Archive for Traditional Satanism

Eira: A Satanic Guide to Future Magick

Posted in Magick and the Dark Arts with tags , , , , , , , on September 4, 2009 by cosmion



This present volume has been compiled from the most recent writings of a member of the Order of Nine Angles. It serves as a pointer towards the future – of Magick, and of Western evolution.

The author is well aware that written works such as this are merely shadows of what cannot, at present, be adequately expressed. And yet, via these writings the real motives of Satanists in the world may begin to be discerned. Perhaps then another nameless insight will be presenced, and one more nexion shall start its slow opening.

ONA Venn Community, Shropshire 1998eh


Introduction: In The Realm of Gods

The very essence of Satanism is that we can become gods: that we can be those future beings who will be revered not only by our own species, but by other life-forms elsewhere in the cosmos. By using only our Will, we can be the indomitable ones destined to carve out the path to the next aeon. By great deeds, we can be the makers of history.

All that has led to this point in time can be surpassed – all that has made great warriorship, heroism, discovery and creativity, can be surpassed, re-defined and re-expressed. All the gods, all the great figures of our history who spawned gods, can be bettered.

We can possess the one real secret guarded by all our past gods: that those gods are but pale imitations of the beings that we ourselves can become. This secret is the grail that sleeps within the soul of our Western Race, and which so many occult forms have failed to wake.

All past gods of the various Western Traditions are rendered obsolete by the forces which Satanism alone is unleashing. These are the forces of cosmic evolution, taking the form of the Aeonic Magickian. The cosmos is now seeking to discard the tired old gods of our past, and is hungry for new expressions, to spawn new forms that will begin the next cycle of history.

Fading are the old Earth-bound symbols, giving way to those of acausal dimensions; those numinous forms which presence now the Galactic future that awaits. Rising are the chants of the stars, the wordless ceremonies, the living nexions that are worlds apart from the occult, from the old realm of temples, circles and runic readings.

The Satanist does not need to study or re-enact the past, and indulge in what has long been established: he is that past, the present, and the future. And each new willed act is another re-expression of the essence, another re-definition of cosmic meaning – another dis-covering of the potency of life presenced in each one of us.

Another reminder that individuals do possess the choice to act or not to act for the greater cause of evolution: that each act can matter, can make a difference … We do not have to simply consume and pay homage to past glorious deeds; to behave as if we believe history itself has now ceased, or has been rendered the future realm of an officially appointed few. Those appointed few are like the old gods of the past: they exist so that we individuals can, through defiance, discover our own potential – the potential that is really one potential: that of the cosmos itself.

Thus, Satanists do not follow gods. So what then of Satan, that greatly mis-understood living symbol? Satan is not tied to cultural phases, and does not in image represent a once great society. Instead, Satan is the timeless flow of the cosmos, seeking existence. Satan is the grail itself, that secret guarded by the inadequate gods of our past.

Satan is the very essence of the striving to become a god – Satan is the arrogance within that enables us to leave behind the archaic gods, and to find the courage to be the new gods. Satan is how we live, how we die, and how we shall be after causal life. Satan is the word that when invoked presences the very essence of our striving and defiance. As a living Being, Satan desires new life, new expression, and the constant surpassing of each shadowy archetype created to represent Him. As living Beings, when we are living right, we are Satan – both as individuals and collectively, as the new species of Human that is yet to be.

Let us stop grovelling to old archetypes, stop forming fan-clubs for the Old Ones, and discard the superstition and academia that is so precious and so useless. We possess the creative genius to set in motion new Earth-shattering forms, and the arrogance to behave as the embodiment of the future that we, in essence, are. The future implies an upward surge away from the near medieval times we still live in, and in this becoming of evolution, we do not need to seek answers from anywhere but within ourselves.

The future gods bear our names …


I: The Forbidden Alchemy

One of the long-term aims of the Dark Tradition is to bring to consciousness for the majority the reality of the Force that is Satan. This ‘dis-covering’ will result in the upward evolutionary surge known as the ‘New Aeon’.

A magickal Order, such as the ONA, is only one of several forms by which Satan is presenced – and presenced in the most undiluted of ways, without the obstruction of mortal fears. In one sense, all genuine sinister orders are an invokation to Satan: they constitute in themselves a magickal ritual, with each member understanding the conditions required if the long-term goal of the rite is to be attained. This magickal ritual, being founded upon the uncompromising principles of Nature, contains within it spontaneous or unknown factors which defy the imposition of abstract dogma. By this magickal ritual the unique creativity, the uniqueness of Being possesed by each Adept, is allowed to develop of itself.

But Traditional Satanists also understand that uniqueness of Being to be the Will of the Cosmos itself, and thus certain types of individual creativity are Life made manifest during its course of Evolution – this is to say, in esoteric terms, that certain types of creativity presence the acausal. Practically, the creativity/magick that marks Adeptship is nurtured and expressed by individual defiance – the uniqueness of Being which is Satan.

Because genuine acts of magick presence the acausal, the relationship of magick with ‘the world’ can be said to be “wholistic”: a relationship where the difference and diversity of Nature and ‘forms’ exist to enable the spirit (or Being) of the Cosmos to thrive and evolve – ultimately there is nothing which exists external to this continous flow of Change; nothing which can be influenced or changed in isolation. A genuine Adept understands this, and begins to embody in their individual life, this most natural of esoteric techniques: the way of empathy. As all genuine sinister magickians are quick to point out, this apprehension currently exists at odds with conventional esotericism. A well-quoted example is the qabalistic approach which involves the magickian – or more accurately ’sorcerer’ – in viewing the forces of Nature as separate, often barbarous material to be dominated and manipulated for personal ends.

A highly evolved esoteric Order would not be characterised by this ‘grimoire’ approach, since such an approach lacks a binding purpose, a great and clear vision which would enable members to transcend the personal and become the organic whole of a true magickal Order – an Order which is the life of the Cosmos manifested in a conscious way, and pertinent to a particular moment in causal time. A profusion of this latter type of magickal Order would be one such result of the New Aeon made manifest.

In other words, what could be described as conventional occultism is that which is swayed by abstract theories over observation and intuition, whilst the genuine Western Way – for which read ‘the Septenary System’, Traditional Satanism, and so on – is concerned with what actually exists beyond limited personal forms. In real magick, there is an initial attempt to mimic the flow of natural forces, until an integration is achieved and with it, large-scale Willed Change – that is, conscious aeonic evolution. Via this process of magick – still the provence of the select few (Satanists of course!) – the Cosmos can progress to its next stage of existence: to live consciously via its manifestations; to evolve from childhood to adult existence. This is the secret of The Great Work.

This path of genuine magick does not involve however the slavish following of some ‘cosmic doctrine’/mandate, or any other such dogma. It involves the individual in freeing themselves from all influences in order to live, or become, the reality of the forces of Life itself. Thus the purpose of the Seven-Fold Way: to guide its Initiates towards the attainment of self-insight, where the ‘personal’ exists as a method to express the Cosmos, and not as a hinderence – through projections – of the apprehension of Life as a unified whole. The reality can only ever be experienced anew by each Initiate, since this apprehension of Life is a way of Being, and can only, as yet, be partially described by abstract methods. Thus each new Satanist – and genuine Satanic order – is a new manifestation of the living essence: thus there is Evolution.


II: Archetypes and the Satanic Essence

A magickal order such as the ONA is not motivated by trends in contemporary thinking, although it may on occassion manipulate ‘fashion’ to provoke an appropriate outcome. All forms – from magickal systems, to ‘Art,’ to revolutionary political organisations (etc.) – have a finite life-span, but the criteria by which present-day Occultists often judge forms as ‘useful’ or ‘outmoded’ is most usually influenced by temporal trends, by the status quo.

One type of essential form so judged is the archetype. As discussed in Order MSS relating to Aeonics, the life-span of an archetype is not tied to ‘linear time’, or effected in any way by fleeting trends in society. At the very least, archetypes die when the civilisation to which they are bound dies – when a new aeon becomes manifest. Thus, they are subject to an aeonic/’alchemical’ mode of time rather than the abstracted form by which we tend to live our personal lives, since ‘time’ is simply a measure of the change of Cosmic matter and energy. This aeonic mode of time may also be described as Racial.

But even on the cusp of a new aeon, an archetype may spawn offspring – or rather, it may continue to change according to its nature and particular mode of time. This occurs when the ethos of one aeon is continued and evolved into the next, as hopefully will occur during the transition from this present Western Aeon to the next ‘Galactic’ one.

In order to really understand such things as archetypes, one must attain through self-effort, the aforementioned liberation from all contemporary influences – and from those influences which lie outside temporal forms. Most who do not follow the Seven-Fold Way will not achieve those stages beyond ‘individuation’ because the present concept of ‘liberated thinking’ or occult understanding is still in itselfsociety dictated by the influences that engineer this present/culture. With regard to implementing the practical, ‘magickal’ purpose of archetypes, personal ‘like’ or ‘dislike’ of one form or another does not necessarily validate or invalidate the reality of that form, and should not provide the basis for making a reasoned judgement of what is, or is not, of aeonic significance (this is particularly true of ‘politics’ …).

In general, archetypes exert influence upon the unconscious, with mostly indirect results. However, Satan (or perhaps more accurately Satanas) is a numinous symbol, a living, Earth-based manifestation of the acausal. As such Satan is that force made conscious, and the gateway through which we as sentient Beings become the Will of the Cosmos.

Satan therefore, is the esoteric word, “image”, vibration, chant and deed of Cosmic evolution itself. The ‘magick’ of Satan and the Dark Gods in general are for us the keys to that Evolution. How present (or past) cultures view Satan is not entirely relevant, and should not be seriously considered by those attempting to form a judgement. Again, the reality has to be experienced. A Sinister organisation [and Satanas is the epitome of the Sinister] is imbued with that reality and seeks to increase the Cosmic Tides via its works in the ‘real world’.

Thus, the “chaos” trend of viewing all causal forms as merely means towards the ‘Occult’ attainment of some ‘thing’ is mistaken, because in this, a purely causal frame of reference – particularly in terms of ‘time’ – is used to judge that which actually possesses both causal and acausal components. It must be understood that techniques and forms are not there solely for individual experiencing/gratification, but rather that such things either express or counter an evolutionary pattern. In this, the understanding of the ‘acausal component’ is vital.

Thus, not all forms by their causal nature express limited understanding of acausal forces. While some methods are practical tools by which the individual may attain various magickal levels (as in some Insight Roles), others are those forces made manifest in the causal world: that is, the form so created is not a nexion to channel or presence the essence – it is the very essence itself; the essence evolving as it must evolve in causal time and space. This is so because such manifestations possess the greatest capacity to presence the continuous flow of Change that is Life [and significantly, do not always conform to coventional ‘Occult’ expectations: they are viewed as ‘exoteric’]. That some forms may express things that are culturally understood as ‘plebian’, primitive, or “Old Aeon” is absolutely irrelevant to their capacity to cause aeonic Change. This discernment requires the Satanic qualities of insight, knowledge, intuition and reason.

For those unique individuals whose Destiny is tied to such a form, there is no living of that form while hiding the “esoteric reality”, the esoteric wisdom – the occult aspect. There is no clever deceit, no skilled manipulation, because the form created is the reality, is that esoteric wisdom made real and practical. This is the domain of Vindex, that much misunderstood embodiment of creative Change. Vindex does not really need ‘the Occult’ in conventional terms, to presence, or access the numinous ideals that s/he represents. Such things, in this case, only obscure the essence of Change, of evolution – as they can often distance a person from the creative numen which can and does provoke such an evolution.

