lS made, based on experlence. Often, thls lS judgement
concernlng the character of the vlctlm. The vlctlm may be suggested/chosen

] (a) because one or more of thelr act10ns has brought them to attentlon and
made them seem sUltable; or (b) thelr removal wlll be beneflclal to Satanlsm/
the Sln1ster dlalectlc. The sUltab1llty of the vlctlm lS declded by a Master or
M1stress, and once confirmed, the vlctlms are subject to tests (qv. GU1del1nes for
J the Testlng of Opfers MS). Often, the Master or M1stress meets wlth the
vlctlm 'accldently' and so can judge them on a personal level, uSlng thelr
1ntultlon/lnslght and so on.
] (2) means the proposed act10n lS assessed ln the llght of Aeonlcs/the Sln1ster
dlalectlc - l.e. wlll lt a1d the cause of Satanlsm? The dialectlc?
(3) means (a) that members are avallable for the testing; (b) the loyalty of
those who w1ll partlclpate lS assured; (c) the Temple has the means and the
J ab1l1t1es to conduct the act and make lt seem 'accldental' lf requlred as well
as ensure safe dlsposal after the act and make the necessary arrangements
(an allbl, e.g.) should any partlclpant ever need one.
l
Opfers are not chosen at random - they are always carefully selected,
then judged, then tested. The actual act -be such a r1tual or a practlcal act
l (such as an assasslnation)- lS never done for any personal reason. That lS, lt
never ar1ses out of personal emotlons or from personal deSlres. Instead, the
act lS supra-personal - done wlth a SatanlC judgement and a Satan1C detachment
ar1slng from both knowledge (e.g. of Aeonlcs) and because of the character/
actlons of the vlctlm. The act ltself lS often communal - lnvolvlng a Temple/
group and thus a part1clpatlon WhlCh enables a reasoned and balanced assessment
by those part1clpatlng (although the verdlct of the Master/Mlstress 1S f1nal).
In such communal actlon, one member lS appo1nted to argue for the selected
v1ct1m dur1ng the spec1al sunedrlon Wh1Ch lS convened to cons1der the select1on/
arrangements for the act.
The act ltself lS one WhlCh glor1f1es the Satanlc, Wh1Ch aff1rms Satanlc values
that lS, It alds evolutlon ln a post1ve way, enhances the llves of 1nd1v1duals.
In short, lt alds self-development (of the partlclpants) and alds evolutlon (vla
the Slnlster dlalectlc/culllng). Opfers become/are chosen as v1ct1ms because of
the1r nature or because of the1r deeds. Mostly, they are dross whose removal w1ll
ald change/the growth of C1v1l1zatlon/the AeonlC 1mperatlve.
The judgement WhlCh dec1des the1r fate (so far as subjectlng them to tests) 1S
of course a Satanlc one - but qU1te often, thls judgement lS akln to an act of
'natural justlce' or a Satan1C retrlbutlon: the vlctlms have effect1vely
condemned themselves by the1r deeds.
 Many examples mlght be presented to illustrate this - but two wlil sufflce,

although lt should be remembered that these are merely lilustratlons, speclmens,

to throw some llght on the underlylng prlnclples lnvolved.

I A young man of weak character (no self-dlsclpllne, a bully of the worst klnd ... )

spends hlS tlme steallng cars and commlttlng petty crlmes. He llves on 'Soclal

Securlty' and has a dlstaln for nearly everyone - WhlCh he shows by hlS loutlSh

behavlour, when he lS wlth hlS frlends, of course, belng too weak to do anythlng

provokatlve on hlS own. He lS often drunk. On one occaSSlon, he steals a car wlth

some cronles, lS chased by the Pollce, but escapes. Durlng the chase, he crashes

lnto some others cars, and two people are lnjured, one a young woman, qUlte

serlously.

J Some tlme later, he and some others break into the house of an old, bllnd man.

The man attempts to stop them and thlS enrages our young man who beats the old

man unconSClOUS wlth hlS flsts, boots and the old man's stlck. The old man

J
had fought In the Great War of 1914-18 and had been glven several medals for

hlS gallant conduct. Our young man lS rather proud of hlmself after thls beatlng.

and conslders hlmself a 'hard man'.

j ThlS young man lS a typlcal example of modern dross. H1S character and hlS

actlons make hlm sUltable. SatanlC judgement would glve hlm a chance to redeem

hlmself - make somethlng out of hlmself - Vla a test deslgned to provoke thlS.

]
Should he fall, another test would seal hlS fate.

I I A SatanlC nOVlce llvlng,in a European country where questlonlng 'The Holocaust'

]
lS a crlme, ln Law, jOlns an extreme Rlght-Wlng politlcal group WhlCh works
underground. In dOlng thlS, he hopes to acqulre experlence 'on the edge' and so
galn experience, and to aid the Slnlster dlalectlc by challenglng 'the accepted' .
and speaklng/worklng for 'the forbidden' [qv. MSS concernlng AeonlCS and heresy.].
After some months of actlon, one of hlS comrades betrays hlm and some others
because thls 'comrade' gave ln under pressure and made a deal wlth the authorltles,
havlng been captured dOlng somethlng illegal (in that country - distrlbutlng
]
'forbldden' books and leaflets). Our nOVlce, however, escapes - but two of hlS
comrades are arrested, tr1ed and eventually ja1led for the1r 'cr1mes'.
Thus, the person who betrayed them makes himself a v1ctim for Satan1C
retr1but1on - he acted aga1nst the sin1ster dialect1c (and thus the nOV1ce a1ding
that d1alect1c). The nOV1ce selected him as a v1ct1m, and the Master gU1d1ng th1S
nOV1ce agreed he was a sU1tabie cholce. The next stage was a special sunedr10n
to moot the case (w1th a member defending the v1ct1m's act10n and character)
and then a judgement made after the Master had heard all the arguments. After
the judgement - arrangements for the tests.

Essen1ally, sacr1f1ce falls into two categor1es - (1) the magickal act,
achleved by a r1te such as The Death R1tual: i.e. death by magickal means. (2)
the phys1cal act - 1.e. death by practlcal means. (2) can and often does
1nvolve a secondary/s1multaneous magickal r1tual Wh1Ch alds the act of executlon,
however th1S latter lS done, or the act may occur durlng a mag1ckal rlte.

Excursus: The Reason For Reveal1ng A Secret Sln1ster Trad1t1on

Too often, In the past, the true nature of SatanlC sacrlf1ce was h1dden - even froe
many who professed to be Satanlsts. More recently, psuedo-Satan1sts have cla1med
that 'Satan1sm does not and never has conducted human sacrlflces'. However, I
repeat that human sacr1f1ce, properly conducted, lS a cuillng and thus 1S posltlve
lt lS apartof Satanlc pract1ce. Of course, the psuedo-Satanlsts would deny th1s,
Slnce 1n thelr weakness they seek respectabll1ty and seek to make Satanlsm
eaS1er and 'more acceptable', a playlng at w1zards.
The t1me lS now r1ght, however - both strateg1cally and tact1cally - to reveal
the Satan1c truth, the whole SatanlC truth and nothlng but the Satan1C truth 1n
clear, prec1se terms Wh1Ch cannot be mls-understood.
 j

The trad1t1onal code of sllence Wh1Ch forb1d the cast1ng of th1S aspect

J
of esoter1C trad1t1on into wr1t1ng - and Wh1Ch expressly forbid the dissem1nat1on
of anyth1ng connected w1th that aspect - no longer, in th1S one 1nstance, appl1es.
That is, the Grand Master represent1ng trad1t1onal Satan 1St groups dec1ded
J to perm1t th1S trad1t1on to be not only wr1tten down (heretofore 1ts transm1SS1on
of necess1ty had been oral) but also d1ssem1nated to a lim1ted extent. Th1S
would establ1sh, for both present and h1stor1cal purposes, what the true nature
] of Satan ism was and is, Slnce 1t was cons1dered that the time was right (glven
the cond1t1ons perta1ning 1n Western soc1et1es at this moment in causal time)
for th1S knowledge to be made known. Part of the reason for th1S judgement

] was Aeon1C - to present Satan1sm as it is, thus enabling those w1th the r1ght
character to follow that dark path to self-development, increas1ng over decades
and centuries the number of genu1ne Adepts. All of the trad1t1on 1S now accessable
1n wr1tten form (at least to those prepared to find 1t) and this makes that
I
... trad1t1on more accessable, Slnce heretofore 1t had been the exclusive preserve
of a few. Accessability.here means it can be used, by others. The other ma1n reason
for that judgement was to counter the softly, softly meander1ngs of the psuedo

~
Satan1sts who seemed determ1ned to claim Satan1sm as the1r own and who preached

...I that Satan1sm was actually not that bad, it just had been 'mis-understood' and

Satan1sts were actually rather 'n1ce people, quite normal' who just appeared
to be rather we1rd and so on ad nauseam. These jerks, showmen and role-play1ng
l hucksters were taken seriously by those with1n what had become known as 'the

Occult' and establ1shed the1r "authority", mak1ng pronouncements (such as

~
what group/organ1zation they considered to be Satan1C and what they considered

I to be mere'dabblers') and generally feeling rather pleased with themselves

and the1r safe, tame 'Satanic' world/conclaves/covens/Pylons. Such meanderings,
the people who made them and the people who believed them, actually were and are .
] detr1mental to the achievement of real Adeptship and thus self-understand1ng
and esoter1C ins1ght, for they, left unchallanged, would underm1ne and destroy
the essence of Satan1sm - the creation of a new, higher type via direct often dark
exper1ence, ordeals and self-effort over a period of years: i.e. the bU1ld1ng of
] real character via the fires of exper1ence. These psueds had traded dark
experience and danger for intellectual verbos1ty and psuedo-magickal fantasy games.
For so defying the sin1ster d1alectic, some at least would be SU1table candidates
] to become opfers . They would then really discover the wrath, and dark eV1l
power wh1ch 1S Satan.

..l ONA
000000000

J
]
..l

..1

..

 Satanism, Sacrifice and Crime - The Satanic Truth

Due to the plethora of imitation Satanists who abound today (particuarly

in America) it has become necessary to openly declare the facts about
genuine Satan ism in relation to Sacrifice and 'criminal behaviour'.
i Such a declaration will establish for all time a permanent record and will
expose the fraudulent 'Satanists' for what they are - individuals who like

to be associated with the glamour of evil and darkness, but who lack the

-I
~
inspiration, courage and daring to ~ evil and dark. Furthermore, I repeat

what I have written before - Satan ism is not now and can never be, an

intellectualized philosophy just as it most certainly is not in any way ethical

or moral. It is an individualized defiance and an individualized striving
l which vitalizes, which affirms existence in an ecstatic way - as such, it is

a way of living which courts danger, excess. It is not nor can ever be,

dogmatic just as it'never involves submission to anyone or anything. For this

reason, there can never be genuine Satanic Churches or 'Temples' where

Initiates conform to dogma or authority - such things are not for genuine

-- I
Satanic Initiates but for the deluded, those lacking spirit and talent:

in brief, for the manipulated, rather than the manipulators.

Sacrifice:
~
In genuine Satan ism [primal Satan ism] sacrifice is accepted, and indeed

-
I
necessary. In former times, it involved both animal and human sacrifice. Today,
however, it involves human sacrifice only - since there are an abundence of
suitable specimens, due to the increase in human dross.

.. Sacrifice is accepted Satanic practice for several reasons. First, it is a

test of Satanic character - to kill someone on the personal level (e.g
with one's own hands) is a character building experience, and today enables
various skills to be developed (e.g. cunning in execution and planning).
] Second, it has magickal benefits (qv. the Order MS "A Gift for the Prince"),
Third, it sorts the imitation or toy Satanists out from the genuine - the former
find excuses and usually retreat to their comfy, intellectualized world of
I playing at 'Satanic roles and rituals', or they are genuinely horrified and
.- expose themselves for what they are - gutless cowards who lack Satanic darkness .
However, as explained elsewhere, genuine Satanic sacrifice is always done
for a reason - a calculating purpose. [qv., for example,'Satanism, The Sinister
Shadow, Revealed.'] It is never strictly personal - i.e. it does not arise
from any desire which is personal, whether unconscious or not.
Further, it is accepted practice that the victims, the opfers, choose themselveo
Thus, opfers are never selected at random just as they are never children
(although occassionaly an opfer may be a virgin). Mostly, the victims, whose
removal will aid the sinister dialectic, are tested, and only if they fail
these tests will they become opfers. The tests, of course, are unknown to
the victim. For example, a series of tests, or 'games' are prepared once the
victim has been chosen, and each test or game requires the victim to make .
a specific choice. One choice leads to another test or game. After a certain
number of choices of a certain type, the victim is deemed to have failed,
and so chooses their own sacrifical death. Most often, the tests are tests
of character - those that are shown to be worthless in character become opfers.
Thus, a number of victims are selected - those whose removal will aid
<.
the sinister dialectic of history [qv. 'The Sinister Shadow' MS for an example.].
These are then, without their knowledge, tested. If they fail, they become
opfers. [See below, under 'Crime', for an example of the kind of tests that
may be involved - the ones for sacrifice are, of course, much more 'testing'.]
The actual sacrifice has two forms: (1) during a ritual; (2) by practical
~eans (e.g. assassination/'accidents') without any magickal trappings. If (2)
~s chosen, then a ritual of sacrifice may still be undertaken, but with a
'sYmbolic' opfer (e.g. a wax figurine named after the actual opfer).
 The actual execution of the act of sacrifice - whether during a ritual or
otherwise - will be carefully planned, and calculatingly done. This planning

..
will mean the death will seldom if ever be seen as a Satanic act even if
it has occured during a ritual. Today, and in the recent past, most sacrifices
are of the second type - i.e. acts of execution undertaken by a Satanic
novice 'in the real world', involving assassination and 'accidents' or
... viewed by others (e.g. the Police) as seemingly "motiveless crimes" .
Further, in genuine Satanic groups, the execution of this act is an essential
prerequisite to Adeptship.
The aim of the sacrifice can be either (a) part of a dark ritual - i.e.
to presence sinister energies in the causal, causing changes in the world,
such changes aiding the dark forces (examples would be the Ceremony of
Recalling; the Sinister Calling); or (b) as part of general sinister strategy,
adduced via Aeonics. [ Note: This latter occurs when a novice progresses along
the Satanic path according to tradition.]

Crime:
Crime is not an end, but a means. A criminal act is not done because
it is criminal but because the act itself has a purpose or intent - the
criminality of that act being irrelevant. This purpose is either to aid
self-excellence (build Satanic character) or aid sinister strategy.
Basically, an act is judged not by whether it is illegal (and thus criminal)
in a particular country, but rather by its purpose or intent. Or, expressed
more simply, by whether that act can serve Satan ism in general and self
development in particular. An example will best illustrate this.
A satanic novice conceived the idea of gaining experience by burglary.
The monetary benefits were useful, but incidental to the main purpose. As a
Satanist, he of course planned carefully and chose wisely. First, the jobs
themselves had to be difficult, challenging and thus interesting - they
would require careful planning and delicate execution. So he chose Apartments,
and entry mainly via windows and roofs - this needed some training and the
acquisition of skills, plus daring and courage. Second, the people to be
deprived of some of their belongings would choose themselves - they would
be 'tested' to see if they were suitable victims. The selection would be by
character - according to their nature. This required the novice to use his
own judgement and instinct. He would select those who showed they lacked
character, breeding, nobility - who lacked, in fact, the virtues of a Satanist.
[Note: One of the best exoteric descriptions of 'Satanic' character - and also
of those lacking it - was given by Nietzsche in his 'The Anti-Christ'. The
Satanist adheres to a 'master-morality'.]
The novice selected some Apartments in a city where the pickings would
be rich. Then he observed the occupants for some time - watching them, their
routines and so on. Next, he arranged for the execution of his tests.
Two friends (who were actually Initiates of his Order - or rather the Order
he had joined) were enlisted to aid him in this. They would appear, on his
signal, and seem to rob him as he lingered near the entrance to the building
when one of his chosen victims was near. On the first occassion, the victim
ignored the 'robbery', and continued on his way. On the second, the next
victim came to his aid and actually knocked one 'robber' unconscious with
a punch, albeit for a short time. Thus, the first victim or mark became
selected, or rather selected himself by his actions, and it was from his
Apartment that the novice stole some things some days later. Of course, the
planning and execution of such a test was difficult - requiring acting, timing,
manipulation, daring, zest - in brief, experience in the real world.
Following this success, he moved to another target and found some new victims
for his test. It was interesting that these tests confirmed the novice's
instinctive assessment of the victim's character - and thus aided his
Satanic judgement.
 In this example, the burglary was a 'crime', in Law - but, in fact, the
-
illegal nature of the act was irrelevant. The act, and its planning etc.,
aided the self-excellence of the novice, and thus his magickal development,
because it was a Satanic act, not because it was 'criminal' - that is,
it involved danger, required skill, judgement, daring, and it was real.
It was, in a sense, a practical ordeal and its Satanic character meant that
its victims were victims of themselves: the act was akin to an act of
'natural justice'. To some, it may seem a game - and so it was, but one
played in earnest, in which losing meant capture and probable imprisonment
(factors which made it interesting and worthwhile). And it was only a few
incidents in a life crammed with such incidents - at different levels.
FUrthermore, this 'realness' is important - genuine Satanists involve
-
themselves with the real world, in real situations with real people and real
danger. The imitation Satanists play mental and intellectual and 'safe'
games. The difference is that a real Satanist will actually be an assassin,

-
for example, while the imitation Satanist will dream of being one and will
probably obtain a moronic pleasure from watching some fictional story
and 'identifying' with a fictionalized assassin - or, more likely, will
'act out' such a role in some pathetic psuedo-magickal ceremony and believe
-
he/she has attained something.
Naturally, in the real world things can and do go wrong. But as always,
the real Satanists survive and prosper, while the others go under, get
caught, give up or are killed. Also, sometimes even the best get things
a little wrong - but they learn from their mistakes, they grow in character,
in insight, in skill. Genuine Satanists are survivors: they learn and prosper,
and die at the right time.
-
This growth means that a Satanist moves on - there are always new challenges,
new delights, new tests of skill, daring, endurence,courage: new insights.
A 'role' is only a role - played, then discarded, transcended. Thus, even
-
crime, sacrifice, tests of others, become left behind, given time - they have
served the purpose for which they were intended - and a new being is given
birth, one more joins the elect. This is simply another way of saying that

-
a Satanist is never trapped by the act, the desires for and against that act,
its consequences, or indeed anything to do with that act, whatever the nature
of the act. An act, such as a sacrifice or a crime, is a means - to something
beyond. Allacts are experience. A Satanist is above and beyond acts - a
master or mistress of them, rather than a slave to them.
So it is, so it has been and so it will be - for genuine Satanists. Meanwhile,
the imitation Satanists will play their word-games, feast on self-delusions,
and continue to claim that 'Satanism' never involves sacrifice, or criminal
acts but is a rather pleasing philosophy which has had a rather 'bad press'.
But, henceforward, anyone who is taken in by these gutless, posturing
charlatans will deserve the epithet 'stupid'.

