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Satanism - An Examination of Satanic Black Magic

To: alt.satanism
From: (GodSlayer)
Subject: Satanism - An Examination of Satanic Black Magic
Date: Tue, 03 Feb 1998 06:58:31 GMT

An Examination of Satanic Black Magic

by Paul Elvidge


The Black Mass
Ritualised Sexual Magic
The Abyss
Ritual Sacrifice
Notes & Reference                                                              


        The aim of this dissertation is to focus upon some of the ritual 
magical aspects of modern Satanism without recourse to the sensationalism that 
is only too evident when Satanism is misunderstood. It is only when one steps 
aside from one's preconceptions and morality that Satanism can be understood 
in a clear and balanced light. 

        There has been in the past a tendency to approach Satanism with a 
deliberately ignorant misunderstanding, where Satanism is only, and 
definitively understood as being a cult phenomenon for the paedophile, sadist 
or teenage rebel. Yet throughout the history of Satanism, which has its roots 
in pre-christian cults, there has been a number of individuals who have 
sought, through a magical process of alchemy to change themselves through both 
ritualistic and non-ritualistic processes. These individuals have continually 
questioned that which is commonly accepted, as Magdalene Graham says in an 
article entitled 'Re-Defining Satanism.' (Dark Lily. 1989). 'We want to know. 
Those four words summarise the Satanic quest.'(1) 

        Yet again and again there arises the sensationalist articles in the 
press and the literary spheres promoting Satanism as a mindless cult of sex, 
drugs, murder and torture all practiced hedonistically for the sole pleasure 
or ego-gratification of the Satanists. In an attempt to redress the imbalance 
I have therefore focused upon five different areas that are particularly 
relevant within the context of Satanism as a whole. These areas are also most 
relevant when attempting to counter the false claims made by both the media 
and the church concerning the activity of Satanists and it is the media and 
the church that, according to Satanic adherents, hold the masses in a 
strangle-hold of repressive and unnatural morality and slave-like 

        Satanism is therefore suggested to offer freedom, true freedom of 
thought, rather than artificial freedoms that are offered by political or 
religious systems. Satanism deals with the here and now, with reality as it 
is. Satanism accepts the inequality of people, of sexes and of races. It 
accepts the necessity of disease, famine and death. Take away such things and 
mankind creates a dangerous imbalance in nature and it is in nature that 
Satanism is firmly grounded. 

        However, in order to return to a natural way of living, certain 
practices are deemed useful in order to free the individuals contaminated 
psyche from the education of a society and civilization racked with guilt, 
repression and taboo. One may ask whether society in the latter half of the 
twentieth century is really as oppressive as the Satanist makes out. In answer 
to this the Satanist may cite many examples of political policy that encroach 
upon individual liberty. The predominance in equal rights - for sex and  race 
- practically forced upon the inhabitants of western society. The continual 
repression and taboo concerning minority sexual groups, be they for example 
sado-masochistic, transvestite or homosexual. The forbidding of an individuals 
right to kill in self defence and the maintenance of the laws against 
euthanasia are all examples of the (generally unconscious) influence of 
society upon  the individual. It is for these reasons and many more besides 
that the Satanist seeks to find liberation by utilising ritual procedures 
which also, if effective enough, release large amounts of psychical energy 
which can then be directed towards specific goals be they external or internal 
of the practitioner.  

        Magic in this context is defined in two ways, largely dependant upon 
the way the word is spelt. Traditionally magic has been spelt 'magic', the 
definition of which is generally understood to mean causing changes in the 
world or the individual's consciousness in accordance with the individuals 
will using psychical or occult forces. The second spelling of magic adds a 'k' 
to the end of the word, thus 'magick.' This spelling dates back to the 
writings of Aleister Crowley's system of magick - itself based upon older 
qabalistic and eastern magical traditions. Crowley added the letter 'k' in 
order to differentiate between his own brand of sex magick and other 
non-sexual forms of magic. In this essay I have however used both forms of the 
word, in relation to how the relevant Satanic group spells the word. 

        During the 13th century a secret religious society known as the 
Luciferans was discovered operating in Germany. The Luciferans believed that 
Lucifer had been wrongly cast out of heaven but that one day he and his 
worshippers would resume their rightful place in heaven. During the 
investigation that ensued, the Roman church also discovered an initiation 
ritual which some of the Luciferians confessed to under the threat of death. 
According to their confessions the new initiate was required to kiss the 
behind of a toad, after which he was approached by 'a man with black eyes who 
was pale, emaciated and icy cold.'(2) The man, most likely representing the 
devil himself, was kissed by the initiate who then instantaneously lost his 
Catholic faith. After this a feast was held and 'a large black cat appeared, 
emerging from a statue which was always present.'(3) Again the members present 
would kiss the cats behind and then the ritual was concluded with an orgy.

        Some of the more sensationalist accounts of Satanic Initiations have 
added to the early Satanic tradition mentioned above as also including the 
ritual slaughter of a virgin, usually female, or of a baby or young child and 
the drinking of a concoction of urine, sperm and/or vaginal fluid and blood 
whilst the participants blasphemed against God and Jesus Christ. From a moral 
perspective there is little, or often, no attempt to apologise for such cases 
from any Satanic quarter. Here one comes across the Satanic morality, or 
amorality where what is traditionally accepted by society is not by Satanism. 
It is by going against the accepted norm that the Satanist finds the freedom 
within, by going to extremes of emotion, thought and action the Satanist can 
find a balance between them, one that is based, not on rhetoric, but on both 
personal experience and premeditated action. So whilst society has attempted 
to imbue its members with moral constraints which are often portrayed as being 
permanent and absolute, Satanists see themselves as tending towards a more 
honest approach, developed from conscious experience, where morality is 
considered as being both temporal and relative. It is obvious from this 
perspective that Satanic morality is both offensive and dangerous and here 
then lies another barrier for the Satanic Initiate, for he or she must face 
and question his or her own morality.  

