- 199 -

noninitiates this results in the ba being sensed as a

dreamy, meditative "state of being" which, if
indulged in with persistence and intensity, leads to
its overwhelming the other souls, hence "nirvana"
and similar states of ba-ecstasy.

6. Ka

The transmigration-emanation. The ka is

the complete mirror-image of all eight natural and
non-natural emanations, fused into an avatar,
Doppelgiinger, or Horla, a completely metaphysical
remanifestation of oneself which can exist and
displace without limit, both within the non-natural
universe generated by one's ba and within the
physical universe of the natural neteru as well.
It is the ka that, through the ab, enters the
natural universe through "identity gates" such as
pictures or statues of the individual, or utterance of
the individual's name(s) (the ren), as well as
through conducive locales such as temples and
geological & architectural anomalies.
While the ba may, particularly posthumously,
lose awareness of itself through the paradoxical
expansion of that consciousness into its entire
perceptive field, the ka remains immortally finite,
distinct, and otherness-separate . Thus in an
expressive, active sense it becomes the externally­
identifiable individual beyond physical death.
Nowhere is the ka better illustrated than in
initiate Bram Stoker's The Jewel of Seven Stars.
Film treatments of this work, such as Hammer's
Blood from the Mummy 's Tomb and the more
recent The Awakening, have done it a grotesque
disservice. In Stoker's original text it is in no sense a
horror story, but rather a fascinating and romantic
 - 200 -

mystery: Who was Tera of ancient Egypt, this

marvelous sorceress-queen who took with her to her
tomb only a ruby scarab inscribed with the
constellation of the Thigh of Set (our "Great Bear")
and the hieroglyphs mer (love) and men a b
(patience)? Listen to the words o f the woman of our
own era with whose ka Tera came gently to merge :

I can see her in her loneliness and in the

silence of her mighty pride, dreaming her own
dream of things far different from those around
her. Of some other land, far away under the
canopy of the silent night, lit by the cool, beautiful
light of the stars. A land under that Northern star,
whence blew the sweet winds that cooled the
feverish desert air. A land of wholesome greenery,
far, far away. Where were no scheming and
malignant priesthood; whose ideas were to lead to
power through gloomy temples and more gloomy
caverns of the dead, through an endless ritual of
death ! A land where love was not base, but a divine
possession of the soul! Where there might be some
one kindred spirit which could speak to hers
through mortal lips like her own ; whose being
could merge with hers in a sweet communion of
soul to soul, even as their breaths could mingle in
the ambient air! I know the feeling, for I have
shared it myself. I may speak of it now, since the
blessing has come into my own life. I may speak of
it since it enables me to interpret the feelings, the
very longing soul, of that sweet and lovely Queen,
so different from her surroundings, so high above
her time! Whose nature, put into a word, could
control the forces of the Under World; and the
name of whose aspiration, though but graven on a
star-lit j ewel, could command all the powers in the
Pantheon of the High Gods. And in the realisation
of that dream she will surely be content to rest!

In Love and Patience we are taught the secret

of true immortality - not the repulsive reanimation
of corpses (anastasis nekron) of Christianity, nor
the vague confusion of reincarnationists - but the
 - 201 -

infinite radiance of one's MS by its most magnificent

expression, and with a serene transcendence of
natural time.
The last two emanations are unique in that
they must arise from the individual, and require
initiate consciousness to do so, per the formula
Xepera Xeper Xeperu ("I Have Come Into Being and
Created That Which Has Come Into Being.").

7. Sekhem

The neter-emanation. While the term

sekhem is ordinarily translated as "power", this is
misleading, because it is power in a very rarified
sense - that emanating from the neteru themselves.
For this reason it is also described as "the power of
the stars" through which the neteru manifest in the
natural universe. The sekhem combines with the ab
(as, in effect, a temple within one's consciousness),
to draw down the essence of one or more adored
neteru to indwell therein.
Activation of the sekhem has another effect:
every incidence infuses the Initiate with more of the
neter invoked, to the cumulative degree that the
Initiate's personality becomes accented by the
neter's: seeing as that neter sees, speaking as that
neter would speak, acting as that neter would act.
Hence it is the sekhem which makes possible, and
ultimately consecrates priesthood of a neter in the
individual so aligned. Once this transformation has
taken place, it cannot be undone ; at most it may be
sublimated or repressed, but only at great cost to the
priest's or priestess' very sanity.
 - 202 -

8. Akh

The star-emanation. Beyond the priesthood

of the sekhem is the akh, in which the Initiate rises
to the company of the neteru as one of their essence,
if not of them absolutely. Such one is
indistinguishable from the actual neteru except by
the neteru themselves. Such a mode of existence
departs completely from all concern with physical
displacement within natural-universal references or
boundaries, manifestation, or action, and affects
otherness only by the radiance of its presence. While
it does not destroy any of the other emanations, it
permeates all of them, such that henceforth they all
exist in conformity and concert with it.
 - 203 -

ITT
13e.nar
Groria Te.rrae.
-
20 4 -
 - 205 -

"Or a N_eoph9te, and Mow the 13rae� t\_rt W"as

R._eQeaied unto M1m 09 the 'Fiend t\_smoer''
- 206 -
 - 207 -

A. The Magician

It is the curse and the blessing of humanity to

exist simultaneously in two worlds : that of the
tangible real and that of the intangible ethereal.
Unlike all other animals we are not content
with physical life's sensations ; despite sober
argument and methodical science we never quite
believe that "this is all there is" to our existence. We
are drawn, some gently, as in fantasy and dream,
some more insistently and passionately, to -
something else, something greater, something that
lifts our being and our significance clear out of
nature, far beyond the realms of atoms and
molecules : an magnificent mrelstrom of gods and
daemons for whom "reality" is but a poor crutch for
brutes on the periphery of their much larger
umverse.
If the mystic is content to dream about this
other universe and the artist to convey glimpses of it
in music, paint, or pen, it is the passion of the
magician to interact with it. The magician seeks to
draw its presence and power into the lesser world, to
change that world by its touch.
 - 208 -

The mag1c1an fumbles at this. There are no

ordinary tools Here that he can reliably apply There,
and the great rays of the gods that flow so inexorably
and thrillingly through "nature" are just as elusive.
They are to be glimpsed out of the corner of one's
eye, unexpectedly. The magician struggles to fashion
new and different tools for control which he, in his
semblance as sentient, natural man-beast, can use
reliably and repeatedly, as one would a wrench or
hammer.
To non-magicians his efforts may appear
bewildering, even foolish. They are illogical. They
don't make sense. They are but "melted into thin
air". Perhaps they are even harmful in that they
entice others into the same useless folly, draining
energy which might better be put to serious,
practical labor. The magician may thus find himself
ignored as an irrelevant eccentric, perhaps even
ostracized as someone dangerously insane.
Yet he continues with his great work, his search
for tools. Sometimes he thinks he has indeed found
or fashioned just such a different kind of wrench or
hammer, and he writes down descriptions of it and
instructions for its use. Sometimes other magicians,
in their quest for tools, come across what he has
written and try his ideas for themselves. And
sometimes they indeed seem to work, and so
another brick has been added to the bridge between
Here and There. Let us now examine, and perhaps
venture out upon that bridge.
The Temple of Set defines magic according to
two general categories: White and Black. These
have precise meanings which may quite different
from the way the terms are casually used by
nonSetians. To begin with, neither category is
i n h e r e ntly " go o d " o r " evil " ; the cate g o r i e s
 - 209 -

encompass techniques only. Either may be used for

intentionally or unintentionally beneficial o r
harmful purposes.

B. Definition

Individual humans find themselves juxtaposed

to the Objective Universe (OU) as created and
Natural Law (NL)-ordered by the neteru, and a
variable number of Subj ective Universes (SU)
created by oneself and/ or other discrete intellects.
Magic consists of the language and tools by
which an individual renders either type of universe
intelligible and is thus able to methodically interact
with and influence it.
Such language & tools may be considered as a
continuum : a sliding-scale: When widely-known and
generally-accepted [particularly pertinent to the
OU] , they are called "science". The more obscure
and unknown are called "magic".
As we have seen, academic science seeks to
discover and codify the "how" of NL science; it
regards the "why" as undiscoverable because it is
metaphysical .
Religions are such because they propose to
understand and explain metaphysics. And as we
have also seen, all but the Satanic/Setian do so
ineffectively, on the basis of baseless myths and
vague, tautological argument. Their magic thus
amounts to more- or less-elaborate self-deception,
and is herein defined as White Magic (WM) .
Actual, functional magic prerequires the
realization and acceptance of the individual as an
entity and discrete intelligence external to OU & SU;
a Ds being . It is this premise which both
materialism and conventional religion fear to
 - 210 -

acknowledge or accept. This is the true reason they

both fear "5D language & tools", which they [and
we] call Black Magic ( B M ) . The difference,
obviously, is that Black Magicians do not fear them,
and indeed actively pursue and apply them.
Also different from popular superstition and
stereotype : There is no morality inherent in
either WM or BM . They are tools only, and any
moral values, motives, decisions come from the user
of the tool, not the tool itself. So WM can be used
nefariously and BM benignly. [Morality & ethics in
magic are treated in detail later.]
It is axiomatic in conventional religions that
the OU as created and ordered by El reflects his
prejudices, e.g. "morality". Therefore WM is good
and acceptable insofar as it panders to El and does
not i n s ult h i m . Religi o u s - ritual i z e d WM i s
accordingly called "prayer", along with ceremonies
which glorify the supposed moral aspect of El.
Accordingly WM is useful only within the limits
of prayer and glorification. Anything beyond that
would be an insult to, a usurpation of El and thus
blasphemy.
As you've probably figured out by now, the
Satanic Bible's purpose is first to explain the reality,
the actuality of the OU/SU environments and the
p h e n o m e n o n & disti n cti o n of i n d e p e n d e n t
humanity, which was done i n "Lucifer".
This next section, " Belial", is an introduction to
BM and its application. Assuming, in other words,
that you now understand what Satanism really is,
this is where you learn what you can do with it.
 - 211 -

C. Universal Language

1. Objective

The structure and mechanisms - NL - of the OU

are omnipresent and immutable. Thus NL need only
be discovered, established through repetition (the
"laboratory method"), codified, and used: science.
Appropriately the language of science is fixed,
structured, sufficiently tied to OU phenomena that it
shares their phenomenological consistency and
reliability: mathematics, chemistry, physics, etc.
Non-scientific language can be and is used to
dialogue and speculate concerning the OU. In
"respectable, academicing" settings, however, effort
is made not to venture far afield from known,
scientific laws and theories accepted as laws.

2. Subjective

To the extent that SUs are constructed

reasonably and rationally, the tools of science and
the language of logic can be applied therein as well,
somewhat less reliably than in the OU, of course.
But SU s can also differ extraordinarily from
OU "reality", and as they do, their tools and
language stray commensurately from science and
logic.
At the imaginative and creative extreme of
fantasy, the language and tools depart completely as
well; now they exist in a reality of their own. This is
the realm of magic.
 - 212 -

Defined in this specific context and application,

magic is "the art and science of causing change in
accordance with will" 109.
Within the completely malleable SU it is
equally fluid and free, simply providing a means for
displaying, discussing, and enjoying the creative
infinite. Friedrich Nietzsche referred to this as "the
building of horizons" [beyond the known] , and in
the visual arts of the Decadents, Surrealists,
Expressionists, and Art Deco Modernists it finds its
visual sensory extreme, as in literature with the
poetry of Clark Ashton Smith 110 and James
Thomson 111, and the prose of Lord Dunsany, Edgar
Allan Poe, H . Rider Haggard, Jules Verne, Bram
Stoker, Abraham Merritt, and H . P . Lovecraft.
Dwelling and wandering amidst such pure
fantasia, magic is "completely at home" : an artistic
and sensual interpretation and accentuation of its
surroundings . And indeed as such, no more
remarkable than an artist's paintbrush.

D. Tools

1. White Magic

Conventional religious ritual is a device for

autohypnosis of the celebrant and varying degrees of
mass-hypnosis for the audience. The mechanical
liturgies have a relaxing, dulling effect upon the
mind, placing it in the (alpha-wave) mood most

1 09 Aleister Crowley's famous definition.

11° Cf. "The Hashish-Eater, or The Apocalypse of Evil".

m Cf. "The City of Dreadful Night".

 - 2 13 -

receptive to the conditioning (i.e. the sermon or

other main body of the ritual) .
WM i s a highly-concentrated form of such
ritual . The practitioner seeks a fo cus of his
awareness and powers of concentration via an
extreme degree of autohypnosis. The technique may
be used simply for meditation or entertainment
through mental imagery ("astral projection"). Or it
may be used to focus the will towards a desired end -
a cure, curse, etc. To accomplish this, the magician
envisions a god or dremon with the power to achieve
the goal, then concentrates his will into an appeal.
The god or dremon then carries out the appeal, more
or less effectively - depending upon the strength of
the magician's conviction of its power as a
functioning entity. 112
From a LHP perspective, all conventional
religious, and RHP "occult" ritualism falls under the
heading of WM. Intrinsically it is inauthentic and
impotent. Its power derives rather from what it gets
people to believe and do when it is used as a
psychological individual- or mass-control device.
Thus, for instance, any sort of advertising or
propaganda is an application of WM, though neither
users nor targets may [and probably wouldn't]
employ that term.