ONA

-'
 The Bard Reality of Satan ism

The hard reality of Satanism is that it is very different from both the
media image and the more recent image pedalled by imitation Satanists
in both Europe and America.

I What Satan ism Is:

a) Satan ism is a quest for self-excellence, involving real danger, real

challenges and requiring real courage.
It involves taking your body to and beyond its physical limits of
endurence. It involves real action, alone: without the support of friends,
comrades, lovers, relations or anyone.
It involves accepting challenges - physical, psychic, intellectual
and triumphing soley by one's own efforts.
It involves the ~riumph of pure, individual will and desire.

b) Satanism is, in part, an inner quest, an exploration of the 'hidden'

(and overt) aspects of consciousness: a dis-covery of the darkness within
and beyond the individual psyche. This involves 'magickal acts' - such as
rituals. This magick, however, is a means, not an end.

c) Satan ism involves ordeals, both physical and magickal. Those who are
suitable triumph; the others fail. [One such ordeal is the Grade Ritual of
Internal ~dept - where the candidate lives alone and isolated, bereft of
everything except the bare necessities for physical survival, for a period of
three months.]

d) Satan ism requires the practical experiencing of all moral limits, and then
a mastery of the feelings, desires, pleasures, terrors, pains and so on that
these imply.

e) Satanism involves the individual defiance of all subserviance: a Satanist

accepts guidance only, and refuses to be dominated or intimidated by anyone.
This guidance is toward practical experience, and it by this experience that
the novice learns and developes a genuine Satanic character.

f) Satan ism involves sacrifice - this is a necessary test of character

[qv. the MSS "Satanism, Sacrifice and Crime - The Satanic Truth", and
"Satan ism - The Sinister Shadow, Revealed" for more details.].

g) Satanism is a means - a method, or way, and the purpose of this means, method
or way is to produce a specific type of individual: the next stage of our
evolution as a species. Satan ism is thus an expression of evolutionary
change - on both the individual level and in respect of 'societies' and
'history'.
The individuals so created often inspire in the supine majority a certain
terror/awe/admiration/fear/jealousy.

h) Satan ism is elitist. It does not compromise - its tests, ordeals, methods
and character-building experiences are severe and will never be made easier
to make them acceptable to more people or easier to undertake.

i) Satanism is esoteric by nature and intent: it is both a 'secret' way,

by virtue of its methods etc., and it is not nor probably will be
suitable for the majority for many, many centuries.
 II What Satan ism Is Not:
l
a} Satan ism is not, nor can ever be, a religion, nor just a 'philosophy'.
A religion means acceptance of authority, the rigid structure of a
1
'Church' or a 'Temple', and a unified dogma (with the consequent schisms
and claims to "authenticity"). The religious attitude is the antithesis
of what Satan ism really is - for Satanism is a way of living, a way
of experiencing, in the raw, whereas religion abstracts, limits endevour,
]
behaviour and moralizes. In short, a Satanist plunges into reality, without
any supports (moral, psychic or human) whereas a religious person has
that reality prescribed by dogma, authority and such like, and is supported
]
by a 'Church', its members and their attitudes.
Satan ism is an ecstatic affirmation of existence - a taking of existence
into new and higher realms, as well as a plunge into existing darkness and
J
the creation of new darkness.

b} Satan ism cannot have anyone impose upon it any structure, authority,
or institution of any kind by claiming a 'dark mandate' or some kind
J
of 'revelation'. There can be no such thing as an 'infernal mandate' of
whatever kind because the only thing that really matters to Satan ism is
experience, its accumulation and the highly individualized learning that
results from such experience. A genuine Satanist, for example, confronted
by an entity which exhibited all the powers attributed to Satan would
not even accept what that 'entity' said and would most certainly not show
any submission - instead, they would a defiance, a reasoned assessment of
what was said, and then a judgement made from experience. A Satanist
never surrenders to anything - and would rather die, proud and defiant, than
submit. This applies even to 'Satan'.
If and when a Satanist accepts guidance, it is from someone of experience
who has explicated Satan ism by their life and thus who can offer advice
based on that experience. The aim of Satan ism is to create willful, characterful,
]
defiant, unique individuals who have or can fulfil their potential as gods
it is not to create followers or sycophants. An 'infernal mandate' implies
sycophancy.
c} Satan ism does not involve discussions, meetings, talks. Rather, it involves
action, deeds. Words - written or spoken - sometimes follow, but not
necessarily. The ideal candidate for Satan ism is the individual of action
rather than the 'intellectual'.
By th~ nature of most Satanic actions, they can seldom be mentioned
and thus remain esoteric. The essence that Satan ism leads the individual
towards, via action, is only ever revealed by that participation which
action is. Words, whether written or spoken, can never describe that essence
they can only hint at it, point toward it, and often serve to obscure the
essence.
Satan ism strips away the appearence of 'things' - living, Occult and otherwise
by this insistence on experience, unaided. What is thus apprehended by such
experience, is unique to each individual and thus is creative and evolutionary.
Discussions, meetings, talks, even books and such like, de-vitalize: they
are excuses for not acting.
A Satanist will sometimes use such forms as he/she may use the form of
a Temple - to enhance and/or provoke experiences. But they are then actively
manipulating, actively creating experiences - the others involved are being
used by that person. That is, there is only one Satanist at such gatherings
(usually) - the others may believe they are 'Satanists', but they are deluded.
J

d) Satan ism does not apply moral absolutes to real-life situations and

J
forms. This may best be explicated by two examples. First, politics.

Satan ism does not affirm or deny any political forms or type of politics
it does not, for example, announce that 'fascism and Satan ism are incompatable'.

Such announcements/pronouncements arise from a moral bias and a lack of

insight into both Satan ism and 'society' and thus'Aeonics.

A Satanist, concerned with experience, may use a political form for a

specific purpose - the nature of that form in terms of conventional politics
and morality (such as 'extreme Right-wing') is irrelevant. What is important
is whether it can be used to (a) provide experience of living and the
limits of experience, and/or (b) aid the sinister dialectic of history.
Thus a Satanist may become involved in, or set up, an organization of the
extreme Right - this is dangerous, exciting, vitalizes, provides experiences
'on the edge' and should thus aid the development of the character and insight
of that Satanist*. What is important, is that this involvement is done for
an ulterior, Satanic, motive: what others think and believe about such actions
is totally irrelevant. Anyone purporting to be a Satanist who criticizes
such an action, whatever the political hue of the group/organization, reveals
by that criticism that they are not Satanists - but rather, moralizing
nurds lacking in insight and real Satanic understanding.
The second example concerns the formation and use of Satanic 'Temples' and
groups by a Satanist. A Satanic novice, in order to gain experience of magickal
rituals and people manipulation, usually forms a group to perform Satanic rituals.
The people recruited are for the most part used - and the novice often assumes
a specific Satanic 'role' for this: the role of sorcerer/sorceress. Be/she may
dress in a certain way and so on, as he/she may use fables to impress and/or
manipulate. This, however, for a genuine Satanist, is only a stage - and one
which lasts a year or two. After that, experience and mastery of ceremonial and
hermetic magick gained, they move on to new challenges and experiences, as all
good Satanists should. Further, the individuals of this 'Temple' or group are
]
not Satanists, although they may believe themselves to be - they are simply being
used to afford the novice pleasure/excitement/experience and so on. Bad any of the
any Satanic character or potential, they would rebel to undertake their own quest
by forming such a group/'Temple' and experience the limits of themselves.
]
Sometimes, the group has another aim - an Aeonic or suprapersonal one, in whict
case its life may be extended. But whatever, genuine Satanic guidance by an
Adept or Master/Mistress to a novice always occurs on an individualized basis,
never within the rigid and constraining form of a 'Temple'.
-
Thus, there is not nor can be any constraining rules applied to the conduct
of such 'Temples' and groups - there is no 'moral code', no bounds which cannot
be overstepped. The rules, such as they are, are made by the Satanic novice
l according to their desire and goals. That is, they can do with that group and
-
its individuals whatever they desire to do and no one - not even the Adept/
Master/Mistress who may be guiding them - can set limits or prescribe their
behaviour. They must learn for themselves - and from their mistakes, should they
make some.
This naturally leads to the obvious Satanic deduction that a group like
the Temple of Set may contain one, perhaps two, Satanists - who are using the

-
'members' for their own Satanic goals. This person (or persons) would of course
deny this, and if that denial was sincere, they could not be Satanists. What is
certain, is that that group cannot contain more than perhaps two Satanists - for
the members accept the constraints imposed upon them from above, and are servile,
in both theory and practice. They are also not being led into real experiences,
but accept a sterile, sanitized and safe 'Satanism' as pedalled by their leader.

-
* It can also aid the sinister dialectic - here, an understanding of Aeonics is
important.
 e) Satan ism does not seek any form of official recognition as it does not
seek to become respectable or the prerogative of a majority.
Rather, Satan ism operates, and must operate, for the most part in a clandestine
or 'underground' manner.
j 'Official' recognition mean SOmeone or some organization is granted some
sort of "status" and thus assumes both in theory and in fact an 'authority'
and an organizational structure to support it. This authority and this structure
mean followers, sycophants - and contradict the essence of Satanism.
J 'Respectability' means a moral stance broadly in line with that pertaining
at the time - that is, it means a restricting morality, ethics, as well
a limiting of action to what is deemed broadly 'acceptable' by the 'society'
J of the time.
Both of these - official recognition and respectability - also mean
that the self-appointed authority which is recognized and becomes or seeks to
J be respectable, sets its own limits: there is 'proscription' of other
groups, a peer hierarchy and all the many trappings of herd conformity; the
triumph of illusive forms over essence. In brief, the deluding of others,
~

rather than their liberation.

J Since the experience of the essence that Satan ism brings is unique, this
uniqueness is totally contradictory to all forms that seek to constrain, define
and restrict - two of these forms being 'official recognition' and
] 'respectability'.

]
Some other hard facts about Satanism are in order - to be placed on
J record.

] Satanism is hard and very dangerous. This danger is much more than just
a 'mental' or a psychic one of the kind sometimes experienced in magickal
workings. It is a personal danger of the 'life or death' kind. If it is

] not, then it is not tough enough, it is not Satanic. For far too long the
pathetic imitation Satanists, such as those in the Temple of Set and the
Church of Satan, have had no one to contradict their sickly, wimpish versions
of Satan ism - they have tried to deny the darkness and evil which are
l
~
~ssential to Satanism because the frauds in those organizations are fundamentally
weak: they have never gone to their limits, never experienced the realness
of evil. They have tried to make 'Satanism' safe and 'respectable': they
l have intellectualized it because they are typical products of this present
intellectualized, peace-loving, "we need to be safe" society.
A Satanist is like a beast of prey - in real life, not in fantasy.
1
A Satanist may be and often is an assassin, a warrior, an outlaw - in real life.

I The imitation Satanists, however, pretend to be these things - their

fantasy-life is greater than their real experiences of such things. A Satanist

seeks and makes real his/her fantasies and then masters the real-life situations
and all those desires/feelings which give birth to those fantasies - they
live them and then transcend them, creating from those experiences something
beyond them: a new individual. Often, things go wrong - but as always in
life, the strong survive and the weak perish, are written off. The Satanist
creates the dreams, standards of excellence and spirit which others often
later aspire to emulate. This creation is in real life, by deeds and deeds alone.
Because of this, few indeed are the genuine Satanists. Sometimes their lives
(or aspects of them) become public - but often they are hidden, working their
darkness in secret, for the benefit of evolution .

ONA 1991 eh
 The Publication of Esoteric Traditions on the Left Hand Path
1
1
For a long time, genuine esoteric tradition was handed on on an
individual basis, from Master/Mistress to novice. There were many reasons
for this, most of them practical: the tradition was esoteric, liable to
mis-interpretation, and many of its tenets and rituals involved what would
have been regarded as 'heretical', anti-social and/or illegal acts. Furthermore,
the methods used to train novices often made those novices into 'outlaws'
and set them against conventional society. Also, for a long time, the
teaching and teachings of the tradition was heretical in Law - a criminal
offense against Church and State. Secrecy was essential and necessary.
] This state of affairs pertained until quite recently. With the burgeoning
of interest in 'the Occult' in general, the LHP became somewhat less secret
and certain aspects of the tradition were discreetly circulated. What were
~
, mistakenly taken to be 'esoteric' traditions and, given the new openess
J toward the Occult and the repeal of anti-Occult laws, freely distributed
and/or published, were (a) the useless Grimoire/Qabalistic tradition, or
(b) a mis-interpreted Crowleyism, or (c) of a showman/ghoulish/self-professed
] type with bits cobbled together from (a) and (b) with archaic myths and
unenlightened egoism thrown in. The real tradition - with its darkness
and danger - remained hidden.
] To (c) belonged the Church of Satan, which made Satan ism akin to a
fantasy role-playing game or games with some sorcery added to impress. The
later schism which gave birth to the Temple of Set (born not with a bang but
with a whimper) was not unexpected given the structure and orientation of
] this 'Church' - and neither was the fact that the leader of this schism
based his Temple and authority on what was termed an 'Infernal Mandate',
and declared Satan ism as a religion , much mis-understood.
] Meanwhile, the old traditions continued, in Europe and elsewhere, in their
traditional way - secretly, accepting but few novices and these only after severe
tests and ordeals. The traditions, writings, rituals, methods, ordeals and
! techniques remained unavailable except to those few. After lengthy deliberations
j and consultations, the individual representing traditional groups, decided
to gradually make the esoteric tradition which he and others represented
available on a selective basis, to reveal, for once and for all, what
the LHP and Satan ism were really about. The real impetus for this decision
came from Aeonic strategy - making the tradition available would enable an
increase in the number of genuine Adepts, thus hastening the presencing of
the darker forces on Earth, and so fulfilling the sinister dialectic of history.
This increase, however, would be gradual - over centuries.
With this dissemination, the purpose, intent and methods of Satan ism and the

] LHP could no longer be mis-interpreted and the posers and charlatans who
professed to be 'Satanists' would be exposed - at least to those with any
sagacity. With the secrets accessable to those who saught to find them, the
real esoteric work could continue, as it always had, in secret - the training,
via direct experience, of those few strong and gifted enough to undertake
the difficult and dangerous journey along the Left Hand Path.