        The concept of initiation originates in a non-Satanic religious source 
where initiation is held to be a symbolic transition from one stage to 
another. The differences occur in the use of symbolism and of dieties. Thus in 
some examples of a Satanic initiation the neophyte may undergo a ritual 
coupling with a Temple Priest or Priestess. This coupling is a symbolic union 
of Satan and his bride Baphomet. Thus if the neophyte is female, then a 
Priest, representing Satan will couple with her, or if the neophyte is male a 
Priestess, representing Baphomet, will couple with him. The obvious exception 
is if the neophyte is gay and then he or she must seek out a relevant Sapphic 
or Uranian Temple. The individual to be initiated may also undergo tests - 
both during and previous to the initiation ritual - and may be subjected to 
both humiliation and pain. Humiliation may take the form of being stripped 
naked and bound before the Temple into which the neophyte is seeking 
initiation. The symbology here is of a stripping of personality, wherein the 
individual is no longer protected by his or her personality as symbolised by 
his or her clothing and is instead bared to all devoid of any societal 
position or power that he or she may have. Adding to this feeling of 
nakedness, which is enhanced by the unfamiliarity of the Temple and its 
members, the neophyte may also be subjected to a ritual 
 scourging representative of the neophytes worthlessness, uncleanliness and 

        The necessary prequisite to undergo such a Satanic initiation begins 
simply with the feeling 'that there is more to life than the normal round of 
work and pleasure.'(4) It is from this perspective that the individual may 
seek and join a Satanic Temple or Tradition, yet this will usually only occur 
if the individual is to some extent free from the manipulations of society and 
its adherent morality as mentioned earlier. Once the ritual initiation has 
been completed there then begins a process of psychological change. To a large 
extent this change is simply a development of conscious awareness of one's 
actions, thoughts and feelings. The individual, having successfully passed 
through the first stage of initiation, as symbolised by the initiation ritual, 
must then undergo such further development and it is this development that is 
reflective of a true initiation, not simply Satanic but of any religious, 
occult or mystical path. It is therefore unfortunate that great emphasis is 
placed upon the external form of initiation together with the exaggerated 
interpretations of blasphemy, sacrifice and sexual depravity whilst little 
emphasis is placed upon an understanding of the internal form of initiation. 

        This internal initiation has also been likened to the process of 
rebirth. Yet this rebirth is an internal one, which is not simply reduceable 
to a change of mind but also involves the development of the astral body and, 
dependant upon which tradition the initiate belongs to, later on of the mental 
and divine bodies. With some ritual initiations, if they are powerful enough, 
the astral body of the neophyte may become so strong that the individual will 
have a spontaneous out of body experience. Yet in order for the astral body(5) 
to be fully developed a long process of inner work must begin and this may 
take the form of self study. Here the premise Know Thyself is of the utmost 
importance where the initiate studies his or her reactions to all his or her 
experiences. Thus he/she will slowly become aware of patterns of thought or 
emotion that he/she follows during a specific event, or events. This conscious 
awareness establishes that the individual usually reacts in a set way to set 
occurrences. By being aware of this the individual is then advised to cease 
reacting and thereby begin to control his or her psychological processes. 

        Whilst this method is most notably advanced by the Society of Dark 
Lily, there are a number of Satanic groups that also promote the idea of 
conscious awareness, which is eventually followed by conscious control of 
one's actions. Another interesting concept that is connected to the role of 
the initiate is that the individual, once initiation is complete has become a 
part of a larger timeless tradition. This concept is mainly found in 
Traditional Satanic groups such as the Order of Nine Angles. Initiation, 
whilst essentially being individual, that is, focusing upon the individuality 
of the new initiate which will therefore determine specific events that he or 
she may undergo, means that the individual will, by virtue of his or her 
initiation, add to the larger Sinister Tradition of which he/she is now a 
member. Examples of this role are found in the development of new ways to 
manifest the sinister energy of the Tradition. Art, music, philosophy, 
politics and literature are all examples of this creative expression that the 
new initiate is eventually expected to develop further, a development that 
should essentially imbue within the creation the energy of the Dark Gods 

The Black Mass

        The most infamous Satanic ritual is the rite known as the Black Mass. 
The development of the Black Mass is not, as some authors have understood it, 
a recent development, but one that has occurred over a period of 1200 years 
and its origin, far from lying in an established Satanic tradition,  lies 
within the rituals and ceremonies of the early Christian church. 

        The Mass of the Dead is considered by some(6) to be the originator of 
the Black Mass and, although considerably different from the modern versions 
of the Black Mass, it's sole function was to procure the death of a person. 
This variation of the early Christian Mass was performed by a Christian priest 
accompanied by a female server, with whom he had copulated prior to the 
ritual. The Mass took place in a disused church, water from a well in which an 
unbaptized child had drowned replaced wine and a black triangular host was 
duly consecrated. 

        The progression from the Mass of the Dead into the modern Black Mass 
took a new turn when it was linked to the medieval witches sabbath. 
Accordingly the inclusion of a horned figure who presided over the ceremony 
and who came to be associated with the Hebraic scape-goat came to be one of 
the central aspects of the Black Mass. The orgy was also then included, 
something that was most likely derived from the rites of the Bacchanalia or 
Dionysiac cults of ancient Rome and Greece, of which shall be spoken 

        In his book The Black Arts (Pan Books Ltd. 1967.), Richard Cavendish 
outlines the proceedings of the witches sabbath. Commencing with the witches 
paying homage to the Devil. The witches would light a fire whilst the Devil 
was seated upon a throne in the form of either a goat, representing Satan 
himself, or a dog, which may have been connected with the dark Goddess - the 
dog being one of the sacred animals of Hekate - rather than with Satan 
himself. The witches would then approach and adore the Devil, though their 
approach would be in a manner foreign to normal men, such as walking crab-like 
or with their backs turned to him. After this 'came the offering of the 
candles to the Devil and the obscene kiss.'(7) where the witch kisses the 
Devils behind. Following the obscene kiss, initiation, baptism or marriage 
would occur followed by the feast and the orgy which concluded the witches 

        The inclusion of a feast and an orgy at the end of the witches sabbath 
is very much reminiscent of the Bacchanalia that existed during the times of 
the Roman empire. The Bacchanalia was originally a secret sorority that 
eventually initiated men into its cult. Its members, who were said to indulge 
licentiously in their passions, were also alleged to have been responsible for 
a number of deaths, performed in secret caves, and defilements of its male 
members who refused to take the oath of the cult or to commit specific vices. 
When the cult was finally repressed by the authorities there was estimated to 
be some 7000 men and women who were members, many of whom were arrested and 
imprisoned whilst their meeting places were destroyed and the Bacchanalia were 
prohibited throughout Rome. The similarity between the Bacchanalia, the 
witches sabbath and the Black Mass are therefore fairly evident. 

        In modern times there are numerous versions of this ritual used by 
different Satanic groups. The Black Mass contained within the Church of 
Satan's 'The Satanic Rituals' (Avon Books. 1972) is based upon a 
 combination of the rite used by the Societe de Luciferiens, a French Satanic 
society that operated in the 19th and early 20th centuries, and the fictional 
work of J.K. Huysmans entitled La Bas. Explained as a psychodrama that 
elevates the 'concepts of Satanism to a noble and rational degree,'(8) the 
Black Mass is considered to free the individual from the constraints that have 
been acquired - both consciously and unconsciously - from past indoctrination 
and stigma. The actual ritual as laid out in the Satanic Rituals consists of a 
priest, who acts as the main celebrant, accompanied by two assistants, being 
referred to as the deacon and the subdeacon respectively, a nun adorned in 
habit and wimple and a naked female who serves as the altar and a 
congregation. The ritual begins with an invocation to the Prince of Darkness 
and his host of demons, followed by a renunciation of past allegiances and a 
dedication to Satan-Lucifer. The ritual progresses through the Satanic 
Offertory, Canon and consecration of the host. The Mass is completed with the 
recital of the fifth Enochian Key and the Repudiation and Denunciation, 
whereby the power and divinity of Christ is denied and the power of Satan is 
invoked to cause vengeance to Christ and his host of angels. After this has 
been said the rite is concluded with the wafer which, having been consecrated 
by insertion into the vagina of the female altar, is then cast to the floor 
and trodden upon. The participants drink from the chalice and the ritual is 
then officially declared completed. 