Because of the nature of human consciousness, we possess the capability to extend and create symbols and forms (such as language, or more simply sound) which could describe the essence itself. Not all abstract symbols [whether mathematical, magickal or other] need inherently and ultimately obscure the essence; and neither is it in their nature – or in the nature of any form for that matter – to presence the acausal by purely intellectual procedures. In this we need to understand and integrate with existing numinous symbols in order to spawn completely new forms – this initial confrontation and then synthesis of ‘opposites’ (in terms of the psyche) allows the necessary organic (and latent) relationship to develope between human life and symbols and other forms.


III: Synthesis

The majority are still swayed by archetypal forces conventionally described as “light” and “dark”. That there exists a reality beyond such opposites does not mean that those opposites, for the majority, do not exist. They exist and exert influence until they are confronted and transcended. A magickal Order understands this, and thus seeks to guide its adherents towards the realms ‘beyond opposites’ via appropriate ordeals/Grade rituals – that is, via the fires of experience. That some (and they are very few) may attain this transcendence does not mean that such archetypes cease to exist for others, or that the realms beyond opposites are any more ‘real’. Each realm, from those symbolised by Initiate to Magus, expresses a reality in the process of Evolution, and cannot be accurately comprehended in linear terms. In one practical sense, what is “good” and what is “evil” may be said to exist, since these are the concepts, at this point in time, by which a society views the world – by which life, for the majority, is still influenced. That the definition of moral absolutes may alter over the ages does not itself alter the essence by which they effect the process of human living.

This bifurcation still exists because that is the nature of our species at present, as it has been for centuries, despite the many external changes that have occurred, and despite the intellectual musings of philosophers and occultists alike. This is unlikely to begin to change beyond its current primary level until the emergence of the next aeon – some four hundred years from now. Thus a rite such as the genuine Black Mass still possesses real magickal purpose for individuals at a certain level of their development, as well as contributing to the necessary, broader aeonic changes. Such a rite accesses Nazarene/Magian energies and then re-directs them in a sinister way – and, as has been stated elsewhere in ONA MSS, the Satanist does not believe in the reality of “God”, or the ‘divinity’ of the Nazarene, only that others so believe.

Thus, there is still great relevance in promoting and practising a system of genuine “Black” magick which aims to counter the works of those who promote and practise magick of the “White” variety: in terms of the psyche of the West, a cosmic battle must still be played out if a synthesis is to be achieved by civilisation as a whole. In esoteric terms, this is to say that our civilisation has not as yet evolved to the stage of Adeptship. The goal of the Sinister Initiate is to aid this aeonic synthesis, and the methods by which they achieve this for the majority will differ in many instances from those which enabled this achievement for them as individuals.

In reality, both an esoteric Black and White Order do exist, but the form that is now conventionally understood as “evil” is instead the way that will allow the necessary transition to take place, and thus prevent the stagnation and decay that would result from the triumph of Magian forces [as presenced by the “White” Order]. In the most profound sense therefore, it is the Sinister Path that enshrines what is genuinely divine and life-enhancing…

In this very real Cosmic battle, Satan does not feature as some Judaeo-Nazarene device to oppress ‘the Folk’, but as a numinous symbol for our civilisation, of all that defies the counter-evolutionary force of the Magian. What is rarely expressed, however, is that such counter-evolutionary forces are part of the process of Cosmic Change, part of the Wyrd of Western civilisation. For without such opposition there is no real evolution, no Triumph of the Will – and no Life. Thus to oppose such counter-evolutionary forces is to positively aid aeonic evolution and bring the intergration with Nature so often sought by those who follow an Occult way.

It has been often said that ‘opposition’ and the identifying of enemy forces (sometimes mistakenly described as “scapegoats”) is now counter-evolutionary, and somehow “old aeon”. This is a tragic forgetting of what we, as a Western – or Aryan – Race are, and will always be: hunters and warriors. And it is through the opposition which we do draw to ourselves by virtue of what we are, that we are able to struggle, fight, and thus evolve. If our instincts are still healthy and intact, we will know the forces that are working against us and consequently how to combat them in defence of the Honour of our Wyrd.

As practitioners of magick, we must have the understanding to allow those numinous symbols which presence – or ‘order’ – the wyrd of the aeon to which we are bound, to evolve unhindered according to their own mode of time; to flow with, and consciously become those forces, rather than aid counter-evolutionary powers by allowing limited personal ideas and projections to dominate.

Real practitioners of Aeonic magick do not project their own understanding onto the society of their time, as they do not seek in their practises to elevate the understanding of their contempories by willful self-expression. Changes in the collective psyche will take much longer than one lifetime, and will instead swell in waves, over Aeons. Thus, a genuine practitioner of Aeonic magick works with the raw materials and possibilities that characterise the society of their time: they do not work beyond practical boundaries. And in this, importantly, an Aeonic magickian is not swayed solely by the desire to witness the fruits of their understanding in their own personal lifetime; they plan for centuries ahead, and embody in their Being the slowness of evolution, the Wisdom of Ages …


IV: Eira

For the occultist, the great curse of his endeavours lies in a pronounced capacity to think too much: to over-intellectualise, to analyse – to seek too readily to express practical truths via academic articles, and such like. Ideally, at this stage in esoteric development, a gradual move away from the intellectual approach should begin to emerge, along with an acceptance of the necessity for carving out the future by practical acts. The time for seeking to achieve influence via the written academic word should be waning, replaced instead by the understanding that such a seeking will only have a significant role following the practical realisation of the next esoteric stages – that is, when there is wisdom to distill from new deeds.

At this point, there should be a hunger to experience, to pioneer – to re-express the essence. The profusion of occult writings and journals, and pronouncements of organisations, should be viewed by the modern, intrepid occultist with tedium and disdain. There should be presenced within the modern occultist that insatiable desire to speak and create from direct experience; to redefine by extraordinary experiencing those things which have become accepted truths and dusty, arcane lore: to live a hero’s life, rather than enter the boring debates over strategy, tactics and history.

The above, quintessentially Satanic attitude, is still a rarity. In keeping with contemporary trends, the modern occultist behaves more like the Quantum scientist – allowing the intellect to dominate in the first instance, seeking answers through analysis before a thing has been uniquely tasted and experienced. The worrying trend is revealed in the occassional prefacing of articles with: “We have observed/seen in others … “, and then going from there to draw judgements without the need to experience what those others have experienced. This is particularly – and disturbingly – true of the various approaches to Aeonics. The worrying aspect is that this, the most profound of magickal techniques, is becoming a forum for academic debate, analysis and the pronouncement of personal opinions under the guise of Insight.

Aeonic Magick – the flow of civilisations – is an utterly organic process. It cannot be subjected to academic and personal projections, for that is to make it into something else entirely. As has been constantly stressed, the process requires individuals to lose what is personal of themselves by becoming completely immersed in practical aeonic forms. There is most certainly a subtle guiding, sometimes a subtle altering of those forms; but there is also, very significantly, a giving up of oneself to those aspects which cannot be controlled, which flow as they flow regardless of individual influence. The nearest analogy to this process lies in the flight of a seagull, as it rides the wind, adapting to a sudden storm; flying in calm weather, but going with the direction of the gales that may dictate a new course. It takes great skill, and the development of a perfect balance between what is individually willed, and what is unfolded by the greater flow of Life itself.

Consequently, Aeonics requires the individual to brave the unknown, and forge uniquely from what cannot be pinned down, a new experiencing of the constant, awesome becoming of the Cosmos. We have the practical tools to do this via the various forms, discussed many times, that presently exist in the world. And each new person who really lives those forms, who becomes fully immersed so they effectively are those forms, brings to flower something which utterly defies the academic debates and analysis: something new, something living – a storm to change the flow of our lives.

Occultists should possess the insight to recognise that point beyond which debate and critical analysis cease to become productive for all individuals, of all allegiances. This is particularly true with regard to aeonic forms which are still growing, still in their early stages. There comes a time when the organic process of Change as a whole must be left alone to develope of itself, and personal objections of a thing are silenced. Occultists must be aware of the need to create conditions by which the necessary process of thesis – antithesis – synthesis, inherent within all aeonic forms, can flourish. This is a slow process – painfully so when apprehended within the time span of one individual causal life – and requires for its growth a way of Living on the part of individuals. Individuals cannot be led to this way of Living by the adoption of forceful opinions, as esoteric organisations cannot be built upon such opinions.

Again, this insight involves laying aside personal motivations – knowing when to act and when to move with that greater flow of Life. A useful example of a form for which strategical, semantic debate is now becoming counter-productive is that of ‘politics’ – particularly where Race/Racism is concerned. Such things are still not understood on a rudimentary level let alone on an aeonic one, and are still too practically nascent to be subject to the lofty criticisms of the esoteric commentator.

Therefore it is imperative that a few individuals at least strive to keep alive the promise of magick by being prepared to change their lives (including the ‘occult’ aspect) in order to seek to become that tool for Change; prepared to suffer the mistakes, the ‘loss of face’, the real dangers that will assuredly follow. Of those few individuals who have lived thus, all will testify to the profound, almost indescribable difference encountered by living and immersing oneself in an aeonic form, as opposed to the overview supposedly gained from literature and observing the experiences of other people. The former is to be an organic part of the dialectic of Life, re-defining, re-experiencing the essence; the latter, a victim and perpetuator of brain-washing.

The outer forms of aeonics can always be criticised – but the critical observations are not the point, are not the magick. The point lies solely in the aforementioned dialectic of Life: if the only way of achieving this intergration means that an individual must become for a time a real revolutionary fighter, and risk spending some of that time in prison, then that is the only way – that is the harsh choice faced by those who have undertaken the Great Work.

However, for the majority faced with making this stark choice, personal feelings still continue to dictate, obscuring and ultimately killing the Will of the Cosmos that is presenced within each individual. This Will is not dictated by personal choice, but is like the wind itself, a sudden reality upon which we must ride if the end goal is to be reached. This is one reason why Traditional Satanists eschew all those established beliefs and methods which bring comfort, all those old gods who bring familiarity and enervating ‘identity’. Individuals may sincerely believe that such things, and their histories and ways, are important – but they really are not. So what is the reality? … Sadly, the only present reality is that life is still too soft, too easy for the majority to be impelled by the terrifying process of Creation.


V: The Future Aeon

For the Present, we exist in a society characterised by a ’supermarket’ approach of choice and consumption, where individuals no longer create history, but look backwards and study, and romanticise – and distort. The realm of the Esoteric is no exception to this, and thus it is vital that we as Occultists, as creative individuals, cease to waste our time delving into the folk-tales and legends of past, dead cultures – this includes those of the Norse, Celtic, Saxon, and whatever else passes for conventional esoteric interest.

Because to derive esoteric inspiration from the dim and distant deeds of an archetype is a waste of the magickal opportunity that exists now, with the people who exist now and the potential that they can embody in the future. To create and perform rituals based on a dim and distant fireside tale – or employ the symbolism of a past communal life-style – is a counter-productive [in aeonic terms] indulgence. A ‘culture’ is, magickally, unimportant. What matters is civilisation – or more precisely, the living, evolving force that moves a civilisation forwards, and which is in itself embodied by that civilisation. In this, the creativity of an associated culture is only of relevance if it presences this living, moving force.