2. Black Magic

a. Lesser

L e s s e r B l a ck M agic ( L B M ) involves no
autohypnosis or conditioning of the mind to make it

112 Crowley, Aleister, Magick, pages # 151-284. LaVey, Anton,

The Satanic Bible, pages #no- 152; The Satanic Rituals, pages
# 15-27.
 - 2 14 -

receptive to induced imagery. Thus, unlike WM, it is

not an exercise in self-deception. Rather it is a
deliberate and conscious effort to force the mind
outward - to identify the mix of NL governing a
situation of concern, as well as the SUs of any
humans involved, and then to devise and activate
adj ustm ents towards the magicia n ' s desired
outcome.
As you can see, this has absolutely nothing to
do with chanting Hebraic gibberish from medieval
grimoires . Leave that to White Magicians to
entertain and scare themselves.
So true, effective LBM is an exhaustively­
analytical process - more exacting than profane
academic research because there is no allowance for
taboos, sacred cows, or other "political correctness".
If the obj ective is to be realized, all factors
constituting it must fall into place.
Thus the fairytale image of LBM being an easy
shortcut to a desired OU change is anything but the
truth. The reason that LBM is more powerful than
"ordinary" plans or solutions is precisely because of
its thoroughness : it leaves nothing out, no margin
for error, no "fudge factor".
Nor is this as unrealistic as one might suppose.
All you need do is look around you at the number of
unsolved or inadequately-solved problems, both at
the personal and the social scales, to see how easy it
is to identify the flaws resulting from "selective
inattention".
An unpalatable but inevitable corollary to LBM
is what Anton LaVey called the "balance factor",
which s i m ply means not to set practically­
unattainable goals. Be a magician within your
intelligence, competence, and resources - all of
 - 2 15 -

which are of course subject to strengthening with

personal discipline and experience. 113
Another popular myth is that BM is a ritual
action, in a ritual chamber. As again may be
deduced from the above, ritualism is not a
requirement, though, as discussed below, it may
play an important and effective part.
Remember too that in LBM you are not
attempting to accomplish " miracles", e . g . the
suspension or violation of NL. Rather you are
changing the mix of NL to change the situation of
concern.
But even more importantly, remember that it is
not the OU you are attempting to change; it is the
existing, dominant CSU. This was one of the key
messages of George Orwell's 1984, and the one most
readers miss.

b. History, or
"Reality Control"

The Party said that Oceania had never been

in alliance with Eurasia. He, Winston Smith, knew
that Oceania had been in alliance with Eurasia as
short a time as four years ago. But where did that
knowledge exist? Only in his own consciousness,
which in any case must soon be annihilated. And if
all others accepted the lie which the Party imposed
- if all records told the same tale - then the lie
passed into history and became truth. "Who

11 3 Ca. 2011 I decided that I'd had enough of the epidemic of

physical warfare afflicting the planet. I therefore developed
and published the solution of MindWar (2012, 1016). The
methodology and strategy therein are practical, needing only
resolve by national & supranational actors, which I further
addressed in Find.Far (2017) . The only indeterminant is the
mushrooming PhysWar time-pressure. But MW & FF would
have been impossible absent professional expertise in Political
Science, governmental political/military affairs, & LBM .
 - 216 -

controls the past, " ran the Party slogan, "controls

the future; who controls the present controls the
past. " And yet the past, though of its nature
alterable, never had been altered. Whatever was
true now was true from everlasting to everlasting.
It was quite simple. All that was needed was an
unending series of victories over your own
memory. " Reality control" they called it; in
Newspeak "doublethink" . 114

"History" is something we can count on as a

standard of morality, as hard evidence of truth, as
b e drock a m i d s t our whirling conte m p o rary
environment of uncertainties, right?
Wrong. Historical accounts are written by
human beings with widely-varying backgrounds,
perspectives, motives, and paychecks. Even given
perfect, immediate access to all information about
an event, no two people will describe it, or its
significance, in the same way. And in historical
research there is almost never access to all relevant
information to begin with.
Daniel J. Boorstin is Librarian of Congress
Emeritus, and is a distinguished scholar and Pulitzer
Prize winner who has authored many superb
historical analyses . In his Hidden History he
proposes several laws that shape what we know as
"history" :115

(1) The Law of the Survival of the

Unread
There is a natural and inevitable
tendency toward the destruction and

11 4 Orwell, George, 1984. New York: Signet Books, 1949, page

#32.

11 s Boorstin, Daniel J., Hidden History: Exploring Our Secret

Past. New York: Vintage Books, 1989.
 - 2 17 -

disappearance of docum ents m ost

widely used; therefore there is an
i n ve r s e r e l a ti o n s h i p b etwe e n the
probability of a document surviving and
its value as evidence of the daily life of
the age from which it survives.

(2) Survival of the Durable and That

Which is neither Removed nor
Displaced
Tomb s , burial obj e cts , mum m i e s ,
temples, churches, and pyramids tend to
skew our view of the past. They give a
prominence to religion in the relics of
the past which it may not actually have
had in the lives people lived.

(3) Survival of the Collected and the

Protected
= What goes in government files. We
e m p h a s i z e p o l i t i c a l h i s t o ry a n d
government in the life of the past partly
because governments keep records while
families and other informal groups
seldom do.
(4) Survival of Objects Which are not
Us e d o r Wh i ch H ave a H igh
Intrinsic Value
It is not only in printed matter that
rarity and scarcity induce survival .
T r e a s u r e d o r h o a r d e d a r t i fa c t s
frequently survive where commonly­
used, more representative ones do not.

(5) S urvival of t h e Aca d e m i c ally

Classifiable and the Dignified
 - 218 -

Teachers teach the subjects m which

they have been instructed.

(6) S urvival of D o cuments which

Pertain to Controversies
What often passes for the history of a
practice, belief, or institution is more
accurately the history of controversies
about it.

(7) Survival of the Self-Serving: The

Psycho-Pathology of Diarists and
Letter-Writers
Historians are urged to seek records by
participants in events, preferably those
made at the time or soon thereafter.
S u c h a r e o ft e n s e l f- s e rvi n g a n d
egotistical at the expense of objectivity.

(8) Survival of the Victorious Point of

View: The Success Bias
If an invention, trend, or point of view
prevailed, it and its proponents are
assumed to be representative rather
than failed or minority alternatives.

(9) Survival of the Epiphenomena}

People often write and read books
be cause they cannot perso nally
experience what i s described. It is often
uncertain whether a writer is recording
. .
or escapmg an experience.

(1o) Knowledge Survives and will be

a c c u m u l a t e d o v e r T i m e, b u t
Ignorance Disappears
 - 219 -

The mind of the modern historian has

access to the accumulated knowledge
and experience of the ages since the
period of the past he is trying to
recapture, but for this reason he cannot
see reality as the people of that time saw
it.

What are the implications of this for the Black

Magician? It means that:

• All of the historical sources you consult are

incomplete, inaccurate, biased, and/ or incompetent
to some degree.

•• You yourself are in the grip of tacit

prejudices and presuppositions which you have
never questioned or even acknowledged as anything
to be questioned.

You can compensate for these blind spots &

biases by first becoming aware of them, then seeking
out information & sources to evaluate them.

c. Stage Magic

In both the Church of Satan & Temple of Set, I

have always recommended "stage magic" (SM) as a
superb education & experience for aspiring Black
Magicians.
You may think of S M as mere frivolous
entertainment. It is anything but that: the art &
science of detecting & manipulating an audience's
CSU, to the extent that they believe the OU NL to
have been "miraculously" violated. This is exactly
 - 220 -

what LBM involves in progressively larger and more

serious situations.
Additi o n ally S M i s i n d e e d harml e s s
entertainment, which is fun for both magician &
audience. 116 Indeed if you become skilled enough,
you may even turn it into an additional paid
profession. At the very least you can expect many
more invitations to parties !
What are these LBM skills that SM teaches and
exercises? Here's a list:

• Either control of the environment

or adaptation of the magic to it. Only
the simplest "table tricks" of magic can be
done without regard to their
surroundings. For most illusions to be
effective, the complete environment in
wh i c h t h e y a r e a ctiva t e d must b e
controlled : lighting, absence o r presence
of external noise, intentional distractions
from close attention, audience alertness
and receptiveness. While an illusion is
intended to appear s p o ntaneous , it
freque ntly requires careful advance
preparation out of view of the eventual
audience.

• Establishment of the magician's

dominant relationship. The magician
displays a persona - dress, assertive
speech, body language, pressured pace,

11 6 Unfortunately there have been instances of SM being used

for financial/publicity fraud, from spoon-bending to "remote
viewing". The SM profession emphatically condemns this, its
most famous exposer being James Randi; cf. his Flim-Flam &
related investigations.
 - 221 -

eye contact - designed to seize and hold

the attention of the audience, as well as to
gradually but inexorably replace their
wills and judgment of reality with his own.
[ T h i s i s p a r t i c u l a rl y e s s e n t i a l t o
hypnotism.]

• Dictation of the applicable

elements. The magician identifies to the
audience what objects, locations, and/ or
procedures are important and essential,
restricting the probl e m to their
interaction exclusively. The consequence
of this is that an object's behavior which
might seem unremarkable or contrived
against ordinary backgrounds or points of
r e fe r e n c e b e c o m e s s u r p r i s i n g a n d
inexplicable in this artificial environment.

• Definition of the variables. An object

or procedure may be used in any number
of ways, but the magician defines them so
as to limit these ways to only those which
make possible and reinforce the illusion.

• Instruction of behavior. Audience

participation is desirable, since going
through motions to supposedly produce
the illusion suggests to the audience that
it is somewhat responsible for it, thus
encouraging belief in it.

• Limitation of possibilities. As he
c o n t r o l s a l l o f t h e o bj e c t ( s ) a n d
procedure(s) variables, the magician can
force the outcome of the illusion into one
 - 222 -

wh i c h t h e e q u a l l y - p r e d e t e r m i n e d
alte rn ative s appear t o highlight a s
miraculous.

• Channeling of expectations. Once in

control of both the elements of the illusion
and the audience ' s perceptions and
willpower, the magician instructs the
audience in what the possible outcomes of
the illusion can be. It is now "impossible"
for the objects or procedures to function
in any other way, nor for the audience to
devise or consider one.

• Interpretation of the result. Once the

illusion is produced, the magician makes
it clear to the audience what it "obviously"
signifies. As in his initial establishment of
control over the audi e n c e , he now
i m p l a nt s - t h o u g h a n n o u n c e m e n t ,
emotional surprise/satisfaction, and body
language - their p resumedly
"spontaneous" reaction.

• R e i n fo r c e m e n t o f c o n t r o l l e d
perceptions. As necessary to establish
the performed illusion firmly in "reality",
the magician follows it up with as many
sup p o rting devices and created
. .
impressions as are necessary.

Beyond these basics LBM is particularly

c o n c e r n e d with t h e m a g i c a l d i s c i p l i n e o f
 - 223 -

mentalism.117 This involves diversion of audience

perceptions and interpretations towards a different
interpretation of their own thought processes than
the one which they would naturally experience . This
is accomplished both through the above-listed
techniques of magic and supporting assistants and/
or devices.

d. Greater

LBM is a tool to examine and control the OU.

Greater Black Magic (GBM) is the corresponding
tool to investigate, comprehend, and control SUs.
As discussed in "Lucifer", SUs are created by
the power of each individual consciousness (MS) .
Even the most "uninitiated" human subconsciously
generates one, which he believes to be the OU; it is
actually only his limited perception & interpretation
of the OU.
If he is sufficiently intelligent, and experiences
adequate education and/ or initiation, he may
consciously begin to replace or augment his
"stimulus/response" SU with a deliberate, conscious
one. At about the same point he may become aware
of an sensitive to the various CSUs used to
indoctrinate and control him. He may retain [or be
forced to retain] some of these, while modifying or
completely rejecting others.
LBM is locked to the OU & NL, so there is little
danger of the magician's loss of mental coherence.
With GBM the risks are far greater, because the
individual is operating completely within one or

11 7 Not to be confused with the clinical psychological or

philosophical definitions of "mentalism".
 - 224 -

more SUs, with the license of the Black Flame/Gift

of Set to create/modify/destroy any of them at will.
The initial aspect of this danger is that the
magician may attempt to exercise such divine
prerogatives before fully comprehending himself,
e.g. discovering, exploring, and becoming fluent
with at least the first six MS emanations.
The result of this can be a "blind" expansion of
the powers of the mind, without becoming aware of
or mastering some of the most extreme, especially in
the 95% of thinking that occurs subconsciously. 11 8 A
r e m a rkabl e , p e rh a p s o m i n ously p r e s c i e n t
illustration of this danger was given in the 1956
science-notsofiction movie Forbidden Planet, in
which a human scientist used an alien machine to
expand his own mental power while unaware that it
was simultaneously doing the same to the raw
emotions of his subconscious (oversimplified as the
Freudian id) . The result was an energy-monster over
which he had no conscious control, and which
ultimately killed him as similar ones had the alien
inventors of he machine.
The discipline which Plato prescribed to attain
the highest level of conscious thought, ncesis,
necessary to recognize and comprehend the
MindStar emanations was the process of dialectic,
illustrated by the conversations in his famous
Dialogues. These carefully-structured discussions
examined a topic - such as one of the OU Forms
( =neteru) such as Justice ( =Maat) by progressively
eliminating vaguer, more superficial images from
eikasia to pistis and dianoia to unencumbered, pure
ncesis, a "purified intuition" that could then be used,

118 Cf. Leonard Mlodinow, Ph.D., Subliminal: How Your

Unconscious Mind Rules Your Behavior (New York: Pantheon,
2012).
 - 225 -

as in the Meno, to activate the " recollective

apprehension of the Form, anamnesis.
Use of the Platonic dialectic to attain the
precision of nresis, followed by the activation of
anamnesis will enable the Black Magician to Xeper
from manimal to MindStar without the risk of being
overwhelmed by his "id-monster" along the way. 119

e. Anamnesis

The key of anamnesis came down to Plato from

Egypt through Pythagoras. As Dr. Raghavan Iyer
summarizes :

Thus the soul, since it is immortal and

has been born many times, and has seen
all things both here and in the other
world, has learned everything that is. So
we need not be surprised if it can recall
the knowledge of virtue or anything else
which, as we see, it once possessed. All
nature is akin, and the soul has learned
everything, so that when a man has
recalled a single piece of knowledge-­
learned it, in ordinary language--there is
no reason why he should not find out all
the rest, if he keeps a stout heart and does
not grow weary of the search, for seeking
and learning are in fact nothing but
recollection.
- Plato, Meno

119
Aleister Crowley undertook just such an anamnesis as
recorded in his Liber 418: The Vision and The Voice. He
employed the imperfect Golden Dawn text of John Dee's XIX
Enochian Key, possibly precipitating his terrifying encounter
with the "id-monster" Choronzon in the Tenth JEthyr. Crowley
was so badly shaken that he tore his manuscript of that cethyr
out of Liber 418; it is a separate document in the Special
Collections of the University of Texas.
 - 226 -

An a m n e s i s is t h e t r u e s o u l - m e m o r y ,
intermittent access to the divine wisdom within
every human being as an immortal spectator. All
self- c o n s c i o u s monads h a v e k n o w n o v e r
immemorial time a vast host o f subjects and
objects, modes and forms, an ever-changing
universe. Assuming a complex series of roles as
an essential part of the endless process of
learning, the soul becomes captive recurrently to
myriad forms of maya and moha, illusion and
delusion. At the same time the soul has the innate
and inward capacity to cognize that is is more
than any and all of these masks. As every
incarnated being manifests a poor, pale caricature
of himself - a small, self-limiting, and inverted
reflection of one's ncrtic and creative potential -
the ancient doctrine of anamnesis is vital to
comprehend human nature and its hidden
possibilities. Given the fundamental truth that all
human beings have played many parts, initiating
diverse actions in intertwined chains of causation,
it necessarily follows that everyone has the moral
and material environment from birth to death
which is needed for self-correction and self­
education. But who is it that has this need?
Not the shadowy self or false egoity which
merely reacts to external stimuli. Rather there is
that Eye of Wisdom in every person which in deep
sleep is fully awake and which has a translucent
awareness of self- c onsciousness as pure,
primordial light. 120

120
Iyer, Raghavan, The Society of the Future. London: Concord
Grove Press, 1984, pages # 13-14.
Raghavan CD .Phil. Oxford) was Professor of Political
Science at the University of California, Santa Barbara [and
revered mentor and friend during my M .A. & Ph.D. studies
there] . He was a member of the legendary Club of Rome and
founder of the Institute of World Culture, Santa Barbara.
 - 2 27 -

15: RJtuar

A. Overview

1. Concept

Whether White or Black, a magical ritual is a

condensation. It transforms implicit ideas, motives,
intentions, objectives into explicit ones.
The result is both a crystallization and an
activation. It is the creation of life, as in Metropolis
the Black Magician Rotwang did for the robotrix
Parody, or as Baron Frankenstein did for his science
project. Everything that proceeds from a ritual is
kinetic in that ritual.
So the first thing to understand about a Satanic
Black Magical ritual is that it is never a rote exercise
or recitation. If you don't know what you're doing or
why, then you're wasting both your own time and
Satan's.
The same holds true for sincerity. For a ritual
to be effective, you must believe in its authority and
intend that what it articulates shall manifest in the
universe towards which it is directed. The same
standard holds for other participants or witnesses.
 - 228 -

2. "Ta-Ra-Ra-HAM-Forash!"