        The Order of Nine Angles offer a similar though different tradition 
concerning the Black Mass. Whilst in the Church of Satan's Black Mass, the 
naked female takes the place of the altar, the Black Mass of the Order of Nine 
Angles stipulates that it is a naked male who serves as the altar. Three 
further participants and a congregation complete the number of celebrants. As 
opposed to the accepted understanding of a Black Mass where the participants 
are all adorned in black robes, the three leading participants wear white 
(Priestess), scarlet (Mistress of the Earth) and Purple (Master of the Temple) 
and whilst the Church of Satan exclude the sexual element that seems to have 
been prevalent in many of the previous versions of the Black Mass, the Order 
of Nine Angles have included two specifically sexual elements, the first being 
the masturbation of the Priest by the Priestess, who then ejaculates over the 
host, which is duly trampled upon by the congregation and the inclusion of an 
orgy at the end of the ritual.

        The usefulness of the Black Mass has a number of different features. 
Its first and most universal function within Satanic orders is that it is a 
powerful ritual of psychic release, a catharsis that enables its participants 
to free themselves from the conscious and unconscious influences of the 
prevailing authority of the Christian church. By inverting or altering the 
texts and ritualistic procedure of the Christian Mass, the participants of the 
Black Mass effectively tap into and alter their own, often unconscious, 
feelings and thoughts that pertain to the Christian world-view. From such a 
perspective the theory that Satanists who perform the Black Mass hold the 
Christian world-view as their own becomes a fallacy. For the Satanist is 
trying to free him or herself from the Christian world-view in virtue of his 
or her performance of the Black Mass. For example, in the Order of Nine Angles 
version of the Black Mass the Christian 'Our Father' is replaced by the 
'Satanic Our Father' thus:

'Our Father which wert in heaven hallowed be thy name
In heaven as it is on Earth. Give us this day our ecstasy
 And deliver us to evil as well as well as temptation
For we are your kingdom for aeons and aeons.'(9)

        Whilst this seems to be the central function of the Black Mass, the 
Order of Nine Angles also state that if the ritual is performed correctly the 
energy so raised may be directed by the chief celebrants according to their 
wills. From this perspective the Black Mass can effectively live up to its 
seventh century predecessor The Mass of the Dead and cause the death of an 
opponent or adversary. 

        The importance of the Black Mass in modern Satanism therefore has a 
number of purposes and even though some groups - such as the Society of Dark 
Lily - regard its cathartic use as something of the past, such catharsis being 
performed intellectually - it still remains one of the most potent and 
blasphemous rites of Black Magic. 

        One form of modern blasphemy is the Mass of Heresy of the Order of 
Nine Angles. The theory behind this Mass is based upon the assumption that 
Christianity has produced an effect not only on the magical or psychic level 
of human life but also on the sociological level. This social aspect of 
Christianity is considered to be manifest mainly in the political forms of 
Communism and liberalism. The concept of equality of races and sexes, the goal 
of eternal peace and the upholding of Jewish state from which Christianity is 
assured a firm foundation in its Holy birthplace, all amount to a Holy Crusade 
according to Satanists. The need for a new form of the Black Mass, one that 
frees the psyche of the protagonists from the unconscious influences of 
liberalism and equality is one that has been answered in the form of the Mass 
of Heresy. Whilst this Mass negates equality it upholds and positively 
identifies with the positive aspects of National Socialism. Thus the 
individual pronounces that he/she believes in the inequality of races and the 
divine status of Adolf Hitler, who is perceived as being god-like, a saviour 
of the Aryan race. The Holocaust is denied and the Swastika and Mein Kampf are 
focal points for the ritual, Mein Kampf replacing the Black Book of Satan 
which is used in the Black Mass and other traditional forms of Satanic Ritual. 

        To many individuals such a ritual appears to be pointless and 
unnecessary. The holocaust is proven and therefore such a ritual seeks to deny 
the truth. Yet such reasoning only strengthens the Satanists' case. Nazi 
Germany has become a scapegoat for the projection of the Jungian Shadow(10) 
according to some Satanists'. In the case of the defence even Simon Wiesenthal 
has openly defended the view that not all camp guards were brutal and cruel 
sadists, rather only 10%, a fraction of what many would have one believe. The 
key then to the use of rites such as the Mass of Heresy is to free the psyche 
from prejudice, in relation to this a member of the Order of Nine Angles says 
'individuals who participate in genuine Satanic Masses sometimes experience a 
kind of 'satori' - or sudden enlightenment - and are thus led to an increase 
in their consciousness as well as an enhanced vitality because they have 
broken free of constraining opposites.'(11) Yet probably the best example to 
show the blasphemous nature of the Mass of Heresy is that in some countries 
individuals who perform it may be liable to prosecution and imprisonment.  
 Ritualised Sexual Magic

        'If Sex Magick is the most popular subject within Occultism this 
merely proves that it is also the most misunderstood.'(12) This introduction 
to the subject of ritualised Sexual Magic by the Society of Dark Lily, 
indicates how some Satanists view sex. This view is also true of the Order of 
Nine Angles, who place Sexual Magic in a rational position amongst other forms 
of Ritual Magic. 

        From these examples alone the true use of sex cannot simply be reduced 
to the uncontrolled indulgence of the Satanist. To the Satanist sex is a 
powerful force, a force that is to be respected not misused, after all it is 
through sex that a being is born and this by itself indicates the vast amount 
of power that sex beholds to the Satanist. Sexuality in Satanism then is not 
simply reducible to sado-masochism, rape, child-abuse or sexual torture, such 
observations reflect a psychological problem within the opposers of Satanism 
rather than the Satanists themselves. For the Satanists say that it is the 
Christian religion that has disrespected the most important act of the animal 
kingdom by reducing it to a sinful act. 