When we enter a place of enigmatic ‘historical interest’, such as an old settlement or stone circle, we do not need to psychically unravel – or seek to re-enact – the secrets of a past community: we who live now are those secrets, we are that enigma. We must only tap into the genius of our creatvity and flow forwards, leaving the monuments, the ruins – the dead shells – where they belong. If there is a message locked within the unknown dolmen, it is this.

However, to use the form of an ancient or old archetype for the purpose of doing something with that archetype in the world is another matter. But this implies re-presenting such an archetype as the hero of a new mythos – a mythos entirely representational of the current aeonic phase, and by that token one which allows the next phase to be reached.

Thus, a new mythos would feature an established archetype committing great acts of nobility (and great acts of terror), the nature and form of which would inspire and liberate the ‘modern masses’. The magick of the archetype would be in its living now in the real world, rather than having existed in some ethereal realm of the past; a past when the manifestation of Human life was, in many respects, very different to today. These differences lie in what is and what is not practically needed in order for the people of modern ‘Western’ society to feel inspired towards overcoming the problems, self-imposed and otherwise, of their day-to-day existence.

The deeds of this archetype could be a re-presentation of those acts committed by a real-life, modern day hero (such as a Satanist) – or the creation of a new legend, the practical basis of which has yet to occur, therefore inspiring individuals to bring it to life in the causal world … The ways and methods of this powerful magickal technique are legion.

What is rarely considered by ‘pagans’ and occultists alike, is how archetypes organically change as a civilisation organically changes according to its various cultural, political and historical phases. For the West, one of our primary archetypes is that of the Warrior. As long as we as a Race continue to live, this archetype will never cease to be relevant: it will never die. However, the form by which this archetype exerts its influence on a Folk always changes according to the development of those things which aid racial survival. It is this latter form of development which defines the work of an Aeonic magickian, and not, as previously stated, temporary intellectual trends/fashion.

Thor, for example, was once a real, living individual tied to a Folk Community, who achieved immortality and ‘god status’ by doing great heroic deeds. These deeds provided inspiration for that Folk to practically emulate those deeds – and perhaps even surpass them. But, as stated above, we as a Folk have since moved into an entirely different set of circumstances to those which pertained to a particular phase in Norse history.

In order to effectively deal with the evolutionary problems of today, we need an archetype that we can realistically and practically follow in deed. But this does not imply a blatant and disrespectful casting aside of the glorious deeds of our ancestors. Rather, we are now presented with the challenge of leaving the comforts of adhering to a far-distant past and gathering instead the courage to practically realise that this new warrior archetype has, within the scope of history, recently evolved and lives now within the soul of the Western Race. This new archetype speaks of the future, and allows the old gods of the past to fade with dignity, as is their desire.

To accept this new archetype and to seek to aid it marks the adults from those who are still children, who still seek refuge in fairy tales – who still need the crutch of their parental ancestors. After all, what is more frightening: dreaming of a semi-mythical wizard who dwelt in the Dark Ages, or joining allegiance with a great Warrior of our time, who demands that we literally fight – and possibly die – alongside? And what new form does the Warrior now take? To accept and use this knowledge is to wield real, practical magick – to taste the living fruits of the cosmos. But it is for each potential adept to make their own discovery …


VI: The Art of Future Magick

The essence of Future Magick is quite simple. It does not involve complicated ‘occult’ rituals where circles are drawn, implements brandished, and earth-shattering ‘words of power’ laboriously recited by a ‘High Priest’. It does not involve fumigating an indoor Temple with the correct incense, or observing the archiac correspondences contained in dreaded books of dead things.

It does not involve a group of robed individuals standing in a circle and observing some ancient tradition, or beating drums in worship of some lovely celestial goddess and some virile horned god. All such obvious occult trappings are now ephemera, and fundamentally, are of the past. It is not surprising that the practise of such things is growing, since we live in a time when all communal traditions, all senses of spiritual meaning are fading or are being destroyed.

But there are no secrets contained in the past – no message from the mists of time to guide us forward. As previously stated, we who live now are the message of our future evolution: all that has happened throughout the aeons has led to this point, and, despite appearences, we as a species know more now than we ever have known.

In order to move forwards, we must make this reality a living one, within each and every one of our lives. We must trust in our latent, evolved creative genius and have the courage to discard the romantic trappings we as a species are becoming dependent upon. The Galactic future can be presenced through our magick if we allow it to be. This requires a leap of faith into the Abyss – into the realm of Satan.

All that the new ceremonies require, is for individuals who possess this new aeonic faith to gather at specific times and perhaps light a bonfire which will function as a focus/symbol for the gathering. All else will create itself from there.

The specific gathering times – or fests – are as follows: Mid – end of April; Early November; Spring Equinox; Mid – end of May; Summer Solstice; Early – mid August; Autumn Equinox; Winter Solstice; Late January – late Feb.

These are the times when the seasonal energies/cosmic tides are at their most pronounced. These energies, in themselves unbound by any phase in history, are, in the manner of magick, re-expressed each year according to the circumstances of the celebrating and the broader esoteric changes occurring at that time. Of neccessity a traditional form such as a Nine Angles rite provides the basis for each fest – but such a rite is in itself unbound by imagery from the dead and distant past (qv. Black Book III). In essence, the ‘Galactic’ or acausal magick that will presence the Future, is expressed through chant and thought, and thus brings the living synthesis of Being that each act of magick seeks.

This is the magick that has always characterised the meaning of genuine Satanism: the Way of Empathy. The practising of the fests expresses a conscious integration with the living cosmic forces, and reaches the height of expression when woven into the life of a rural community.


VII: Fundi

A great deal has been written over the years concerning the concept of the nexion, and while the basic meaning is widely understood – that of a nexion being a point where the acausal intrudes into the causal universe (and vice versa) – the outer form that a nexion may take requires some further explanation.

Firstly, a nexion can take many forms, and may even be a combination of forms. According to very rare conditions, an aeonic nexion may be an individual. Or it could be a revolutionary Religious form. Or, as stated, it could constitute several such forms co-existing in the world in order to bring forth the aeonic transition.

However, the standard image is usually that of an isolated, wind-swept hill, which may perhaps include upon it some ancient ruined structures. It is such an isolated place that is usually sought by occultists when attempting to open a gate/nexion. This attempt will most likely involve regular performance at the chosen site of rituals designed to presence the acausal (such as Nine Angles ceremonies, etc. – qv. Order MSS Thernn). Thus, a tradition is started whereby a reservoir of energies is created for future Adepts to draw from and direct according to desire. Several such places have been established over the years in the British Isles, with one site in particular having been opened in an area of the Welsh Marches over 1,000 years ago in order to inaugurate the Western Aeon, as has been documented by the Dark Tradition.

Thus, the nexion associated with the present Western Aeon was indeed an isolated, genuinely esoteric place. However, it was only thus because of the nature of the times in which it was created: times characterised by the Nazarene oppression, which demanded an esoteric approach to preserving what we sometimes term as the ‘Western ethos’.

This was in contrast to the nexion which presenced the Hyperborian Aeon of Albion. This nexion existed in the area of Stonehenge. The nexion then was not solely the henge itself, or the land upon which it was built, or the folk who lived and worshipped there: it was a combination of all those factors. The nexion of Albion was the organic whole of the community which grew there; a living, working centre where all the threads of nature and human-kind were woven as one. What can be found at that site now is the dead shell of what was once a living organism – a nexion by which life evolved significantly.

Because of the enervating nature of this present time, the nexion associated with the next aeon and which is being established now, is also an organic whole – a community. But this community must in this present age develope covertly, since to openly establish it as an ‘occult’ venture would be to hinder its slow, natural growth, and turn it into something short-sighted and short-lived: a ‘project’ attempting to bend the Will of Nature in accordance with a set of accepted ‘ideas’. That is, such a venture would seek to project upon the essence a limited understanding of what constitutes the ‘esoteric’, and would thus represent a step backwards, into that which is already dying.

The community instead allows the essence to dictate the ways of living, and remains always separate from ‘occult’ forums and trends in order that it may presence the future by founding a new organic approach to Life itself. From this slow, aeonic development will come the new forms, the new expressions, the new magick – of themselves, unhindered by any pre-conceptions or expectations, and free from all past and fading archetypes.

Thus the community itself will become the new esoteric path; the new religion – the new country. In order to make this next phase meaningful and significant – that is, practical – a leap of faith is required: a breaking away from the established, on all levels. Thus, the spirit of real pioneering is to be invoked, and there is no reason why ultimately this leap of faith cannot be repeated across the diverse regions of the Earth.

In establishing this nexion, the cycle that began in Albion will have returned to its new beginning. This beginning is in essence quite simple: it is the cultivating of the conscious apprehension of the acausality of ‘time’, from which all else shall follow. Only from these seemingly humble, rural beginnings can emerge the race that will practically extend towards the stars, since both the Will and the form of technology required to fulfil the Galactic Destiny can only develope organically from revolutionary organic beginnings and methods.

The hidden, outwardly ‘non-esoteric’ community will be this new beginning, and must subsequently be nurtured in such a way that it flourishes for at least 1,000 years. This new form signifies the closing of all that outwardly consitutes this present age, and is the essence itself, not merely a vehicle for the expression of the essence. It is a combination of both causal and acausal: it is a living nexion – the next stage, made practical, in our evolution.

What is described above represents the essence of magick.


VII: Addendum

And so in this, and in other ONA writings, the practical meaning of Magick is explicated – all that is now required of sinister esoteric Orders and individuals is the Will to make the meaning a reality. Thus, in conclusion, the magickal aims of a genuine sinister organisation should be as follows:

1) To continue to maintain the existing Tradition by diseminating the various teachings and methods [as published in MSS such as Codex Saerus, Naos and others].

2) To practically aid those ‘exoteric’ forms which will bring the New Aeon.

3) To extend the Tradition by creating new forms of the sinister. These would include Artistic [musick/images/writing]; ‘Magickal’ [new ceremonial/hermetic forms]; and practical, numinous ways of living [as in the creation of an esoteric rural community, or communities – qv. Order MSS Thernn].

In Satanism, lies the stuff of modern folk-tales – of future legends; for unlike others, the Satanist lives the life and dies the death of a Hero. This is not a claim made lightly. As a consequence of the actions of a few, the next fifty years will witness a Recalling of the devestating Creative force that each individual life can will into Becoming.

Though many will dismiss it because they do not have the courage to try, the Way of Satan remains, amidst the myriad of ‘paths’ the essence of the Great Work. Experto credite.

And when the works are complete, a Satanist disappears from sight – toward the next stage, leaving astonishment, disbelief and many questions in their wake. And then the failures begin their campaign, of distortion and lies. Just occassionally, they may hear our laughter.


C. Beest/ONA. Revised: ONA 1998eh.

Advanced Introduction to the Dark Gods: Five Dimensional Acausal Sorcery

Posted in Magick and the Dark Arts with tags , , , on September 3, 2009 by cosmion


Advanced Introduction to The Dark Gods: Five-Dimensional Acausal Sorcery

The fundamental basis of five-dimensional acausal sorcery is acausal thinking: that is, knowing and understanding what the acausal is, what acausal energy is, and how such things relate to our causal phenomenal world, and to us, as individuals.