There are few things more pathetic and

ridiculous than "Satanatheists" who insist they
certainly don't believe in Satan while standing
medallionrobed before a Baphomet wall-plaque they
don't understand, sonorously mouthing incantations
of meaningless gibberish - the only purpose of which
dresscapade being to impress idiots who assume
that its utter incomprehensibility endows it with
esoteric dignity.
In Edgar Ulmer's 1934 Art Decorative The
B la c k Ca t, S at a n i c P r i e s t Hj al m a r P o e l z i g
commences a Black Mass with a n incantation of the
most bloodfreezing blasphemy:

Qum ,!lrano .sali.s. Forti.s cabere cebere non pote.st. liumanum

e.st errare. Iiupi.s pilum mutat. non mentem. ffia,!lna e.st tterita.s

et praettalebit. Acta exteriora inbicant interiora .secreta.

Aequam memento rebu.s in arbui.s .serttare mentem. Ami.s.sum

quob ne.scitur non amittitur. Brutum fulmen. Qum ,!lrano .sali.s.

Fortis cabere cebere non pote.st. Fructu. non folii.s arborem

ae.stima. In.sanu.s omne.s furere crebit cetero.s. Quern paenitet

pecca.s.se paene e.st innocen.s.

Theater audiences, whom Ulmer and Universal

assumed were likely to be no more fluent in Latin
than Catholic Church congregations, were suitably
 - 229 -

scandalized, doubtless hastening to cover their

children's ears against such a diabolical diatribe. 121
Mystobabble has long been a staple of religion,
and in the original Satanic Bible Anton LaVey
naughtily p ranked the publi c with suitable
sanctimoanings : The thunderous exclamation
"Shemhamforash!", more accurately Shem
HaMephorash (Hebrew: \Vll:HJi1 D\V) is just
Cabalistic 122 gobbledegook for the name of El, so
hardly the thing for hailing Satan. But like the
similarly-scrambled Bessy Baphomet, it was the
effect, not the elucidation, which counted. 123
Anton was similarly mischievous concerning
his Enochian Keys in " Leviathan", as is discussed in
Chapter # 16 ; but once again it was the effect, not the
essence, that he sought.
If you've been screaming "Shemhamforash ! " or
hurling 10th-Key Kurses for the last 50 years, don't
be too pissed at Boris, Anton, or St. Peter; this time­
dishono red device is what Aleister Crowley
elegantized as "barbarous words of evocation":

A singular a n d world-famous example of

this is of sufficiently recent date to be fresh in the
memory of many people now living.

121
[English translation : ] With a grain of salt. A brave man may
fall, but he cannot yield. To err is human. The wolf may change
his skin, but not his nature. Truth is mighty, and will prevail.
External actions show internal secrets. Remember when life's
path is steep to keep your mind even. The loss that is not
known is no loss at all. Heavy thunder. With a grain of salt. A
brave man may fall, but he cannot yield. By fruit, not by leaves,
judge a tree. Every madman thinks everybody mad. Who
repents from sinning is almost innocent.
122
Cf. Chapter # 11.A.2.e " CabalEmption", page # 154.
123
The Baphomet is discussed in Appendix #4.
 - 23 0 -

At a revivalist camp meeting in the "United"

States of America, devotees were worked up to
such a pitch of excitement that the whole assembly
developed a furious form of hysteria.
The comparatively intelligible cries of
"Glory! " and "Hallelujah ! " no longer expressed the
situation . Somebody screamed out "Ta-ra-ra­
boom-de-ay!", and this was taken up by the whole
meeting and yelled continuously until reaction set
in.
The affair got into the papers, and some
particularly bright disciple of John Stuart Mill,
logician and economist, thought that these words,
having set one set of fools crazy, might do the
same to all the other fools in the world. He
accordingly wrote a song, and produced the
desired result.
This is the most notorious example in recent
times of the power exerted by a barbarous name of
evocation. 124

In short: A BNoE, if spoken [or whispered or

shrieked] with purpose and sincerity will have
exactly the result the magician intends; it is the will,
not the diction, that is crucial.
Correspondingly the most perfectly-recited
text, if insincere, is merely a waste of oxygen.

3. Classification

There are two general types of ritual s :

ceremonies and workings.

a. Ceremonies

A ceremony is a pageant for the participants

and audience if any. It is designed as a story,
illustration, commemoration, celebration, or lesson.

124 Crowley, Aleister, "Magick in Theory & Practice" in Magick.

New York: Samuel Weiser, 1994.
 - 231 -

All of the rituals in Anton LaVey's Satanic

R i tu a ls a r e c e r e m o n i e s , i n cl u d i n g m y two
Lovecraftian ones. The sole exception is the Black
Mass (Missa Solemnis), about which more below.
As in the SR & COS examples, a ceremony may
be wholly or partially scripted; it is an artistic &
philosophical illustration, which does not seek to
communicate with Satan or other Powers of
Darkness [beyond inviting therm to enjoy the show] .
If you are considering inviting nonSatanist
guests to observe a ritual, make it a ceremony, not a
working. Let them know beforehand the ceremony's
theme. In principle they should not attend unless
they think they will be comfortable with it, but if
they find out that they are not, advise them that they
are free to leave unobtrusively.
Sometimes "unobtrusively" can add flavor to
the ceremony. In 1972 our Nineveh Grotto in
Kentucky decided to recreate one of John Dee's
necromancies (raising of the dead), using his
original spells. A professor from the Louisville
Theological Seminary learned about it and asked if
he could attend with some students. We were always
happy to do our part for interfaith cordiality.
For the ceremony one of the Grotto's most
petite ladies was professionally corpse-madeup and
clad in a white coffin-dress straight out of Hammer
Films.
When professor & students entered the
darkened chamber, the flickering candl elight
outlined this still, ghastly shape atop the altar [in
decidedly less-pleasant place of the usual "living
altar"] .
D r . Dee's eerie incantations commenced.
Nothing happened for an excruciatingly long time.
 - 23 2 -

Then in an interval of tense silence, she gave

the tiniest of twitches, and one of her breast-crossed
arms fell limply to her side.
That was all - but it was quite enough for our
guests, who all bolted for the front door in raw
panic. William Castle couldn't have done it better!

b. Workings

Workings are rituals intended to initiate or

accomplish something. If in the OU, LBM. If in one
or more SUs, GBM.
The "target" of a working may be [or include]
one or more of the participants/ others present. Or a
working may be wholly directed towards persons or
situations who are not present.
The three basic examples in the original
Satanic Bible - curse, compassion, & lust - are
workings, but are obviously intended as concept
outlines. To be seriously effective, considerably
more research, preparation, and tailoring would
need to be applied.
Both LBM & GBM workings may, but not
always involve contact with and activation of the
Powers of D arkness : principles (Dremons o r
"Elementals") aligned with the Prince of Darkness.
If you're not fully prepared for this, don't do it.
One of the considerations in any working is
obvious its impact on other people. Until the last
c o u p l e of c e nturi e s , We s t e r n s o c i ety fully
appreciated the efficacy of Black Magic, so if a local
magician became too threatening to a community's
tranquillity, a burning-party was held. Today Black
Magic officially doesn't exist, so you can't be
prosecuted for it. But it's prudent to keep workings
strictly secret nevertheless. This is one success
 - 233 -

which absolutely does not come with "bragging

rights" .

4. Incantations

The difference between an invocation and an

evocation is that the former simply acknowledges
the power of the Power to enhance the working,
while the latter specifically solicits its activity.
The "Invocation to Satan" in the original
Satanic Bible is an articulation to formalize the
intentions of the magician and his/participants'
deserving of dremonic attention/augmentation as
sincere Satanists. What that Invocation is not is
communication with those entities.
The reason for this is that they exist, function
ing, and communicate through their respective SUs,
and the Prince of Darkness' CSU. Thus they are
m etaphysical , not physical being s ; a n d the
magician's working-contact with them is through his
own metaphysical MindStar, specifically the Khabit
in cases of "common" working objectives. So voiced
speech is irrelevant except insofar as it services to
focus vague attitudes and sentiments into explicit,
specific intentions and goals.

5. Ethics

A working affecting other humans may de facto

passing judgment on them. This is conventionally a
prerogative of society, the state of which you are a
citizen, at the basic level of what Thomas Aquinas
called Human Law (HL) . This is the profane legal
system of popular acquaintance : the legacy of the
"social contract" era of government.
 - 234 -

While profane society is perfectly content to

judge and condemn individuals and groups on
nothing more than the excuse of HL, this is
atrociously inadequate by Satanic standards.
Above HL on Aquinas' hierarchy is Divine Law
(DL), the revealed dictates of El, which HL is
supposed to incorporate and emulate. Above this is
NL, in which humans participate to the extent they
are assumed to be OU constitutions. Atop all this is
Eternal Law (EL), which consists of El's private
motives and habits for being the sadistic creep that
he is.
In the non-El reality of Satanism, DL does not
exist, because, as Belial notes in the Diabolicon, the
Black Flame endows humanity with its own absolute
prerogative to assign values, including morality
(Good/Evil) . NL remains the neteru-established
order of the OU, which does not include morality
[except to the extent that an argument can be made
for ecological balance & regularity being de facto
moral] . EL describes the arbitrary will of the neteru
to be as they are, which is obviously beyond human
concern.
So if HL is incompetent and DL nonexistent,
the Satanist is responsible for ascertaining and
upholding an authentic, compromised standard of
justice : what Plato sought in his Republic Dialogue
as the Agath o n.
This is why it is so much more difficult to be a
Satanist than a profane, vulgar human. And why
Satanists are so extraordinary painstaking about
workings that judge and affect others.
 - 235 -

6. Consequences

Whether a ritual is a ceremony or a working,

LBM or GBM, its purpose is to replace ambiguity &
aimlessness into a focused, effective concentration
of intelligence & energy which, once set in motion,
cannot be stopped - in some cases, indeed, even by
the casting-magician personally. Hence the Black
Magical adage : Be certain this is really what you
want, because there is no turning-back.
The "King Midas", or more contemporarily Dr.
Seuss' Bartholomew & the Oobleck warning too:
B eware of "unintended consequences" . Preset
careful limits on your workings, lest you conjure
dremons easier to invite in than to invite out.

7. Black Mass

a. Satanic Rituals:
Missa Solemnis

The "backstory" of the Missa Solemnis Black

Mass in the Satanic Rituals is recounted in
documented detail in my Church of Satan, but can
be summarized here:
The concept of an anti-Catholic Black Mass
originated with J-K. Huysmans' sensationalurid
potboiler la-Bas 12s, purporting to expose sordid

12s Huysmans, Joris-Karl, La-Bas (Down There). New York:

D over, 1 9 7 2 . Actually French Catholics were having
deluridlicious "Black Mass" fantasies about Palladists, who
w e r e a t r e n dy v e r s i o n o f n o n - a n t i C a t h o l i c , n o n­
babycannibalistic Rosicrucianism. But who cared?
 - 236 -

Satanism among decadent Parisian elites of the late

19th Century. 126
Once the Church of S atan got started ,
therefore, Anton LaVey began to b e pestered fo r a
YouKnowWhat, despite the fact that as an ex-Jew he
didn't harbor any particular passions against
Catholicism.
But there was one Satanic Priest who did:
Wayne F. West, a defrocked Catholic priest in
Detroit. Wayne's hatred of Christianity in general,
and Catholicism in particular, approached the
pathological, and he was only too happy to take the
Catholic High Mass and rework it into a version that
left la-Bas' in the dust.
I, assisted by Irish professor Priest Jam es
Moody, was invited to celebrate its premiere
performance at the Central Grotto.
To say that my prudery was "challenged" is an
understatement. I immediately telephoned Diane : "I
can't possibly do this ! " She giggled, clearly not
surprised. "Feel free to edit it. "
S o Jim and I got through it with our clothes on
and dignity intact. The only mishap was my
overenthusiastic use of the incendiary flashpowder
"Dragon's Breath", which set the living altar on fire
in an unmentionable place, eliciting a yowl from her
and a burst of laughter from the assemblage, the
High Priest & Priestess not excluded.
So when it came time to include the Black Mass
in Anton's Satanic Rituals, there was no way it was

126 This same play has run continuously on Blasphemous

Broadway over the centuries; only the cast has changed - from
Jews to Freemasons to Popists to anarchists to Mormons to
socialists to Nazis to Communists to Satanists to Muslims to
illegal aliens to Illuminati . . .
 - 237 -

going to be West's XXX masterpiece. The PG-13 one

appeared instead. 12 7

b. Room 101

The [more precisely a] Black Mass is in a class

by itself. Indeed it's not intrinsically either White or
Black Magic; it's more of an emotional enema to
permit magic to be commenced.
Within Western cultures, in which Judreo/
Christianity remains the p revalent religious
preconditioning, resistance to and rejection of these
chains occasionally requires the formality and
intensity of a disintoxication ritual: the Black
Mass.
The purpose of any Black Mass is to purge
participants or onlookers of any preconditioned
superstitions to which their enslavement is beyond
reasoned discourse, as a consequence of old
superstitions or indoctrinations.
Once one has seen his sacred cows trampled
upon with impunity, he will never again feel the
same fear of them, no matter how pro forma he
recognizes the desecration to have been:

The liberation of the human mind has never

been furthered by dunderheads ; it has been
furthered by gay fellows who heaved dead cats into
sanctuaries and then went roistering down the
highways of the world, proving to all men that
doubt, after all, was safe - that the god in the
sanctuary was finite in his power and hence a
fraud. One horselaugh is worth ten thousand

12 7 If you just can't stand it, the unexpurgated WW original is

reproduced as Appendix # 7 of my The Church of Satan. Shame
on you !
 - 238 -

syllogisms. It is not only more effective; it is also

vastly more intelligent. 128

Substantially more chillingly George Orwell

illustrates a secular version of the Black Mass in
1 984, wherein the magician O'Brien forces his
subject Winston Smith to "trample upon the sacred
cow" of his love for Julia. Although Winston
recognizes that unendurable psychological terror
was used on him, he nonetheless finds himself
unable to recapture his original illusion of self­
sacrificial love for her.
Julia, put through a similar "Black Mass"
incorporating differently-personalized elements of
emotional impasse, experiences the same disruption
of her illusions :

"Sometimes, " she said [to Winston] , "they

threaten you with something - something you can't
stand up to, can't even think about. And then you
say, 'Don't do it to me, do it to somebody else, do it
to so-and-so.' And perhaps you might pretend,
afterwards, that it was only a trick and that you
just said it to make them stop and didn't really
mean it. But that isn't true. At the time when it
happens, you do mean it. You think there's no
other way of saving yourself, and you're quite
ready to save yourself that way. You want it to
happen to the other person. You don't give a damn
what they suffer. All you care about is yourself."
"All you care about is yourself," he echoed.
"And after that you don't feel the same
toward the other person any longer."
"No," he said, "you don't feel the same." 129

128
Mencken, H.L., "The Iconoclast" in Prejudices: Fourth
Series. New York: Knopf, 1924, pages # 139-40 .
129
Orwell, George, 1984. New York: Harcourt, Brace & Co.,
1949, page # 240.
 - 239 -

In 1 984 every "Room 101'' ritual was tailored to

each subject's personal, unique "sacred cow".
S i m ilarly e ach religious B l a ck M a s s i s
configured to dispel the most crippling terrors of
the indoctrinated faith. Hence a Black Mass for a
Mormon would be quite different from that for a
Muslim or Buddhist.
The Black Mass principle was brought forward
into the "mind-control brainwashing" of Cold War
conspiracy theory by John Frankenhei m e r ' s
Manchurian Candidate (1962), i n which a Korean
War soldier has been "brainwashed" to obey
commands upon seeing the Queen of Diamonds
playing card:

Raymond Shaw (Laurence Harvey) : They

can make me do anything, Ben, can't they?
Anything.
Major Bennett Marco (Frank Sinatra) : We'll
see what they can do, and we'll see what we can
do. So the red queen is our baby. Well, take a look
at this, kid: 52 of them! 52 red queens and I are
telling you it's over. The links, the beautifully
conditioned links are smashed as of now because
we say so. We're busting up the joint, we're
tearing out all the wires . We're busting it up so
good all the queen's horses and all the queen's
men will never put old Raymond back together
again. You don't work any more. That's an
order. Anybody invites you to a game of solitaire,
you tell them sorry, buster, the ball game is over.

It is important to note that a Black Mass in no

way seeks to re-indoctrinate its subject with any
oth e r b e l i ef- syst e m ; it i s a chai n - b r e aking
experience only.
 - 240 -

B. Chamber

The term "chamber" usually brings to mind a

room or hall customized for ritual purposes and
activities : Wall-mounted Sigil of Baphomet behind
an altar large & stable enough to contain not only
instruments but a "living altar" perched atop,
seating & open working areas, and accessories as
needed [such as sound system] .
There is nothing wrong with a traditional
chamber, but what's important here is that you
understand exactly what its function is : first, to
provide a human sensory disconnect between the
realm of physical stimulus/response reality and one
in which the physical senses are either muted or
controlled by inputs of your own decision, such that
they all serve to focus and enhance the mental state
you wish to attain and sustain.
Secondly the sensation that whenever you are
in the chamber, the outside world is set aside and
everything now surrounding you, reflecting you,
represents your SU. wherein you are the controlling
deity.
This does not change for rituals in which others
are present as participants or guests, except as you
may decide to modify aspects of the chamber
environment for them. This may be as simple as just
the inclusion of additional chairs, or as complex as a
redesign, time rescheduling, etc. As always, where
others are concerned, their respect for the sanctity
and reality of the chamber is vital; if anyone falters,
he must exit immediately to wait elsewhere.
An amusing personal experience will serve to
illustrate the importance of chamber atmosphere
establishment. My first visit to the LaVey home in
1969 was to hear one of Anton's public lectures.
 - 241 -

These were given in the main ritual chamber, where

audience-chairs had been set up. Interestingly
ordinary folding chairs are so incidental that their
presence or absence is not a significant atmospheric
disruption.
Entering the room, I was immediately struck by
its creation of a SU utterly divorced from "normal
San Francisco" - just beyond the shuttered windows,
but suddenly a universe away. It was exciting but
also disturbing; I was suddenly cast adrift in a
"magical elsewhere" in which I had no foothold, no
sensory reassurances of a "comfort distance". This
lecturer might enter, wave his hand, and transform
us all into rabbits ! Yes, an absurdity here/now, but
not there/then.
My frantic search for "normalcy" now landed
my gaze on the Wurlitzer organ console . . . and there,
sitting unobtrusively on it, was one of the sculptured
glass ashtrays from the Franciscan restaurant on
Fisherman's Wharf.
The spell was shattered, and I breathed a sigh
of relief. The infamous Anton Szandor LaVey might
be an incarnate fiend from Hell, but he was human
enough to abscond with a souvenir ashtray. I knew I
would leave the lecture alive [and with small pink
ears instead of large furry ones] .
As you conceive and create your own ritual
chamber(s), you will become well-aware of the
atmospheric-disconnection, particularly if you have
the space to set it completely apart from normal
rooms or areas. Even if it shares space, the
commencement of a ritual will accomplish this
proportionately.
You will also notice how very alien this is to the
atmosphere of any conventional church, which
might as well be a schoolroom or concert hall.
 - 242 -

As a Black Magician you will also learn

something else about consecrated Satanic ritual
chambers : they don't like being violated. Any
profane person who intentionally or accidentally
enters will get that feeling often described as
"someone walking on your grave" - and leave with a
shudder. 13° No, profane churches don't get this perk
either; enjoy!

C. Instruments

The original Satanic Bible discusses various

implements traditionally used for concentration,
emphasis, and ritual stage-demarcation: candles,
sword, bell, Black Flame, Baphomet emblem, not to
mention the SB itself if you forget yourself at a
crucial moment and need to look something up in a
hurry ( ! ) .
As indeed with the chamber itself ( a "large
instrument"), specific items are up to you; feel free
to ad/ delete as feels right.
Again a suggestion from my own and others'
experience : Don't even bother with generic/mass­
produced anythings. Craft it yourself, receive it as a
magical gift , o r d i s c over it u n d e r m a g i c al
circumstances . In addition to the magical meaning
these have for you, if consecrated for magical use,

13 ° This is a function of the Khabit MindStar emanation,

Chapter # 13.C.3, page # 196. The Khabit has the capacity to
impress an OU locale with a T- or L-Field "signature": what
humans actually encounter as "ghosts", "haunted houses'', etc.
The Khabit is unique in that it can "disconnect" from the core
MindStar for such distant activities. It is for this same reason
that a Khabit-encounter can be dangerous ; unlike a Ka, it is
not a seat of personality, hence does not distinguish friend
from foe in a "signature" vigilance.
 - 243 -

they also carry the "signature" of your MindStar if

passed meaningfully to someone else. 131

D. Attire

Ritual dress once again varies with both

personal style and the flavor of the ritual to be
performed. As previously, respect for the underlying
dignity of all Satanic ritual is axiomatic. This does
not always translate to tuxedos and evening gowns,
but duly to good taste, cleanliness, and pride.
The 1966-75 Church of Satan had a simple but
strict dress code for formal rituals, such as the
S atanic M a s s o r c e r e m o n i e s of b apti s m o r
Priesthood ordination:
Robes were black, with blue & purple trim for
the IY0 & Y0 respectively.
"
2 Baphomet medallions of the individual's
degree color to be worn on dignified, discrete chains,
uncluttered with any other device.
The Baphomet colors were : Satanist 1 ° red,
Witch/Warlock Il0 white, Priest/Priestess III0 black,
Magister/Magistra IY0 blue, and Magus/Maga Y0
purple.
Anton LaYey officially ended the Church's
initiatory-degree system in 1975, simultaneously
discontinuing degree color-coding for medallions.
Detailed information concerning the Church's
original initiatory-degree system is contained in my
The Church of Satan documentary history.
Post-May 1975, accordingly, a sincere Satanist
may wear a Baphomet of any color personally
preferred.

13 1 In this case it is not the "signature" of the ominous Khabit,

but the deeply personal one of the Ab (Chapter # 13 .C-4, page
# 197).
 - 244 -

E. Oath

Just one more thing:

Before you decide to undertake Satanic Ritual -
to perform Black Magic in his name, it is well to be
quite certain of your sincerity and to so state it by
oath in your very first working.
The most defining characteristic of the Satanist
is the complete, ecstatic glorification of the Black
Flame and its transcognitive power.
Your Oath can and should be your own, as most
personal and meaningful to you. Here are two
examples :
Among the ceremonies of the Church of Satan
was an "adult baptism" but not an induction or oath­
taking per se. Therefore I composed the oath, first
administered at the chartering of the Nineveh
Grotto in 1970 and subsequently incorporated into
the Baptism contained in the Satanic Rituals. If you
feel so moved, here is the original:

I, [name ] , having forsworn the divine

mindlessness, do proclaim the majesty of my own
being among the marvels of the Universe. I reject
oblivion of Self, and I accept the pleasure and pain
of unique existence. I am returned from death to
life, and I declare my friendship with Lucifer, the
Lord of Light who is exalted as Satan. I receive the
Sigil of Baphomet [here the Baphomet medallion
is touched to the Initiate's brow] , and I embrace
the Black Flame of the Order of the Trapezoid.
[Here the medallion is passed through the Flame
and then placed around the Initiate's neck. ] 132

132 Aquino, Michael A., Priest of Mendes III0, Nineveh Grotto,

Brandenburg, Kentucky, October 31, 1970.
 - 245 -

The Church of Satan was not the first to so

formalize Satanist allegiance. In The Devil's Disciple
George Bernard Shaw's title character affirmed:

I was brought up in the other service; but I

knew from the first that the Devil was my natural
master and captain and friend.
I saw that he was in the right, and that the
world cringed to his conqueror only through fear.
I prayed secretly to him, and he comforted
me and saved me from having my spirit broken in
this house of children's tears.
I promised him my soul, and swore an oath
that I would stand up for him in this world and
stand by him in the next.
That promise and that oath made a man of
me. From this day this house is his home, and no
child shall cry in it; this hearth is his altar, and no
soul shall ever cower over it in the dark evenings
and be afraid. i33

i33 Shaw, George Bernard, " Richard Dudgeon" (Kirk Douglas)

in The Devil's Disciple, 1959 .
- 246 -
 - 247 -

[(]
LetJiatnan
Gloria f\_qua
- 248 -
 - 249 -

l3ae�stor9 :
Tne cnoehian K.e9s

A. Enoch

1. Long-Lived Sex Maniac

Who's Enoch?
You already know who he is, but you may not
know that you know it.
This is because Enoch, the seventh master of
the world after Adam in the "Old Testament", is
considered to be the Hebrew equivalent of the
Phrenician Cadmus, the Greek Hermes, and the
Egyptian Thoth. As such he is the reputed author of
the Tarot, the Cabala, and the apocryphal Book of
Enoch.
He receives only a brief mention in "Genesis",
where the fifth chapter recounts :

And Enoch lived sixty and five years, and

begat Methuselah: And Enoch walked with God
after he begat Methuselah three hundred years,
and begat sons and daughters : And all the days of
Enoch were three hundred sixty and five years :
And Enoch walked with God: and he was not; for
God took him.
 - 250 -

365 years is quite a lifespan, but to find out what

he did during the m , we have to turn, not
unreasonably, to his own memoir.

2. Book ofEnoch

a. Apocalypticism

The Book of Enoch comprises a part of what is

called "Apocalyptic" literature. The Apocalyptists
were a school of pre-Rabbinical Jews who believed
that the world was in such a hopeless mess as to be
incurable by any of man's efforts. Thus it was only a
question of time, they said, before El would schedule
another Great Flood, clean house, and have a third
go at it.
Their name - Apocalyptists - meant "revealers",
and they spent most of their time revealing this
rather pessimistic prediction to any & all who would
listen.
Apocalyptists were the first "predestinarians",
inasmuch as they believed that the progress of man
was mapped by El from start to finish.
They also believed in the spirit of El's law, not
the letter. In this they differed from the other major
branch of the Jewish faith, Pharisaism.

b. Origins & Authors

The Apocalyptic literature is generally fixed to

t h e p e r i o d 2 0 0 - 1 5 0 B C E , wh i c h m a k e s i t
comparatively recent. Thus its value lies not so
much in its own existence as in the possible
signifi cance of the old legends which were
incorporated into it.
 - 251 -

Most scholars agree that the Book of Enoch is the

oldest of the Apocalyptic works. It seems to have
been written by a number of various authors, the
earliest being a Jew from the Land of Dan in
northern Palestine.
The original text was probably written in either
the Enochian dialect 13 4 or Aramaic. Later it was
translated into Greek and Latin, both of which
translations didn't survive the eclipse of the Holy
Roman Empire.
The Greek version was translated into Ethiopian,
however. It was this document which was brought to
light in our own time, when an explorer named
Bruce brought back a copy from Abyssinia in the
year 1773 CE.
This curious odyssey of the Book of Enoch has
been remarked upon by more than one student of
ancient literature. It was to become a model, for
instance, for H.P. Lovecraft's fabled Necronomicon,
paralleling much of its content as well as its
obscurity.
In non-fiction it bears a strong resemblance to
the Diabolicon and to what is perhaps the single
most powerful text to have come down to us from
ancient Egypt - the XVII Chapter of the Egyptian
Book of the Dead.
The most complete version of the Book of the
Dead is included in the Turin Papyrus, XXVI
Dynasty, in the Egyptian Museum at Turin, Italy. Its
full title is "The Praises and Glorifyings of Coming
Forth by Day", and it is the only known Khemite

i34 An ancient Hebrew dialect - not related to the text of the

"Enochian Keys".
 - 252 -

work which proposes to explain the actual creation

of the cosmos. 13 s

c. Contents

The Book of Enoch is sometimes referred to as "I

Enoch" to distinguish it from "II Enoch", or The
Secrets of Enoch, a later work executed in Slavonic.
The Book ofEnoch contains six chapters :

1. The Book of Enoch

2.The Parables
3. The Book of the Courses of the
Heavenly Luminaries
4. The Dream-Visions
5. The Conclusion
6. The Noah Fragments

Following is a synopsis of the more important

parts of the entire work:

(1) The Book of Enoch

In a dream Enoch is asked to intercede for the

so-called Watchers, a group of fallen Angels who
departed from Heaven to mate with human females.
The chief of the Watchers is Semjaza, identified with
Satan.
The results of such unions were monstrous
giants who destroyed the Earth and practiced both
cannibalism and vampirism.
Enoch writes out the petition and receives his
answer in the form of visions. The request is refused,

i 3s See The Book of the Dead by E.A. Wallis Budge for an

excellent translation.
 - 253 -

and Enoch is instructed to tell the Watchers, "You

have no peace."
An account is then given of Enoch's subsequent
journeys through certain areas of Earth and Hell
(Sheo[) . Worthy of note are his impressions of the
Heavenly Palace of pre-Fall Satan:

And I went in til I drew nigh to a wall which

is built of crystals and surrounded by tongues of
fire, and it began to affright me.
And I went into the tongues of fire and drew
nigh to a large house which was built of crystals.
The walls of the house were like a tessellated floor
of crystals, and its groundwork was of crystal. Its
ceiling was like the path of the stars and the
lightnings, and between them were fiery Cherubim
amidst a background of water.
A blazing fire surrounded the walls, and its
portals were covered with fire.
And I entered into that house, and it was as
hot as fire yet as cold as ice.
There were no delights of life therein. Fear
covered me, and trembling gat hold of me.
And I quaked and trembled and fell down
upon my face.