ONA 1991 eh
j
The Secrets of the Nine Angles

1 The diagrams show how the basic nine angles relate to

] the inverted pentagram. Thus, 1r is the first sphere,

the Hoon,}: the second sphere, t-1ercury, and so on.
The diagrams signify the order of working in order to
] create types of magickal energy - that is, they are rites
of invokation. Thus, the inverted pentagram shows how
] magickal energy can be created (or rather drawn from the
acausal) - the type depending on where the process is
] begun. For example, to invoke 'Satanic' energies, the
~ point would be the starting one, going on to the

J- next, .-cS ,and then ~ and so on. The

diagrams refer to the chants (given in 'Naos' and elsewhere)
which when sung correctly open the gate or nexion (to the
] acausal) located at/represented by the specific point or
sphere shown. Thus, ~ means the use of the Agios
] Lucifer chant (mode IV); ~ means the use of the
Agios Baphomet (mode 1) and so on. For a ritual, the
l chants are undertaken in order.
The 'symbol of the nine' shown below the inverted
] pentagram is only one form of the many possible by
joining the seven spheres of the septenary and the 'gates'
~eguns
] as shown, the invokation with the Moon sphere
and ends with the Saturn sphere (and thus the Agios Vindex
chant).(See 'Fenrir' vol II no. for further details and
the _chants not given in 'Naos.) Each symbol of nine
represents a particular type of energy - for example, to
open an 'Earth' gate, the sequence would end with the
Earth Gate (i.e. the Jupiter sphere); while to open a
l Star Gate it would end with that gate - ~ on the
j
diagram. ~

A simpler form of invokation is possible, and involves

not the complete chants, but simply the "word or name"
associated with the particular sphere (according to the
septenary tradition). Thus, the Moon sphere would involve
the vibration of "Nox", the r-lercury sphere "Satan" and so
on. (qv. the correspondences in Naos.)

l
l
.
I . ::
f
...
j
r ~
J
...
J
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l
1-

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]

<.~
.1 'f

f: A,j;oJ ~~ifir: /YD)E IV

tTJ.j.-.: A..J;os .J1IL1(OAl~f : /YO?E / Efe.

~, "!1;o 11('~'''' /'ro,h //

II "' :
" :a
J
l 1) Musick, Incense and Forms

t-Ioon G major Trapezoid Hazel -V

1 t-Iercury E minor Tetrahedron Yew 6
~
Venus F sharp Pyramid Black Poplar V
I Sun D minor Cuboid Oak
~
...
t-Iars C major Octahedron Alder e
Jupiter B flat Icosahedron Beech
j
Saturn A flat Dodecahedron Ash
I
]
2) Reflexive colours: '*
J C bright red
G Orange
l D Yellow
A Green (viridian)
l E Blue
F dark red

J B
F sharp
Indigo
Violet
C sharp Purple
J A flat Black
E flat Xanthin
J B flat Tyrian purple
 The Septenary ~~ar uame

..

I The Boards:

..
There are seven boards, placed one above the other in
a spiral and forming a septenary Tree of Life~ each
board representing a sphere. Each board consists of nine
,:hi te and nine black squares (see fig. 1).
Each board is named after a particular star, some of which
have esoteric significance.

The Pieces:
Each player has three sets of nine, represented by
Alchemical symbols thus: e (s') e(~) e($\ M(G)
(t) !(~), ~(e) (f(l) ~(f)
e(&) &(~) e (f) l (fr') ! (!> ~ (~\ *(&) .f(~) ~ (~\.
J

1
~(~ e(~) e(~) 'f/ Q) t{!') t(~)1 ~(e) ~(l) f((F);
l

l
One set of twenty-seven pieces is white, the other black.
The pieces are usually made from cubes or flat circles of
l 'iood ''lith the appropriare symbol. painted on them. An
alternative form of symbol.s may be employed - e as ~
] as /\ and!p as "" Thus, the e(~) piece becomes cx..(t.:J)

- ,
The ~lacing of the Pieces:
Six pieces are placed on Sirius (two sets of e )for
white, and six for black (see fig. 2).
Arcturus has three pieces for white and three for
black (fig. 3). Antares has six pieces for white and six
for black - two sets of ~ pieces placed in the same
~attern as the e pieces on Sirius.
Mira has no pieces on it at all. Rigel has the remaining
three pieces of the ~
..:/
sets, placed as the e pieces on
Arcturus.
Deneb has six pieces of white and six of black from
the $ set, placed as the e set on Sirius.
Kaos has the remaining three pieces of the~ set,
Dlaced on the same squares as the e set on Arcturus.
 The ~joves:

...
I
Each piece, when it moves, is transformed into the piece
I
next in sequence according to the pattern:
e(e) -') er .)
~
-~ e (~) -') ;t(
~
9'> ~ l5' ('a') -') 9.( IfF)
t-t- t
" -'> ~(e) -") ~(~) ~ 1= (~)

Thus, ,,hen!( f) piece is moved, it becomes a ~(e) piece.

A tf~) piece when moved becomes Ice')
The ~ pieces (that is, f!'(e)/ f(!)/ t( ~) can move from
any board to any other board and any vacant square.
The ~ pieces may move across a board to any vacant
square or up or dOlm one or t,~o boards. For example, a t piece
]
on Sirius may move to either Arcturus or Antares to any
vacant square.
Thee pieces may only ~ove across a board one s~uare at
a time to a square of the same colour or up or down one
board to another to a vacant square of the same colour.
For exar.tple, a e piece on a blaclt square on Sirius could
move to a black (vacant) square on Arcturus, or move one
square on the Sirius board.
A~(~) piece on any square on Kaos may capture any piece
of the opposite colour on any square or any board except
Kaos. The piece so captured is removed from the board and
plays no further part. Afte"r such a capture, the # (f::) piece
becomes a ec G) piece.

The Aim:
This is to occupy ce~tain squares on !'lira ''''i th one's
Olm pieces according to a pattern determined by the players
before the game begins. However, pieces can stay on the
~;ira board for only three moves - after that, they move
to another board. The first of these three alloHable moves
is that one that brin 6 s the piece to !'iira - that is, it can
stay for only another two moves.
The first player to place his pieces on the appropriate ~!ira

squares, wins. The pattern most often used is given in fig. 40

<Note: The Star Game ::- C O p y r i g h t . 1976)

O~
.:.J

]
er ~)r. e(e)?o.
] &(~) ere);

] Ie (f:) er!f:)>.

]
]
]
]

GC-$)>. e(~)~
- I

B( ~)>. GrS)C/J e( ~)
-
l 8(8.

J
J

-
&( f;),~ e(e)~
. )
I
:=- -tld.el- l~ c.r..J

1
/i ".. ~c.; Q. t~ trJ. [
e(~)

eri)p e( -:t)>. 9(e)

e(e)~ e(~) sr \,

e{f)~

ere)" e()~


Svmbolism:
..
The acausal space is represented bYPJ the
causal by /)$ Ps is described byf-f$ ; /II by r-"
,fiu symbolizes an individual; ,.f~(,( a group of individuals
of number I\.. fcc.(. represents a higher civilization.
~ is to be read 'within' or 'member of a group/space
or sub-space.

General Theory:

All life implies the coincidence of s and AJ

Sentient life implies ~ e/ls : this is" abstracted into
seven stages or levels represented by the seven boards of
~ f- / ~
the game. The two sets of nine pieces represent the rand r
I aspects of cosmic Change (usually the 'black' pieces
being and the 'white' pieces ~ )- or how Being becomes
through Time. This expresses the interaction of p and ~

through modp.s of being - e t 1:, or ~ Three sets of

pieces are used to express the fundamental nature of such
Change as as~ects of time.
Each board to be a correct representation should consist
of three levels as in the 'simple' form of the game - that
is, each board would be a complete 'simple Star Game' thus:
~J

,,, --r-
r- 1-'
I-;z.i
~
..If ~(/

However, in practice, this form of the septenary game

is not used in the initial stages because of its complexity:
its mastery is one of the tasks of the Internal Adept. What
follows is applicable to the 'standard' form of the septenary
game wit~ seven boards each of eighteen squares.

l'iagick implies changes in /Is via f r/>: the t cause and

effects t understood by science operates in /is via f"
The movement of pieces implies f" and f . and this is
the essence of the magickal use of the game. fP is
represented viaf {orw )moves and captures, r->' by the other
moves. In one sense
'-:.-'
moves represent the duality associated
1"1' P
wi th mercurius - possessed of both f and f elements
...

 I -
In terms of the consciousness of an individual
(since~! :: '"A, for f; C.l represents consciousness) the pieces
are:
-, G(e') Extravert Feeling type
! ~(1)
" Intuitive
f?7 (~) Thinlting
"
J&) Inti-overt Feeling
\Y() " Intuitive
"I
! t(f) " Thinlting
f:(~ l'las ter of Temple/r'listres s of Earth
~t) Hagus/.l'(ou~ ..
-i t(~) Homo Galactica

1 e( ) describes 'ego' consciousness;~( ) 'self' consciousness,

and ~ 'adeptship' - that is, beyond individuation
] the f
?\
goal of t;~ .
Development of consciousness implies an increase
of p elements in a particularfiq

To represent a particular fi~ by the placing of

pieces (in order, for example, to work ~agick upon that
particularfi~ ) the operator must first assess the character
of the,fi (..(, using the septenary correspondences as a basis.
In order to do this accurately, its helps if various facts
about the f; C..(. in question are l~nown - such as particular
interests, whether any involve~ent in 'esoteric' groups and
so on.
Character is assessed through determining the psychological
type of the individual in accordance with the above table
then finding appropriate 'Tarot' images linked to the
type of consciousness represented by the character.
...
1
... II - If" '\J

Fork,~the seven boards represent the seven

Aeons, and one Aeon is represented by placing appropriate
1 'Jieces on appropriate boards - Sirius is the first Aeon (the
pre-Hyperborian, sometimes called the Primal Aeon),
... Arcturus the Hyperborean Aeon and so on. The coming
j
'~ew Aeon' is thus Deneb
.., To represent the present Aeon the pieces should be
changed from their original positions thus:
.. S e('f')?! ~ II j (e, ;
~IJ~). ~ tV ~ (Cd)?\
tr ?J -') (~\. ~ l( If1\..
17' f="(~)> . II l
I

-.J
'A..

-
-.J
IV ~(f)~ ~ tr e(O/" 'tV .#~";\ -") Ir er-G)>.
. L"
- f c c..e
to presence in ~s
,I, (J'tCL r
implies 'r,(: the opening of a gate, \'ihich brings s
, predates the beginnings of a particular
fc~
- All
by c. 300-400 years.
trc. 1..l up to the present :lestern have exhausted
their potential by the :'\
e(G.! stage - although f:- '':a.r
stages (i.... ...... rI

] are possible.
b" Ie. il.l. ~'> ~J.. t)c. ~ t l~\ ~ e( )c.. -:, e(Q)c.

] Ko fc 1..< has ever achieved( fc. il.t because this requires <f;~ f As
~ ~ "1">(1
where~~)o and,f('~~ 1(;: I:f; ... =>~.u.. A fctllasts
between 1,500 and 1,2~0 years,,~ declining in intensity
during this time as indicated by the symbols:

- , Pj \i:(t),
_ ' - - - - ere)c
f " -.

(;;(r;,\ lasts a""Jprox. 400 years.

Each Aeon is associated with a particular higher
civilization thus:
Aeon Span Associated ~,'" Date of end
Sumeric 4 OOOBe 2 000 Sumerian 2298 Be
}Iellenic 2 000 - c. 70
AD
Hellenic 378 AD

l1estern c.500 - 2 000 ~';estern 2390 AD

AD

s is expressed via,f,' <.( (and in general,f"" Go( ) for Ie. ~ as

an 'ethos' both exoteric and esoteric(which quite often only
 ..

Adepts understand since the esoteric ethos is the essence

hidden by the exnteric ethos and is often revealed via
'the Abyss').
It is important to understand that the most important

1 and practical aspect of an Aeon is the associated higher

civilization - magickal Aeonic workings shape the ethos
of this during the transition period between the ending of
1 one Aeon and the beginning of another. During this time,

however, the energies of the o1d Aeon produce the last

1 transformation of the.fc u: the e (e)c. stage, which is

usually an Imperium, often mi1itary in extent and form of

j po,... er.

Hitherto, Aeonic workings - when they have been

j undertaken at all - have concentrated on opening the

Gate that presences the power of a new Aeon. Yet it is

] possible to extend by such ,,,orkings a fc 'l.c. into the ~ stages.

For the present, this implies the end of the ;iestern as
c.3090 AD instead of 2390 AD. This is the first time in
history that such a change is possible, since heretofore
the process of Aeonic change has not been consciously
J understood by Adepts - its was approached main1y via
mytholozical symbolism. It is through the abstract symbolism
J of the Star Game that full contro1 is possible.
6'f, rv. = ~ (f\_ ~ e(?\ -) tF(~c
J ['I> t J\ = 1ci\ -') ~(o\.. 0f'4~J
II.:'~

.1 -E (JV)L t;/'")o.] [ J :

..I
~

I
 ..

.
Star Game: Addendum

(Note: The following serve to explain some points arising

j from students ~~arning to use the Game.)

... When a piece is moved, it is transformed into a piece

next in the transformation sequence. This means that the
J original piece is removed from the game and a new piece
(marked with the symbol appropriate) is 'placed on the

J square the original piece has moved to.

Thus, if a ~(~) piece is moved, for example, from a
square on the Sirius board to a square on the Arcturus
board (say a black square) then the ~(~) piece is removed
from the game and a (new) e Ce) piece placed on the black
-i square of the Arcturus board.
To facilitate these changes, spare sets of pieces are
kept (usually two full sets) beside the structure. An
alternative method is to make each piece from a cube of
wood or other material and paint symbols on each side of the
cube, the symbol/piece in play being the one uppermost.
J Thus, for example, a cube would be marked with symbols
which follow in the sequence enabling, when a move is made,
the cube to be rotated to show the new symbol/piece.
- A spare set (or sets) are also kept, for when the cube
symbols are 'exhausted' and the cube needs changing.
Thus, a cube might have the following symbols painted
on its side: Bee); e(':!); e(~); tce): ~(~)i 'l(~)
- while another would have: 'ri). <10 i\. ,\ \() e (0\
!F(e)j ~(:t::-. j r (~.Ji ece./j e(\t i +:J

] In the transformation sequence (ere) -;> &( l)-'> e(~) -') 't.-( e) ~
!('l)~J~'-:' {F(e)-7 f=JC'!)->J f:(!f:')
the arrow -> represents
- a single transJormation. Thus, a ace) piece requires
'5
eight transformations to become a ,.('t;:" piece, and nine
to return to a e (~) piece.
In one sense .. each piece is one of the "nine angles"
and is part of an evolutionary (or devolutionary)
development/transformation via both causal and acausal time.
This development/transformation is helical rather than
circular (qv. The Wheel of Life) - one causal aspect
being the transformation of the symbol into the next
in sequence, one acausal aspect being the movement fro~_
board to board.
The most complete representation of the causal and acausal
aspects is the Advanced Star Game
..
D D

DThe Star Game is a four-dimensional structure: the boards

are orientated three-dimensionally in space, while the
pieces, moving/transforming re-present 'time' (both causal
and acausal). The boards themselves may be seen as inter
acting with, for example, the Zodiacal progression - this
explicating a further aspect of the 'timepath' or
'transformation'. Hence the Moon/Cancer aspect relates to
... the Sirius board, the Mercury/Capricorn aspect to the

.
 I
J

Arcturus board, and so on. This gives an 'Earth-bound'

.. perspective to the patterns represented by the Star
Game itself (for example, for an individual. ,or

I for aeonic magickal workings). Thus the 'seasonal'

variations are mapped/re-presented by the Game - the

~
pattern being a helical one (see the Wheel of Life
J diagram)
It should be noted that the starting 'point' is
relative and depends on what, at that moment, the Game
] representation is being used for. For example, if it-is
being used to simply try and comprehend the connections/
wholeness of the Earth/individual system (in ordinary
J magickal terms, Seasonal influences/patterns where
Seasonal means. the flow from Spring to Summer to Autumn to
Winter). then the starting point is the part of the season
... pertaining at that time. (Thus the Star Game is a
J sophisticated magickal 'clock'.) For instance - the
Summer Solstice would imply the beginning of the Cancer
segment, that is. a part of the Sirius board (what part,
J the student can easily deduce - and should so deduce).
The 'Wheel', and the rest of the Septenary correspondences,
give arhcetypal/magickal/alchemical reference points around
] this 'cycle'/flow/change - and thus show the external
patterns of that change, as evident to individual
consciousness (and in terms of those images/s)~bols and so
on). Thus are the seasonal changes described - in both the
] causal and the acausal. For example, the Solstice
point 1'lould equate with the symbol l'listress of ~arth,
the element Earth; while the Spring ~quinox would equate
] with the Priestess and the element ~ater (in this instance
with that part of the elemental sequence which is 'Water
of Water' - the change to the next Zodiacal constellation
] being marked by another part of the sequence: qv. 'Wheel'
diagram). The sphere in this, Venusian, instance is
Antares ahd associated with Emerald, the colours Green
I and White, the process 'Coagulation' and so on.
j

J
. I

, (--c.. 1\ :
_.~f

1
!
-- " t' . 1
I
i
 Advanced Star Game

The advanced Star Game consists of the seven boards as in

the septenary version - together with the same number and
J distribution of pieces - but each of the seven boards consists
of It levels.. ~ -.
The first level of each board consists of the ordinary 18
] black and white square board. The second level has eight
squares with 4 on either side consisting o 3 squares in a
row and 1 in front. The third level consists o one square,
and the fourth level of 4 squares. These levels are on both
] sides of the board as in the illustration. ~
Thus each board (which represents a sphere of the septenary)
has 18 squares plus 26,- making 44 in all. There are thus
] 308 squares in total in the advanced game. Further, there
are some additi~nal pieces, as described below.
This version of the game is a complete and ull representation
] of the septenary system: each board represents the connections
or pathways between the levels or spheres. For instance, the
black squares on the first level (9 squares) together with
the squares on levels 2 and 4 (8 plus 4 squares) are the
acausal paths or connections rom that sphere to all the
other spheres. The other side o the board (the 9 white squares
on the first level plus the 12 squares o levels 2 and 4>
represent the causal connections from that sphere. In one
sense the causal connections are the 'outgoing' connections
(or exits) and the acausal 'incomins' connections(or
entrances> to the pathways (or tunnels>. The two squares o
level 3 (one on each side o the board - again representing the
acausal and causal aspects) are 'null squares'. These null
squares represent the connection to the Abyss - that is, they
symbolize the random element always present. In the actual
playing o the advanced game these squares are important
any piece which is placed on them is automatically changed
into another piece selected at random. This random selection
is done by a process determined before the game starts by
the player or players: the most favoured method being to
choose, without looking, rom the spare pieces. This choice is
done by the player whose piece has moved to the square. The
chosen piece can be either white or black, and a piece on a
null square - once it has been changed at random - can move to
other squares according to what type o piece it is. Thus,
a ere) piece could move up or down one level only, while a ~(~)
piece could move to any vacant square on any level or board.
To facilitate the random choice, a complete spare set
of pieces is "kept for this specific purpose and these pieces
are used for this purpose only. Thus, as the game progresses,
the choice of pieces becomes more limited.
Pieces:
There are two extra sets of all nine pieces for each

player making thus five sets for white and ive sets for

black. Hence, over the 308 squares there are 90 pieces.