Explained in a simplistic way, acausal thinking means the following:

(1) Simultaneity – that is, that acausal energy does not propagate in a causal linear way either in “time” or in “space”. Instead, such energy propagates (and can manifest or be presenced) according to the nature of acausal-space and acausal-time. Thus, there is no direct, causal-based, “cause and effect” – events are not, or may not be, separated by a duration of causal time, and are not, or may not be, separated by a physical distance as measured according to causal-space.

(2) Acausal energy implies acausal beings (or “entities”) which exist in both the acausal dimensions/spaces (acausal-space and acausal-time) and in our causal universe. These beings live, according to the type of acausal energy that they are, and their existence is independent of us, as causal beings. Thus, The Dark Gods, of mythos, legend and esoteric tradition, are one type of such acausal entities.

(3) Empathy – that is, knowing and understanding that causal beings (or “entities”) such as ourselves, who have life or existence in the causal spaces/dimensions, are not separate, discrete or even “individual” beings or entities, but are only parts of the matrix which comprises causal and acausal spaces. That is, that such causal entities are nexions, and are “alive” by virtue of having acausal energy; they can be viewed, in one sense, as receptacles, composed of causal, physical elements, atoms and so on, in-which acausal energy can dwell (or be presenced). Our consciousness – and especially magick, correctly understood – is a means to apprehend our true nature as causal entities and can be a means for us to access more acausal energy.

Explained in a simplistic way, five-dimensional acausal sorcery is a means to create, or draw-into-the-causalspaces, acausal beings/entities, and a means for us to transform ourselves (and other causal entities) by accessing/presencing acausal energy and thus possibly move toward a dwelling in the acausal spaces. Furthermore, acausal sorcery works on the fundamental premise of the irrelevancy of causal-time and causal-space – that is, our concepts of cause-and-effect, of spatial distance, of a beginning and an end – of a past, a present and a future – do not apply.

The Nature of Acausal Beings

Acausal beings are beyond our causal concepts and abstractions. Some dwell (and can only exist in) the acausal spaces, while others can dwell or be manifest in both the acausal and the causal, with there being many different types of acausal entities all of which have their own “nature” or type of being. Essentially, they have no physical form, as we define and understand physical form (for example, a body) although some types of acausal being, who can dwell or manifest or be presenced in our causal spaces, can dwell-within, or presence themselves within or be presenced within, a causal form such as a living body or being (including a human being) and some of the acausal beings who can or who have done this are known as “shapeshifters”.  We cannot “see”or detect (by our limited physical senses or by using causality-based physical instruments) unpresenced acausal beings who may be transiting through or dwelling-within our causal spaces (our physical world/universe) if such beings have not accessed, or presenced themselves, in some causal, living, form (or even, in most cases, even if they have done this). However, some of us (and some other life) may sometimes “feel” or be aware of some such acausal beings: for example, if we possess a certain type of empathy or have the esoteric knowledge to detect some such transiting or in-dwelling acausal beings.

Since these acausal beings are beyond our causal concepts and abstractions, it is incorrect to judge such beings according to our limited, causal, “morality”. They are neither “good” nor “evil”. They live according to their own nature, as acausal beings, just as, for example, a wild predatory animal lives according to its wild predatory nature. According to esoteric tradition, there are some acausal beings who are drawn or who have been in the past been drawn toward our causal spaces (our physical universe/world) because they do or have acquired the ability to “feed off” certain types of emotion (or “states of being”) which emotion (or “states of being”) are but types of energy.

Due to the nature of the acausal spaces (and thus the nature of acausal energy) acausal beings do not “die” as we die and do not “age” as we age. Furthermore, our causal concept of physical travel (or movement) which takes causal time is irrelevant to and does not apply to such beings, due to their very nature as acausal beings.  However, most acausal beings are not, by our standards, “all-powerful” and many cannot change or restructure temporal things, just as some cannot transit to (“be presenced in”) the causal spaces, or dwell-within causal beings, without some aid or assistance in opening a nexion or nexions (which in many instances is just a direct connexion between the causal and acausal spaces).

Acausal Sorcery

Among the techniques of acausal sorcery are the following:

(1)  Esoteric chant, especially that involving the use of certain shaped crystals of a certain type. This chant can access and/or produce, certain types of acausal energy (or under certain circumstances, open a nexion to certain acausal spaces to allow certain acausal beings to presence in our dimensions).

(2) Empathy – that is, by direct acausal thinking (or “being”) which implies a particular type of awareness and consciousness and certain abilities. It should be noted that one of the aims of The Star Game, in its various forms, is to provoke such acausal thinking, and to provide some experience of some of the awareness involved. This is the natural creation of a nexion or nexion (or the use of an already existing connexion) and then the attraction of acausal energies or acausal beings (a natural “calling” of such beings).

(3)  Certain acts (which over a certain period of causal time may be said to represent an extended “ritual”) can be done to create a nexion or nexions (or to prepare an already existing nexion or nexions, such as an individual or individual) and to then access or generate or otherwise produce those particular energies which may attract into or through such a nexion or nexions, certain acausal beings whose “nature” is to be drawn toward such energies to then indwell in such a nexion or nexions or to otherwise be presenced in the causal.

What should be understood about all methods is that it is in the nature of certain types of acausal energy to flow through a nexion. That is, once a connexion is established, and such energy or energies accessed, then a causal presencing will begin. Furthermore, certain times are regarded, according to a certain esoteric tradition, as more favourable than others – that is, there a certain causal times when certain “cosmic tides” (caused by the structure of causal and acausal space-time) facilitate the flow of such acausal energy into the causal, and other times when the opposite occurs (when, that is, it becomes more difficult for such energy to be accessed and presenced in the causal). One causal apprehension of such cosmic tides is said to be “aeons” – with the beginning of such an Aeon being a time (in causal terms) when such a presencing, such a flow, is favourable.

The Dark Gods

One of the aims of a certain groups of Adepts is to presence (or, rather, to re-presence) The Dark Gods. That is, to bring these beings (who are mostly shapeshifters) into our own causal dimensions and thus change the life, the living, of our world, and our causal universe. According to one ancient esoteric tradition (to be believed or not according to one’s way of thinking) one such acausal entity – a shapeshifter – is known in mythos and legend as “Satan”, with this acausal being assuming, in former times, various causal forms (or “appearances”).

Beyond Sorcery: Toward The Acausal

According to a certain esoteric tradition, it is possible for us, as individual human beings dwelling (existing) in the causal spaces, to move toward an existence in the acausal spaces. That is, in a simplistic sense, to transfer our consciousness, via a nexion or nexion, into an acausal being and thus begin to dwell in the acausal spaces. According to another tradition, it is also possible for us to create, for ourselves, such an acausal existence – that is, to transit into the acausal. Such a dwelling (living) by a causal-based entity such as ourselves is often regarded as one of the greatest goals of genuine esoteric arts, and the means to do this as perhaps the greatest secret of genuine Dark Arts, the greatest act of natural alchemy (1).

Anton Long
118 yf (Year of Fayen)
Agios o Baphomet

Hysteron Proteron: The Inner Teachings of the O9A

Posted in O9A MSS with tags , , on August 30, 2009 by cosmion



This present work contains secret MSS circulated among members of the Satanic organization the Order of Nine Angles. These MSS contain details of the most secret teachings of that Order, and compliment the material already available in works such as “Naos”, “The Black Book of Satan”, and “Hostia”.

They are being made available to explicate the true nature of traditional Satanism.

The Hard Reality of Satanism

The hard reality of Satanism is that it is very different from both the media image and the more recent image pedaled by imitation Satanists in both Europe and America.
I What Satanism Is:
a) Satanism 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 endurance. It involves real action, alone: without the support of friends, comrades, lovers, relations or anyone.

It involves accepting challenges – physical, psychic, intellectual and triumphing solely by one’s own efforts.

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

d) Satanism 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 subservience: 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 develops a genuine Satanic character.

f) Satanism involves sacrifice – this is a necessary test of character [qv. the MSS, “Satanism, Sacrifice and Crime – The Satanic Truth”, and “Satanism – 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. Satanism 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) Satanism 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 Satanism Is Not:
a) Satanism is not, nor can ever be, a religion, nor just a ‘philosophy’. A religion means acceptance of authority, the rigid structure of a ‘Church’ or a ‘Temple’, and a unified dogma (with the consequent schisms and claims to ”authenticity”). The religious attitude is the antithesis of what Satanism really is – for Satanism is a way of living, a way of experiencing, in the raw, whereas religion abstracts, limits endeavor, behavior 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.

Satanism is an ecstatic affirmation of existence – a taking of existence into new and higher realms, as well as a plunge into existing darkness and the creation of new darkness.

b) Satanism cannot have anyone impose upon it any structure, authority, or institution of any kind by claiming a ‘dark mandate’ or some kind of ‘revelation’. There can be no such thing as an, infernal mandate’ of whatever kind because the only thing that really matters to Satanism 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 Satanism by their life and thus who can offer advice based on that experience. The aim of Satanism 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) Satanism does not involve discussions, meetings, talks. Rather, it involves action, deeds. Words – written or spoken – sometimes follow, but not necessarily. The ideal candidate for Satanism is the individual of action rather than the ‘intellectual’.

By the nature of most Satanic actions, they can seldom be mentioned and thus remain esoteric. The essence that Satanism 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.

Satanism strips away the appearance 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.

d) Satanism does not apply moral absolutes to real-life situations and forms. This may best be explicated by two examples. First, politics. Satanism does not affirm or deny any political forms or type of politics – it does not, for example, announce that ‘fascism and Satanism are incompatible’. Such announcements/pronouncements arise from a moral bias and a lack of insight into both Satanism 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 curds 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. He/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. Had any of them 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 which 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 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 pedaled by their leader.

* It can also aid the sinister dialectic – here, an understanding of Aeonics is important.

e) Satanism does not seek any form of official recognition as it does not seek to become respectable or the prerogative of a majority.
Rather’ Satanism operates’ and must operate’ for the most part in a clandestine or ‘underground’ manner.

‘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.

‘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’ 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 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.

Since the experience of the essence that Satanism 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 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 Satanism – they have tried to deny the darkness and evil which are essential 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 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. A Satanist may be and often is an assassin, a warrior, an outlaw – in real life. 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

Satanism, Sacrifice and Crime – The Satanic Truth 

Due to the plethora of imitation Satanists who abound today (particularly in America) it has become necessary to openly declare the facts about genuine Satanism in relation to Sacrifice and `criminal behaviour’.

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 inspiration, courage and daring to be evil and dark. Furthermore, I repeat what I have written before – Satanism 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 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 Satanic Initiates but for the deluded, those lacking spirit and talent: in brief, for the manipulated, rather than the manipulators.
In genuine Satanism [primal Satanism] sacrifice is accepted, and indeed necessary. In former times, it involved both animal and human sacrifice. Today, however, it involves human sacrifice only – since there are an abundance 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 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 themselves. Thus, opfers are never selected at random just as they are never children (although occasionally 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 sacrificial 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 means (e.g. assassination/’accidents’) without any magickal trappings. If (2) is 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 occurred 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 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 Satanism 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 occasion, 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 pseudo-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, endurance, 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. All acts 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’. 