Shortly thereafter Enoch beholds the Black Flame:

From thence I went to another place to the

west of the ends of the Earth.
And I saw a burning fire which ran without
resting, and paused not from its course day or
night but blazed without respite.
And I asked, saying, "What is this flame
which burns unceasingly?"
Then Raguel, one of the holy Angels who
was with me, said, "This is the darkish Fire in the
West which persecutes all the luminaries of
Heaven. "
 - 254 -

(2) The Parables

There are three of these, each having as its theme

the destruction of injustice. For the first time in
Hebraic literature, vengeance is promised on Earth -
in this life - rather than in an afterlife.
In the First Parable El - herein called the " Lord
of Spirits" - and the Elect One or " Son of Man" are
identified. The four principal ArchAngels are also
named.
The Second Parable speaks of the joy to be
found in vengeance by the righteous against their
persecutors. This also is a somewhat peculiar theme
for the Hebraic religion.
The Third Parable is generally a continuation
of the Second, being a commentary upon the Day of
Judgment. It is incomplete in the transcript which
has come down to us, however, since the theme has
been haphazardly intermixed with references to the
Noah legend.

(3) The Book of the Courses of

the Heavenly Luminaries

And the Sun and the stars bring in all the

years exactly, so that they do not advance or delay
their position by a single day unto eternity, but
complete the years with perfect justice in 364 days.

This is the keynote of this chapter - that the

passage of time is to be calculated by the Sun, not
the Moon.
Quaintly enough, it is fairly obvious from the
observations set forth in the rest of the chapter that
the author was familiar with the actual solar year of
365-1/ 4 days ! The erroneous statement seems to
stem from his reluctance to honor the "heathen"
 - 255 -

mathematics of the Egyptians, Sumerians, and

Greeks. In any case he is definitely opposed to the
Pharisaic system of reckoning time by the Moon.
The chapter closes with yet another curious
notation: that man's natural sinfulness will cause
the Sun and Moon to mislead him. i36

(4) The Dream-Visions

Here is recounted a contemporary history of the

ancient nation of Israel. It is followed by

( 5) The Conclusion

This predicts the coming of a new kingdom - but

on Earth, not in an afterlife.
The destruction of the existing Earth and Heaven
is foretold, followed by the institution of a "new
Heaven" .
The final section of the book is

( 6) The Noah Fragments

A narrative of the deluge, with nothing out of the

ordinary to distinguish it from more familiar
versions of the story.

d. Significance

(1) The "First Commandment"

Why did the Judreo/Christian El-cult survive and

eventually capture the entire Roman Empire? The

i 3 6 Presumably by those sneaky eclipses.

 - 256 -

answe r i s not at all elusive : stupidity a n d

intolerance.
All of the major rival, preexisting religions of
Mediterranean antiquity by the time of the cross­
culturism of Alexander's empire - Greek, Roman,
Egyptian, Persian, Indian, Babylonian, Odinic - had
highly-elaborate metaphysical elements, utterly
bewildering to the unsophisticated, illiterate masses.
Exclusive, exhaustively initiated priesthoods were
necessary to interpret them.
While this sufficed intellectually, it did not
satisfy emotionally; ordinary people wanted divine
attention, even if it were oppressive: Better to be
punished than ignored.
Secondly the alternative religions had long since
become accustomed to existence in a multicultural
world. They were confident enough in their
respective substance as not to feel threatened by
competition. Pagan Rome had temples of Isis next to
ones for Jupiter and Mithra without friction. Indeed
many Romans "mixed and matched" between deities
- resulting, among other things, in the crazyquilt of
day- & month-names, along with variable-theme &
overlapping holidays and festivals, which have
survived to modernity.
El, on the other hand, was a j ealous, murderous,
and totalitarian god - an absolute intolerance
enforced by his prophets, priests, and of course
proclaimed son.
So this H ebrew cult was not only easily
understandable by even the most stupid and
ignorant; but everywhere it advanced, it denounced,
suppressed, and finally exterminated all other
beliefs - indeed reviling other gods as "devils" and
"dremons".
 - 257 -

(2) And the First Heretic

Enoch not only petitioned El on behalf of Satan

and his followers ; he visited his palace and, like
Ayesha of Kor, dared to approach the Black Flame
itself. He anticipated further changes in the race of
Man from its intermarriage with Angels, and the
complete recreation of not only Earth but Heaven as
well.
These blasphemies were clearly enough to ban
his Book from the " Old Testament" or other
sanctioned Hebraic texts.

(3) And That "Missing Link"

Running throughout LHP cosmology is the

tantalizing, indeed inescapable premise that
humanity is not just another OU-animal born of NL­
happenstance: that the phenomenon of isolate self­
consciousness is fundamentally alien to NL - and
nowhere-else echoed by EL or DL.
As discussed in " Lucifer", we also know the
approximate date of this event: ca. 1 0 0 , 0 0 0 BCE.
[No] thanks to the most determined efforts of
profane religions to obliterate anything & everything
threatening their totalitarianisms, we can trace
recorded history back only 5 , 0 0 0 years.
It is beyond rational question that one, indeed
probably several advanced civilizations rose and fell
during those missing 9 5 , 0 0 0 years. Questing minds
have collectivized this under the heading of Plato's
famous Atlantis. But before you rush to join the
armchair aficionados who smugly dismiss this name
as his invention, please feel welcome to call it by any
of its other pre-submergence names :
 - 258 -

The Druids called their ancestral home Avalon,

the Aztecs Aztlan, the Egyptians Aalu or Amenti, the
Greeks Antilla or Atlantis, the Germanic tribes
Valhalla, and the Babylonians Arallu. All of them
fixed its location in the central Atlantic Ocean. 13 7
Ancient tectonic plate-shifts, continental-scope
reglaciation, and even magnetic polar repositioning
may have assisted mid-Atlantic mountain-range
volcanic explosions in stone-blanketing Atlantis, but
contrary to vulgar assumption, considerable tangible
evidence of Atlantis' existence remains. 138 The
charmingly-appropriate search term for starters is
"forbidden archaeology" - at last look in 2018 over
335,000 website-results.

B. Investigating the Keys

1. John Dee

On April 13, 1584 CE John Dee, mathematician

and magician to the court of Queen Elizabeth I ,
undertook a series of Workings in Cracow, Poland.
With the assistance of Edward Kelley, he wrote into
his diaries a series of nineteen magical incantations
m what he called the "Enochian or Angelic

137 J.R. R . . Tolkien, unable to resist temptation, included

Atlantis in his sagre as Numenor. After the Valar got annoyed
and pulled the plug, it was renamed Atalante, with its highest
mountaintop (Meneltarma) barely above-water in emulation
of Atlantis' Mount Pico in the Azores. Join Franklin Roosevelt
& Adolf Hitler for an Ahnenerbe-SS guided tour in M. Aquino,
We Break the Sword.
13 8 There are spurious rumors that one casino/resort of the
antediluvian empire miraculously escaped the 10,000 BCE
cataclysm and was rediscovered on Paradise Island in the
Bahamas, but the author dismisses this as too improbable for
serious consideration.
 - 259 -

language". With each incantation or Key Dee

provided an English translation, also communicated
by the angels to Kelley.

2. Meric. Casaubon

In 1659 the Dee diaries containing the Keys were

published by Meric. Casaubon as A True and
Faithful Relation of What Passed for Many Yeers
between Dr. John Dee and Some Spirits. 139

3. Samuel Mathers

In the late nineteenth century the Casaubon text

of the Enochian Keys was adopted into the magical
inventory of the Hermetic Order of the Golden
Dawn, a London-based Rosicrucian society. The
Golden Dawn altered and augmented the Keys in
order to align them with its own emphasis on the
Hebrew Cabala, and its publications assert a
mastery of the Enochian language by the leaders of
the Order. 14°

4. Aleister Crowley

Aleister Crowley later incorporated the Golden

Dawn edition of the Keys into his A.' .A. ' . , again

13 9 Deacon, Richard, John Dee. London: Frederick Muller Ltd.,

1968, pages # 138-156.
Casaubon, Meric., A True and Faithful Relation of What
Passed for Many Yeers Between Dr. John Dee and Some
Spirits. London: Askin Publishers, 1974, Introduction .

14° Regardie, Israel, The Golden Dawn. St. Paul: Llewellyn

Publications, 1970, Volume II, pages # 2 60-269.
 - 260 -

claiming fluency in Enochian and constructing

rituals from Enochian words and phrases. 141

5. Anton LaVey

The Keys next appeared in 1969 CE, when Anton

LaVey took the Cabalistic version from Crowley's
Equinox, replaced references to the Judreo/
Christian El with references to Satan, and included
the result in his Satanic Bible. 14 2

6. Francis Regardie

The general sensation caused by this book,

together with a considerable amount of indignation
on the part of old-line Cabalists, eventually inspired
a revival of interest in John Dee and his magical
diaries. Easily the most vehement of the "purists"
was the Rosicrucian scholar Francis " I srael"
Regardie - though his "purity" extended only as far
back as the Mathers modifications . 143

7. Stephen Skinner

In 1974 Stephen Skinner brought out a second

(facsimile) edition of A True and Faithful Relation,
a copy of which I acquired in March of the following
year.

141 Crowley, Aleister, The Confessions ofAleister Crowley. New

York: Hill & Wang, 1969, page # 612.

142 LaVey, Anton Szandor, The Satanic Bible. New York: Avon
Books, 1969, pages # 155-272.

143 Regardie (Ed.) in Crowley, Aleister, The Vision and the

Voice. Dallas : Sangreal Foundation, 1972, page # 10.
 - 261 -

8. Michael Aquino

Upon comparing the facsimile Casaubon to the

Golden Dawn, Crowley, and LaVey Keys, I realized
the extent of the distortion that had taken place.
B e i n g fa m i l i a r w i t h l a n g u a g e a n d c i p h e r
construction, I set out to unravel the original Keys to
determine their linguistic lineage.
After some weeks of work, I concluded that
Enochian is not a true language. Rather it is an
artificial jargon, i.e. arbitrary words placed together
in roughly consistent sequences to simulate a true
language. It is so cleverly done that it can fool non­
linguists fairly easily:

9. Dictionarians

We have here fragmentary pieces of a very

ancient tongue - a language which is far older even
than the Sanskrit. 144

Immediately after admitting that he is no

philologist and is "without the least scientific
knowledge of comparative languages" , Francis
Regardie offers the above statement about Enochian
- which may be discounted accordingly.
The story continues, however: Aleister Crowley
included virtually the same sentence in his
Confessions (page # 612), again with no supporting
evidence whatever.
Then Anton LaVey, assuming that both Regardie
and Crowley must have known what they were

144 Regardie, The Golden Dawn, Volume II, page # 266.

 - 262 -

talking about, included virtually the same sentence

in his Satanic Bible (page # 155) .
Later attempts to validate Enochian as a
language or to place it historically - Donald C.
Laycock's The Comple te Enochian Dictionary
(London: Askin, 1978) and Geoffrey James' The
Enochian Evocation of Dr. John Dee (Berkeley
Heights, NJ: Heptangle Books, 1984) - have met
with similar failure. James, following Laycock,
reaches the conclusion that the unpronounceable
words and random letter arrangements of Enochian
indicate that it was designed for non-material
entities [lacking vocal cords] ! 14s
The last word was written by Hans Holzer in his
The Truth About Witchcraft (1969), in which he
called the language "Inelkian" and labeled it "a form
of distorted Hebrew" !
It is even possible to "write" in Enochian as
Crowl ey did, altering suffixes to create the
impression of declension or conjugation. But a
comprehensive grammar, essential to a true written
or spoken tongue, is lacking.