        In Satanism a number of different approaches to sex are taken and 
whilst groups such as the Order of Nine Angles include numerous sexual 
elements in their rituals, including orgies, other groups such as the Society 
of Dark Lily view sex as an important aspect of self-knowledge. From this 
perspective the Satanist should understand and accept his or her sexuality, an 
understanding which requires 'a complete comprehension of one's attitude and 
behaviour in relation to [one's] sexuality...'(13) By experimenting with one's 
own sexuality one should eventually find the mode of sexual expression that he 
or she is best suited to and it is only by such sexual experimentation that 
this can be found. 

        An anonymous article in the Society's journal 'Dark Lily' entitled 
'Sex and the Occult' (Dark Lily 10) refers to the practical use of sex in the 
context of accessing the participants' subconscious mind. The author of this 
article goes on to say that by performing a sexual ritual the participants are 
able to access their own subconscious mind far quicker than is possible in 
other circumstances such as prolonged meditation. Such methods of sexual 
magic, when performed under a ritualistic setting provide the participants 
with a focus for the conscious mind, which then enables the more advanced of 
the two participants to raise the level of contact to the psychological rather 
than the purely physical. Under such methods 'the work of many weeks can be 
compressed into days or hours.'(14) The transference from the physical to the 
psychological is a method whereby the energy raised may be directed within the 
psyche and used to balance and cleanse the individual psychologically, where 
the destruction of specific aspects of the individual's psyche are necessary 
for further development to be made. The use of sex is considered then, not to 
be - as the Order of Nine Angles perceive it - drawing forth energy, but 
rather in the speed that the changes in consciousness are made and in the 
creation of balance and the restoration of health. 

        Even though both the Society of Dark Lily and the Order of Nine Angles 
differ in their conceptual approach to ritualistic sexual magic the Order of 
Nine Angles Rite of Nine Angles provides a prime example of a method of 
ritualistic Sexual Magic. The sexual nature of the rite may be performed in 
two ways. Firstly, a Priest and Priestess perform the ritual naked upon an 
isolated hilltop. The rite itself involves the use of the 
 Sound Magick technique known as vibration, which involves the Priest 
projecting, in syllables the following words of power: "Nythra Kthunae 
Atazoth." Thus the syllable "Ny" is sounded for a period of between ten and 
twenty seconds, then "thra" is sounded for the same period of time and so on. 
Such methods of Sound Magic enable the participants to activate hitherto 
unknown areas of their minds and cause changes in consciousness as though 
inducing a semi trance-like state. The Priest therefore vibrates these words 
in the direction of the Priestess who holds a quartz crystal tetrahedron in 
her palms. After this vibration has been completed, the Priestess lies on the 
ground, still holding the crystal whilst the Priest performs cunnilingus. When 
the Priestess is suitably aroused the Priest then begins copulation, during 
which the Priestess visualises a gateway situated in the stars above them 
opening and a black nebulous chaos flowing downwards to the earth. 

        The second form of the Rite of Nine Angles, known as the Cthonic form, 
is performed with the addition of a congregation who hold an orgy after the 
rite whilst the Priest and Priestess vibrate specific words of power and 
trained cantors chant a particularly difficult and elaborate Sinister Chant. 
The energy from the orgy is used to enhance the presencing of the Dark Gods 
who are then said to manifest. The changes of consciousness that may occur 
through such a rite can be equated on one level with the creation of the 
Antichrist, that is, the Satanist who absorbs the power brought forth through 
the ritual becomes akin to the Antichrist, an individual who embodies the 
power of the Dark Gods of the Sinister Tradition. Such an individual is 
considered to be, on a psychic level, a gateway to the abode of the Dark Gods. 

        The role of the orgy within Satanism has two main functions. Firstly 
it provides a release of any sexual repression, be it conscious or 
unconscious, that has been acquired during and prior to the individual's 
puberty. This period of sexual development has largely been corrupted, 
according to Satanists, by the rise of Christian morality concerning 
sexuality. By virtue of this repression during the most important period of 
sexual development, Christianity has distorted numerous psyches with an 
un-insightful advocation of celibacy that does not lead one to self-knowledge 
but to psychical disorder. This repression is therefore inevitably sublimated 
in numerous ways. Accordingly some individuals may sublimate the sexual energy 
in such a manner that they orientate towards sexual criminality. 

        The role of the Satanic orgy is therefore to indulge and delight in 
sexual congress in whatever manner the individual desires. The orgy takes 
place, according to the tradition of the Order of Nine Angles, after an 
external magical ritual, the Black Mass being one of the more common. The 
second function of sex within the orgiastic sphere is that concerning the 
direction of the energies raised through unrestrained sexual indulgence. With 
the inclusion of an orgiastic element within Traditional Satanic rites, the 
energy that the ritual would have produced is naturally expanded to include 
the sexual energy which is then directed towards a specific intent according 
to the preset aims of the Master and Mistress of the Temple. An alternative 
method is for the energy to be stored in a crystal for use at a later date. 

        Although the above are the balanced expressions of ritualistic sexual 
magic, there are cases where some Satanists utilise aspects of sexuality 
 that are considered abhorrent, evil and that are unlawful. Yet, although 
there are cases whereby women initiates may become the so-called victim, there 
is no evidence whatsoever that paedophilia is occurring within Satanism and 
even though there have been numerous allegations from the media connecting 
Satanism to child-abuse, the only cases of ritual child abuse that have been 
successfully prosecuted in court are those that find the paedophile to be a 
Christian minister or Priest.   
 The Abyss

        Central to Satanic magic is the concept of the Abyss. The word Abyss 
comes from the Greek word abussos meaning bottomless [a-, not + 
bussos,bottom]. In reference to Satanic magic however it is considered to have 
a number of different meanings which are used by different groups. 

        Firstly the abyss is more commonly understood as being a reference to 
the Satanic underworld wherein Satan and his demonic army reside. This 
interpretation largely stems from Christian sources, most especially 
Revelations in the New Testament: 'And the fifth angel sounded, and I saw a 
star from heaven fallen unto the earth: and there was given to him the key to 
the pit of the abyss. And he opened the pit of the abyss; and there went up a 
smoke out of the furnace; and the sun and the air were darkened by reason of 
the smoke of the pit.'(15)  

        According to Andrew Collins, writing in The Black Alchemist (ABC 
Books. 1988), the Friends of Hekate and associated individuals have used this 
form of symbolism in their magical activities where they have utilised the 
apocryphal imagery of the Christian bible in an attempt to construct a magical 
version of the Antichrist.  

        A second interpretation of the abyss comes from the Order of Nine 
Angles who suggest the abyss to be located where the world of causality meets 
with the world of a-causality. Whilst the former is understood primarily as 
rational and physical, the latter is understood to be irrational, non-physical 
and magickal. This understanding of the Abyss as a gateway between two 
different worlds has long past associations with the concept of the Temple as 
a gateway to the world of the gods. This in itself is interesting bearing in 
mind that many pre-Christian Temples, upon which Christians built their 
churches are believed to be situated on ley lines, which carry two currents of 
energy around the planet. It is this belief that is reflected in the theory 
that the Abyss is a location point where the magical worlds and the mundane 
worlds collide. Yet this gateway is also believed to exist within the human 
psyche at the point where the conscious and the unconscious meet and it is 
from this point that the Satanic magician draws forth his magical power 
through the medium of Satanic ritual. 