 The Practice of Evil. In Context 

The practice of evil (qv. the Order MSS ‘Satanism, Sacrifice and Crime’; ‘Satanism – The Sinister Shadow, Revealed’ etc.) is an essential part of Satanism – for a novice. It builds Satanic character, tests Destiny and so on. It is, however, only a part of Satanism, and has to be seen in context. That context is the training of the novice. Such practices, and other dark and sinister experiences, are a beginning only – a foundation which enables further progress. They are also selective ordeals – the really Satanic survive; the others do not, for whatever reason or reasons.
Furthermore, these practices lead to a synthesis. They are essentially learning experiences. The self-learning that they provoke (in those who triumph, that is) leads in time to a transcendence, new beginnings, new stages of the Satanic way. This is essential for novices to understand – the experiences have to be undergone, they have to be mastered, what they provoke within and external to the individual has to be faced and then mastered. All this is seldom easy – which is as it should be, for those questing after the essence.

The practical experiences engendered by ‘living on the limits’ occupy the novice for some years – up to, that is, the Grade Ritual of Internal Adept. That ritual propels them toward a deeper self-discovery – or it destroys. Those who succeed then have new tasks, new ways of living which are unique to them and which explicate their unique Destiny.
However, it must be understood (and I repeat it again for emphasis) that this hard foundation is necessary – there can be no further progress without it. Indeed, Adeptship of necessity means this tough foundation – this understanding of oneself that such experiences provoke.

Also, one (perhaps two) experiences of the same type are sufficient if those experiences are really evil. No experience should become a fetish (that is one sign of a weakness) – it should be used to learn from and, having learnt from it, it should be discarded as one moves on. This learning of course means a self-honesty, a critical self-analysis, an assessment and a learning of judgement. These things, are of course, dynamically done – they never enervate. If they do, there is weakness of character. One is critical only to improve, to go forward. True Satanists, naturally, possess the arrogant self-confidence to do this – the imitation kind are either too critical, or seldom if ever critical. That is, a Satanist strives for a dynamic balance or tension between assessment/critical judgement and confidence/arrogance – and this balance is usually achieved from experience. This balance is one sign of an Adept.
Two examples will illustrate this. The first concerns a young lady. She sought and found an already existing group and was Initiated. She studied the teachings, undertook hermetic workings and participated in ceremonial rites. After some months, she undertook the Grade Ritual of External Adept after which she began to gain experience by undertaking certain ‘roles’. The first she chose was the seductive sinister sorceress. She had much fun, seducing and manipulating, exploring her sexuality – sadism, Sapphism, orgies. After six months, she felt she had learnt enough, and moved on – to form her own Temple and play the role of `Mistress’. So she recruited, undertook ceremonial rituals, teaching, Initiations and so on. She learnt more techniques of manipulation, developed skill in all forms of magick. After a year, she decided she had garnished enough from the role. So (on advice from the person who had guided her heretofore) she joins an extreme political group and plays the role of revolutionary activist. She suffers, and deals out, violence – is arrested a few times. She acquires, within the confines of this new world, something of a reputation as a tough fanatic. Gradually, she is drawn into Underground work of a dubious nature – and is trained in armed revolutionary Warfare. She visits comrades in other countries, and participates in a few operations, in one of which someone is killed, by her. She had, of course, chosen the victim according to Satanic principles – but made this choice seem, to her Comrades, to derive from her revolutionary beliefs.

After some months, she drifts away from such underground work, and then from her political commitments. All this she makes plausible to her comrades. She then undertakes the Grade Ritual of Internal Adept after which she moves to live abroad, outwardly quite respectable. Gradually, in the profession she has chosen (helped by an old comrade from her revolutionary days) she gains a subtle influence. Secretly, she trains and guides two pupils in the ways of Satanism. Because of her unique, strong character, she is respected – even a little feared – by those who know nothing of her past or her secret allegiance to Satanism. She gathers around her a small circle of admirers (mostly young men, some of whom are her lovers), and nurtures them, exoterically, as a good Satanic Mistress should. They, of course, know nothing of her secret life – unless she wishes them to know. So she guides a few of them, perhaps drawing forth from them traits of character or some talent …
The second example concerns a young man. After involvement with various Occult groups and after trying various paths, he finds a Satanic Master who agrees to guide him. So he begins to follow the seven-fold sinister way – hermetic workings, physical tasks, External Adept. He meets someone who becomes his magickal companion and together they form a Temple. They decide this Temple should be a genuine one – 1.e. concerned with Initiating and training Satanists, not just a Temple for their own pleasure and learning. So they find, test, Initiate and teach suitable individuals. This takes over a year. Ceremonial rituals are undertaken. Their own novices undertake ordeals, gather practical experience by playing roles and so on. Gradually, the Temple bonds together in an esoteric way, all seven members committed to Satanism and all working together. They decide to undertake the Ceremony of Recalling – the advice of the Master who first guided the young man is sought, and he advises him to undertake the Grade Ritual of Internal Adept and if, after that, he still wishes to do this ceremony, he can. Providing, of course, the Temple adheres to the guidelines for selecting and testing opfers. After the Grade Ritual, the Temple begin to plan for the Ceremony. This takes over six months. They conduct the Ceremony, which is a success – they channel the energy to fulfil an aeonic goal. Gradually, the knowledge, and skill, of the Temple grow – enhancing the lives of the members and aiding the sinister dialectic. They become expert in sinister esoteric chant, making the Temple as a nexion. They decide to remain secret, recruiting only when necessary (around every ten years or so, they decide) – and continue to lead their ‘ordinary’ lives. They also decide to continue a tradition and perform the Ceremony every seventeen years …

In conclusion – in the first example, the lady learns from her deeds, moving to new experiences and stages of self-development. She discovers and accepts her Destiny – a Satanic Mistress, teaching a few pupils and enjoying the rewards her life-style offers her. She has a secret and subtle Satanic influence – her profession is part of her Destiny, and she uses it to aid the sinister dialectic, promoting some things, discreetly changing and influencing others.

In the second example, the young man also learns, and so continues along the Satanic path. His destiny is linked to his companion and the Temple they founded. They establish a secret, and quite powerful, magickal form, using it to alter and bring change in accord with their Satanic beliefs.

In both cases, the experiences bring a self-understanding and make possible advancement along the way. Both live as most Satanists do – secretly, their work hidden. Both, in their different ways, aid the Satanic cause. Both possess a Satanic character and will probably and should they wish it, continue to advance toward and beyond the Abyss, their future made possible by their dark past which, although passed, is not forgotten by them.

Guidelines for the Testing of Opfers 

It is a fundamental principle of traditional Satanism that all prospective opfers must be subject to several tests before becoming actual opfers either during a ceremony or otherwise.
The purpose of the tests is to give the chosen victim a sporting chance and to show if they possess the character defects which make them suitable as opfers. The victim is chosen according to Satanic practice – those whose removal will aid the sinister dialectic, for instance, or those who have or are proving troubling for Satanism in general, or those who have been judged by a Master or a Mistress (or someone of a higher Grade) as suitable for receiving Satanic justice/vengeance because of one or more of their actions. Once the victim is chosen, it is the duty of the Master or Mistress of the Temple or group who wish to perform the sacrifice to appoint suitable members – and if necessary train them – to prepare and execute the tests.

It is principle that no opfer under any circumstance be informed directly or indirectly that they are being tested for whatever reason as this would invalidate the test.

The tests are constructed so as to give the victim a choice of responses – either a positive one, or a negative one. A negative choice leads to another test at another time and place. If this choice is also negative, then the victim is deemed suitable, and becomes the opfer. Sometimes however, a third test may be deemed necessary by the Master or Mistress.

The tests are to appear to be incidents of everyday life such as the victim might be expected to encounter, given the society of the time. The tests are designed to test the character of the victim – to reveal their true nature. Positive, Satanic qualities, are courage, daring, defiance, and so on. Negative qualities are cowardice, meek fear, treachery and so on. It is for the Master or Mistress to use their judgement, experience and knowledge to construct the appropriate tests which seek to prove if the victim possesses the qualities deemed appropriate. Basically, the victim must, if they are suitable for sacrifice, show that they possess a weak character and be lacking in Satanic qualities such as nobility and excellence.

An example will best illustrate the type of test which is required.
For this example, the victim is male, and to undertake the test, four members will be required, two of them female. The victim has been under surveillance for some time, and his routine, habits etc. noted. It has been found that he has a certain fondness for young ladies. A female member is to ‘set him up’ for the actual test – she meets him, `as if by chance’ at a place he frequents. She shows a subtle sexual interest in him. If he runs true to form, he will suggest a future meeting, to which she agrees (or, if he does not suggest this, she does). She specifies the place and the date/time. This is a place where few if any other people are likely to be around at the time specified. At this assignation, he is observed by the three (two men, one woman) who are to conduct the actual test, until they judge the time is right. [If the victim does not turn up, the first lady member meets him, again `by chance’, and arranges another meeting. If this meeting does not occur, another test is devised.] The second lady then passes near to where the victim is waiting – she makes certain he is aware of her. The two men then come onto the scene and begin to harass her, verbally at first. Then they begin to `molest’ her physically and try to drag her away (toward a car, probably). She screams for help. The test is to see how the victim reacts – what his choice is. He has two choices – to do nothing, and pretend he has not heard/noticed anything (a negative response), or he can go to the aid of the lady. [Note: ‘Help’/aid here means actually trying to rescue her, not merely feebly asking the men to stop.] If he tries to aid her, the two men run off, and she thanks him gratefully. If he does nothing to aid her, he has failed the test, for he reveals the character of a coward. The Master or Mistress will be observing events from a discreet distance.
The performances of the members, during the test, must be totally convincing, as must their timing. In all aspects of the tests, from the initial surveillance to the final execution of the test, they must be professional.

It will be seen from this example that the tests are quite complex – require planning, rehearsals and so on. This planning, and the surveillance, might take months. Little, if anything, should be left to chance in the execution of the tests. The rewards, however, justify the operation – there is, firstly, a probable victim for sacrifice, enabling the quintessence of Satanic ritual to be undertaken; secondly, there is the involvement of the whole Temple – the planning, the choosing of victims, the rehearsals of the tests and then finally their execution. This involvement, from the initial choice to the final test, is an extended magickal act, imbued with Satanic essence – creating and presenting sinister energies, aiding the development of Satanic skill and character, drawing the members together in a vivifying way. As such, it is a prelude to the act of sacrifice itself. Thus, even should the victim not be chosen because he/she proves unsuitable having made a positive choice during a test, the effort has been extremely worthwhile, both in terms of aiding the development of members on the levels of character and knowledge and skills, and also magickally.

The decision of the Master or Mistress regarding the outcome of a particular test is final and binding. It needs to be stressed that the tests give the victim a sporting chance and serve to confirm/deny their suitability – before the tests are even planned, the victim will have been chosen as a probable opfer by the Master or Mistress using their judgement.

Opfers are examples of human culling in action.

ONA 1988 ev

The Sinister Dialectic 

The sinister dialectic (often called the sinister dialectic of history) is the name given to Satanlc strategy – that is, (a) the use of Black Magick to change individuals/events on a significant scale; (b) to gain control and influence; and (c) the use of Satanic forms (individuals/influence etc.) to produce/provoke changes.