10. Yuggothic

For an example of how a jargon may be used, see

pages # 181-201 of the Satanic Rituals by Anton
LaVey. In 1971 I ghostwrote the entire section on
H.P. Lovecraft - introduction and rituals - for the
book.
It was the work of about two months to develop
the jargon that became the "nameless language" [I

14s I suspect that Laycock & James borrowed this idea from
H.P. Lovecraft, who used it to explain the bizarre names &
incantations he developed for his alien entities.
 - 263 -

called it "Yuggothic"] of the Ceremony of the Nine

Angles and the Call to Cthulhu.
A word that sounded properly "Lovecraftian"
would be constructed arbitrarily: El-aka = world,
gryenn 'h = [of] horrors. Then the word would be
used consistently throughout the text of both rituals.
Slight modifications of endings would suffice for
different sentence constructions, and there you have
a "language" every bit as flexible as Enochian. 14 6

11. Cryptologic?

Once I realized Enochian to be a jargon, I

changed my approach. Now I suspected that it might
be some sort of cipher or code, Dee being famous for
his use of same.
I tested the first three Keys against a variety of
code-breaking techniques. 147 Once more I met with
no success. I had not held high hopes that I would.
The loose alignment of Enochian words to their
English counterparts, together with an entirely
different frequency of individual letters in the two
languages [even cancelling out the most divergent
letters] , makes cipher improbable.
Only pure code - with Enochian words or letters
meaning something not revealed by their internal
design alone - remained. To uncover such a code,
one would simply have to know the words or
phrases in English triggered by a given Enochian
word or phrase, unrelated though the connection
might otherwise be. [For example, the otherwise

146 See Appendices # 72-74 of The Church of Satan.

147 from my experience with the U.S. National Security Agency,

concerned among other things with cryptography.
 - 264 -

random appearance of "vorsg" might be code for "for

the Queen's eyes only", etc.]
Two avenues of investigation remained. First, if
it were true that Enochian were neither language
nor cipher, then there was still the possibility that it
might be a corruption of a genuine tongue. Regardie
[citing Mathers' method] , Crowley, and LaVey had
all accepted Kelley's comment that "He seemeth to
read as Hebrew is read". 14 8

12. Stripping Hebrew

I decided to eliminate this H ebrew-letter

pronunciation entirely, treating each word as a
phonetic unity and deemphasizing the vowels. [Thus
"vorsg" should be pronounced just that way, rather
than "vaoresaji".]
My test case was the XIX Key, 30th JEthyr (TEX)
on the assumption that there might be visual results
per Crowley's experiences in The Vision and The
Voice. 149
This time there was a certain success, in that I
experienced a sequence of unusual visions and
dreams. 1s 0
Finally, during the evening of May 30, 1975, I
experimented with the XVII Key and was rewarded

148 Casaubon, op. cit. , page # 12 0 .

Crowley (Ed. Regardie), Gems from the Equinox. St. Paul:
Lewellyn Publications, 1974, page #408.

149 Crowley (Ed. Regardie), Gems from the Equinox, pages

#408-59 1.

1s0 See the record of one such example in Chapter # 1.

 - 265 -

with spectacular results - the "Sphinx and Chimrera"

Working. 1s 1

13. Word ofSet

Then, in the first week of June, something quite

unexpected happened. I began to write a text in
installments of one or two hours per night. In the
same style as the future Book of Coming Forth by
Night, it declared the Enochian Keys to be a distant
corruption of something called the Word of Set.
There followed two "pure" Keys in English -
called "parts" of the Word of Set.
Before proceeding further I was forced to break
my concentration because of the sudden crisis in the
Church of Satan, and so the Word of Set remained
unfinished for the next six years.
As to the "breaking" of the Keys "by the doctrines
of Anton LaVey", therein lies still another tale.
Anton's principal contribution to the Crowley
Keys was to render them in what might be called a
"Black Mass" form, with Heavenly references
arbitrarily changed to Infernal ones.
One might presume that this would invalidate
the statements of the text.
Oddly enough, however, the use of these "Black
Keys" by the Church of Satan produced magical
results that were, if anything, far more powerful
than those of the "pure" system.
In my Working on the Word of Set, I used an
approach similar to Anton's, seeking words to
express what I seemed to sense the Keys were
actually intended to say. In short I was endeavoring

1 s1 Reprinted as the "Afterwords" of MindStar.

 - 266 -

to present the Keys in a still " Blacker" version than

that which appears in the Satanic Bible.
Moreover the North Solstice X Working which
resulted in the Book of Coming Forth by Night was
begun with this new First Part of the Word of Set
rather than with the First Enochian Key. Such would
seem to be the basis for the Book of Coming Forth
by Night's reference to the "breaking" of the old
Keys.
Six years later the Working of the Word of Set
wa s fi nally c o m pl eted - on April 1 3 , 1 9 8 1
(anniversary of John Dee's initial Working) .
In the Satanic Bible the Enochian Keys, even in
t h e i r a l t e r e d fo r m , a r e s t i l l g a rb l e d a n d
unintelligible. Hence Anton felt the need to venture
an interpretation of each one preceding its text.
These interpretations have no basis in previous
documents, and indeed previous commentators -
including Dee himself - had been unable to integrate
the Keys into a coherent translation.
After completing the Working of the Word of Set,
I found that the new translation needed no external
interpretation - at least not for those to whom it was
evidently addressed.
Obviously it is idiomatic and not a word-for­
ward translation - as are all translations from
original hieroglyphs.
In 1 9 8 0 , furthermore , I learned that the
Casaubon account of the Dee Keys was not as error­
free as I had previously supposed.
My benefactor was an Initiate of the Temple of
Set who kindly provided me with a complete
microfilm of the original Dee diary Keys from the
B ritish Museum . Hence the " Enochian" text
reproduced with the Word of Set is an exact copy of
 - 267 -

the original as John Dee penned it, including

capitalization.
As I have noted above, this original does not lend
itself to grammatically-based translation or to word­
for-word correlation with Dee's own English
"translation".
[The most recent efforts to do so - in Donald
Laycock's Enochian Dictionary - resulted in an
arbitrary subdividing of the Enochian text and the
addition of a modern-English-based punctuation in
order to "force" a correlation. The quality of the
result is self-evident.]
An " Enochian purist" might question the
translation provided by the Word of Set in that it is
not the English version recorded by John Dee in his
diaries.
My answer is simply that I approached the Keys
not as a historian seeking to reprint what Dee did,
but as a magician seeking to operate the same
"magical machinery" that Dee did - and to operate it
with greater care and precision than he did.
Hence it is not a case of my "corrupting Dee", but
rather of my uncorrupting something which
predated Dee's own existence, and which was, after
all, not of his [or Kelley's] authorship.
Were one to take the position that the Keys are a
D e e / K e l l e y cre ati o n , th e n they wo u l d b e
fraudulent as a GBM Working - and merely an
uncommonly-successful LBM stunt which has
mystified and obsessed occultists these many
centuries.
As it appears here, then, the Word of Set is an
eighteenfold sequence of statements addressed to
the original ("third ordering") Initiates of the
Temple of Set in ancient times. The 19th Part is not
so much a statement as an operative invocation to
 - 268 -

be used for access to what Dee referred to as the

"thirty aires or rethyrs" .

14. JEthyrs

Use of this invocation is best described in

Crowley's Liber LXXXIV vel Chanokh; see also The
Vision and The Voice.
What exactly is an "rethyr"? Cabalistically these
are " ri n g s " or " sphere s " [of conscious n e s s ]
progressively closer t o the universal godhead.
Per Crowley, each rethyr also awakens certain
kinds of dispositions and perceptions in a magician
who focuses his attention towards it - and may also
provide him with access to related magical tools
and/or weapons.

15. In-Sight

Neither S et/ Satan nor an operating Black

Magician, however, would be interested in the [13th­
Century faked] Cabala, nor in "psychoanalyzing" El.
But what the 30 rethyrs seem to comprise is
something actually more personal and intricate: a
progressively more refined perspective of the
magician's own MindStar: as a "comprehensive
across-section", not something "broken down by the
eight emanations". Thus the magician might, in
effe ct , examine his Kh a t with 3 0 diffe rent
"resolutions" . The same "lenses" could be applied to
combinations of emanations to discover their
interactions.
These are j ust some p o ssibilities and
speculations; this is very much a "blank slate" of
FGBM, open to many different experiments and
explorations.
 - 269 -

Where LBM is concerned, obviously, the Word of

Set version does not lend itself to the same "casting
emphases" as the LaVey Keys. What in those Keys
seemed to be, in Crowley's terms, "barbarous words
of evocation" are in the Word of Set simply
straightforward communication and information.
Fortunately the "World of Horrors" is replete with
an abundance of BWoE, so the magician working
himself up to "ritual criticality" should find ample
inspiration ready to hand!
- 270 -
 - 271 -

16: Wor a or 53e.t

- 272 -
 - 273 -

Th� FirYt Part

OL SONF VORSG, GOHO IAD BALI LANSH CALZ

VONPHO SOBRA ZOL ROR I TA NAZPSAD GRAA
TA MALPRG Ds HOL Q QAA NOTHOA ZIMZ OD
COMMAH TA NOBLOH ZIEN SOBA THIL GNONP
PRGE ALDI DS URBS OBOLEH GRSAM. (ASARM
OHORELA CABA PIR DS ZONRENSG CAB ERM
IADNAH PILAH FARZM U ZNRZA ADNA GONO
IADPIL Ds HOM TOH SOBA IPAM LU IPAMIS Ds
LOHOLO VEP ZOMD POAMAL OD BOGPA AAI TA
PIAP PIAMOL OD VOOAN ZACARE CA OD
ZAMRAN ODO CICLE QAA ZORGE, LAP ZIRDO
NOCO MAD ROATH IAIDA.

I am ruithir> and b�yor>d you . th� Hi9h�yt of

Lif�. ir> maj�yty 9r�at�r than th� forc�y of
th� Ur>iu�rY�: ruhoy� �Y�Y ar� th� Fac� of
th� Yun and th� Dark Fir� of Y�t: ruho
fayhior>�d your ir>t�lli9�r>c� ay hiY orur> ar>d
r�ach�d forth to �xalt you: ruho �r>trurt�d
to you d i 9 r> i ty of COr>YCi OUYr>�YY: ruho
op�r>�d your �Y�Y that you mi9ht kr>oru
 - 274 -

b�a u t y : ruho brou 9 h t you th� k�y to

knorul�d9� of all l�yy�r thin9y: and ruho
�nrhrin�d in you th� Will to Com� Into
B�in9 . Lift your voic�Y. th�n. and r�co9niz�
th� Hi9h�n of Lif� ruho thuy prodaimY your
triumph: ruhoy� b�in9 iY b�yond natural lif�
and d�ath: ruho cam� ay a flam� to your
world and �nli9ht�n�d your d�yir� for
p�rf�ction and truth. tlriy� thuy in your
9lory. b�hold th� 9�niuy of your cr�ation.
and b� prid�ful of b�in9 . for I am th� ram� -
I ruho am th� Hi9h�n of Lif�.
 - 275 -

Th� Y�cood Part

ADGT UPAAH ZONGOM FAAIP SALD, VIIV L

SOBAM IALPRG IZAZAZ PIADPH CASARMA
ABRAMG TA TALHO PARACLEDA QTA LORSLQ
TURBS OOGE BALTOH. GIUI CHIS LUSD ORRI OD
MICALP CHIS BIA OZONGON LAP NOAN TROF
CORS TAGE, OQ MANIN IAIDON. TORZU GOHEL
ZACAR CA, CNOQOD, ZAMRAN MICALZO OD
OZAZM URELP LAP ZIR IOIAD.

'2u1 th� ill i 119y of th� ill i ody u11d�ryta11d your

uoi�Y of illo od�r. 0 �11li9ht�11�d 011�y ill ho
Yhi11� lik � fir� i11 th� jaill Y of chaoy. ill horn I
hau� pr�par�d ay cupy for a ill � ddi119 . or ay
th� floill �ry i11 th�ir b�auty for th� chamb�r
of ri9ht�ouy11�yy? )tro119�r ar� your f��t
tha11 th� barr�11 Yto11�. aod mi9hti�r ar�
your uoic�y tha11 th� maoifold ill i l1dY. for
you ar� b�com� a T�mpl� yuch ay iY 11ot. but
i11 th� miod of )�t. (JriY�. yayy th� FirYt of
your kiod: mou�. th�r�for�. uoto th� (l�ct:
yhoill th�m th� fir� ill i thi11 you . aod aill a k�11
 - 276 -

th(('rn that th(('y may 9ai11 th((' ytr(('119th to liu(('

fOf(('l)(('f.
 - 277 -

Th� Third P21rt

MICMA GOHO PIAD ZIR COMSELH AZIEN BIAB

Os LONDOH N ORZ CHIS OTHIL GI GIP AH UNDL
CHIS TAPUIM QMOSPLEH TELOCH QUIIN
TOLTORG CHIS I CHIS GE M OZIEN DST BRGDA
OD TORZUL ILi EOL BALZARG , OD AALA THILN
OS NETAAB, DLUGA VOMSARG LONSA CAPMIALI
VORS CLA HOMIL COCASB FAFEN IZIZOP OD
MIINOAG DE GNETAAB VAUN NANAEEL PANPIR
MALPIRGI CAOSG PILD NOAN UNALAH BALI OD
VOOAN DOOIAP MAD GOHOLOR GOHUS AMIRAN
MICMA IEHUSOZ CACACOM OD DOOAIN NOAR
MICAOLZ AAIOM CASARMG GOHIA ZACAR
UNIGLAG OD IMUAMAR PUGO PLAPLI ANANAEL
QAAN.

Cooc'<:'iV'<' of th'<' Coyrnoy ay a cird'<' of taJ'<'IV'<'

diuiyiooy alt'<'roatio9 b'<'taJ'<''<'O lif'<' aod d'<'ath.
biodio9 all cr'<:'atur'<'Y yau'<:' thoY'<' aJhorn I hav'<'
touch'<:'d. You aJ'<'r'<' 9iv'<:'o poaJ'<:'rY 9r'<'at'<'r
thao thoY'<' ord'<:'rio9 th'<'Y'<' diviYiooy aod
'<'Xt'<'odio9 throu9hout th'<' a9'<'Y of tirn'<'. that
 - 278 -

ruith your uirioo aod your uoic�r you mi9ht

�x�rcir� th� Poru�rr of Darko �rr. r�odio9
�u�r forth th� Black Flam� acrorr th� �arth
aod th� �xpaor�r of tim�. Thur you ar� th�
Guardiaor of �rf�ctioo aod truth. �rir�.
th�o . aod ruitr>�YY th� ruoodrour cr�atioor
born of your ruirdom. �u�n ar I am o�ar to
'(OU a o d th� �YY�OC� of my b�i o 9 j y
�orhrio�d ruithio you .
 - 279 -

Th� Fourth Part

0THIL LASDI BABAGE OD DORPHA GOHOL

GCHISGE AUAUAGO CORMP PD DSONF VIVDIV
CASARMI 0ALI MAPM SOBAM AG CORMPO
CRPL CASARMG CROODZI CHIS OD VGEG DST
CAPIMALI CHIS CAPIMAON OD LONSHIN CHIS
TALO CLA TORGU NORQUASAHI OD fCAOSGA
BAGLE ZIRENAIAD DSI OD APILA DOOAIP QAAL
ZACAR OD ZAMRAN OBELISONG RESTEL AAF
NORMOLAP.