Three sets are placed or each player (or 'side') as in

the septenary game. The two additional sets are placed as

- ...... .
..

..

I
j
]

...

fol.l.ows:

- One set of bl.ack pieces on

It of the Sirius board
One set of bl.ack pieces on
the bl.ack squares of l.evel.s 2 and

the bl.ack squares of l.evel.s 2 and

It of the Arcturus board
One set of white pieces on the white squares of l.evel.s 2 and
It of the Sirius board
One set of white pieces on the white squares of l.evel.s 2 and
It of the Arcturus board. (See il.l.ustration. )
J The nul.l. squares on Sirius and Arcturus are l.eft vacant.

Hoves:
The pieces fol.l.ow the same rul.es of movement and
transformation as in the septenary game.
However, when a piece is on any of the l.evel.s (that is,
2,' or 4) of any board a move up or down a l.evel. is regarded
as the equival.ent of a move up and down the seven boards.
Thus for exampl.e, an 8 Ce) piece on a bl.ack square on l.evel.
2 of the Sirius board may move (prOVided the squares moved to
are vacant at the time) across l.evel. 2 to another bl.ack square,
or up to the bl.ack square of l.evel. 3 (the nul.l. square - where
it wil.l. be changed at random) or down to a bl.ack square on
l.evel. 1. A 8te) piece on l.evel. It may move across the squares
on l.evel. 4 to another bl.ack square, or it may move onto
a vacant square of the same col.our on Arcturus. Level. It
may therefore be regarded as a 'stepping board' to other boards.
Another exampl.e: a 1;<. ) piece on l.evel. 2 of Sirius may
move to any vacant square on l.evel. 2, up to l.evel. " or
up to l.evel. It (any vacant square, or down to ~r vacant square
on l.evel. 1. These moves are possibl.e because a ~( ') piece has
'2 degrees' of freedom. If thelc )piece was on, say, l.evel. 2 of
Arcturus, it coul.d move down to l.evel. It of Sirius (but not
any further). Simil.arl.y, alC )piece of l.evel. It coul.d move
if it was on, say, Arcturus,to.any vacant square on l.evel.
1 of Antares or any vacant square on l.evel. 2 of Antares (either
side - that is, either the 'causal.' or 'acausal.' side).
It is simpl.y a question of l.ooking at the l.evel.s either
u~ or down for 'degrees of freedom'. Thus an~( )piece, having
unl.imited degrees of freedom, coul.d move from any l.evel. on any
board to any other l.evel. on any board.
The ff~) piece if on any square on Naos may capture any
piece of the opposite col.our on any square and any l.evel. of
any board except Naos.

~72
 Internal Adept - A Brief Practical Guide

j
1) Important to choose a good site: it must be isolated,
near fresh water suitable for drinking, within a days
J walking distance of supplies (c. 20 miles) and somewhere
you will be undisturbed for the length of the ritual.
You should visit several sites beforehand and choose
] the one most suitable.
2) Equipment (see Equipment Guide for some recommendations)
must be adequate for the period.
Tent - choose one suitable for two people as room is
J important. Be sure to seal flysheet seams with sealant
(and take some sealant, tent repair kit). Use a strong
seperate groundsheet under the tent grounsheet as this will
1 take some of the wear and give some more insulation.
Sleeping bag - Take two plus a cotton inner. No need for
expensive down bags: choose two synthetic ones, one to fit
J inside the other (for colder days and as spare).
Insulating mat - essential.
Clothes - take two of most things. Go for hardwearing
natural fibres (wool, cotton). Thermal underwear is essential.
J As is a hat and a balaclava. Be sure to take at least two
pairs of gloves.
Waterproofs - Jacket and overtrousers. Best are heavyweight
J nylon/neoprene. If using expensive breathable fabrics like
Gore-tex, take a spare pair of coated nylon since in hard,
extended use the breathable fabrics can break down.
] Boots - a strong walking boot is essential. Also take
spare pair of shoes/lightweight trainers which are fast drying.
Stove - take two: one burning liquid fuel, other solid
for emergency back-up.
J Knife - essential. Also take a pocket lock-knife as spare.
Survival Aids - essential. To include: compass;

waterproof matches; tinderbox (flint/magnesium); survival

J bag; foil (space) blanket; torch and spare batteries;

emergency food sufficient for two days; spare tent guy lines/

pegs; sewing kit; first-aid ~it.

l
~
3) Diet - Take a supply of vitamin/mineral supplements.
Every day you need protein, fat, carbohydrate plus c. 3 litres
of water. As basic diet use oatmeal, tinned (powder) milk,
l
~ cheese, biscuits; dried fruit; tea/coffee. Every 3 or 4
days eat a cooked meal made from a pre-packed foil wrapped
freeze dried range. Each visit for supplies (one a month
no more unless dire emergency) buy fresh fruit, milk, eggs,
bread, meat or fish. As much as you can afford/carry back
to site.

4) Points to note:
He-pitch tent every two weeks
Avoid wood fires as they attract attention - however cold
it gets.
Always keep a set of clothes dry and in waterproof bags in
tent for use if needed. If all your clothes do become wet
wrap foil blanket around yourself, eat a hot meal, have a
hot drink and get into sleeping bag. To dry damp clothes
place them between the two sleeping bags before you go to
sleep
Keep as clean as possible by bathing in stream/river/lake.
Wash clothes frequently if weather suitable for drying them
quickly
.
* Before you go visit Dentist and Doctor for check-up

*If Winter ritual or using high-altitude/Nothern sites

where snow possib1e, take f01dab1e shove1, snow-shoes and

..
extra warm clothing. Make sure the tent you choose has

adequate venti1ation and is strong1y guyed

* Give your Order contact details of site chosen and contact

them a.s.a.p. after conclusion of ritua1

J
Remember: you can only take what you can carryon

your own back. Take specia1ist foods with you, and buy

first months supp1ies after pitching camp - sufficient for

J
about a month.

Approx. a month before you go try a week on the diet chosen,

and amend if necessary. Be sure to take sufficient money to
buy supplies for the period of the ritual p1us cost of
]
return from the area.

Problems which may arise:

*I1lness. Expect some 'c01ds' and "flu" l.nitia11y. Keep
warm and dry - p1enty of f1uid. Do not eat wi1d berries,
mushrooms etc. un1ess you are sure you know what you are
eating. If a serious injury (eg broken 1imb) forces you
to seek aid, the ritua1 is void and must be done again when
fit enough.
*Boredom - if you are going to succeed, you will learn how
to cope with this. Always maintain your resolve to complete
the ritua1 under the conditions required.
*Diet - Get used to itl You may feel tired if you have got
the ba1ance wrong,and wi11 probab1y 10se weight. Others
have survied, so you can.
*Intruders - have a story ready for 'passive intruders' to
your site (tourists/wa1kers etc.) - seeking spiritual
en1ightenment etc. Avoid human contact if possib1e. For
other intruders (eg 1andowners, gamekeeps) - be friendly
and ask permission to stay, saying you want s01itude. Most
wi11 accept this; if not, move elsewhere to an area scouted
out in the first few days of the ritual for this purpose.
*Long spells of bad weather - a bonus, if it happens,
forcing you further into p~ychic debt.
Vermin (1ice etc.) - You may become infested. If so, do not
worry. Keep as ~1ean as possib1e, washing c10thes regular1y.
On return to 'civi1ization' dispose of /burn all clothes
and bedding (this is advisable anyway) and get some medica1
treatment if sca1p/pubic area infested. Nothing much to worry
about - regu1ar washing wi11 he1p keep the infestation to
an inconvenience and wi1l not serious1y affect your health.
*Foot prob1ems. Try and keep your feet dry - a1ways have a
spare pair of dry socks. If boots become sodden, 1et them
dry out natura11y and use your spare shoes unti1 they do. You
can dry dampish socks during the day by putting them under your
hat, wrapping them round your neck like a scarf etc.

Remember: make sure your energy intake is sufficient to a110w

moderate physica1 activity - this generates body heat and is
essentia1 in c01d/wet weather. On good warm days - air dry
your s1eeping bags.
 Grade Hitua~ - urana nas~er/M13~r~5a

J The Master of Temple/Mistress of Earth needs to fulfill

several conditions before the ritual proper:

1)To have fully fulfilled the pledge of a Master/Mistress

] regarding transmission of the Way by (i) having trained at

least one suitable individual up to and including Internal
Adept and revealed to them all esoteric teachings; and (ii)
explicated that Way using appropriate means enabling understanding
J by others as/when their wyrd inclines (these means including

writings; images; music etc.).

2) Having fully mastered all the techniques of aeonic magick

] and achieved by some of these new temporal forms.

3) Significantly extended the boundaries of knowledge,

understanding and existence by creative endevour explicated

] causally and aCRusally - some magickal, others outwardly

not-magickal.

4) Have begun the _process of'directing acausal energies via

a new or presently or past existing nexion according to

J the wyrd of that Master/Mistress with the intention of a

new aeonic manifestation or re-creating a previous form or

forms.

These conditions have been fulfilled (or nearly so) the

candidate sets in order his/her temporal affairs - discarding
all that is unnecessary. This includes all properties, all
J of significant monetary value, all accummulated possessions,
and all obligations of a personal kind (familial etc.;
profession/employment). The candidate is to have no financial
J or other rescources other than that required for necessary
survival (and then on a weekly basis) save for a small amount
sufficient only for the performance of the ritual.
All this preparation is necessary and should be strictly
J adhered to - this attainment of 'temporal freedom' being
necessary for reasons which a Master/Mistress will understand.
(To those lacking this understanding and post-Adept insight
J all that will be said that such freedom enables the candidate
the become for a short period an actual 'nexion' between the
causal and acausal, all attention, energies (psychic and
otherwise) being then capable of focusing upon the task.)
l
.~
The ritual proper involves the candidate achieving a
difficult feat of mental and physical endurence - usually this
] involves walking, in difficult, isolated terrain, a distance
of 300 miles in 15 days carrying appropriate equipment and
occassionally buying food en route using the small monetary
savings mentioned above. (Experienced long-distance walkers
J are advised to increase the distance.) This feat is planned
to end at or near the site chosen by the candidate for the
physical nexion.
The candidate is then to reside at or near this site for a
period from Equinox to Solstice or Solstice to Equinox
(or, for some nexions, for an alchemical season) during which
time and using aeonic techniques acausal energies are
brought forth and directed to an individual(s)/organization/
order/archetypal formes) and so on, via the chant/npme(s)/
images and so on chosen by the candidate. In addition, the
candidate usually creates a new technique, to enhance the working
(e.g o similar to the 'Star Game'). During this period the
temporal changes caused by the magick should be discernable.
(Further enhancements/workings may be required after this initial
period.)
These changes signify the success of the Grade Ritualo

A
 J The Dating of Esoteric Tradition

]
Received tradition (as given to the present writer by his
teacher - an Adept of the esoteric "Albion" tradition:
for which read 'Seven-fold WaY'/Septenary/Hebdomadry/
] traditional Satanism and so on ) places the origin of the
Hperborian Aeon, and thus the civilization of Albion,
at least a thousand years before the dates given in Order
] MSS.
Thus, received tradition gave the origin of the Hyperborean
Aeon as between 7,000 to 6,000 Be (that is, " nine to eight
J millenia before the present" - this 'present' being c. 1975 ev).
Also, the 'Primal Aeon' was given as arising between
eleven to ten mil~enia ago. This placed the origin of
the Hyperborian civilization (Albion) at around 6,000 or
J 5,000 BC, and thus dated Stonehenge to between 4,500 and
3,500 (the 'later' date - 3,500 - being favoured).
After a thorough study of these received traditions, and a
l
..... review of present archaeological/historical understanding,
the present writer decided the traditional dates were out by
at least a thousand years. When the Order MSS were written
] (mostly after 1975 ev) to consolidate what had been - apart
from a few MSS such as the 'Black Book' - a mostly oral
tradition/teaching, these "new" dates were included.
However, the present writer admits that this revision may
-l well be mistaken, and that the 'traditional' dates may yet
be proved correct.

]

i..
It is to be hoped that some time in the future further
evidence for the civilization of Albion will be found,
particuarly in regard to accurate dating and the confirmation
of esoteric tradition concerning the sea-faring nature
of the communities (particuarly the links with Iceland/
Greenland/ Canada and the later migrations southward: Greece
etc.), the technological advances made and so on.
While some evidence for the 'advanced' agriculture of the
later period is emerging (e.g. the 'Butzer' Farm project)
and the astronomical nature of Stonehenge is now well-established,
there is still the view of Albion during the period
in question as a rather basic 'Neolithic' semi-nomadic
society, rather 'backward' in comparison with the "civilized"
societies of Sumeria and Egypt. The acceptance of this view
is not surprising, given the paucity of eVidence, the lack
of archaeological excavation and an almost total lack of
"professional" interest. Part of the lack of evidence stems
from the fact that a lot of the sites have been almost
continually inhabited/cultivated with the consequential loss
of material/patterns; another is the use of wood in the
construction of artifacts - this is rarely preserved and there
has been a rather silly tendency to use pottery remains
(its 'sophistication' etc.) to judge/date the communities
associated with it, whereas in fact at the time pottery was
probably considered an inferior material to wood/leather
etc. Another stems from a lack of written records - in
Egypt, Sumeria and elsewhere there are well-preserved reminders.
1 Notes on Rituals - II

Forms & Rituals:

l The 'Forms' (see the "Musick, Incense and

Forms" chart] may be used to enhance magickal workings

in two ways:

] 1) The Form may actually be constructed to form the 'inner

part' of a Temple (or the whole Temple itself) and the

working undertaken within this - with an intent, or desire,

] appropriate to the sphere associated with that Form. Thus,

a tetrahedron shaped 'inner sanctum' would be for Mercury

workings: i.e. workings concerned with 'indulgence and

] transformations' [qv. the tables in 'Naos' and elsewhere]

while a pyramid would be appropriate for Ecstasy and Love.

The working may be further enhanced by constructing the
Form in the appropriate material.
]
- I
2) The Form may be constructed in the material (see table]
on a small scale and this itself may be used in two ways:
a) As a focus for vibration/chant - using the appropriate
chant for the sphere concerned (qv. 'Naos']. Thus, for
] Mercury, the tetrahedron would be associated with the
"Agios Lucifer" chant*. The vibration appropriate to this
sphere would be "Satan"/"Satanas".
] b) The Form may be used to store/concentrate the magickal
energy of a ritual associated with a particular sphere/working
by visualization and chant.
] The energy, brought by a working will be 'cast into'
the Form and visualized as being amplified by that Form.
It may then be dispersed, according to desire. (Note: this
'visualization' is what acutally occurs to the energy because
J of the structure of the Form.]