This strategy, and the tactics involved to achieve it, is esoteric – and its learning forms an important part of noviciate training. Satanic strategy has its ground or foundation in Aeonics – Aeonics providing a means of rationally studying the patterns, processes and energies, both causal and acausal, which do and have shaped individuals and their groupings from societies to civilizations. Further, Aeonics provides a means of interpreting recent events/trends and can predict (within certain limits) future patterns.

[A basic introduction to Aeonics is given by the Order MSS dealing with the subject. A more advanced study involves becoming proficient in the advanced Star
I ) On a basic level, the dialectic is concerned with simple opposition – with defiance of what is accepted or conventional at particular times. This is heresy – the Adversarial role, a challenge against both conscious and unconscious norms. This opposition works on two levels – the individual, and society.

 1) individual: The strategy is to provide opportunities for individuals to discover the hidden/forbidden within their own psyche, or lead them/influence them toward this. This means catharsis on an individual level.

2) Society: The strategy means Satanic individuals/organizations disseminate (often with no direct Satanic connotations) heretical ideas or otherwise encourage them.

 The aim of both (1) and (2) is to challenge and thus provoke change, reaction.

At the present time, (1) means rites such as The Black Mass [qv. the Order MS ‘Satanism, Blasphemy and the Black Mass’], and other means of inner liberation. (2) means an aiding of what actually is heretical, now – this means upholding (a) inequality (particularly racially), (b) the concept of war, and (c) aiding discussion/spread of information/exchange of ideas/triumphing the cause of those things which actually are heretical, in Law and mostly ignored by the majority such is their supine nature – such as certain views regarding events in World War Two the propagation of which are illegal and which render the person spreading them to imprisonment (i.e. denying ‘the Holocaust’ ever took place). Further, (2) at this time also involves countering the unhealthy and anti-natural morality of suppression of the Nazarene.
All these are, however, tactics. to achieve broader strategic goals – they are means, only. These means can and often do change as the times changes – as societies change. For instance, regarding (2)(a) above – in a society which was tyrannically anti-egalitarian, the tactic would probably be to aid egalitarian tendencies.
II)  On a higher level, the dialectic is concerned with long-term evolution – with the creation and change of civilizations and ultimately with the creation of a new type of individual, a new species. This means altering our evolution, this alteration being toward the `Satanic’.
This means two things – or rather two tactical approaches. (1) Enabling individuals to change themselves, to evolve, consciously, and so become part of that evolutionary change. (2) Changing/influencing the structures (such as societies) to make them instruments for such change or at least not detrimental to it.

(1) involves such things as External and Internal Magick – a following of the Seven Fold Sinister Way. (2) involves Aeonic magick – e.g. the creation of new archetypal forms or images and the infection in the psyche of others which results from introducing them – and gaining/using influence.

It should be understood that while the tactics of I above can and do change, the tactics used to attain II remain essentially the same because the goal is precise. Further, I in many ways aids II – that is, the opposition to some fixed idea or dogma, accepted at a particular moment in history, provokes a change and leads to a new synthesis and thus an evolution of conscious understanding in individuals, thus aiding the sinister dialectic on a higher level.

Essentially, I is exoteric, and II esoteric Satanism – and it is necessary to make this distinction because the means of I vary with time (over centuries) while II remains relatively fixed, and all too often novices (and others) confuse a tactic used in I (such as politics) as something Satanic when it is only a tactic, a means, a form.

The reason ‘why’ there is (in genuine Satanism, anyway) a sinister strategy – a dimension beyond the personal – is simple: it is in the nature of Satanism (genuine Satanism, anyway) itself. Satanism at its highest level is concerned with ‘cosmic change’ – that is, it is an expression of the evolution of conscious existence. Evolution is something we, as conscious beings, can participate in and indeed create – by so doing, we are extending the range of our being, fulfilling (and going beyond) the potential we possess; affirming our existence in the most intense way possible. Viewed another way (in terms developed recently to explicate such things – i.e. make them more conscious and thus controllable) Satanism accesses the acausal, via nexions, and so increases the amount of the acausal presenced in the causal. These nexions are psychic (within the psyche of individuals), physical (places on Earth where the causal and acausal intersect or are close) or created via magickal rites.
Aeonics, and the sinister dialectic, are means which enhance our existence as Individuals – which offer us the opportunity not only to increase our consciousness and our abilities, but to use that consciousness and those abilities.

Thus, Satanism, correctly understood, is more than a glorification of the ego, or an indulgence in pleasures, or some kind of intellectual, `esoteric’ knowledge. It is also more than just living `on the edge’ and garnishing dark and other experiences (that is only a stage – qv. the MS ‘The Practice of Evil, In Context’].

In essence, the sinister dialectic is Satanism and Satanists in action – it is Satanists playing at god: altering themselves, others, societies, civilization and evolution itself. This is its purpose, and the justification of sinister strategy.


The Quintessence of Satanism 

Satanism is not merely attending nor even conducting ceremonies or rituals of a ‘Black Magick’ kind. Nor does Satanism mean or imply membership of an avowedly Satanic group. Neither is Satanism merely the enjoyment of material delights. Rather, Satanism – quintessentially – is an attitude and a way of living.

This attitude expresses a strength of character – a belief in oneself and one’s Destiny. Part of this is pride, and part of it is defiance: an individuality, a dislike of limits. However, perhaps the most important part is a self-knowledge or self-mastery born from having gone to and often beyond one’s physical, mental and moral limits. The way of living creates this strength of character, and maintains it, and enables even that to be gone beyond. Satanists use life to express in living a new way or ways of being, to fulfil their potential and to live at and beyond the limits of existence thus taking evolution further.

The way of living is essentially practical – that is, a following of the path to Adeptship and beyond for this involves experiences, ordeals, challenges, a learning of new skills and the drawing out of latent genius.
A Satanic Initiation therefore means much more than a rite of self-Initiation or a ceremonial ritual of Initiation conducted by an established group or Order. It means a desire to follow the Satanic way – and the actual beginning of following that way by undertaking the deeds, tasks, rituals and ordeals of a Satanic novice. Anything less is simply playing at Satanism – a sign that the ‘Initiate’ lacks Satanic character or the ability to achieve it.

In traditional Satanism, as exemplified by the ONA, this means:
a) that the novice undertakes several physical challenges of endurance and succeeds in them. These have to be difficult and require some training. Then the novice

b) tests Destiny and builds character by undertaking challenges in the real world, such challenges conforming to accepted Satanic practice re defying the limitations of the herd. [Here, guidance of an experienced Satanist is useful.]

c) the novice begins hermetic magickal workings with the intent of (i) gaining experience in and mastery of such magick; (ii) garnishing from these beginnings a certain self-knowledge [qv. `Naos’].

d) the novice studies the tradition (as explicated for example in Esoteric Chant, the Star Game, the septenary system) and so gains esoteric knowledge and understand

e) After these undertakes the ordeal which is the Grade Ritual of External Adept and so passes on to the tasks, ordeals and undertakings of the next stage – for example, organizes and recruits individuals for their own Satanic Temple to perform and gain experience in ceremonial magick and provide themselves with pleasures and experience of manipulation. [See the Order MSS relating to the following of the Seven-Fold Sinister Way as, for example, given in The Black Book.]

Following this – which takes some time, probably a year or so – there are more experiences awaiting, more delights, joys and hardships, more challenges to be undertaken, more self-discovery to be achieved.
It cannot be stressed enough or repeated too often that Satanism – of the genuine sort anyway – involves such practical undertakings allied to a desire to experience, to transcend what one is at a particular time: to accomplish the task one initially set oneself at Initiation. That is, achieving Adeptship and beyond, by following the way of Satanism. This means a self-advancement, a selfexperiencing, a self-effort, a self-achievement and a self-learning via direct experience. Anything less is not Satanism and no clever words, no amount of pseudo-intellectual mystification can obscure this reality.

Thus, because of human nature, there will be few who will possess the desire to become real Satanists – to actually undertake the tasks, ordeals and challenges. Most who profess an interest – and a large number who actually go ahead with Initiation be such ceremonial or hermetic – will soon turn away when they realize the real difficulties involved, when they understand that they are expected to work toward their own development. Most of these will all too easily find excuses to justify their turning away. They will perhaps be easily seduced, such is their weakness of character, by others who promise ‘easy solutions’ some kind of ‘magical’ way to Adeptship, by organizations which take away the pain, suffering and delight that self-effort ‘on the edge’ entails and which provide security for their members, which keep them in thrall to self delusion. Or many will just be too lazy, too enured to their comfortable existence to change.

Whatever, they will be proved unsuitable, unfitted. There is no way that the way of Satanism can be made easy – for in its very hardship and danger, in the very fact of self-effort being required over a period of years, lies its quintessence.

For the dilettantes, for the role-playing fantasy mongers, for the self-indulgent too lacking in self-discipline’ there are plenty of pseudo-Satanic organizations around, plenty of pseudo-Satanic ‘masters’ who require sycophancy, who act out of role and who will be only too pleased to welcome another pupil or student,
The choice is as simple, and brutal, as that.

ONA 1989 ev

The Publication of Esoteric Traditions on the Left Hand Path 

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 openness 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 Satanism 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 Satanism 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 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 Satanism 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 Satanism 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 accessible to those who sought 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

ONA – Organizational Structure 

The ONA is organized on the basis of cells, basically for two reasons: (1) Security and (2) Effectiveness.

The structure means that each new Initiate/member has one (at most two) Order contacts who channel information/teachings and so on, and who offer guidance/instruction. When this member reaches the stage of External Adept, they usually form their own Temple for ceremonial magick and for teaching, recruiting their own members, whose Order contact thus is that External Adept. Each Temple thus formed exists independently. Hence, if it or any of its members are ‘compromised’, the chain cannot lead very far, enabling other members in other Temples to remain secret and so continue with their own work, both personal (following the path to Adeptship) and aeonic (aiding the sinister dialectic).

Further, such a structure is effective, because: it enables each member to progress at their own pace; it enshrines a fundamental principle of genuine Satanism [individuality, and freedom from subservience to authority] and it enables practical experience of a character-building type [e.g. by organizing and running a Temple at an early stage].
Essentially, the Order is secret – and intends to remain so as far as most of its members and activities are concerned. However, its teachings and traditions have been and will continue to be made progressively more ‘public’, that is, available – thus enabling any individuals who may be interested to follow (if only in part) the way of genuine Satanism, for those individuals by so doing (however slightly) will aid the sinister dialectic, increasing the dark forces presenced on Earth. Some of these may progress to the Order.

This ‘working secrecy’ is necessary because Satanism cannot now be anything other than selective – it is elitist, being a hard and dangerous path, and part of its effectiveness lies in work of an ‘underground’, clandestine nature [e.g. some essential work is done by those involved in ‘respectable’ positions, which positions would no longer be available if the Satanic beliefs/practices of those involved in such work was generally known: i.e. they were discovered to be Satanists]. This secrecy will not change in the immediate future [for c. 20-30 years, that is] due to the nature of the societies in which we are forced to work.

Satanism can never become (until the ‘New Aeon’ arrives at least) respectable: for to become so would destroy its numen, its viability as a way to genuine Adeptship. It is dark, evil – for the few who genuinely dare. This daring, as mentioned in other MSS, is practical, in real-life situations, involving danger, requiring courage, and defiance of both one’s own limits and those of others, including the society of the moment. While society and other structures restrict and deny the promise of Satan, this dark defiance is required – and, moreover, required as a working system which achieves results, both personally and aeonically. What will change, is the number of individuals who can try this way to liberation – and while this will increase, it will do so only slowly over a period of decades. This will be a cumulative process which will aid (and indeed create) the next Aeon, the Satanic one when what is regarded now as dark and sinister will hold sway.