        Magical use of the abyss from this perspective varies according to the 
tradition of the Order of Nine Angles One may utilise the tarot cards as 
pathworking images to explore the hidden side of the human psyche, the side 
that normally remains untouched in the abyss. Alternatively the individual may 
undertake a specific ritual that draws forth the powers or energies contained 
within the abyss as they are, that is without any form of imagery or 
symbolism. This ritual involves a long and arduous walk - 80 miles over two 
days for males, 56 miles for females - followed by a ceremonial ritual where 
the individual invokes the chaotic energies of the Abyss by visualising a 
crystal filling with darkness whilst continually chanting the word "chaos." 
Entrance into the abyss, if successful, will result in changes of 
consciousness that will culminate in the individual himself becoming such a 
gate between the two worlds. Speaking less esoterically this means that the 
individual will, by virtue of the changes in consciousness that include the 
crystallisation of the astral body, be able to manifest magical energies 
without recourse to the procedure of magical ritual. Symbolism is therefore no 
longer necessary although it may still be used by the new Master or Mistress.  
        The third interpretation of the abyss comes from the Society of Dark 
Lily who teach that it is symbolic of the journey from Initiate to Adepthood. 
As such, the Satanist passes through the Abyss over a long period of time in 
order to attain Wisdom: the 'Abyss is that awful thing you go through or go 
across to get to where you think you want to be, that is, Adepthood.'(16) The 
method whereby the Satanist passes through the abyss may vary from individual 
to individual. The Master who leads the Society of Dark Lily suggests however 
that there is only one method to cross the Abyss and that is that the 
individual must 'subdue [his or her] subconscious mind.'(17) By subjugating 
one's subconscious mind the individual gains complete control over his or her 
actions and reactions, thoughts and feelings. Here then every part of the 
individual's mind - both conscious and unconscious (or subconscious) is 
understood and controlled. 

        One more notable interpretation of the energies representative of the 
Abyss is the doctrine of the Qliphoth. This concept links the Christian 
apocryphal tradition of the abyss, or bottomless pit with the Cabalistic 
concept of energy that was left over from the creation of the universe known 
as the Qliphoth. The Qliphoth, or 'Kelipth'(18) are described as being 'husks' 
or 'shells' by Asim MaTheP Lamm.(19) 'They are the waste or litter or filth 
which the organism of the universe gives off.'(20) From this perspective the 
Qliphoth can be utilised by the Black Magician to work dark magic, using a 
powerful form of universal energy. As such, Kenneth Grant, the head of the 
English Lodge of the Ordo Templis Orientis, more commonly known by it's 
initial's O.T.O., has written a trilogy of books on the subject of using such 
dark energies. This has been formulated into the 'Typhonian Current,' a system 
of magic that works with the dark side of the Cabalistic Tree of Life. 
Although some groups such as the Order of Nine Angles oppose a Cabalistic 
interpretation of Satanic magic, the O.T.O. uses what is described as 'the 
esoteric doctrines of the 'black' magick of the left hand path.'(21) 
Opposition to Left Hand Path Cabalism is largely due to an aeonic approach to 
magic in general which views the Judeo-Christian esoteric and mystical 
traditions as being a distortion upon the pagan ethos which lacked any 
absolute duality. This is indicated by the dual nature of the pagan gods, 
possessing both light and dark sides, rather than being either solely good or 

        Working with the energies of the abyss there are obviously innumerable 
dangers that threaten both the sanity and the life of the Satanist that seeks 
to pass through or across the Abyss. Reasons for this danger lie in the 
requirement of specific preparation of both body and mind. According to the 
Order of Nine Angles the two main problems that may occur are most likely to 
be 'madness or extreme personal dis-orientation resulting in a 'possessed' 
personal life and/or loss of vitality... [or] personal delusion about one's 
own abilities and understanding, both personal and magickal.'(22)  

        Yet for whatever method that is used to cross or pass through the 
Abyss there can primarily be one of three results. Firstly the individual may 
renounce the Satanic quest, secondly the energies encountered may cause 
dramatic changes detrimental to the individual's psyche and thirdly the 
individual may pass through successfully achieving Adepthood and wisdom. 

        The first result, that of renunciation, occurs when the individual has 
gained more knowledge than he or she can cope with. Explanations of such 
 a development can only be inadequate due to the nature of the changes in 
consciousness that such knowledge brings. Reality, for the individual has 
changed, everyone else remains the same, but the Satanist now sees things in a 
completely different way. An analogous example of this experience would be as 
follows. Imagine you are standing in the hallway of a house. The hall light is 
already turned on, but, since it is night-time you need to turn on the light 
whenever you enter a different room. When you enter the dining room you turn 
on the light and see on the table the severed head of a policeman. This scares 
you and your immediate reaction is to leave...  The analogy is simple, the 
light is the acquisition of knowledge. But once you have learnt something - 
seen the policeman's severed head on the table - you cannot unlearn it. 
Therefore you have to live with that knowledge. The acquisition of occult 
knowledge concerning oneself and the world is not simply learning how to do 
spells, invoke demons or make a pact with the devil, rather it implies the 
acquisition of something that will drastically change the way the Satanist 
sees the world. It is akin to the eastern concept that life as man knows it is 
an illusion and that magical traditions can take man from the falsehood of 
normal uninitiated life, to the truth and meaning of existence. Renunciation, 
once one has begun to explore both oneself and the world at large, is 
therefore not uncommon.  
        The second result of entering the Abyss is far harsher than 
renunciation of the quest. For this is the path that leads to dementia, 
delusion and/or death. Primarily this is experienced when the Satanist seeks 
to encounter demonic, chaotic, negative or darker energies before he or she is 
ready. Preparation for such invocation is a lengthy process. Cathartic rites 
such as the Black Mass may be of use here, where the individual re-programmes 
his or her mind and emotions in order to free him or herself from the 
unconscious influence of repression, morality and guilt. If there is doubt or 
uncertainty within the Satanist's mind the energies may manifest in a manner 
that is detrimental to the Satanist. Many people consider the examples of 
individuals using black magic, Ouija boards and so forth as always causing 
harm to the individuals themselves, but this is a misunderstanding, since the 
individual using such methods must undergo a process of catharsis in order to 
remain in conscious control of the forces summoned. It is for this reason that 
some Satanic groups promote indulgence and then control of the animal nature 
in man. 