Incenses:
The incenses given in 'Naos' for pathworkings are
appropriate to those workings and the visualizations of the
1 spheres (the Tarot images etc.).
Those gi ven are the e aspect. The 'i. aspect are
those listed in the "Musick, Incense anl Forms" chart. Thus,
the e incense for Mercury is Sulphur; the ~ incense is
Yew. The ~ is a combination of these in equal proportions.
e is generally used for pathways and spheres as in
'Naos'; ~ is used for specific workings involving the
energy of a particular sphere [e.g. Moon implies the vibrated
'word' Noctulius and is appropriate to 'hidden knowledge'/
'sinister knowledge/terror - see the tables in 'Naos' and
elsewhere]. The ~ incense for a particular sphere may
be used for any type of working.
Note: the basic difference, in magickal terms, between the
three forms of incense associated with each sphere is that
the e aspectt "evokes" those energies/levels of the sphere
associated with e , the 1 aspect, those associated with ~ and

*See below for the esoteric version.

f t 't.
,Q..
~
the ~ aspect "evokes" the ~ energies/levels. Novices
J begin workings with the e aspects because in general these
are more accessable; Initiates are expected to gain
experience with working with all three aspects in magickal
] workings. Put simply - the e aspect can be considered as
the 'first level' of the sphere, the ~ as the 'second'
and the ~ as the 'third'. Thus, the first' level incense
] for Moon (Petriochor) associates particuarly with the
Tarot image 18, the 'second' level (Hazel) with the Tarot
image 15, and the combination with the image 13.
] These 'refinements' are, however, subtle - and their
appreciation marks the step beyond the noviciate stage.

An experience of them is considered essential as a prelude to

Adeptship.

The Nine Angles and the Dark Gate:

] The sigil formed by
connecting the spheres of the Tree of Wyrd with the 'Gates'
gives not only the pattern of 'walking' when the chant ritual
is undertaken according to tradition [qv.'Naos'] but also
shows the 'pathways' appropriate to those rituals which
'open the Gates'.
l Thus the open the 'Dark Gate', the sequence would be:
~
I Earth Gate-Mars-Star Gate-Moon-Sun-Saturn-Man's Gate
Venus-Dark Gate.
Further, to 'find' an Earth Gate (as in establishing the
l

magickal centre of a new Aeon) the sequence would be begun to end

at the 'Earth Gate'.

This sequence of pathways may be used in two ways:

J 1)as a prelude by the chief celebrants[e.g. in a Nine Angles
working] who 'invokes the energies' appropriate to the
] particular pathway before the Rite proper: the first is
begun eight days before the Rite. Thus, for a Nine Angles
rite, the celebrants would be the Priest and Priestess
for a 'Dark Gate' ritual (i.e. 'chthonic Nine Angles' working)
this would mean beginning at the 'Earth Gate' (the site chosen
for the ritual) and invoking on the pathway toward the
sphere of Mars [hint: construct a three-dimensional Tree of
Wyrd showing the connecting pathways(qv. the Order MS
'the Septenary System' in "Azoth") and overlay this with the
'Nine Angles and the pathways' (Earth Gate to Dark Gate for
this particular ritual)and the forces involved in this
pathway (Earth Gate to Mars) will be clear: as will the
symbolism etc. to be employed]. The second invokation on the
second night (in this particular rite at the same location)
would be Mars to Star Gate, and so on.
[Note: These preliminary workings for a Nine Angles rite
significantly enhance the Rite itself.]

2) as a magickal working in itself. The 'intent' of this

working may be either: the obtaining of knowledge [as for
instance in finding an 'Earth Gate' - or in using the pathways
to bring 'self-knowledge'/expansion of consciousness into
acausal realms], or with a specific intent appropriate to the
'final point' (sphere or 'angle') where the pathways end.
Thus, a Dark Gate final point would be appropriate to
'sinister/chthonic' intent, and so on. These specific rituals
...
J
can be either ceremonial or hermetic in form.

..

J Naos:

----This word has several meanings, all of which are

l esoterically significant.

As a word it means the inner Temple or sanctuary [from

the Greek v~oJ ] both in the ,physical sense of a place
and in the sense of consciousness: i.e. the 'latent' temple
] [read 'knowledge' etc.] within each individual. It also
signifies a type of portable shrine wherein an image of
a deity was kept.
l It is, as a word, in common usuage in Egyptian archaeology.
In the Occult sense - i.e. as used in the septenary tradition
it is used to describe both an outer form which holds an
] inner meaning [e.g. an esoteric book] as well as a physical
inner Temple or sanctuary.

Naos is also the name of a star, important in the Nine Angles

rite.*

Falcifer/Vindex:
Names signifying the person who may embody, in
the causal world, the essence of the sinister - i.e. he/she
empowered by the 'Dark Gods' to bring the wordless Aeon
in a practical sense. In the exoteric sense, Falcifer (the
'reaper') and Vindex (the 'avenger') are esoteric names
for the anti-Nazarene mentioned in "Revelation" and elsewhere.
Vindex can be 'created' by sinister ritual - the chthonic
Nine Angles rite when the energy is channelled by visualization
and chant into a designated person. [qv. the Order instructional
text: 'Falcifer: Lord of Darkness'; a fictional account of
part of this process.]

Qabala:
An expression of the distortion foi~tered upon the
Western ethos by Nazarenes and their allies in spirit.
The Western ethos [i.e. the outward form of the magickal
energy of the 'Western aeon'] is Luciferian/pagan - the
septenary sys~em/seven-fold sinister way being an esoteric
expression of this [see 'Crowley, Satan and the Sinister Way'**]
The use of qabalistic/Hebrew names/images/symbols aids this
distortion and thus enhances the power of the Nazarenes and
the 'old Aeon' values/power structures. The same applies to
the use of 'Egyptian/Sumerian' etc. images/symbols/names.
Those who still use such symbols/images/words are not yet
free from Nazarene indoctrination/unconscious influences.
Thus. effective sinister magick implies the use ~ of
the septenary tradition in terms of names/images/symbols.

*Note: A recent book on Star names gives Naos as deriving from the Greek
for ship. This is a misunderstanding of the Ionic ~e~ ; a ship is
yonrs
** Published in 'Fenrir' no. 7
 Aeonics

] Prefatory remarks: These are'esoteric' teachings - of necessity,

because their understanding requires the insight and knowledge
which an External Adept and Internal Adept has attained. Without
this insight and knowledge, there is liable to be mis-understanding
1

~
and a failure to appreciate the finer points (or even any of the
points at all).
The 'Aeonics' MSS provide a general introduction to what is
J a practical but difficult subject. They describe the essential
mechanisms involved: they contain no 'value judgements', no
view. Rather, they present what is, as it is. They are an aid
] to conscious understanding of Aeonic energies - it is up to each
and every Adept to decide what they wish to do with that
understanding, in th~ practical magickal sense.
The best, and most complete, description of Aeonic processes
] is the Star Game, particuarly the advanced form. These MSS should
serve only as an introduction to the abstract symbolism of the
~ Game. Complete understanding arises when the Game is understood
I
I 'intuitively' - that is, without conscious effort: when there
are no need for words or descriptions. All words are ultimately
bound up with division into 'opposites' (and thus 'value
l judgements' etc.) - only the symbolism is truely representative of
what is beyond the Abyss, that is, of the acausal itself and how
that acausal effects(presences) the causal.
It is in the Star Game that real understanding of Aeonics lies.
l
l
i
I

1
Aeons and their associated Civilizations
J

The energy of a particular magickal Aeon is manifest

]
(presenced) via a higher civilization: there is generally
a time-lag of about 400 or 500 years between the start of
the Aeon and the beginning of the civilization.
1
The wyrd of the aeon is often expressed by a symbol/word/
magickal working (e.g. the Hellenic: Eagle/oracle; dance)
although these are merely outward expressions of the inner
essence. The destiny of the associated civilization is most
1
often expressed by an ethos/myth (e.g. for the West: Science/
Exploration) and is expressed via various archetypes, some
of which may directly relate to the ethos.
]
An aeon is essentially an ordered manifestation of acausal
energy in the causal via an earth-based nexion: this nexion
being the 'magickal centre' of the Aeon (and thus the civilization).
]
Various cults and their associated mythos are derived from
this centre and its energy. For previous Aeons, this ordering
was for the most part intuitive and unconscious - i.e. not
arising from deliberate magickal acts by Adepts: the finding
and opening of a nexion occurred by the very nature of that
acausal energy seeking to 'earth' itself. Aeonic change is
now understood and gives all Adepts the possibility of creating
Aeonic changes.
A civilization undergoes an organic process of growth and
decay and symbolically it has nine stages, represented by
the pieces of the Star Game. (Note: the Star Game - particuarly
the Advanced Star Game - gives a complete representation of
one Aeon and its civilization if the pieces are placed
correctly.) A civilization generally lasts between 1,500 and
1,700 years. From its origin, its takes about 800 years for a
civilization to enter its Time of Wars (aka Time of Troubles)
and this period of wars lasts on average 398 to 400 years. It
is followed by the Imperial stage - Empire or Imperium (aka
'Universal State'). This lasts about 390 years after which
the civilization finally falls. The gradual decline of a
civilization follows the wane of the magickal energy associated
with it - the archetypal forms which presenced this have
fulfilled their potential, become exhausted of energy. (Note:
the Star Game can be used to show how a particular archetypal
form grows and decays, causing changes: e.g. the pieces of one
board may be used to designate that archetype - by following
the changes of the pieces and the affects on other boards, the
principles of change may be seen. )

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 Aeonic Magick General Notes
...
I
Should only be undertaken if individual is free from
unconscious influences - particuarly archetypal images
l of current civilizations/distortions imposed upon it by
others. This usually implies having passed the Abyss - but
., some 'lesser' Aeonic magick can be undertaken by Internal
Adepts. This is so because if latent archetypal energy

is present within the psyche of the individual, there will

be a blocking/internal distortion of the acausal energy

- released/created via aeonic rites, and this usually leads

to problems: e.g. psychic distortion, physical problems

and so on.
Aeonic magick implies, ~or most rites, the individual
being a 'channel' or 'gate'. Psychic residues imply a
blocking.

Archetypes imply a development in time - i.e. causal
movement. Put simply, this means 'action' - or a 'story':
some role played out by the image and thus fulfilled. In
the 'cultic' sense, there is a 'legend'/goal.
New images require new motifs: i.e. new forms of fulfilment

'Mimesis' is one method of aeonic magick that has come down

over the centuries (indeed, it was once probably the only
1 means available).
Basically, this involves imitating some aspect of cosmic/
Earth-based movement/working, and then either ~ollowing the
natural pattern or slightly altering that pattern to bring
about a subtle change. (This 'alteration' forms the basis
for 'black' magick - qv. The Black Hass: the use o~ Nazarene
formulae, slightly distorted via sinister intent.)
Often, this implies 'acting out' an archetypal role
according to a myth/legend/cult. The key here is the
identification of the magickian with the role (which is,
however, not a possession, as in shamanism) - this requires
preparation. This 'acting out' can involve others -'as, for
example, in a 'sacred marriage' (qv. 'SUD' and 'moon' as
symbols). The intent of the working is then visualized/
chanted. If alterations aredesired, these are incorporated.
Mimesis can also be done via the construction of
suitable models which are symbolically imbued with 'life'.
It may also be done via a 'play/drama' whose participants
are unaware of the intent and/or of the symbolism. In all
Cases it is necessary for the Master/Mistress of the ritual
to channel magickal energy into the proceedings either
... via ceremonial/hermetic methods or by 'opening a Gate'
If the latter, then the energy so brought may be channelled
directly or at a distance (if for example a 'drama' is peing
performed).

.- ( t, ,.. ~ .
. ~ .. ... '

------- -.
1 I . .~ -f

.. I
.J
Aeonic Hagick General. (I)

]
The basic means are:

] 1) Archetypes - their creation/re-emergence.

This is achieved via: a) ritual. - e.g. Nine Angl.es rites

with appropriate visual.ization/model.s/drama
b) creating a mythos: and then
] channel.l.ing acausal. energy intothis form -",18- -ritual.
c) symbol.s - 'energize' these
via ritual./hermetic workings
] Al.l. the above require an understanding of archetypal.
form and change.
] 2) Open a 'Gate' and l.et the acausal. energies spread
natural.l.y or ch~nnel.l. them via an individual. or individual..
The latter requires some 'form' to be imposed upon the 'raw'
] energies released: this form is achieved via the desire of
the Master/Mistress and may be either (a) in accord with
the wyrd existing at the time (i.e. to help fulfil wyrd
of Aeon) or (b) against this, if some fundamental change is
] desired.

] 3) Star Game - manipulation of symbols with magickal intent.

Can be as 'core' of other 'ritual' working where this ritual
brings acausal energy. (Note: this is notstrictly necessary
] for a Magus )

All Aeonic magick is (a) for the wyrd of the Aeon; (b)
] against that wyrd; or (c) beyond both of these because a
new form is desired. (c) involves both small changes introduced
within an Aeon for some specific reason or other, and large
] changes desired as, for example, a prelude to attempting to
create a 'new balance' (i.e. the creation of a 'new Aeon').
It is possible to alter the magickal energy of an Aeon

-1
at any time, although this is easier during the last phase
of an Aeon (generally: the Winter stage of the civilization:
the few decades before, and after, the beginning of an
Imperium). This alteration can be o~ any type - if sufficient
..1 energy is produced/created/released. (The Nine Angles rites
are usually the most powerful in this respect - particuarly
the chthonic with 'Sacrifice'.) Whatever, there must be
an intent: something specific to change the energy to/toward.
This is often symbolized by a magickal 'word' which then
represents the 'new Aeon'/the distortion imposed upon the
existing Aeon: this 'word' is only the outward form of inner
essence.

..
For the West (and at the time of writing - 1980 ev) the
fundamental long-term options re Aeonic magick are: (1)rites
to bring Vindex (channelling into individual etc.); (2)rites to
'Open a Gate' (re the next Aeon); (3) rites to bring acausal
energy, letting this presence without form; (~) rites to
distort/prevent the wyrd of the West (i.e. Imperium). (~) implies
another aim - i.e. the forces must be directed to something other
than Galactic Imperium. The scope of this aim is wide-ranging.
(5) creation of a new Aeon which is not the direct descendant of

the West - i.e. does not involve 'Dark Gods'. Again, aims wide

J The essential principles o aeonics are:

1) Aeonic magick can be either (a) directed into a speciic orm (and
J this can be an individual) or some structure (temporal) which
the Adept creates or this purpose - ie. as a means to achieve
a speciic goal. This structure can be religious, social, political,
business and so on; or (b) drawn orth via ritual(s) and
J left to disperse (ie. there is no speciic intent/aim) according

to its nature. This implies an element o randomness.

2) Aeonic energy can be used to: (a) create new archetypral orms

J (eg. speciic archetypes); (b) distort/disrupt already existing

ones.
(a) implies a new 'idea'/mythos and oten a 'word' to express
this (to non-Adepts). Also, some causal movement is implied in
J such a orm - a development in time.

3) All aeonic change can be: (a) or the wyrd o the Aeon existing

at that time ( the wyrd being maniest in the Destiny o the

] associated higher civilization); (b) against that wyrd (thus

a 'distortion'); (c) to create a new wyrd. This can be either a

new Aeon or an undirected/chaotic disruption o existing one.

] A new aeon implies a new set o archetypal Corms/mythos etc.

4) All changes can only be directed by the Adept within certain
temporal limits, these being set by the strength o the energy
produced and whether the initial ritual(s) are subsequently
J re-inorced. Most aeQnic rites by their nature imply a element o
random energy which produces urther change at irst roughly in
accord with the energy/intent o the rite: as causal time lows
J on, the original orms are re-ormed via metamorphosis.
5) Any change is possible using aeonic energies - ie. such
energies and their use are a-moral. It is t~'e consciousness o
] the Adept which via intent directs the energy into speciCic orms

to provoke temporal changes in line with that intent.

6) Changes against an existing wyrd (and such like) require

] more energy because the 'old' archetypal orms/patterns need

to be broken down/redirected.
Thus, to change aonic orces the best way is (a) distort/
disrupt orms already existing; (b) let the random element accelerate
] within those Corms by letting loose undirected acausal energies.
within the aeon/higher civilization; (c) then begin to create
new orms via ritual(s). (A skilled Adept can try all three at the
] same time.)
7) Aeonic energies bring changes on a large scale by mostly
aecting non-Initiates - ie. the changes are unconscious: the
'mass' is unaware that their drives/desires/patterns o behaviour/
J 'thoughts' and so on are being manipulated by Adepts. The most
obvious way this occurs is via archetypal orms - but there are

other levels acting (how many depends on the acausal energy

! (intensity, type etc.) and the ritual(s) done by the Adept). One

o these is direct psychic contagion - ie. the energy directly

affects those receptive/sensitive to it (and this can include
I Initiates etc.). Those thus aected may then give that energy
orm or do deeds broadly in line with the type of energy.
(Note: Archetypal orms created via aeonic ritual work mostly
unconsciously at irst; later, some individuals may express these
1 forms in a practical way, as ideas, myths, mythos, Institutions
and so on. Psychic contagion by-passes 'forms' including archetypal
~ne~ ~ ie. the latent acausal part o the psyche o inected
i 1nd1v1duals is directly afected/'opened' by the acausal energy.)