From th� r�ach�Y of th� youth I Yaill th�

yava9�y of th� y�cood ord�rio9 of lif� io
th�ir thouyaodr. aod I rou9ht oo� throu9h
ill h om I mi9ht pr�par� th�m for a hi9h�r
�xiYt�oc� aod for th� ill i �ldio9 of a 9r�at�r
poill �r throu9hout th� tim� to com�. t=lod
ooill you hav� th� ill h ol� of th� �arth for
your pl�ayur�. aod for th� pl�ayur� of thoy�
io ill h om you hav� aill a k�o�d th� Gift of my
9 � o i u y . i o m y o a m � . fo r a l l o f y o u r
9�o�ratiooy.
-
280 -
 - 281 -

Th� Fifth Part

SAPAH ZIMII DUGV OD NOAS TOQUAMS ADROH

DORPHAL CAOSG OD FAONTS PERIPSOL
TABLIOR (ASARM AMIPZI NAZARTH AF OD
DLUGAR ZIZOP ZLIDA CAOSGI TOLTORGI OD
ZCHIS ESIASCH L TAVIU OD IAOD THILD DS
HUBAR PEOAL SOBA CORMFA CHIS TA LA VLS
OD QEOCASB CA NHS OD DARBS QAAS
FETHARZI OD BLIORA IAIAL EDNAS CICLES
BAGLE GEIAD IL

ffiy Word to thQ third ordQrio9 of lifQ brio9y

thQ fruitY of dQli9ht to thQ (arth. rQflQctio9
thQ brilliaocQ of thQ Ytary aod thQ oioQtQQO
Party of thiY Word . By comprQhQodio9 thQm
thQy camQ to koo«.1 thQir rQlatioo to thQ firYt
a o d yQco o d ord Qri o 9 Y . a y «J Q l l a y thQ
ioypiratioo of thQir o«.10 crQatioo aod that
dQathlQYY firQ that buroy throu9h thQir pan.
prQYQOt. aod futurQ. I brio9 thiY koo«.1IQd9Q
of your crQatioo: I am «Jith you io pQaCQ aod
 - 282 -

comfort: aod I �otrurt to you my �yy�oc�.

b�cauy� thuy ar� ill � th� ram�.
 Th� Yixth Part

GAH SDIU CHIS EM MICALZO PILZIN SOBAM EL

HARG MIR BABALON OD OBLOC SAMVELG
DLUGAR MALPRG ARCAOSGI OD ACAM CANAL
SOBOLZAR TBLIARD CAOSGI ODCHIS ANETAB OD
MIAM TAVIV OD D DARSAR SOLPETH BIEN
BRITA OD ZACAM GMICALZO SOBHAATH TRIAN
LUIAHE ODECRIN MAD QAAON.

B�yood you ill ho ar� of th� third ord�rio9

yhall b� thoy� of th� fourth. mi9hty io th�
Uoiv�rY�. ill ho yhall a9aio com� ioto b�io9
by a Firrt. to r�call th� hi9h ord�rio9y of th�
part aod to llito�yy thoy� of th� loill �r
ord�rio9r io th�ir miodl�yy r�lf- aooihilatioo
aod labor. aod to cootiou� th� �xalt�d
tradition of th� r�cood aod third ord�rio9r.
R�m�mb�r my Word. b�cauy� it iY for you
aod of th� poill �r llithio you. aod throu9h it
you rhall cr�at� ill o rkr of 9lory to you aod
to m�.
- 284 -
 - 285 -

Th� Y�u�nth Part

HAAS !SALMAN PARADIZOD OECRIMI AAO

IALPIRGAH QUIIN ENAY BUTMON OD INOAS NI
PARADIAL (ASARMG VGEAR CHIRLAN OD
ZONAC LUCIFTIAN CORSTA VAULZIRN TOLHAMI
SOBALONDOH OD MIAM CHIS TAD ODES
VMADEA OD PIBLIAR 0THILRIT OD MIAM C
NOQUOL Rn ZACAR ZAMRAN OECRIMI QADAH
OD 0MICAOLZOD AAIOM BAGLE PAPNOR
IDLUGAM LONSHI OD UMPLIF UGEGI BIGLIAD.

ThQ dawn of thQ )ur>. QUQr conytar>t and

9loriouy throu9hout thQ cydQ of thQ moon.
prQYQrVQY and bQautifiQY all crQaturQY; YQQ it
a Iyo ay thQ dawn of thQ third and fourth
ordQrir>9Y of bQir>9 . thoyQ who 9uard and
Qr>coura9Q wiydom and Qr>li9htQr>IDQr>t. 0
Guardiar>Y. Ytar>d forth ir> my namQ, for by it
and throu9h your bond with IDQ arQ you
9iVQr> thQ powQr and thQ YtrQr>9th and an
Ur>dQrYtar>dir>9 of what you do.
- 286 -
 - 287 -

BAZMELO ITA PIRIPSON OLN NAZAVABH OX

CASARMG VRAN CHIS UGEG DSA BRAMG
BALTOHA GOHOIAD SOLAMIAN TRIAN TALOLCIS
ABAIUONIN OD AZIAGIER RIOR IRGILCHISDA
DSPAAOX BUFD (AOSGO DSCHIS ODIPURAN
TELOAH CACRG OISALMAN LONCHO OD VOUINA
CARBAF Nnso BAGLE AUAUAGO GOHON Nnso
BAGLE MOMAO SIAION OD MABZA
IADOIASMOMAR POILP Nus ZAMRAN CIAOFI
CAOSGO OD BLIORS OD CORSI TA ABRAMIG.

(Jt th� z�oith of th�ir poru�r. th� third

ord�rio9 �hall dru�ll ruithio my T�mpl�. ruhoy�
�oduraoc� yhall Yi9oify my oruo dru�llio9 io
th�ir laod aod a yaoctuary from th� ruoryhip
of d�ath. For th� (l�ct yhall oot di� uol�yy
my T�mpl� p�riyh�Y aod I d�part. B�ruar�.
for aooihilatioo thr�at�OY: b�ruar�. for th�
maj�yty of my �XiYt�oc� iY divid�d a9ai0Yt
itY�lf. IDaoif�yt your Ytr�o9th io th� laod for
 - 288 -

your pr�y�rvatioo aod for thoy� who may

y��k your company.
 - 289 -

Th� llioth Part

MICAOLI BRANSG PRGEL NAPTA IALPOR DS

BRIN EFAFAFE P VONPHO OLANI OD OBZA
SOBCA VPAAH CHIS TATAN OD TRANAN BALYE
ALAR LUSDA SOBOLN OD CHISHOLQ CNOQUODI
CIAL VNAL ALDON MOM CAOSGO TA LASOLLOR
GNAY LIMLAL AMMA CHIIS SOBCA MADRID
ZCHIS , OOANOAN CHIS AUINY DRILPI CAOSGIN,
OD BUTMONI PARM ZUMVI CNILA DAZIZ
CTHAMZ A CHILDAO OD MIRC OZOL CHIS PIDIAI
COLLAL ULCININ ASOBAM VCIM RAGLE
IADBALTOH CHIRLAN PAR Nnso OD IP OFAFAFE
RAGLE ACOCASB ICORSCA UNIG BLIOR.

t=lnd in th� t«Jili9ht of your tirn�. you rhall

confroot th� pri�yty and arrni�Y of d�ath.
�nra9�d by th� intoxicant of d�rtruction.
«Jho ylay th�rny�lu�y �u�n ay th�y «Jould you
and «Jhoy� pi�ty iY that of d�cay and
d i rro lution. Th�y ch�ri yh th� fru itY of
(arthly d�cay ay th� rich�Yt of tr�ayur�Y.
t=lccury�d ar� th�y for thiY fouln�YY! You
 - 2 90 -

yhall knoru th�m by th� dulln�yy of th�ir �Y�Y

and th� yaua9�ry of th�ir Y��ch. d�Ypit�
th� j�«J�ly «Jith which th�y adorn th�my�lu�y
and th� marbl� th�y may ruork. Look on
th�m and b� prid�ful that you do not
ruoryhip th�ir 9od of d�ath. B�ruar� of th�m
and of th�ir intoxicant! Your �nduranc�
d�p�ndy on your �YY�nc�.
 - 291 -

Th� T�oth Part

(ORAXO CHIS CORMP OD BlANS LUCAl

AZIAZOR PAEB SOBA LILONON CHIS VIRQ OP
COPHAN OD RACLIR MAASI BAGlE CAOSGI DS
IAlPON DOSIG OD BASGIM OD OX EX DAZIS
SIATRIS OD SAlBROX CYNXIR FABOAN VNAL
CHIS CONST DS DAOX COCASG 01 0ANIO YOR
VOHIM 01 GIZYAX OD EORS COCASG PlOSI
MOlUI DS PAGEIP lARAG OM DROlN MATORB
COCASB EMNA LPATRALX YOlCI MATB NOMIG
MONONS OlORA GNAY ANGElARD OHIO OHIO
OHIO OHIO OHIO OHIO NOIB OHIO (AOSGON
BAGlE MADRID I ZIROP CHISO DRILPA Nnso
CRIP IP NIDALI.

Th� thr�at of your d�ytruction 9roruy ay a

tr�� in th� north: itY branch�Y r�ach to
cou�r th� (arth ruith miY�ry and d�ypair: it
conyum�y b�in9 ni9ht and day: it ylayy ay
th� ycorpion: it poiyony th� u�ry air ruith itY
Yt�nch. ThiY iY th� doom ruhoy� triumph
ruould d�Ytroy you ay ruould th� ruptur� of
 - 292 -

th� �arth itY�lf. Th�o thiY oo� 9roaJth aJould

oouriYh thouyaody, �u�o ay a foulo�yy of
h�art p�ru�rtY th� miod . t=lod th�o aJo�. aJo�.
aJo�. aJo�. aJo�. aJo�. y�y. aJo� to th� �arth.
for itY foulo�yy aJill b� 9r�at. H��d aJ�ll th�
aJaroio9 of thiY Word .
 - 293 -

Th� (l�u�nth Part

OXIAYAL HOLDO OD ZIROM 0 CORAXO DS

ZILDAR RAASY OD VABZIR CAMLIAX OD RAHAL
Nnso SALMAN TELOCH CASARMAN HOLQ OD TI
TA ZCHIS SOBA CORMF IGA NIISA RAGLE
ABRAMG NONCP ZACARE CA OD ZAMRAN ODO
CI CLE QAA ZORGE LAP ZIRDO N OCO MAD
ROATH IAIDA.

Th� T�mpl� Falb·. th� p�ota9ram vaoiYh�Y to

await a o�w dawo. aod my Oth�r Fae� cri�Y
b�war�. For th� third ord�rio9 coofroo tY
th� dao9�r of d�ath. �v�o ay th�y who
worrhip it. B�war�. for it iY I who waro you .
(JriY� thuy io your 9lory. b�hold th� 9�oiuY
of your cr�atioo. aod b� prid�ful of b�io9 .
for I am th� yam� I who am th� Hi9h�Yt of
-

Lif�.
- 294 -
 - 295 -

Th� Tru�lfth Part

NONCI DSONF BABAGE OD CHIS OB HUBAIO

TIBIBP ALLAR ATRAAH OD EF DRIX FAFEN
MIAN AR ENAY OVOF SOBA DOOAIN AAI
IVONPH ZACAR GOHUS OD ZAMRAN ODO CICLE
QAA, ZORGE, LAP ZIRDO Noco MAD ROATH
IAIDA.

0 Guardiaoy of th� youth. may thiY Word

Ytr�o9th�o you aod thuy our bood. Yp�ak it
to your ord�rio9. that I may b� kooill o to
th�m ay Y�t. I call upoo you to ariy� io your
9lory. b�hold th� 9�oiuY of your cr�atioo.
aod b� prid�ful of b�io9. for I am th� yam� -

I ill ho am th� Hi9h�Yt of Lif�.

- 296 -
 - 297 -

Th� Thirt��nth Part

NAPEAI BABAGEN DSBRIN VX OOAONA LRING

VONPH DOALIM EOLIS OLLOG ORSBA DS CHIS
AFFA MICMA ISRO MAD OD LONSHITOX DS
IVMD AAI GROSB ZACAR OD ZAMRAN ODO
CICLE QAA, ZORGE LAP ZIRDO Noco MAD
HOATH IAIDA.

0 amrriory of th� youth, r�lax r>�ith�r your

v i 9 i l a o c � r> o r y o u r r � y o l v � . l � Y t i r>
for9�tfulr>�YY you b�com� ir>tox.icat�d by
th� promiY�Y aod th� thr�atY of th� 9od of
d�ath. ruhom you ooru kooru ay a bitt�r
Ytir>9 . llriY� ir> your 9lory. b�hold th� 9�r>iuY
of your cr�atior>. ar>d b� prid�ful of b�ir>9 .
for I am th� yam� I ruho am th� Hi9h�yt of
-

Lif�.
- 298 -
 - 299 -

Th� Fourt��nth Part

NOROMI BAGIE PASBS OIAD DS TRINT MIRC OB

THIL DODS TOLHAM CAOSGO HOMIN DS BRIN
OROCH QUAR MICMA BIAL OIAD AISRO TOX
DSIVM AAI BALTIM ZACAR OD ZAMRAN ODO
CICLE QAA, ZORGE, LAP ZIRDO Noco MAD,
ROATH IAIDA.

0 roor of fury and dau9ht�rr of p�rf�ctior>

mho ar� a9�l�rr arnidrt th� cr�atur�r of
t'arth. h�ar my Word that iY CJ prornir� from
th� on� mho brou9ht you knoml�d9� of all
p�rf�ctior>. t=lrir� in your 9lory. b�hold th�
9�11iur of your cr�atior>. and b� prid�ful of
b�i119 . for I am th� ram� I mho am th�
-

Hi9h�rt of Lif�.
-
300 -
 - 301 -

Th� Fift��nth Part

ILS TABAAN LIALPRT CASARMAN VPAAHI CHIS

DARG DSOCIDO CAOSGI ORSCOR DS OMAX
MONASCI BAEOUIB OD EMETGIS IAIADIX
ZACAR OD ZAMRAN, ODO CICLE QAA ZORGE
LAP ZIRDO Noco MAD, HOATH IAIDA.

0 nicrQd bQio9y who liUQ aod hauQ bQQO

protQctory of thQ yacrQd FlamQ. who carry
forth my Word aod thQ )Qal of my promiYQ.
aod who look upon thQ (arth with dQarOQYY
of Yi9ht: (lriYQ io your 9lory. bQhold thQ
9QOiUY of your crQatioo. aod bQ pridQful of
bQio9 . for I am thQ yamQ I who am thQ
-

Hi9hQYt of LifQ.
- 302 -
 - 3 03 -

Th� Yjxt��oth Part

ILS VIUIALPRT SALMAN BALT DS ACROODZI

BUSD OD BLIORAX BALIT DSINSI CAOSG
LUSDAN EMOD DSOM OD TLIOB DRILPA GEH
YLS MADZILODARP ZACAR OD ZAMRAN ODO
CICLE QAA ZORGE LAP ZIRDO Noco MAD
ROATH IAIDA.