        Although outwardly the traditions of the Order of Nine Angles and the 
Society of Dark Lily both approach and describe the concept of the Abyss 
differently, there are similarities when one considers what occurs when there 
is a successful passing of the Abyss. Thus the concept of 'all is one' is 
found in both systems. Yet both groups advocate a maintenance of individuality 
in relation to a unification with the natural order of the cosmos. Thus there 
is no loss of self-hood in Satanic tradition, no absorption by the godhead as 
represented by the Right Hand Path traditions.(23) 

        Together with a unification with the natural order, is the acquisition 
of wisdom that is found not only in Satanic and Left Hand Path traditions but 
also in those of the Right Hand Path. Here wisdom refers to an understanding 
of the cosmos in essence, as it is. From a Jungian perspective it implies a 
withdrawal of not only one's own projections but also of all the projections 
from all other people onto the universe. Everything is therefore understood 
according to its inner nature rather than its exterior form. This is referred 
to as 'acausal perception' by the 
 Order of Nine Angles, that is, perception that occurs other than causally and 
it is this form of perception, partly as a product of a successful crossing of 
the Abyss, that is said to determine the adept from the initiate. 

        Lastly the Order of Nine Angles believe that personal Wyrd or Destiny 
is finally achieved when the individual successfully passes through the Abyss. 
The Satanist has then passed the personal and become part of the larger 
natural forces a 'Becoming-One with them'(24) whilst maintaining his or her 
individuality. Finally, as the Adept guiding the Society of Dark Lily says 
'there is no question of choosing to take the Right Hand Path or the Left Hand 
Path. There is only one route. You either cross or you do not cross. But what 
you do when you get to the other side is entirely up to you. You then have 
access to everything.'(25) 
 Ritual Sacrifice

        The concept of ritual sacrifice has been the subject of much debate 
within the sphere of the Satanic underground. On the whole there can be seen 
to be two main camps emerging. On one side lies groups such as the Order of 
Nine Angles and the now-defunct Friends of Hekate. These groups, although 
differing in their approach to ritualistic magic, can be said to promote the 
use of human and/or animal sacrifice under certain conditions and for specific 
reasons. That is, they promote the conscious and willed use of sacrifice 
rather than the weak indulgence epitomised by the modern day serial killer who 
has no or very little control over his actions. On the opposite bench can be 
found the Society of Dark Lily, the Church of Satan and the Temple of Set. 
Lying inbetween both camps can be found the diabolist who may sacrifice 
animals during his or her rituals of invocation. Yet whilst the diabolist - 
who often is a solo practitioner, working alone and in secret - may kill 
animals in his rites, it is doubtful if he would perform human sacrifice on 
the scale of the Order of Nine Angles or the Friends of Hekate and it is to 
these two groups one should turn in order to gain a deeper and more 
constructive insight into the concept and of human sacrifice. 

        The Friends of Hekate, operated throughout England between the 1960's 
and the 1980's. Although the group is believed to still operate under a 
different name or names, they have been linked to a number of disappearances 
and deaths that occurred in Sussex during the 1970's and 80's. Altogether the 
deaths of five people have been connected to the sacrificial rites of the 
Friends of Hekate: a policeman, a vicar, an old age pensioner and two women 
all disappeared during this space of time. Both the policeman and the vicar 
were found on a ley line and furthermore, both the vicar - whose disappearance 
occurred on 31st October - and the policeman were found in an area that had 
been thoroughly searched beforehand. The vicar himself was the rector of two 
villages in Sussex where a number of Satanists were alleged to operate and, 
according to a letter received by Toyne Newton, author of 'The Demonic 
Connection' which examines the activities of the Friends of Hekate and the 
concept of an international Satanic conspiracy, members of the Friends of 
Hekate actually lived within these villages. Another supportive piece of 
evidence to suggest accusations of human sacrifice are true concerning the 
Friends of Hekate, comes from a letter addressed to Toyne Newton, care of The 
Unexplained magazine. In this letter the anonymous writer practically confirms 
that the Reverend was ritually sacrificed by the Friends of Hekate:

        'A few years back a friend of mine joined them, they are called the 
friends of Hekate, they meet in the woods and barn up by the church and make 
ritual sacrifices at the time of Orion and the archer.' 

The anonymous writer goes on to say that his friend:

        '...was very frightened when the police (were) looking out for the 
vicar you mention (Rev. Harry Neil Snelling) and when I said I was going to 
join the search party on the downs he said no need, they'd got him.'(26) 

        Whilst the evidence points to the fact of ritual sacrifice by the 
Friends of Hekate, little is actually known of their rites although they are 
believed to focus specifically upon the worship of the ancient Greek goddess 
Hekate. Whilst the information concerning the connection of the Friends of 
Hekate with human and animal sacrifice is both scarce and 
 hypothetical a far more open approach is advocated by the Order of Nine 
        The sacrificial tradition of the Order of Nine Angles is believed to 
date back to the time of the semi-mythical land of Albion. Originally the 
Order of Nine Angles state that the sacrificial custom occurred once every 
seventeen years, when a Priest of the tradition was sacrificed in order to 
'retain the 'cosmic balance' - in modern times to keep a nexion open.'(27) 
This tradition has continued until modern times and although it is believed to 
have remained as it once was in essence, the outward form, that is, the words 
and chants of the ritual are believed to have been altered over the years. 
What is understood is that the ritual sacrifice was performed in honour of the 
dark and violent goddess Baphomet - the severed head being associated with her 
worship. The Priest himself would have secured an acausal existence in the 
Land of the Dark Gods and would thereby become immortal. 

        In more modern times the Order of Nine Angles approach to ritual 
sacrifice has significantly altered from a willing sacrificial victim  - that 
of the initiated Priest - to that of an unwilling sacrificial victim. Yet such 
acts are not performed without conscious decision, accurate planning and 
reasoned behaviour, for the Sinister Satanist - as a follower of the Order of 
Nine Angles Tradition is sometimes known - is an individual who is in control 
of his or her actions, actions that are both conscious and willed. It is for 
this reason that the victims, or Opfers as they are more commonly known, are 
usually selected in this tradition impersonally. They are tested according to 
their character and, should they fail the test, are judged to have selected 
themselves. As an Order of Nine Angles manuscript states 'the actions/life of 
a victim are indicative of weakness, of all these traits and actions which 
Satanists despise. Things such as cowardice, sycophancy, treachery, fear, lack 
of self-discipline.'(28) Combined with this judgement is the decision to 
select an Opfer whose death will in some way aid the Satanic dialectic. As 
such victims include 'zealous interfering Nazarenes'(29) over-inquisitive 
journalists or politicians or businessmen whose philosophy and actions are 
anathema to the Satanic Spirit.