I
(Aeonics: S. Trad. II

Some further insights:

1) Generally, once an aim/change is decided upon, this should
be enshrined in an archetypal symbol, sigil and/or a phrase/word.
After the main aeonic rites to produce this change, these symbols
etc. should be regularly 'charged' via hermetic rites (eg.
sexual magick) and the energy left to disperse naturally or
stored in a crystal.
The type of aeonic rite depends on the change desired, how
strong are already existing aeonic energies (eg. change toward the
end of an aeon generally requires less energy). The same applies
to re-inforcements of the rite (should these be necessary).
2) Wyrd of present Western aeon is Imperium. This implies what
is moralistically called an un-democratic State. One aim of such
a state would be colonization of the Solar System and then the
stars. In essence, this State would be an outward manifestation of
Satanic spirit. Politcal forms to achieve and maintain this
Imperium are only a means and must be seen by Adepts in this
light. The same applies to 'military' forms. If an Adept or Adepts
wish to achieve this wyrd then practical Corms to bring this
change must be created/encouraged (magickally) (this applies of
course to all aeonic changes). The choice of such forms is made
on the basis of practicality, necessity and energies required: it
is usually the result of a logical assessment oC eXisting
conditions and future possibilities - amoral in essence.
An attempt was made by various LHP Adepts earlier this century
to use a political form to create a type of Satanic empire on
the practical level with the aim of achieving the wyrd of the
West. This involved disrupting Nazarene/Magian Corms/ethics/ideas
and so on both magickally and on the practical/political level.
This attempt was a partial success insofar as it has created
a new 'mythos' - there is also archetypal energy stored (and
awaiting further use) as well as a nexion now partially open.
These offer Adepts the possibility of continuing this work
perhaps via the same (or very similar) political forms, perhaps
by other (7 contradictory) political forms. It is up to each
Adept to make their own assessment - and to decide whether they
wish the success or no of this wyrd.
3) It cannot be stressed too often that aeonic magick imnlies
long-term assessment (from several centuries to millenia) and
this time-scale of necessity negates the relative moral values
that pertain in a society for perhaps a few decades or centuries.
Aeonic insight implies an overview of not only the Aeon in which
the Adept has his/her being, but also of previous Aeons and
future Aeons. The basis of insight is a rational apprehension
of Aeonic energies and ho~ those are made manifest (produce changes)
via civilizations and how those civilizations (in their ethos etc.)
affect individuals within them. Further understanding comes
from magickal experience: how aeonic change is, magickally, possible.
The most comprehensive means of understanding Aeonic energies
is the advanced form of the Star Game.
The essence of the Adept is this Aeonic insight - the breaking
free from the bonds (archetypal forms and thus their unconscious/
conscious influence) of the Aeon in which the Adept has his/her
being. Further, the bonds of past influences (of previous Aeons)
must be transcended also - most who follow or attempt to follow
an Occult way fall into the trap of shedding current Aeonic
influences only to fall prey to past ones (Egyptian, Sumerian,
Greek etc.) or to be possessed by one 'Idea'/mythos.
4) Present Aeon is dying - its energies are on the wane. Thus time
is right to produce aonic changes/find new nexions.
qv 'Temple of Set' l
J

Aeonic magick is concerned with two things: (1) understanding

J
the fundamental principles of how certain types of magickal energy
(existing in the acausal) manifests and may be made manifest
in the causal; and how those energies when so manifest produce
J temporal change; (2) actually using such energies - via rites etc.
to bring such change in accord with one's desire or goal.
(1) implies learning about aeons and civilizations - how both
] are formed, live, decay and change via acausal energies - and
about how those within them, from individuals upward, are changed
and manipulated by the various forms the acausal energies assume.
Among such forms are ;chetypes, myths and mythos, ideas, symbols
] (including artistic r/presentations), as well as the more transient
types like politics and religion.
(2) implies learning the skills of aeonic magick and follows
] after (1). The basic skills are aeonic rites (eg. the Nine Angles
rites; Ceremony of Recalling), the Star Game, and creative
manipulation of symbols, ideas and so on (inclUding the more
] transient forms).
(1) is covered in the many and varied Order MSS dealing with
..
Aeonics and details of the basic skills are given in 'Naos',
'Black Book' and the various rituals (most now available in
various publications). This present MS will deal with an area
not specifically covered before with a view to dispelling some
misconceptions.
] Sinister aeonic magick implies actual use of the energies
by individuals - bringing change(s) to the 'real' or temporal
world. This use is often misunderstood by non-Adepts of sinister
] traditions, and particuarly by those who adhere to the old distorted
magic(k)al systems. For instance, aeonic magick was used earlier
this century to aid a new political form and so try and alter in
] a significant way the direction of the Western civilization
in order to bring about certain futures. These futures (the plural
is intentional) would, if they had resulted, have led to the
expansion of both a technological and thence an individual kind
] over a period of many centuries - and this because of the dynamic
nature of the form chosen as well as the future transformation
of it, via dialectic and internal metasomatosis. The most
J
identifiable manifestation (ie. causal appearence) of this form
was National-Socialist Germany. However, most individuals who
consider this form, consider it not from an aeonic standpoint
but rather from a limited, causal and 'moral' point of view - a
view they take, also, of more recent attempts by other individuals
and groups, to use that and similar forms for magickal ends.
The persepctive of this view is immediate rather than of centuries
and millenia and shows a fundamental lack of understanding of
not only aeonics but "also magick itself.
The reality is that all significant magick is either Aeonic
or ~nternal: External magick is but a child's game, to be played
while learning the most basic skills of magick, or for amusement,
perhaps, later on. To a real magickian, all types of political
(as well as religious and cultural) forms are means - ~o be used
if they are useful for aeonic or internal magickal goalso
Genuine Adepts use many temporal forms - although they never
identify with them in the sense of adhere to them causally: from a
psychic perspective. In the initial stages of the seven-fold way,
for example, some "roles" may be assumed by the Initiate to bring
insight, challenges and generally experience the 'forbidden', the
contrary, the 'heretical'. But these roles are only that - part of
an internal, psychic and thus sinister manipulation of forms. Later,
 ... such forms - and others - may be used in the aeonic.sense: to
bring about large-scale temporal change (how large depending
on the intent as well as the skill and aim of the Adept). But in
... both, manipulation is the key
. Thus, those who criticize those LHP individuals and/or groups
who do and have used political forms in the past - or some
other temporal form: social, religious or ideological - clearly
I show by that very criticism and their subsequent "labelling" of
those individuals and groups (from their own myopic and relative
"political" or "social" perspective) that they lack not only
-
J
understanding but also insight into the basics of magick. In
short, these "labellers" expose themselves as not only unworthy
of being called magickians, but also as adherents to the old,
Nazarene dominated moral value-systems. Their lack of perspective,
I
- and magickal understanding is not, however, unexpected considering
the pathetic state of 'magical understanding' prior to the
dissemination of ONA teachings - particuarly relating to Aeonics
] and Internal magick.

On the individual level - of Initiates - the LHP is decidedly

a-political, a-religious and a-social ( where the "a" prefix
means "beyond", "outside"), and is devoted to making each
Initiate unique: that is, aiding them fulfil their potential,
.... thus enhancing evolution and creating the next stage of our
! evolution. The ultimate aim of sinister aeonic magick is to

create conditions in the 'real world' such that Initiation and

Adeptship and all that these imply in terms of evolutionary

J understanding and insight, is not only available for all, but

fulfilled. This, of course, is and will be a long-term aim:

perhaps achieved by the end of the next Aeon, perhaps not. But
the aeonic magick of anyone present moment (eg. a rite or
J form manipulation) aims to presence a part of that future in that
present moment or create conditions enabling i t . Thus, change
is provoked and-;ade possible - in individuals, groups and
civilizations. Hence the complexity of aeonics, and the
multitude of temporal forms used - but also its simplicity. For,
viewed causally and simply, aeonics is change, opposition, creation;
l
provoking challenges and insight~ counter-balancing and adversarial.

In short - a dialectic, for individuals, groups and civilizations,

as well as aeons. And it is this dialectic which is the 'numen'

of sinister magick - its ultimate meaning and its ultimate

challenge.

Quite simply, it is for those who aspire. The rest can continue
their crawling non-existence.
Naturally, in aeonic magick some mistakes have been made -some
jUdgements have been shown by events to be incorrect. Dut understanding
and reason are cumulative: a process of learning, for individuals
civilizations, and aeons. However: '
(oC.O(v~' OVE;.:.,J' or,! ~ ~fi(i' Et$ ~ E~-"

Copyrigh~v~"""""~(ONA)
 J

j Aeonics - The Secret Tradition I

Exoterically, the distortion imposed upon the Western Aeon is

J
represented by the religion of the Nazarene. Esoterically, one aspect
of the distortion is represented by the 'qabala'. Both of these are
manifestations of what it is convenient to call the 'Magian ethos':
J
that is, an approach to living, a way of thinking/being. One of the
external manifestations of this ethos is the 'Babylonian Talmud' and the
religion whose codes/teaching are represented by that collection
J of tracts. Another is the 'Old Testament'.
This ethos has, over the last few centuries, become diversified, and
now assumes various political and 'philosophical' manifestations. The
>
J 0'
00
(1) "sickness of the spirit", which Nietzsche analysed in many of his works
[particuarly the 'Anti-Christ' l. has changed the direction of the
Western civilization [see 'Notes on Esoteric Tradition' and other MSS]
0'
and thus its future: Had there been no distortion of the Western 'current'
J I or 'magickal energy' then the Western civilization would now be
about to enter the final, Imperial, stage. There would be an outward
>. expansion, led by the elite, firstly world-wide and then, using the
1 .0
technology which is such a feature of the true Western ethos, into
outer Space itself with the consequent colonization of the solar system
and star systems beyond. This Imperial stage is 'Promethean' or
1
Ul
(1) Luciferian in aspect - that is, it is dynamic and expresses that zest for
~
liVing which is pagan [and which, esoterically, is the essence of genuine
0
:z: Satanism]. It is in one sense the dominence of 'action' over thought
the triumph of 'master-morality'. Esoterically, this is and always has
J 0
00
been for all 'higher civilizations' the triumph of honour and those
who uphold this most elitist of concepts. [This is so because of the nature
....
0'
of the 'acausal energy' which, "seeps through a Gate" at the beginning
J
I
of each Aeon. Exoterically, this energy is 'sinister/Satanic' as these
terms are understood by the Order (qv. 'The Dark Forces'*). It is this
energy which 'creates' the civilization - or rather, the civilization
1 "0
(1)
Ul
.,-i
is an outward embodiment of that energy, and this impetus to civilization
is maintain by the 'elan'/spirit of the creative minority who are (mostly
> unconsciously) gUided by a feeling of Destiny which itself arises from
(1)
such energy and which is often enshrined in a mythos/legend. Adepts are
] 0:::
those who understand this, and who can thus work with the energy as that
energy is embodied at that moment in time. In the past, this understanding
was often intuitive - only in the last century or so has this understanding
] become rationalized, and thus allowed an even greater degree of
understanding (and consequently manipulation of the energies).]
However, the Western civilization, having been distorted in its ethos,
I is suffering from a sickness of spirit - an infection. Instead of almost
J entering the stage of Imperium, it is increasingly inward-turning, increasingly
concerned with ideas that are "alien" to it - that is, which do not arise
from its own ethos. It has been, in effect, unconsciously given a dream
and is now striving to live that dream although that dream means its own
death. [As with all Aeonics, there is no judgement here - merely a statement
of facts. All Adepts must discover for themselves whether they wish to
alter the futures which can arise from these facts:and alter according to
their own desires.]
In practical terms: the distortion is evident in the political ideas
of Marxism/communism, in the economic idea of capitalism and in the
sociological ideas/value-systems which preach 'equality'. The first and

*Published in 'Fenrir' no. 4

[ONote: This MS contains a brief outline only of one particular aspect. To

be supplemented by oral teaching.]
third of these derive from Nazarene beliefs - there are, in effect,
extensions of the Nazarene spirit: the triumph of the 'slave-morality'.
The second, when analysed, takes the abstraction evident in an aspect
of the 'Magian ethos' stages further. What all this amounts to on
the level of effects is that individuals [and this applies particuarly
to the creative minority] are:(a) concerned by a 'morbid conscience' and
are thus unable to act with spirit/elan, think and act on the basis of
reality (esoterically, read 'they act like sinners and penitents rather
than Satanists'); and (b) they perceive tlle world/other individuals
via the distorting lenses of abstract ideas - these ideas deriving
from the distortion. Magickally, individuals have lost contact with
the genuine archetypes of their unconscious. Even worse, the 'magic'
whichpurports to return these archetypal energies does the opposite - it
gives experience of the 'archetypes of the distortion'. This 'magic' is
that based on, and derived from, the qabala and the 'Grimoires' of
the Middle Ages. [This includes Crowley. 'Wicca' would be one way forward
were it not so lacking in Promethean zest - that is, lacking the spirit
of true paganism (qv. the Vikings).] For the Western civilization, one
of the most powerful archetypes is the Warrior. [Note: Adepts are those
striving to free themselves from archetypal influence. Part of this
involves living the archetypal role of 'Mage' We are concerned here
with the majority who are swayed by archetypes without understanding them.]
This Warrior has two aspects, both important vis-a-vis the Western
ethos. One is the 'Hero' (where there can be sacrifice of self to the
good of the folk); ~he other is 'Conquerer'.
In simple terms, the West should now be exalting the archetype of the
Warrior: it should be a goal aspired to, and the Institutions and so on
of the societies of the West should represent this striving to emulate
the Hero/Conquerer - and all for the benefit, not of some artificial idea
like 'equality' or 'democracy', but for the communities of the West
and the individual who strives to become a Hero/Conquerer. This latter point
is vital to an understanding of the present - and thus the future.
To take an example from history (a valid one, since all higher civilizations
have the same form): The West should now be entering the stage that
the Hellenic civilization entered with the Roman Empire at the time of
Augustus. In the Rome of that time, the Hero/Conquerer was an ideal
aspired to - for the benefit of Rome and those citizens who could
profit by emulating that ideal. The Warrior was honoured, and warrior values
held sway, giving a zest to life, and expansion for the Empire.
This emulation/exaltation of the Warrior archetype by the majority
creates the final, zestful, stage of the West (or rather, should have
created it) - the strong, the daring, the noble are encouraged and rewarded.
The benefit is Empire: for the West this would have been a 'Galactic
Empire'. This means that the societies are imbued with the 'Promethean'
spirit (or 'acausal/sinsiter' energies).[Aeonically, Adepts have three
functions: 1) their own Destiny (which may be to try and become an 'Immortal';
2)to aid by magick the Destiny of the civilization to which they belong; 3)
or to change that Destiny according to their desire. Which of these, they
know, in time None of these can be attained without an understanding
of that present in which they find themselves: as that present is.]
In practice , the Western Empire would have meant the dominence by a
racially aware community/nation/federation of first the West and
then possibly the world - this giving rise to the foundation of colonies
in Space and the expansion of the Empire into other Star systems. It would
have been 'racially aware' (that is, basically European in race) because
archetypes compel this type of cohesiveness: that is, 'Destiny' in the
case of a civilization implies a commanality, a sense of belonging, or
'rootedness'. This makes possible 'thinking with the blood' - that is,
genuine 'elan' - and thus an advance/conquest. Where this elitist attitude
 does not eXi~t, there can be no lasting conquest, and thus no Empire.
For the West, this Empire should have begun around 1996-2011 ev
and lasted until about 2390 ev after which it, like all Empires, would
fall. But then, the Destiny of the West would have been achieved, and
with it the dispersal of acausal energy beyond the confines of the
Earth. The whole purpose of the Western Aeon was to achieve this
further expansion. [Note: There is no 'morality' involved here: just
an understanding of magickal, aeonic, energies. The morality which
would dismiss a Western Empire is basically Nazarene ] With the fall
of this Empire, the 'New Aeon' would assume practical form on the diversity
of planets conquered and colonized. There would then be the 'Spring'
of not one new civilization, but of many, with the consequent expansion
of consciousness.
However, what is occuring at present is an increase in the distortion
that is, acausal energies are weakening, the Western civilization
declining. [It must be borne in mind that although the energies of the
'New Aeon' are - or rather can be - emerging now, during the beginning
of the 'Winter' stage of the present civilization, they have little effect
on the practical level until the new Aeonic centre is found. What effects
they do have is largely small and concerned with 'creating new archetypes':
these new archetypes influencing things only gradually. It takes several
centuries for large scale effects - and a new civilization (i.e. a further
upward trend in consciousness) requires the channelling of acausal energy
through a new gate as the 'old' one closes. According to tradition, the
gate associated with the next Aeon is in outer Space. Hence, on one level,
a need to ensure the fulfilment of the Destiny of the Western Aeon.]
On the practical level, this decline means an inward-turning culture:
an increase of 'appearence' - that is, a reliance, among individuals
and societies, on abstract ideas and theories. There will be dominence by
Nazarene beliefs and ideas deriving from them - a return to a 'religion'/
social system of living. [A desire to believe as against a desire to
kno~/explore.] For the West, this will mean tyranny of the mind (and the
body because restrictions on movement will exist) existing with a return
to 'barbarism' in certain areas (in terms of 'lawlessness'/attitude to
living) leading to a gradual decline and probably (after some hundreds of
years) an extinction of the acausal on Earth. [In a simple sense, the
acausal is evolution, of species and consciousness: the 'Opening of a Gate'
(a new Aeon) an expansion due to the acausal presencing on Earth and
within individuals.]
Already, this tyranny of ideas exists - together with an increasing
physical tyranny to destroy those who do not believe. This tyranny concerns
those opinions which contradict in essence the Nazarene/Magian beliefs
in 'equality' and 'inward turning morbidity'. [See the MSS 'Aeonics and
Heresy'.]
Exoterically,the distortion can be remedied by the arrival of the
'Anti-Christ'. Esoterically, the acausal, sinister, energies can be
channelled by ritual into an individual/individuals to create Vindex.
Vindex will then be the creater of the Western Empire [i.e. the 'Satanic
Empire']. This is one way for Adepts of the sinister tradition to use
Aeonic energies. [Note: What 'Vindex' and the 'Empire' means to others
is different to what happens in aonic terms: the former is outward
(i.e. 'moral') appearence, the latter, the essence or eonic 'effect'.] This
magick is dangerous - because it draws upon those who practise it
the 'magic' of those who have a vested interest in the forces of the
distortion .
. Other uses of present Aeonic energies are outlined in other MSS.
.I
***
,..I