Thus, it has been necessary to disseminate the teachings and traditions of the Order, and this dissemination will continue and increase, as part of Sinister strategy. This part of sinister strategy was begun a decade ago by the Grand Master representing traditional groups. It was carefully planned and (so far) has been carefully executed.

The initial stage involved circulating some details about traditional Satanism (the Septenary system; dark gods mythos) among some sections of the Occult fraternity. Thus, a few articles were published, and the existence of the Order itself made known, for the first time outside traditionalist groupings, thus confirming certain rumours about such a group existing, such rumours having been in circulation for some time. Over a number of years, more information was made available – although still within the ‘sub-culture’ of the Occult underground. This attracted some interest (and a few Initiates – incidental to the main intent) and was followed by the establishment of, at first, a newsletter, and then a “zine”, both of these being of an ‘underground’ nature, both in terms of quality and the manner of distribution (i.e. selective, advertised in similar underground publications). Furthermore, the number of copies distributed was kept low. The aim was two-fold – to create a sense of exclusivity (thus making the Order at first difficult to locate/find) and to pose no direct threat, that is, the zine and those associated with it would be seen as totally on the fringe, without resources and probably without any support. Thus, the activities of its members, always secret, would pose no threat and no investigation of any kind would be contemplated. Thus, both of the aims mentioned above could be achieved – dissemination of the tradition, and preserving the secrecy necessary for valuable work to continue.
After a few more years, the next step was taken – the distribution, again on a small scale, of works containing in detail the whole tradition. The format of these works would be the same – of a kind to intimate only a small scale enterprise. Thus were ‘The Black Book of Satan’, ‘Naos’, ‘The Deofel Quartet’ and other works made more accessible for the first time. Furthermore, the scarcity of these works would create an ‘aura’ about them – an aura which hinted at the darkness of the tradition. This would be re-inforced by making available the most sinister aspects of the tradition – aspects which would also contradict the meanderings of the armchair ‘Satanists’ who prattled on about Satanism being mis-understood and not really being evil, and who had increasingly come to notice as the decade came toward its end.

Naturally, this would provoke a reaction – both from those within the Occult and those without. The reaction from those within the Occult (and particularly those who said they adhered to the Left Hand Path) would establish their own position, and thus their total mis-understanding and lack of real insight. In brief, they would continue their word-games and fantasy-roles when confronted by the reality of genuine Satanism. But, equally as important, some would assimilate the tradition, or parts of it (perhaps unconsciously, perhaps consciously by plagiarizing it) and thus not only be influenced by it but also aid the sinister energies it re-presented because of that influence. [Thus, some of the meaning of the term ‘sinister dialectic’ can be glimpsed.]

The next stage was to give form and substance to certain aspects of the sinister energies that the Order and thus its tradition represented – among such forms being Satanic images (e.g. in the form of Tarot images) and music. These, by their very creation, would presence such energies (unconsciously influencing others – particularly ‘the susceptible ones’). They also would be distributed in the manner used hitherto, spreading that sinister influence, partly (as the other earlier dissemination had done) via the process of psychic contagion.
Following this, there would be a gradual increase in both the quality and the number of items distributed – without however the genuine darkness of the forms and tradition being diluted. In addition, more subtle approaches would be used – gradually contaminating psychic energies with strands of the sinister and thus overtly/covertly influencing/persuading others outside and within the occult, and drawing them into that ever expanding circle of those touched by the powers of Darkness. [This paragraph explicates the current stage of play.]

Thus, secrecy is preserved as and when necessary, while the tradition and thus the sinister is effectively spread.

Appendix – List of Related Order MSS

  • Naos – A Practical Guide to Becoming An Adept. 121 pages.
  • The Black Book of Satan (aka Codex Saerus) – A Guide to Sinister Ceremonial. 56 pages
  • Hostia – Secret Teaching of the ONA. Volume I. 130 pages.
  • Hostia, Vol II. 56 pages
  • The Deofel Quartet, Volume I [Falcifer, Lord of Darkness, Temple of Satan]. 211 pages.
  • The Deofel Quartet, Volume II [The Giving; The Greyling Owl]. 221 pages.

The 21 Points of Satanism

Posted in Traditional Satanism with tags , , , , , on August 30, 2009 by cosmion



  1. Respect not pity or weakness, for they are a disease which makes sick the strong.
  2. Test always your strength, for therein lies success.
  3. Seek happiness in victory – but never in peace.
  4. Enjoy a short rest, better than a long.
  5. Come as a reaper, for thus you will sow.
  6. Never love anything so much you cannot see it die.
  7. Build not upon sand, but upon rock And build not for today or yesterday but for all time.
  8. Strive ever for more, for conquest is never done.
  9. And die rather than submit.
  10. Forge not works of art but swords of death, for therein lies great art.
  11. Learn to raise yourself above yourself so you can triumph over all.
  12. The blood of the living makes good fertilizer for the seeds of the new.
  13. He who stands atop the highest pyramid of skulls can see the furthest.
  14. Discard not love but treat it as an imposter, but ever be just.
  15. All that is great is built upon sorrow.
  16. Strive not only forwards, but upwards for greatness lies in the highest.
  17. Come as a fresh strong wind that breaks yet also creates.
  18. Let love of life be a goal but let your highest goal be greatness.
  19. Nothing is beautiful except man: but most beautiful of all is woman.
  20. Reject all illusion and lies, for they hinder the strong.
  21. What does not kill, makes stronger.

Guide to Black Magick

Posted in Adeptship and Beyond, Magick and the Dark Arts, Traditional Satanism with tags , , , , on August 7, 2009 by cosmion


atu o - physis 

According to traditional Satanism, magick may be divided into three forms: external magick, internal magick and aeonic magick.


External Magick

This is results magick or sorcery, and it is the magick of the Initiate arid External Adept. It itself exists in two forms: ceremonial and hermetic.

 Ceremonial is ritual magick – ceremonies and rites where more than two individuals are involved. Ceremonial magick can be done for basically two reasons: to create/draw down and then direct magickal energy for a specific aim (e.g. cursing), or to represent through words and symbolism the myths/knowledge of a particular tradition or cultus. Sometimes, however, the energy generated by a symbolic rite can be directed to a specific end – as in the Black Mass.

 Hermetic rituals usually involve one or two individuals (‘sex magick’ is usually hermetic) and are generally done extempore. They require those undertaking them to possess or be capable of developing during the ritual, an empathy with the forces/energies employed, as well as possessing the necessary desire to direct the forces/energies. In contradistinction, ceremonial rituals are usually written down and when performed a set text is followed, with only minor variations to allow for the emotion of the moment.

 Internal Magick

This is when magickal techniques (e.g. Grade Rituals) are used to alter the consciousness of an individual. The rites of internal magick ‘open the gates’ between the causal and the acausal, and change the perception from `ego’ consciousness to the `self’ and what is beyond. In the Jungian sense, internal magick produces ‘individuation’, and leads to Adepthood. The main rites of internal magick are the hermetic workings associated with the spheres and pathways of the septenary Tree of Wyrd, and the Grade Ritual of Internal Adept which involves the individual living in isolation for at least three months. It is one of the main functions of established Orders and Temples to prepare their members for internal magick and offer guidance along 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 influence large numbers of people over long periods of time. On one level, aeonic magick is the alteration/ distortion of such forces; on another, it is the ‘creation’ of new energies and their dispersion over the Earth to change conscious evolution. In one sense, this is the ‘blackest’ magick of all.

 Satanism, as a way of magick, has no seasonal rites, no servitude or submission to any deity and no fear. There 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 workings – the rising and setting of planets (astronomically calculated for the horizon of the observer – and not using the fraudulent `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 of these energies (this is particularly 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 any one who has worked nights at Mental Hospitals 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 come – e.g. invokations to the ‘Dark Gods’.

The Black Mass 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.

 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 ((~) ~ GC~) 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 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.

 The Nine Angles also symbolize the seven plus two 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), 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. The second in passing the acausal Gate – creating an existence entirely in the acausal dimensions.

 The first involves finding a suitable body to inhabit; 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 Magick 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 may or 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 Darkness must 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 consciousness 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 lesser extent of the Adept) who belong to that lower order. The Abyss destroys – or creates a new species, a new ‘mind’ capable of functioning on levels not normally accessible to those of the lower order. 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 Mistresses work Internal Magick, and through their Orders, Initiates undertake rites of External Magick, to the glory of His name.


Order of Nine Angles

Magickal Mastery – A Novice’s Guide

Posted in Magick and the Dark Arts with tags , , , , on July 21, 2009 by cosmion


Magickal Mastery – A Novice’s Guide

(From Fenrir no. 6, yf 100)


The essence of achieving success in both ceremonial and hermetic rituals is to restrict the aim of the ritual to one, very specific, aim and to find before the ritual a) a simple visualization of this aim; b) a phrase (which may be chanted/vibrated) which captures the aim in a few words. This phrase can itself be written down (e.g. on parchment and in a secret code of your own devising or in one of the well-known `Occult’ scripts) and ceremonially burned during the ritual.

This aim must then become your desire – and a ritual is a means whereby this desire may be achieved. It is essential, of course, for this desire to be strong, and the techniques of magick are simply a means whereby this desire can be strengthened and directed.

The easiest technique to use and master is frenzy. This is when you gradually work yourself up to a height of emotion and excitement – and the ritual form is a means to aid this, providing a setting in both time and space. In a ceremonial ritual, for example, you should use the set texts (such as the Satanic ‘Our Father’ or the Invokation to Baphomet) as a means of generating from within yourself the necessary emotion, saying the words forcefully and with drama. If you are conducting a ritual with others present, get them into the right frame of mind beforehand as this helps to generate from them a certain amount of magickal energy – you might, for instance, keep them in a dark room for about half an hour before the start of the ritual. It is essential for you to stage-manage the ritual, making it a memorable event. The whole ritual from beginning to end should be emotive.

To achieve and sustain such emotion and drama takes practice. A good magickian will ‘play to’ his congregation like a good actor in a theatre does – ceremonial magick has always been a dramatic Art. The adept sorcerer (or sorceress) will also sometimes invoke extempore in ceremonial rituals, and for this some chants should be memorized beforehand: to be used as and when the occasion demands.

Rituals – both ceremonial and hermetic – demand energy, and you are the spark which ignites the Promethean fire. To generate this spark requires effort, both physical and mental, and you should at the end of any ritual feel elated but tired: be, in fact, almost on the edge of exhaustion. If you are not, the ritual is unlikely to be successful. This is one of the most important things to remember. It is no good just saying the words, doing a bit of chanting or waving implements about: you must be emotional. You must literally drive yourself almost to the point of possession, of divine/diabolic madness but always with your desire (i.e. the aim of the ritual) firmly before you, stopping just short of total abandonment. You must be prepared to dance, leap, laugh, cry and shout – but must be capable of changing abruptly: cultivating the dramatic silence and stare.

In most ceremonial rituals it is one of the tasks of the congregation to abandon themselves – to the dance their lusts and so on but you, as ceremonial master/mistress, cannot since you must direct the energies unleashed. There is a balance in any ritual which only experience teaches, and mastery involves undertaking rituals often in order to develop the skills required.