        Probably the most Sinister of all rites of Sacrifice to be found in 
modern days is the rite known as The Sinister Calling. The rite itself 
requires a complete Satanic Temple trained in sinister chant and 'assumes 
willing sacrifice.'(30) The preparation for the rite which takes places over a 
period of seven days requires all Temple members participating to adhere to a 
Black Fast. The Fast itself demands absolute silence save for the chanting 
nine time a day at sunset of the Diabolus, a Satanic version of the Christian 
Dies Irae chant. Further the members must 'wear only ceremonial robes, will 
abstain from intoxicating drinks and sexual pleasures and eat no meat.'(31) 
The rite may be performed in one of three locations: A sinister Temple, a 
cave, or an isolated hilltop. Prior to the actual rite the sacrificial Priest 
is chosen by lot. The congregation then assemble in the Temple and the rite 
begins. The Priestess serves as the altar for this rite whilst the Opfer is 
held by the Temple Guardian. The Master and the Mistress then conduct the rite 
which begins with a ritual dance accompanied by the rhythmic chanting of 
"Binan ath ga wath am." The Master of the Temple opens a nexion, or gate to 
the realm of the Dark Gods from which the Dark Gods will presence themselves 
if the rite is successful. The Opfer-Priest is then united with the Priestess 
in coition whilst the Priestess visualises the Gate opening further. The 
Priest is then led away 
 to a secluded place where the Master of the Temple will then perform the 
ritual sacrifice. Returning to the Temple the Master will present the Mistress 
of the Earth with a bowl containing the blood of the sacrificed Priest. The 
Mistress will then wash her hands and face in his blood as a representation of 
the dark goddess Baphomet. The rite itself is concluded with a feast. 

        An alternative ritual of sacrifice is that known as the Giving which 
occurs once every 51 years. The function of human sacrifice according to the 
Order of Nine Angles occur on two levels. Firstly it releases a vast amount of 
magical or psychical energy that can be directed in accordance with specific 
goals, or, alternatively stored in a crystal for later use. The second use of 
human sacrifice is that it 'draws down dark forces or 'entities.'(32)

        One other aspect of the Order of Nine Angles methods of sacrifice is 
that the victim is traditionally beheaded. This tradition stems back to the 
ancient head cults of Europe, a tradition that was still in existence in Great 
Britain up until at least the 17th century, when a Scottish clan leader 
beheaded seven treacherous member of the Madonnell clan and ceremonially 
washed their heads in a well on the shore of Loch Oich. 

        Differing from the two groups mentioned above, the Church of Satan and 
the Temple of Set have both actively disputed the traditional view that 
Satanists need to sacrifice humans or animals. The Temple of Set have even 
gone to the extent of banning its members from association with the Order of 
Nine Angles due to the latter's views on, and advocation of, human sacrifice. 

        The Church of Satan have approached the choice of human and animal 
sacrifice from the perspective of the amount of energy that it dispels. When 
comparing this dissipation of energy with the energy produced through 
emotional  and sexual release, Anton La Vey, High Priest of the Church of 
Satan, concludes that 'the only time a Satanist would perform a human 
sacrifice would be if it were to serve a two-fold purpose; that being to 
release the magician's wrath in the throwing of a curse, and more important, 
to dispose of a totally obnoxious and deserving individual.'(33) It is 
apparent then that there is a comparison between the Order of Nine Angles 
methods for the selection of victims and that of the Church of Satans. Both 
select victims that are naturally obvious as targets for Satanic wrath. 
However, the Chruch of Satan, although adhering to this Satanic tradition, do 
not actively carry out direct human and/or animal sacrifice as do both the 
Order of Nine Angles and the Friends of Hekate.   

        It can be seen from the above examples, stemming from modern Satanic 
traditions, that the concept of the virgin or small-child as victim is 
obsolete in modern Satanism and whilst the media often portrays the essential 
nature of Satanism as one that advocates and indulges in virgin sacrifice, 
child abuse and the like, the actual fact of the matter is that traditional 
Satanic groups, such as the Order of Nine Angles and the Church of Satan, 
would be more inclined to sacrifice the child abuser than the child. 

        Throughout this survey of Satanic Black Magic there has been an 
attempt to approach the subject without recourse to the sensationalism that 
often appears in the reports of Satanic activity made by the media and the 
church. There has also been an attempt to focus upon the reasons behind the 
practice of Black Magic by Satanists rather than simply focusing upon the 
rituals themselves. Thus, where Satanic traditions, such as that of Sacrifice 
are discussed there has been an attempt to relate the reasoning behind the 
tradition and thereby reveal the reasons why such a tradition exists. 

        It is hoped that in virtue of the areas discussed, it has also been 
shown that Satanism can no longer simply be reduced to a 'cult' phenomenon 
with all the associated stigma that is attached to the word. For Satanists, 
freedom from society and most especially morality, is an important aspect of 
Satanism. Yet this does not imply that Satanism can be reduced purely to a 
process of cathartic rebellion. Thus, some teachings within Satanic groups, 
most notably those advocated by the Order of Nine Angles and the Society of 
Dark Lily, focus upon the attainment of wisdom and of an understanding of how 
the universe works devoid of the individual's subjective feelings, wishes or 
desires. There is therefore no attempt to hide from the natural laws of the 
universe or from the fierceness and danger that such laws imply. 

        Further, Satanists believe that Satanism, by virtue of it's adherent 
philosophies, is a system of magical practice that is suitable for only a 
minority of individuals who can see through the traditional morality of the 
day. In itself Satanism is not dedicated to acquiring new followers. Rather it 
is considered by the Satanists themselves as a method for personal evolution 
whereby the individual may reach a higher level of awareness; an expansion of 
consciousness and it is this that reveals, according to the Satanists, the 
true nature of the Left Hand Path. For the difficulties in achieving such a 
freedom of thought are evident in the fact that very few individuals can claim 
to have successfully passed through or beyond the Abyss and gained direct 
knowledge of the universe as it is in essence. Thus Satanism maintains the 
theory that man, as he is, is only a partly developed being, a being that 
through the practices of Satanic magic, and magic in general can complete his 
 Appendix I                     The Left Handed Path - An Analysis
 Appendix II                    Re-Defining Satanism
 Appendix III           Satanism and Child-Abuse

 Notes & References

1. Graham, Magdalene. Re-Defining Satanism. Dark Lily 8 (Dark Lily: London, 
1989), p. 10.

2. Cavendish, R. The Black Arts (Pan Books Ltd: London, 1967), p. 331.

3. ibid, p. 331. 

4. Society of Dark Lily. 'Dialogue Between Adept and Pupil' in Dark Lily 1 
(Dark Lily: London, 1987), p. 10.

5. The name astral body is a term used to refer to a magical body created from 
psychical energy by magical methods such as prolonged visualisation. It is 
considered to consist of a form of energy that vibrates at a higher level than 
the physical matter. 