J
J
]
CLIOLOGY - A Basic Introduction
J

]
J
1

ONA

1
I
I
U

{First issued: 1978 eh; Revised: 1982 eh. Further revlsion: 1984 ehl
J
 I C~vil~zat~ons, Aeons and Indiv~duals

In order to represent these th~ngs ~n a way wh~ch provokes a h~gher,

consc~ouS understand~ng and thus the development of ins~ght, it ~s necessary
to develope a new type of abstract representat~on - a new k~nd of mathemat~cs.
However, before proceed~ng to do th~s, some general clarif~cat~ons are
necessary.
An Aeon ~s the term used to describe a stage or type of evolut~on. Evolut~on ~s
taken to result from a certa~ process - and this process can be described v~a
a b~furcat~on of t~me. That is, evolution is an expression of how the cosmos changes
~n certain ways over 'time' - this 'time' having an acausal and a causal aspect:
evolution is an increase of the acausal in the causal.
More precisely, the cosmos exists in both causal and acausal space-t~me where
causal space-t~me (symbol~zed by ~S) has 4 d~mensions: three spatial, and
one time d~mension, this aimens~on being linear. Acausal space-t~me (symbol~zed
by s ) has n spatial dimensions and one, acausal, t~me dimension. ~~intersects
~sat certa~n places - these places are 'life-forms': i.e. a living organ~sm
is a place where 9fJ and ~!coincide. Sentient life is regarded as a 'large-scale'
intrus~on of ~f into ~I: a 'mergence' rather than just a point of coinc~dence.
Consc~ousness is sa~d to res~de, or be, in the acausal.
The energy of "S and its changes in causal time, can be described and thus
'expla~ned' by conventional scientific means, e.g. by Physics. The energy of
fs and ~ts changes can be described by a new science which uses the non-spat~al
geometry of the acausal and acausal time.

An Aeon is a form or type of acausal energy which manifests in the causal - i.e.
~t has certain limits in both causal time and 3 dimensional space. It re-orders
the causal - which is s~mply another way of saying such acausal energy produces
certa~n changes in the causal. A civilizat~on [or rather a 'higher' or Aeonic
civ~lizat~on] is how this form, th~s energy, is ordered in the causal - from
a causal po~nt of view. An inexact analogy would be an oak tree - the surface of the
earth is the boundary between the causal (above) and the acausal (below). The
roots are ~n the acausal (the acausal energy), the trunk and branches in the
causal. The 'aeon~c' aspect is the roots; the civilization aspect is the trunk;
the soc~et~es w~th~n the civil~zat~on are the branches, and the ~ndiv~duals
within a soc~ety are the tWigs and leaves.
C~v~lizations, Aeons and ind~viduGls are examples of organisms - they are
created, or born, they grow and change and then they die. They occupy a f~n~te
space over a finite time, undergo metamorphosis and so on. They possess
structure or form, wh~ch form while variable with~n certain 1~m1ts is the same
or sim~lar for all manifestations of a s~milar type - and th~s form can be
stud~ed and class~fied, and appropr~ate models formulated to represent it and
the changes it undergoes.
In essence, a C1v11~zat~on is an aspect of an Aeon, and an ~nd1v1dual 1S an aspect
of a c~v11~zat10n. Ail ind1viduals - unless and unt~l they atta~n a certa1n degree
of self-awareness [var~ously called ~nd~v~duat~on and Adeptsh~p] and thus
~nner l~berat~on and freedom from 'unconsc~ous' and other influences - are
subject to the psyche and th~s psyche ~s determ~ned [draws ~ts energy from] the
c~v~l~zat~on and thence the Aeon. One form such energy takes ~s 'archetypes'.
Th~s energy [Wh1Ch ~s bas~cally 'acausal' and not to be confused w1th the phys~cal
energy described by SC1ence wh~ch 1S causal energy)determ~nes or ~nfluences the
act~ons/non-act10ns of ~nd~v~duals insofar as those ind~v~duals affect the c~v~l~zat~c
and thus the Aeon. In other words, the1r 11ves do not affect or change the c1v~1~zatlc
or the Aeon. They are part of the wyrd of that c~v11~zat~on - they do not possess
a wyrd of the~r own. USlng the ~nexact analogy - an ~ndlv1dual w~th wyrd (an Adept
or someone who has ach~eved ~nd1v~duat10n) ~s a seed wh~ch becomes free from the tree
and can beg~n a new process (a sapl~ng). All other ~nd1v1duals are t~ed to the tree
to grow as ~t grows and d~e when ~t d1es.
 A Clvlllzation thus expresses an ordering of evolution. Its energy, and
]
thus ltS archetypes and so on, 1S determlned by the Aeon Wh1Ch 'creates' [or
rather, causes its creatlon/manlfestation 1n causal space-t1me]. These energles,
for both a clvillzatlon and an Aeon can be descr1bed in varlOUS ways. The
]
most slmple (and not very accurate) is mythologlcal/archetypal.
An Aeon lasts about 2,000 years of causal t1me. It lS linked to a partlcular
geographlcal region, and there is a centre to thlS where the acausal energy lS

]
strongest. ThlS is because an Aeon lS a physlcal presencing of acausal energy
Vla a nexion - l.e. a nexus between the acausal and the causal. ThlS centre
usually acquires a cult or rellglous nature: mostly unconsciously. That is,
certaln indlvlduals are 'drawn to this area' and the acausal energy produces/
]
provokes changes wlthln and external to the psyche of these and other indlvlduals.
The llst given below descr1bes the en~rgy of each Aeon which has existed
ln mythologlcal/archetypal terms - it is gUide, rather than an exact descrlptlon
] of the energles, and a gUlde to the changes which are caused in the psyche.
[The exact descrlptlon is purely abstract - in symbols - and is given later.]
Each Aeon has a particular clvilizatlon associated with it. (See the llst.)

] Its energy may be expressed in terms of an 'ethos' - that is, how the;f; [where
the symbol~; represents indivldual(s)] within that~~ [where the symbol means
'Clvlllzatlon'] apprehend both causally and acausally [or in simple terms, both
ratlonally and intuitively] the acausal energy of the Aeon. This ethos, like
] a ~c ' grows and changes : it evolves.
The clvillzations listed are 'higher' or Aeonic ones - those that have changed/
shaped conSClOUS evolutlon. Other clvilizations have existed, but they have
] generally not contributed significantly to such evolutlon in terms of
creatlvlty - they are usually related, in time and space, to an already existlng
or a prevlously eXlsting civilization. The criteria for an AeonlC Civllizatlon

J are: (a) lt possesses a dlstinctive ethos [Note: an ethos is not a 'rellglon' as

rellglon lS conventlonally understood.]: (b) it arises primarily from a physlcal
challenge [rather than from the disintegration of an exist1ng Civllizatlon(i.e.
the challenge as such is soclal)]: (c) it is creative on a large scale.

-1 In analyslng civilizatlons and their changes, the work of Spengler and Toynbee
lS valuable, although its details are not essent1al. What thelr work has done,
lS to contribute some fundamental ideas about the nature and structure of
J Clvllizatlons -thelr detalled work (such as, in Toynbee's case, historlcal
dates and events) adds flesh to the bones of the aeonic theory here propounded,
but that theory is independant of such detail which may be and lndeed should be

l surpassed ln the future. The two most' fundamental ideas of these historlans are
Spengler's one of the metamorphosls of what he terms a 'culture', and the
genesls of clvilizatlons as glven by Toynbee - thelr origln, classlficatlon,
lnter-relation and so on. The ldeas have been comblned with others - some origlnal,
1
some not (some part of 'esoterlc tradition') - to provide the framework for
aeonlc/acausal theory outlined here. ThlS framework is 'CI10logy' - the study
of those processes WhlCh have caused historical change.

The mechanlsm by WhlCh C1Vllizatlons affect evolutlon is that of 'creatlve

lndlvlduals'. Most of these are lnfluenced by the ethos of thelr Clvlllzatlon to
act, or to express that ethos more consclously, those causlng others to act.
Few lndlvlduals in a Clvlllzatlon reach the stage of conscious evolutlon WhlCh frees
them from the lnfluence of ethos - be such the ethos of thelr own Clvlllzatlon or
that of another. Of course, many are there who belleve they are free of such
lnfluence - but bellef lS not the same as reallty. It has been and lS the
alm of genulne Esoterlc Arts to enable lndlvlduals to reach the stage of conSClOUS
development where they become free of such influences - l.e. to achleve a unlqueness
of ldentlty. ThlS requlres lnslght, knowledge and reason - all of WhlCh are alded
by understanding how and why thlngs (such as Clvllizatlons) are as they are.
CI10logy lS an expresslon of such understand lng, and as such a learnlng of the
subject alds conSClOUS development and thus makes AdeptshlP/lndivld~atlon possible.
The abstract form, glven here (partlcuarly ln the Second and Thlrd parts of thls
lntroductory treatlse) takes thlS ratlonal understandlng further.
.J

J
Aeon Symbol Magickal Associated Dates
Work1.ng Civilizat1.on
]
] Pr1.mal Horned
Beast
Shamanism 9,000
7,000 BP

] Hyberbor1.an Sun Henges Alb1.on 7,000

5,500 BP

]
Sumer1.an Dragon Trance; Sumerian/ 5,000
Sacrifice Egyptiac 3,500 BP
]
Hellenic Eagle Oracle; Hellenic 3,000 -
"lI
Dance 1, 500 BP
J
Western Sunwheel/ R1.tual Western 1,000 BP
] Swastika 500 AP

] Galact1.c Star Game

& beyond
Galactic

]
[Note: BP means 'Before Present' (1980 eh); AP means 'After Present']

]
The centre of the Hyberborian Aeon was the area around Stonehenge. The centre
of the Sumerian was located between the Tigr1.s and Euphrates (and is near present
] day Baghdad). The centre of the Hellen1.c was Delphi. The centre of the Western
was/1.s around an area in the Marches - it was, and 1.S, esoter1.C due to the
d1.stortion of the Western ethos by first the Nazarene religion and then other forms

l broadly s1.mllar in effects to that religion.

The mytholog1.cal/archetypal attr1.butes of a particular Aeon can be gleaned from

the symbol and 'mag1.ckal working' listed above. The ethos of some civil1.zat1.ons are
l1.sted be low.

HellenlC - Quest for excellence; Reason. Western - Explorat1.0n/Sclence.

 J
_.- -- .. - - - - - - - - -
,

1 Civili~~_~!on Relations
'---=":,,=,,, --'
Challenge
-----------Troub"itU5 ----State
Time or Universal

----- . _. - - ' - " - ' - ' - -

]. Unrelated Physical 2424- 2052-1660 BC
Egyptiac
.. - - - - - - - - . - -..... -..
. --------~O"52~

J
.;.. _---.;---. --;J~or
Unrelated : Phy15ical .26n : 2298 - ' -BC
] . e_'" _ . _ . _ .
2298 BC

] . H8~leni~ '----_..L.!Ie'OO~y--.:..--.,-----------....;'~lUB:1l.C.-.--ll--.;'~7_(..J8::l--'LnU-
~fCiliated Physical

J _4_ __ _ _._ _ __

_ _ _--=Ind ic Unr e 1 ate :d_--=-Ph=..ty-=s:..::i~c~a=.:l==------=.:~?--=-_;..J.':.::2~2:..-_---7-':'~2~2~-=--~1~8...t.5:........=B~C:....._

.... __
.. - _.-.- -_....
BC. ---- .. _..... -.----_ .. __ . . . .
. . .

Japanese Offshot of PhYsic-ai"- :1185- tr9~ " 1597~-i.9~5 AD

Far E as t ern ; .:....:.....-.,--.--=-:......:....--=----.=----.
. ,'-:."--- ~ " ~----:.----.;-----...:--'-' AD .. - '" ;,---~. -----;... _-;.. ,

Sinic 'Unrelated :Pby~ical =221BC - 1'72

.. 221 BC - -_ ..:- AD
_ ..

. ... ...... .- ",

l _____
W...::.e.=s....:t....:e:..:rn:..=:... -=:A::f:..:r:..,;1:;.:l=..i;:.;:a ted
t.o Hellenic
Phys i c al

Table I

. Est imated_t.z:Q~_mod~~Js~~. ~.E~I!.d~x~!2.~ _'rh~ _.15~8 AD ~~_!~. _

is given by Toynbee
Estimated from oodel (see Appendix II).

1
1
oj

l.
I J

I ~ ~17...({0I~ ;<..
I
I' , .
I ]------~-~~----:--~~
J . . . .

;6dz~~:m-;kJ-~di~--c'~;~~;;';;C; __ 3-=-:_I_-_-_---_"-_-_
l;) . ' : . ~ ~ ; ! : : :!

~ 7ft7;"" I ""'h_l9r~~u~U(j-' ~ . ~ 1i;;~1~

: ~ :-:::;:~_:::~;::~~~~~::......-;_4A_~_'
J
I ] _~~'~_: ~~4~~-=-~_.e"""t1_~_~_;_~::~"J:j . ._
I 3)-J-(.R~_~_~~!.~~._~ :- .,_
J ----- .-~rr~?~:J J~.c_~1&yr--.G;.-~/-~-vf~l ... - .-
J -. ----- -~ ":7~~r- Cd./~'2~~__ ----------. -----.--
] - -~~A.1:i, (.?J. 9f.xAa.x:o-0-.xo~~~~~-==--=- ~- ~_- ~=_-=_~-- . _
I :=:~---=----_==-_~~J. 9~.%~o~ 't~4..7~~_~_-__~ ---- -----------_~:~:~ . --- -~_----=:~
] N.a.r" (QA~ d! f';d''''''5~J- .r~_
I]~ ~?~
, (QV"~ '\I\.JvV ~?t~~j~.(~ 7radj~/ fii:.d-; )"..../"'..,..~.
~/ W.Ar~ ~ ~ ~~ ~ 1fl,.?;2.A.r ttf
-.
I ~l
I'k' I-;A
)..0#4
~V'i~? ~""? (, Ot>tf'tlc C If, ~. roo ~ f~u
CA~J.
 ]
Each C1v1llzatlon follows a pattern. This can be symbollzed and thus studled.
The same lS true for an Aeon. Such study enables two important thlngs. Flrst,
1t enables an objectlfication. In one sense, this is a withdrawlng of
proJectlons (In Junglan terms). Second, it developes already_exlstlng facult1es
]
and creates new ones - the ablilty to reason ln abstract symbollsm, for example,
where the symbols are 'numlnous' (i.e. "allve") rather than belng slmply
'lntellectual'. That lS, such symbols relate to those things which are lmportant
j for an lndlvlduals life. fIn a slmple sense, the symbols of cliology are
1mbued wlth 'psychic energies' and thus posses 'power'. More correctly, the
symbols re-present acausal energles as against causal ones such as in mathematlcs
and phyS1CS.]
The symbol1zation enables the patterns, on the levels of an Aeon, a civilizatlon
and lndlvlduals, to be followed and manipulated if necessary. It enables
1nslght lnto Aeons, civilizations, individuals, and one's own self, and thus forms
the essence of inner esoteric teaching.
The symbolization, a~ the present time of writing, is of three klnds, two of
WhlCh have been developed quite recently. The first kind lS the mythologlcal/
archetypal - the use of myths/archetypes and such like forms to describe/
represent the processes and patterns. Such representations are traditional,
and stlll useful, partlcuarly in the early stages of study. [One type of thlS
Klnd of representation is the septenary Tree of Wyrd wlth each sphere belng
assoclated wlth various archetypes/myhtologlcal forms and so on.] The second
Klnd, is The Star Game - a collocation of abstract symbols WhlCh re-present
the acausal as it manlfests ln the causal, these symbols, as mentloned above, belng
J
numlnous ones. The thlrd type, the rudiments of which are described in
the Second and Thlrd Parts of thlS present work, is a formalized abstract
system WhlCh represents the beglnnlngs of a new SClence. The first and second
J
types are complete. The third type has only begun to be developed - the next
few centurles should see thlS new SC1ence complete in most of its essentlals.
The mastery of the first type of symbolization is relatively easy. The mastery

J of The Star Game (in both/septenary and Advanced versions) takes qUite an
lntellectual effort, stretchlng the frontiers of conSClOUS evolutlon. The
understanding of the third type, takes conscious evolutlon still further.
The completlon of this third type will stretch the frontiers almost to thelr
..l llmlts .
All three kinds are genuine esoteric Arts .