Rituals work through energy: this energy is directed via visualization and chant/vibration through your own desire. That is, the living ritual is the channel or ‘Gate’ which allows a flow of acausal energy into the causal (’everyday’) universe. This energy re-orders the causal – that is, produces changes.

One of the first priorities of any aspiring sorcerer should be to acquire and furnish an area as a Temple – and/or find a suitable isolated location outdoors. Temple furnishings should be simple, and space must be left for movement. Be creative and individual about creating the right atmosphere in the Temple – for example, a ‘plasma ball’ in a candle-lit Temple is more impressive than a boring collection of old bones or a skull. Do not use symbols or designs which you yourself do not understand/know the meaning of and keep to one tradition. For example, a genuine, traditional Satanist would never use any qabalistic symbolism or statues/implements/sigils from dead Aeons (e.g. Egyptian, Sumerian). Instead, there would be Septenary and Dark Gods symbolism (for which see ‘Codex Saerus’ and ‘Naos – A Guide to Sinister hermetic Magick’).

This may seem pedantic, but it is essential for you to feel part of a living, exclusive tradition – someone party to secret knowledge which outsiders do not possess nor understand if shown. For successful magick, being exclusive means added power and charisma.

Develop your chanting and vibrating ability by regular practice, and do not be afraid of using Latin chants. They are not used simply because few understand the language – but because of all languages, Latin lends itself best to being chanted according to the principles of esoteric chant (qv. ‘Naos’). It was also the language  used in the traditional Black Mass, and a few untranslated chants have survived the centuries. These chants should be among those memorized to be used extempore.

Chant Examples:
*Veni, omnipotens aeterne diabolus!
*Ad Satanas qui laetificat juventutem meam.
Pone, Diabolus, custodiam!
*Aperiatur terra, et germinet Abatu.
*Caligo terrae scinitur
Percussa solis spiculo
Dum Lucifer ex stella nascitur
In fedei diluculo
Rebusque jam color
Redit Partu nitentis sideris.


Preparation of Satanic Temples

Posted in Traditional Satanism with tags , , on July 20, 2009 by cosmion


One of the purposes of the Temple is to perform ceremonial Satanic rituals on a regular basis, and the following schedule is suggested: a)

Once a month (at a new moon if possible) celebrate the Black Mass. This celebration should be followed by a feast where food and wine prepared and/or brought to the Temple by the members is consumed, this feast itself following on after the orgy that concludes the Black Mass. Should you, as organiser of the Temple (and thus an honoury ‘Master’ or ‘Mistress’- the organiser of a new Temple is generally known by the title of ‘Choregos’) wish, the feast only may conclude the Mass – it being left to your discretion as to when the orgy is to be included. That is, it is not always necessary to conclude the Mass with an orgy, although for obvious Satanic reasons, it forms a pleasing end to the Mass.

 b) Every fortnight, the members should assemble for a meeting (a sunedrion) where any member may request magickal aid for themselves or others. The aid may be of any kind – constuctive, material, or destructive. Those wishing aid should write their requests on paper and seal this in an envelope which they place in a special urn/receptacle kept for this purpose near the entrance to the Temple.

The members should assemble (in robes and barefoot) in the Temple, and the sunedrion is formally begun by you, the Choregos, saying ‘Let the sunedrion begin’. If a member has been appointed Guardian (see the list of Offices at the end of the chapter) he should stand by the entrance to the Temple and refuse admittance to any members arriving late. Those present in the Temple then recite the Satanic Creed (see text of Black Mass). Following this, the Priestess then removes at random two of the requests, which she reads. The members who have been chosen thus, acknowledge their requests by bowing to the Priestess. The request first chosen by the Priestess is performed that evening, the other at the next full moon. This means that you as Choreges should have everything in readiness for all possible hermetic and ceremonial rituals. The requests may be for anything a member wishes, and it is up to you to decide how the request may be magickally fulfilled by choosing an appropriate ceremonial or hermetic ritual. The monthly Black Mass may be used as a vehicle, for example – you choosing suitable chants/visualizations for the members desire. The member requesting help must offer something in return this is usually a financial donation to the Temple, a ritual object for use in the Temple, robes for use of members, or their own body for the gratification of the Choregos or someone chosen by the Choregos. It is however, the member requesting magickal aid who decides on the nature of the gift.

 Those requests not chosen by the Priestess are considered by the Choregos after the sunedrion, and those considered suitable are undertaken as soon as possible, the members being informed. If you as Choregos choose a hermetic ritual for a request, then you either work alone or with the member whose request it is – unless the ritual you choose is a hermetic one, when you work with the Priestess/Priest or the member if that member has offered their body as payment for the aid.

 After choosing the requests, the members depart from the Temple while you and the altar brother/sister prepare the Temple for the ritual you have chosen to fit the first request. During this preparation, the members should prepare themselves for the ritual if a ceremonial form has been chosen.

 Should a hermetic form be chosen, this is done in the Temple while the members feast and drink outside of the Temple. c) At full moon, an outdoor ritual should be conducted in a suitable location. This should be either a group invocation to the Dark Gods (see Chapter XVI) or another ceremonial ritual (for example, the Death Rite might be chosen because of a member’s request). You can elect to hold the sunedrion some days before this, or combine the sunedrion with this ritual, depending on the number of members, and their commitment. What is important is to establish a pattern of meetings and rituals. Teaching:

Another purpose of the Temple should be teaching. You should try and arrange regular sessions with interested members -the best time being after the sunedrion and its associated ritual (if any), the best length for the sessions being around three quarters of one hour. During these sessions you can explain about the septenary system, the Star Game, the Satanic Tarot and so on. (All these and other topics of esoteric Satanism are covered in NAOS.) Thus, you might organize the following programme to he held on successive sessions:

 i) Introduction to the septenary system – Tree of Wyrd, spheres, correspondences.

 ii) Further correspondences, including Tarot images associated with spheres.

 iii) Pathways and their ‘demon-forms’. Invokation etc. iv) Hermetic rituals

v) Introduction to the Star Game

vi) The Satanist Tarot – divination etc.

 vii) Esoteric Chant – practice etc.

 viii) Practice of playing the Star Game.

Should you wish to follow the seven-fold sinister way yourself, you may set yourself a suitable physical task, achieve this, then undertake the Grade Ritual of External Adept. After this, you might begin to teach internal magick to others – getting them to work with the pathways and spheres etc. and setting them goals.

 Gaining Members: There are many ways of gaining members. For instance, you might infiltrate already existing groups (of either Left or Right Hand Paths) and seek out those interested in working sinister magick. You might also try and interest friends or the friends of your companion – using the bait of an ‘orgy’. Whatever method you use, try and make your first ritual dramatic and impressive – you may decide to use an established ritual like Black Mass, or you might try the ritual suggested below (First Ritual for a Choregos).

 The ‘First Ritual’ is intended mainly to impress those who may be new to magick. You should try and create before hand the right magickal atmosphere, making your Temple as impressive as possible. Try and be creative – for example, a ‘plasma ball’ in a candle lit Temple is more impressive than a boring collection of old bones and a skull. Also, do not use symbols and/or Occult designs which you yourself do not know the meaning of. Keep to the symbolism of traditional Satanism – that is, the septenary, avoiding using the tired, old (and inauthentic) symbolism of the ‘qabala’. Do no not use any symbolism from old and dead Aeons – for example Egyptian, Sumerian – as the more pure your magick is, the more effective it will be. By pure here is meant following a genuine esoteric tradition like the septenary.

 In the beginnings it is often helpful if you feel part of a living, exclusive tradition such as the one represented in this ‘Black Book’ and ‘Naos’. This adds power and charisma to both you and your magickal workings. First Ritual: It is important, before the ritual, for you to prepare those who will be attending. They should be told that during the ritual they are to remain silent and not move. They should be told no details of the ritual: only that it is a Satanic invokation, and they should not have seen the Temple before. To increase their expectation, you can arrange to meet them some distance from the Temple itself. They are then blindfolded and taken to the Temple, the ritual being begun immediately. (This also applies to new members of an established Temple.)

 Both you and your companion (Priestess/Priest) and any others involved should have practiced your roles beforehand – being familiar with the words, gestures and so on. Aim: The aim of the ritual is to draw down magickal energy by basically hermetic means with a view to impressing the ‘novices’ who are present.


Usually an indoor Temple. Black candles providing the only light. Incense well (hazel) for hours before the ritual. Music from a suitably hidden system should be played during the ritual: choose something ‘demonic’ which starts slowly and gradually builds to a climax.


 Choregos and companion (Priestess and Priest)

The congregation are led into the Temple. The Priestess (or Choregos if female) should wear sexually revealing Clothing. The music is started by the Choregos who walks past the congregation staring at them and saying ‘Agios 0 Satanas’. The Choregos and/or Priest then vibrates the ‘Agios o Satanas’ three times after which the Priestess kisses each member of the congregation, rubbing her hands over the genitals of the men as she does so. Following this, the Choregos/priest declare the ‘Invokation to Baphomet’ while the Priestess visualizes sinister magickal energy being drawn down and entering the congregation. She then begins a slow, sensual dance to the music while the Choregos/Priest chants the Dies Irae followed by the Invokation to Baphomet. He continues to chant the ‘Agios o Satanas while the music builds to a climax. While chanting this he passes behind the congregation, making passes in the air as he does so. The Priestess during the dance should continue with the visualization. While still behind the congregation the Choregos/Priest says aloud: ‘You are all His, now! We have words to bind your soul to us!’ The Priestess ceases her dance, chants ‘Agios o Satanas’ and then extinguishes the candles. She then visualizes a sinister/ demonic form entering the Temple near the altar (this form may be one of the ‘demons’ on the septenary paths – e.g. Shugara).

During this, the Choregos/Priest should chant the name of the chosen entity (e.g. ‘Agios o Shugara’ Agios o Shugara!’). Do not expect at this stage a visual manifestation to occur – although this might happen if the energies are pronounced and/or one of the congregation is psychically gifted. The aim is to affect the sub-conscious of the congregation. After this, there should be silence for some minutes (the music having ended).

 The Priestess then says ‘It is over’ and the Choregos/Priest leads the congregation from the Temple. Note: One of the best means is for the Choregos/Priest to use a tabor or small hand-drum to accompany the ritual and the dance, instead of recorded music.

 Temple Grades:

Temple members can be appointed to the following positions: Guardian of the Temple, Altar Brother (or Sister), Thurifer, Keeper of the Books. The Thurifer is responsible for keeping the Temple incensed during and before a ritual: this may be by either using a thurifer, or a static incense burner. The altar brother/sister is responsible for ensuring the Temple is ready for a ritual: the candles lit, incense ready and so on. The Keeper of the Books is responsible for ensuring the safety of the Black Book and other Temple books and manuscripts, as well as ensuring the Book and/or altar cards are in place in readiness for a ritual. In addition the Choregos can appoint any member to be a Priest or Priestess for either a specific ritual or for a year and a day. A Priest, when officiating in Temple rituals wears a medallion inscribed with either an inverted pentagram or inverted septagon; a Priestess wears an amber necklace and may also opt to wear a silver ankle chain. The sign of a Choregos is, for men, a plain black ring worn on the left hand. Temple members may wear, for men, a ring set with quartz and worn on the left hand, and, for women, a quartz Necklace.


-Order of Nine Angles-