6. Rhodes, H.T.F. The Satanic Mass (Rider & Company: London, 1954).

7. Cavendish, Richard. The Black Arts (Pan Book Ltd: London, 1967), p. 345.

8. La Vey, Anton. The Satanic Rituals (Avon Books: New York, 1972), p. 34. 

9. Robury, Conrad. The Black Mass, in The Black Book of Satan (Brekekk: 
Newport, Year of Fire 102), p. 15. 

10. The Jungian Shadow is the name given to the darker side of the 
individuals' psyche. It consists of repressed instinctive energy. The Order of 
Nine Angles believe that the white European race possesses a collective shadow 
which was presenced during the Third Reich. 

11. Order of Nine Angles. Satanism, Blasphemy and the Black Mass (Order of 
Nine Angles. No publishing date). 

12. Society of Dark Lily. 'The LHP View of Sex-Magick' in Dark Lily 6 (Dark 
Lily: London, 1988), p. 12.  

13. ibid, p. 12. 

14. Society of Dark Lily. 'Sex and the Occult' in Dark Lily 10 (Dark Lily: 
London. 1990), p. 16.

15. Revelations 9:1-3.

16. Society of Dark Lily. 'Crossing the Abyss' in Dark Lily 4 (Dark Lily: 
London, 1988), p. 17.

17. ibid,  p. 18. 

18. Cavendish. Richard. The Black Arts (Pan Books Ltd: London, 1967), p. 296.

19. Lamm, Asim MaTheP, The Qliphoth (MaTheP Lamm. 1991). 

20. Cavendish, Richard. The Black Arts (Pan Books Ltd: London, 1967), p. 296.

21. Grant, K. Nightside of Eden (Skoob Books Publishing: London. 1994), 

22. Order of Nine Angles, 'The Abyss' in Hostia volume I (Thormynd Press: 
Shrewsbury, 1992).
23. The Right Hand and Left Hand Paths are distinguished primarily in that 
whilst the Right Hand Path primarily accepts an absolute duality, understood 
to a certain extent in the belief in an absolute morality, the Left Hand Path 
accepts an interaction of what may be inadequately termed good and evil. See 
Appendix 1.

24. Order of Nine Angles. 'Notes on Esoteric Tradition - X,' in Fenrir vol. IV 
no 1. (Rigel Press: York, 1996).

25. Society of Dark Lily. 'Crossing the Abyss.' Dark Lily 4 (Dark Lily: 
London, 1988), pp. 18-19.

26. Newton, Toyne. The Demonc Connection (Blandford Press: Poole, 1987), 
between pp. 96 and 97.

27. Order of Nine Angles. 'Esoteric Tradition VI: Baphomet, Opfer and Related 
Matters' in Hostia volume II (Thormynd Press: Shrewsbury, 1992).

28. Order of Nine Angles. 'Victims - A Sinister Expose' in Hysteron Proteron 
(Thormynd Press: Shrewsbury, 1992).

29. Order of Nine Angles. 'A Gift for the Prince - A Guide to Human 
Sacrifice.' in Hostia volume I (Thormynd Press: Shrewsbury, 1992).

30. Order of Nine Angles. 'The Sinister Calling.' in Hostia volume II 
(Thormynd Press: Shrewsbury, 1992).

31. ibid. 

32. Order of Nine Angles. 'A Gift for the Prince - A Guide to Human 
Sacrifice.' in Hostia volume I (Thormynd Press: Shrewsbury, 1992).

33. La Vey, Anton. 'The Book of Lucifer.' in The Satanic Bible (Avon Books: 
New York, 1969), p. 88. 

Barton, Blanche. The Church of Satan Hell's Kitchen Productions, Inc.: New 
York, 1990.

Baskin, Wade. Satanism Citadel Press: Secaucus, 1972.

Beest, Christos. The Black Book of Satan III Rigel Press: Shrewsbury, Year of 
Fire 103.

Beest, Christos. Caelethi. The Black Book of Satan II Thormynd Press: 
Shrewsbury, Year of Fire 103. 

Black, S. Jason, & Hyatt, Christopher S. Ph.D. Pacts with the Devil New Falcon 
Publications: Phoenix, Arizona, 1993. 

Brown, Stephen. The Satanic Letters of Stephen Brown Thormynd Press: 
Shrewsbury, No publishing date given. 

Cavendish, Richard. The Black Arts Pan Books Ltd: London, 1967.

Collins, Andrew. The Black Alchemist. ABC Books: Leigh-on-Sea, 1988.

Collins, Andrew. The Second Coming. Century: London, 1993.

Dark Lily. The Voice of the Left Hand Path. No's 1 - 15. Dark Lily: London, 
1987 - 1993. 

Fenrir. Volume IV. Nos 1 & 2 Order of Nine Angles. Rigel Press: York, 1996.

Gettings, Fred. Dictionary of Demons. Rider: London, 1988.

Grant, Kenneth. Nightside of Eden. Skoob Books Publishing: London, 1994.

Holy Bible, The. Oxford University Press: London, 1937.  

LaVey, Anton Szandor. The Satanic Bible Avon Books: New York, 1969.

LaVey, Anton Szandor. The Satanic Rituals Avon Books: New York, 1972.

Long, Anton. Hostia. Secret Teachings of the O.N.A. Volume III Thormynd Press: 
Shrewsbury, 1992.

Long, Anton & O.N.A. Hysteron Proteron. Inner Teachings of the O.N.A. Thormynd 
Press: Shrewsbury, 1992.

Long, Anton. Satanism: An Introduction For Occultists. Thormynd Press: 
Shrewsbury, 1992. 

Lurker, Manfred. Dictionary of Gods and Goddesses, Devils and Demons 
Routledge: London, 1988.

Man, Myth & Magic. 12 volumes. BPC Publishing Ltd: London. 1971. 

Newton, Toyne, The Demonic Connection Blandford Press: Poole, 1987.

O'Grady, Joan. The Prince of Darkness Element Books: Shaftesbury, 1989.

Order of Nine Angles. Hostia. Secret Teachings of the O.N.A. Volume I Thormynd 
Press: Shrewsbury, 1992.

Order of Nine Angles. Hostia. Secret Teachings of the O.N.A. Volume II. 
Thormynd Press: Shrewsbury, 1992.

Parker, John. At the Heart of Darkness Sidgwick & Jackson Ltd: London, 1993. 

Rhodes, H.T.F. The Satanic Mass Rider & Company: London, 1954.

Robury, Conrad. The Black Book of Satan Brekekk: Newport, year of Fire 102.

Ruthven, Suzanne. Malleus Satani. The Hammer of Satan ignotus press: London, 

West, Thurstan. Naos (A Practical Guide to Modern Magick.) Coxland Press: 
Reading, 1990.

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