..
000

...

II The Basic Symbolism

..
Before proceeding to descrlbe the symbollsm of thlS thlrd type, some
brlef remarks concernlng the symbollsm of The Star Game wlll be ln order.
In The Star Game, Aeons may be symbollzed by the boards - l.e. the f1rst
board (Slr1us) re-presents the flrst or Prlmal Aeon, the next board, the next Aeon,
and so on. The plac1ng on the pleces on a board represents a partlcular stage of
an Aeon - the in1tial placlng belng the pre-c1vlllzatlon stage of an Aeon.
The movement of pleces then represents the evolutlon wlthin an aeon and its effect
upon others.
However, all seven boards can be used to represent just one Aeon. The same 1S
true both for a C1vlllzatlon and an lndlvldual. Thus, ln the septenary verSlon for
lnstance, the seven boards could be used to represent aspects of one Civlllzatlon frc
1tS genesls to its demise - the flrst SlX boards might be chosen to represent the
causal changes, and the seventh, the acausal ones, thus:

...

 -
- y(~)
~~'f. tJ
-"") "
~(~) 'rr)
(X (f)_ '" "
-') (lr:~) ( 1)

" -Ol(OL)

In thls case, the last board is in 'acausal space' and thus has three causal
t1
aspects - Oc, ~ y

He~e~~)h:.;:~;)tr~~~~)~iOf(~) r~f(f5~d ~(:,) ~ t(~) ~ or;) -; T(~)

- !
However, another representatlon would be:

r(~)
-
T.c~.. )'J - f( (1) (2)

-Ot:(~)
O(OC)
In (2) there lS no llnear (2/3 dlmenslonal) representation of causal time as there
lS ln (1) [ the basic transformatlon is a linear representation of change]. That lS,
in (2) there is no direct, linear sequence from one board to the next.
Both representatlons are equally valid - they are merely different ways of
vlewing the same thing, and this flexibility is inherent in The Star Game. This lS
an important pOlnt WhlCh lS often overlooked - the only constants (or constraints)
In/of the Star Game are the seven boards, each of a partlcular number of squares,
the number and types of pieces, and the rules governing thelr movement. What
the boards and symbols and moves re-present has to be determined before the game is
used - when, that is, it is used esoterlcally, and not just as a 'game'.
Further, acausal components or 'pleces' (such asr(t) or ~(r) say) eXi~
slmultaneously as a particular causaJ.. componel\t or piece - thus,:\. whenOC(oi)exlsts,
so to does ()(("l) and botht1(r) and ""((~). whenll(('ot)transforms totJf.J, these acausal
pleces stlll eXlst, even lf they have not been 'presenced' ln the same or adjacent
causal space as that plece. ThlS slmultaneous eXlstence lS represented, ln the
septenary form of The Star Game, for lnstance, by the degree of freedom of movement
of an 'acausal' plece ..

.. We shall now move on to descrlbe the baslc symbolism of the thlrd form .

Two abstract spaces, rlJ'and >'.rare poslted and~JE..rs divlded lnto nlne
.. sUb-spaces represented by the abstract symbols Y"/~\ y"r11\, t( 0)
t~) / ~(p') ,I I< Or)" tc~) f(f~ fer))
J 0( I J, 0 ( (9
( 3)

rlr lS determlned byfand /l/ by fA where f~ lS acausal tlme, and f- '>. causal tlme,

..

 .. both at present otherwlse undefined.

J A baslc prlnclple governing95.rE--)\.ris that the sub-spaces OCcur ln the followlng

order: ex(tK) -; ()/ Cf) -"") ()('(Y) --) f(or) -) f(~) ~ f(") -) )'"(00') 4 o(tf) -) ((r;

] (4)

]
[Note: the symbol ~ is to be read 'within'.]

] f>C( K) lS regarded as c loser to ~r ,1('6") to ~! thus (4) represents a movement

from ~J to s .
. lS called a transformatlon, Vla
(4) f 1\

J Therefore,

(5 )

J
wh~re ali)" I lS the new trans formed element according to (4).
~transformatlons also occur. Such a transformation - O~ - lS deflned
J by
I
fl L- t((i)'
J tf a. (/)" ;:
"., J Q{~~+
( 6)

] Thus, for example,

d~ 01 ( 0/) :: C (X( ot) I J ?f it)']
] ~ ((D ~ 0(1)
=
and . I
l I
cf1(~ ~ r f (t>t') J 0/((1)] = f(f/ tK(1)

Hence, a J~transformation
lS non-linea~
The operatlons cf"'andcf~are
the fundamental operatlons in ..r t ~, and can be used to formulate rules WhlCh
govern what occurs ln both ~paces_ That lS, an a1gebra~or these reglons
can be created (rules for tI z; ) Y
J i ;; 4~.' and so on) and then
equatlons wrltten, using the transformations, WhlCh represent the forms taken
by 'objects' ln these spaces - l.e. the forms are geometrlcally represented uSlng
algebralc equatlons based on the new algebra. Each form lS then ldentlfled wlth a
partlcular aspect of such spaces - e.g. one form/geometric structure would be
an aeon; another a Civlllzatlon; another an lndlvldual. The geometrlc representatlon
would be Vla a new 'co-ordinate geometry' ln the new space deflned by ~J ~ '>\r
Manlpulatlon of the equatlons, and an lndentificatlon of the models wlth aspects
of the physlcal manlfestatlons, would then provlde new insights. [For detalls of
this new algebra and geometry, concerned wlth the space }6,e'A r, see the
MS 'Mapplng The Acausal'.]

It lS also creatlve: i.e. a 'new' aspect/symbol/form is created/becomes manlfest

followlng such a transformatlon. ThlS expllcates the nature of an acausal trans
formatlon.
 ..
III A New Representation

..
Th1S sect10n 1S an introduction to the basic ideas of a new representatlon
of the acausal. Th1S representation enables the fundamental laws governlng the
changes of energy (or acausal matter] to be ascerta1ned and descr1bed 1n convent10nal
mathemat1cal terms .
The 1deas - the formulation of the acausal and the changes, and so on - may
be used to descr1be, by reduction [the imposition of appropriate boundary
conditions] the causal and the changes of matter/energy w1thin it. Thus, 1t
1S possible to develope a new physics which describes the laws and so on of the
acausal, this new phys1CS being able also to describe the causal since the
causal is a spec1al case of the acausal.

The acausal, r;$ , may be described by a five-space, thus:

WI

h t.tJ
til f1 ~ (:X.:!,J)
11
P 1S a representation of the 3 dimensions of causal space: "x 1:/1 J .
A llne-element of this ~ space is described by:

f
>.
ds= ~ (f~
1S determined by c, the velocity of light.
f: I)
f-~lmplies act10n at a d1stance, because of the nature of prs - i.e. it is 'beyond
the causal'.

When f ~ 0, the five-psace becomes a four-space defined by R1emann geometry

.~.
cI.r"
: I
a. 4

For
: I = 7 (cI.J'~)

where alr~ is determined by f ~ . For f ~ 0" ~ reduces to ~ [where F in
d
general represents 'Force' e.g. ~ is gravitatlonal field 1n AJ"; v 1S r
the 'unif1ed f1eld' of ~r ] .
A p01nt in J is spec1fled by ~ f~nd / where; = (:t'Yd) and the metnc 0
th1s space 1S der1ved from a transformat10n /, -::.> /~and so on.

Further, r implles veloc1t1es greater than that of llght.

:F(f~) describes energy changes 1n '>\$ - 1. e. 'matter'.

f(FfJ )describes energy changes 1n J';t ' one of Wh1Ch 1S charge.

~J ~)\r impl1es charged particles. 2

:lCt"') are differential equations 1nvolv1ng a wave-function: e.g. 'Y' e.p
t(f-)are dlfferential eguat10ns represent1ng geometr1c transformat10ns of 5-space
Some equat10ns of 4-space: (l.e. >.S ) ) "' r-
For nuclear f1eld:
- - -
T7x(~X.F):.
Z -V(rl---. .c- v ~

V ('V. ) - 1.. ~ :. 0
D1V 1mplies scource-dens1ty of field; Curl 1mpl1es r~rt1c1ty of fleld; Grad 1mpl1es
rate of change of field. Mass 1mpl1es F - the flux" ~ ~
,(
0000000
 Aeon Associated Cent.re of Consciousness !':agickal
Iligher Aeonic ~uide Form
] Civilizat.ion Force

j Hyper Albion
c. 4 000 BC
St.onehenge Henges
borian
2 500 BC
] Sumerian Surneric
c. 3 100 DC
Tigris
basin I (e) Trance;
sacrifice
1905 BC
]
]
Hellenic Hellenic
c. 1 100 BC
378 AD
Greece
r ("$) Oracle;
Dance

Western c. 1100 AD Germany

~ (Q) Ritual;
] 2390 AD Word

!F
(1)
Galactic c. 2400 AD Beyond Empathy;
solar Star Game
system

An Aeon lasts approx. 1,500 years (not 2,000) and predates the
J higher civilization associated with it by approx. 300 - 400 years.
An Aeon impliest-.a.,i\S: that. is, an increasing of ~ in f~
dimensions. In simplified form, one may say that a 'Gat.e' between
] s and ~ S has l]een 'opened' - giving an increase in
consciousness ( 8, by f)\ )via the mechanism of a higher
civilizat.ion. Thus t.he 'opening of a Gat.e' for the next Aeon, the
] Galactic occurs c. 2000 - 2100 AD.
Contrary t.o Occult mythology, t.he most important aspect. of a
new Aeon is the associat.ed higher civilizat~Rnj t~ jivilization
taking its ethos from the Aeonic force and/oelngetHg most
1 conspicuous manifestation of that force. The subsequent development
of the higher civilization is natural, determined by the et.hos

-.
l or 'spirit', the ethos itself becoming expressed and codified in
what is usually a non-magickal form - as a 'philosophy' or way
of looking at the world. This codification usually occurs in the
Spring period of a higher civilizatioJs metamorphosis.
Aeon Philosophy Associated
(& often esoteric)
t-1ythos

Sumerian
Hellenic
Vedas
-------
Pre-Socrat.ics
Dragon/serpent mysteries
Apollo; myst.eries
.

___________Q~f the 'Kabeiroi'

Western Science
Faustus; Grail-,
Dark Gods

-In reality, the 'Grail' was a precious crystal - not a chalice

as per 'Nine Angles' rite. The received (i.e. non-esoteric) legends
about the Grail are distorted recollections of Hyperborian myst.eries.
According to esoteric tradition, the Grail was actually used c. 700 AD
t.o inaugurate the Western Aeon - hence the medieval t.raditions.
J
] Satan ism and Child-Abuse

] Allegations have been made, and continue to be made, concerning "Satanic"

child-abuse - that is, the sexual abuse of children as part of Satanic rituals,
practices and beliefs.
As an authority on Satanism, having been actively involved in Satan ism
]
for nearly twenty-five years, and being the Grand Master representing
traditional Satanist groups, I can write expertly about this matter.
Genuine Satan ism - like all genuine magick - is a path, way or method of
]
individual self-development. Rituals may be and often are a part of this, but
these rituals all conform to certain patterns: they are all intended to aid
and explicate self-understanding and development, as well as enhance and develope
]
certain 'Occult' abilities. Naturally, some rituals and methods are concerned
with the individual experiencing certain emotions and, in Satanism, enjoying
certain pleasures. ~owever, because of the aim of Satanism [to aid the
attainment by the individual of magickal and personal understanding and thus
]
promote evolution and self-mastery], this experiencing involves a conscious
choice or decision by the individual. This makes Satan ism of necessity an adult
path or way - for genuine Satanism, of the traditional type, is not concerned
]
with proselytizing nor "corrupting" others without their consent. Its concern
it must be repeated - is individual advancement arising from a conscious
and free decision by the individual - anything else in not Satanic as it is

1
not magickal. This free choice is part of all genuine Occult and magickal
paths: Initiation means this free choice, the decision to begin an inner
quest. When there is no free choice about the matter, there is no genuine
Initiation - whatever path or way is being followed. Where Satanism differs,
J
is in the aim, the philosophy of life and the techniques used to achieve
the aim - these make it a "Left Handed Path" [when viewed conventionally] .
Thus, there cannot be any such thing as 'childhood Initiation' - nor
]
participation by children under a certain age in any genuine magickal rituals.
What there can be: what there often is - in genuine Satan ism at least
is the simple dedication of infants by their parents to the darker path, and

1 this involves only the appointing of guardians to watch over and care for
the child(ren) :"Do you, so chosen, pledge to guard and watch over this
newborn and to teach them when the teaching-time is right, our ways ... "
~rom 'The Ceremony of Birth' in "The Black Book of Satan" (ONA)] The time
for teaching is when the child, in accord with Satanic philosophy, can choose
for themselve - sixteen years of age or thereafter - that is, when they
have attained the threshold of adulthood.
j
Hence, there is not, and cannot be, any such thing as "Satanic" child-abuse:
there can be no child-hood 'initiation', no participation by children under
a certain age in rituals, and no abuse, by adult Satanists,of children.
This latter is important - Satanism is concerned with the individual gaining
J
self-mastery and self-understanding. The abuser (whether of children, drugs
or pleasures) is swayed by mostly unconscious desires and impulses - they
may manipulate and try to control others who are susceptible, but they
I cannot control themselves, or even begin to understand their 'darker' side.
In short, they are weak - and generally rather pathetic - individuals,
although they may hide behind a "mask" or a "role". Such people are not
I Satanists, but rather failures. The Satanist aspires to self-mastery, self
overcoming; to knowledge ...
The popular image of Satan ism is a lie - a myth invented and fostered by those
I who have a vested interest in maintaining it. Organized religions and

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I

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~

I under-developed individuals need such myths, as they need stereotyped

enemies: for only by such means can such people and such religions
~ survive and flourish. Many believe, with that certainty that faith

I and fanaticism bring, the myths about Satan ism and the more general
myths about ritual 'child-abuse'. I and a few others like me can present
the facts - in my case about Satanism - but it needs an unbiased mind,
a certain mental freedom, to consider these facts as they should be
I
considered, and then make an informed judgement about the matter. It is this
freedom which a biased, religious intolerance destroys.
~
The real question about Satanic child-abuse (and ritual abuse itself) is
I thus a question about attitude, belief and commitment to reasoned thought
and debate. Long after Science showed the Earth was not at the centre of

, i
the Universe, the Church - its ministers and its faithful - continued

to believe otherwise, confirmed in their certainty of faith. Do we, now

concerning this question of Satanic child-abuse - return to a Dark Age

of faith, of believing what certain Church people wish us to believe

i
I
to bolster their religion and rather intolerant view of the world; or do we
go forward to greater understanding based on an acceptance of the facts?
These facts show that Satanic child abuse - and ritual abuse itself - is
a myth.

ONA

[The following books contain the facts regarding traditional Satanism, and
should be studied by anyone who wishes to know what Satan ism really is:
I
6 The Black Book of Satan - A Guide to Sinister Ceremonial Magick
6 Naos - A Practical Guide to Becoming
6 Fenrir Vol. I (no's 2 - 8)

an Adept

6 Fenrir Vol. II

All the above are obtainable from the ONA,