0 ioitiat�Y who oow �ot�r thiY T�rnpl� of

p�rf�ctioo. who yhall corn� ioto b�io9 io
9lory aod who yhall prodairn p�rf�ctioo.
who yha l l look u po o th� (arth a o d
Uod�rytaod itY cr�atur�Y: You yhall b� ay I
who am th� Ou�rpow�rio9 Oo�. t=lriY� io
your 9lory. b�hold th� 9�oiuY of your
cr�atioo. aod b� prid�ful of b�io9. for I am
th� Yarn� I who am th� Hi9h�yt of Lif�.
-
- 304 -
 - 3 05 -

Th� Y�u�nt��nth Part

ILS DIALPRT SOBA VPAAH CHIS NANBA ZIXLAY

DODSIH ODBRINT TAXS HUBARO TASTAX YLSI,
SOBAIAD IVONPOVNPH ALDON DAXIL OD
TOATAR: ZACAR OD ZAMRAN ODO CICLE QAA,
ZORGE LAP ZIRDO N OCO MAD HOATH IAIDA.

0 aypirantY to com�. «Jho yhall b�ar th�

Flam� and «Ji�ld th� Po«J�ry of Darkn�yy in
th� nam� of my v�n9�anc�. a«Jak�n and
h�ar: (lriy� in your 9lory. b�hold th� 9�niuy
of your cr�ation. and b� prid�ful of b�in9 .
for I am th� yam� I «Jho am th� Hi9h�Yt of
-

Lif�.
- 3 06 -
 - 307 -

ILS MICAOLZ 0LPIRT IALPRG BLIORS DS ODO

BUSDIR OIAD OUOARS CAOSGO (ASARMG
LAIAD ERAN BRINTS CAFAFAM DS IVMD AQLO
ADOHI MOZ OD MAOFFAS BOLP (OMOBLIORT
PAMBT ZACAR OD ZAMRAN ODO CICLE QAA,
ZORGE LAP ZIRDO Noco MAD ROATH IAIDA.

0 thou mi9hty li9ht aod buroio9 flam� of

comfort that brio9y th� maj�yty of Y�t to
th� (arth: io which th� y�cr�tY of th�
priocipl�y of p�rf�ctioo r�Yid�: whoy� oam�
iY that of a ytoo� �u�r you9ht. o�u�r fouod.
yau� throu9h th� Gat� of Darko�YY: t'.lriY� io
your 9lory. b�hold th� 9�oiuy of your
cr�atioo. aod b� prid�ful of b�io9. for I am
th� yam� I who am th� Hi9h�Yt of Lif�.
-
- 308 -
 - 309 -

Th� Oin�t��nth Part

MADRIAX DSPRAF [ _ ] CHIS MICAOLZ

SAANIR (AOSGO ODFISIS BALZIZRAS IAIDA
NONCA GOHULIM MICMA ADOIAN MAD IAOD
BLIORB SABAOOAONA CHIS LUCIFTIAS
PERIPSOL DS ABRAASA NONCF NETAAIB
(AOSGI OD TILB ADPHAHT DAMPLOZ TOOAT
NONCF GMICALZOMA LRASD TOFGLO MARB
YARRY IDOIGO OD TORZULP IAODAF GOHOL
(AOSGA TABAORD SAANIR OD (HRISTEOS
YRPOIL TIOBL BUSDIRTILB NOALN PAID ORSBA
OD DODRMNI ZYLNA ELZAPTILB PARMGI
PERIPSAX OD TA QURLST BOOAPIS LNIBM OV
CHO SYMP, OD (HRISTEOS AGTOLTORN MIRC Q
TIOBL LEI TON PAOMBD DILZMO ASPIAN, OD
(HRISTEOS AGLTORTORN PARACH ASYMP,
(ORDZIZ DODPAL FIF ALZ LSMNAD, OD FARGT
BAMS OMAOAS, (ONISBRA OD AUAUOX TONUG
0RSCATB1 NOAFMI TABGES LEUITHMONG
VNCHI OMPTILB ORS BAGLE MOOOAH
OLCORDZIZ LCAPIMAO IXOMAXIP ODCACOCASB
 - 3 10 -

GOSAA BAGLEN PH TIANTA ABABALOND

ODFAORGT TELOCVOVIM MADRIIAX TORZU
0ADRIAX OROCHA ABOAPRI TABAORI PRIAZ
ARTABAS ADRPAN CORSTA DOBIX. YOLCAM
PRIAZI ARCOAZIOR 0DQUASBQTING RIPIR
PAAOXT SAGACOR VML OD PRDZAR CACRG
AOIVEAE CORMPT TORZU ZACAR OD ZAMRAN
ASPT SIBSI BUTMONA DS SURZAS TIA BALTAN:
Ono CICLE QAA: OD OZAZMA PLAPLI
IADNAMAD.

Th� '1(thyry of th� Oio�t��oth Part

30 - TEX 29 - RII 28 - BAG

27 - ZAA 26 - DES 25 - VII
2 £1 - NIA 23 - TOR 22 - LIN
21 - ASP 20 - KHR 19 - POP
18 - ZEN 17 - TAN 16 - LEA
15 - OXO Ill - VIA 13 - ZIM
12 - LOE II - ICH 10 - ZAX
9- ZIP 8- ZID 7- DEO
6- MAZ 5- LIT ll - PAZ
3- ZOM 2- ARN I- LIL

0 uiyioo of th� [# '1(thyr] . «.1hoy� po«.1�r iY

upoo th� (arth aod r�fl�ctY a �rf�ctioo of
th� Hi9h�Yt of Lif�: I yummoo you that I may
Y�� «Jith th� �Y�Y of Y�t your c�ator. th�
(y�y of Ytarli9ht. H� it «Jay «.1ho coo�iu�d
you for ao Uod�rnaodio9 of th� Uoiu�rY�.
to mak� all thio9y of «.1hich you partak�
iot�lli9ibl�: ay a9aioYt th� aiml�yyo�yy of th�
oatur� of lo«.1�r �X.iYt�o�. Th� (arth iY but
 - 311 -

a part of thiY natur�: ltY coury� iY without

purpoY�: itY cr�atur�y �u�r chan9�. (u�n
thoy� of th� Y�cond ord�rin9 of natur� ar�
confuy�d and aiml�YY: th�y hau� for9ott�n
th�ir pan. and th�ir 9r�at�Yt worky ar�
d�fac�d and d�Ytroy�d . finally to b�com�
dw�llin9y for th� b�aYtY of th� firYt ord�rin9.
Why? Th� y�co n d ord �ri n9 way m�r�
accid�nt of chanc�. For a mom�nt th� (arth
b�co m�y conYCi O U Y . th�n i t b�co m�y
for9�tful and yaua9�. and finally i t yhall b� a
land of d�ath. 0 ViYiOn. app�ar! IDanif�yt th�
�XiYt�nc� which partak�Y of you . 'r�at�
that which iY n�wly of you : abandon that
which turny away from you : Ytr�n9th�n that
which incr�ay�y of you: and d�Ytroy that
which knowy not of you . L�t nothin9 of
natur� �ycap� your touch: �nt�r and d�part
throu9hout th� farth�Yt r�ach�Y of th�
Uniu�rY�. (JriY� in your 9lory and honor th�
Word of Y�t. which h� hay ypok�n to uy in
hiY J:X?rf�ction. B�hold th� 9�niuy of your
cr�ation. and l�t uy partak� of und�fil�d
wiydom.
- 3 12 -
 - 3 13 -

tJ
9an�e.e. R_os e.
Gr aria Te.ne.brarum
- 3 14 -
 - 3 15 -

A. Hotel California

Inside of seventy years ago some writers

hatched a revisionist notion that, contrary to
commonly-held gospel, America was the wrong
place at the wrong time, led by the wrong leaders,
feeding a wronged population a line of jive that
sounded good but had to go wrong because the
entire American venture was a freak curve ball
arcing the wrong way; gathering power and
veering out of control, held temporarily aloft by a
pervasive corruption intrinsic to its momentum,
but bound to hit the gutter anyway. 152

If Satanism were going to materialize on Earth,

it would be in San Francisco.
America's other cities, towns, locales are
celebrated for a a colorful palette of prideful
peculiarities, from Boston's colonial quaintness to
Cincinnati's zoo, Denver's omelettes to Miami's
vices, Seattle's needle to Chicago's typewriter.
In this country everything seems somehow to
know and find its place. Disneyland basks in
Anaheim; it wouldn't fit in Idaho or Vermont.
Country music music grows Gracefully in Memphis.

152
Ellroy, James, Fallen Angels. New York: Grove Press, 1993.
 - 316 -

But then there is the other place, that William

Burroughs once glimpsed while in the merciless grip
of a narcotic nightmare :

America is not a young land: it is old and

dirty and evil before the settlers, before the
Indians. The evil is there waiting. 153

H.P. Lovecraft thought he had localized this in

"His Lawful Majesty's Province of Massachusetts­
Bay", where it seemed that you couldn't go anywhere
without tripping over an Arkham or Dunwich. 15 4
But with more than a few suppressed shudders,
I maintain that it is in California, not New England,
where Nameless Rites and Unspeakable Orgies
abound most lasciviously and luxuriantly.
Germany's Walpurgis-haunted Brocken pales
before California's Mount Shasta, spaceport for
saucers and licentious lair of Lemurians. 155
No one has ever survived a midnight swim in
the gilded grotesqueness of Hearst Castle's enclosed
pool, 15 6 and one of the historic Spanish Missions had
to be abandoned and rebuilt elsewhere because of
the horrors which so cursed it that its founding

153 Burroughs, William S . , Naked Lunch. New York: Grove

Press, 1959 .

154 Indeed I found myself agreeing with HPL after rashly

agreeing to a series of four lectures at the Order of Dagon Hall
in Innsmouth, as recounted in IlluminAnX (20 17), from which
I barely escaped with my life and sanity. Perhaps not the latter.

155 Cf. M. Aquino. "Nameless Rites at Bunny Flat". The Temple

of Set. San Francisco : Barony of Rachane, 2016; also Chapter
# 17, Ghost Rides, SF: BoR,2018.

156 Ghost Rides, op.cit. , Chapter # 12 .

 - 3 17 -

Father's body had to be cut in half and buried in far­

distant graves. 15 7
Lovecraft's malevolent Mountains of Madness
are fictional, but according to the Hopi Indians, a
primeval subterranean civilization of lizard-people
exists in a cyclopean city beneath Los Angeles,
centered below Dodger Stadium. These saurians are
not noted for their hospitality: In 1934 mining
engineer W. Warren Shufelt began an excavation
below Chavez Ravine and disappeared without a
trace. 15 8
Even fabled Disneyland isn't immune. When in
the early 1960s Walt purchased the antebellum
Gracey manor in New Orleans and brought it back
to become the "Haunted Mansion", more than a few
real ghosts apparently came along with it. 15 9
Worse still, when in 1993 Disney and AT&T
acquired the ruins of an ancient temple in India and
rebuilt it in the Park, many visitors who entered it
were never seen again. 16°
But if California seethes with supernatural
scares, the epicenter of Eek! is San Francisco, in
which being destroyed by earthquake and fire in
1906 was merely one incident in a perilous parade of
perfidy.
The future city was cursed by its original
Indian inhabitants when the Spanish slaughtered

1 57 Ibid., "Grail Mission".

1 58 Bosquet, Jean, Los Angeles Times, January 29, 1934.

1 59 Aquino, Michael, Ode to Esme: Memoirs of Captain Nemo.

San Francisco: Barony of Rachane, 20 17.

1 6° Ghost Rides, op. cit., Chapter # 14. Disney finally alleviated

most of the danger by hiring a retired archreologist to supervise
visitors to the Temple of M ara. Most now make it through.
 - 3 18 -

them in the name of El, the result being a Mission

almost as lethal as the abandoned one at Point
Conception; so much catastrophe blighted this one
that it was named "Dolores".
San Francisco emerged as more cemetery than
city, with Russian Hill so-named because of the
burials beneath its residences. What is today the
Financial District is one of the world's largest
graveyard of sunken ships, abandoned there in the
G o l d Rush of 1 8 4 9 . N e w offi ce buil d i n g s '
excavations regularly encounter spectral ships in
their basements.

B. The Black House

There was a house in the great Metropolis

which was older than the town. Many said that it
was older, even, than the cathedral, and, before the
Archangel Michael raised his voice as advocate in
the conflict for God, the house stood there in its
evil gloom, defying the cathedral from out its dull
eyes.
It had lived through the time of smoke and
soot. Every year which passed over the city seemed
to creep, when dying, into this house, so that, at
 - 3 19 -

last it was a cemetery - a coffin, filled with dead

tens of years.
Set into the black wood of the door stood,
copper-red, mysterious, the seal of Satan, the
pentagram.
It was said that a magician, who came from
the East (and in the track of whom the plague
wandered), had built the house in seven nights.
But the masons and carpenters of the town
did not know who had mortared the bricks, nor
who had erected the roof. No foreman's speech
and no ribboned nosegay had hallowed the
Builder's Feast after the pious custom.
The chronicles of the town held no record of
when the magician died, nor of how he died.
One day it occurred to the citizens as odd
that the red shoes of the magician had so long
shunned the abominable plaster of the town.
Entrance was forced into the house and not
a living soul was found inside. But the rooms,
which received, neither by day nor by night, a ray
from the great lights of the sky, seemed to be
waiting for their master, sunken in sleep.
Parchments and folios lay about, open,
under a covering of dust, like silver-grey velvet.
Set in all the doors stood, copper-red,
mysterious, the seal of Satan, the pentagram. 1 6 1

San Francisco's Richmond District is "way out

there", sitting next to the Pacific Ocean, nestled
between the Presidio to the north and Golden Gate
Park to the south. In contrast to the city's various
"spectacular" neighborhoods, the Richmond is
placid and peaceful : trim and tidy residences with a
Russian emig re accent of golden-turnip-topped
Eastern Orthodox churches. Until 1966 Richmond's
only claim to weirdness was its "Land's End"

16 1 von Harbour, Thea, Metropolis. New York: Ace Books, 1927,

page #47· [The following year this book was made into the
classic movie by Thera's husband Fritz Lang. The inverse
pentagram also famously appeared in Rotwang's laboratory
behind his robotrix Parody as she is brought to life.
 - 320 -

wilderness of craggy sea-cliffs, where 19th-Century

Comstock Lode millionaire & San Francisco Mayor
Adolph Sutro had built his fairytale Cliff House
restaurant and adjoining " Sutro Baths" swimming
palace.
 - 321 -

Anton's parents had moved out of 6 1 14

California Street in the 1950s, and in 1971 they
formally deeded the house - now wearing its famous
black paint, to their son and his wife Diane. 162

Before starting the Church of Satan, Anton held

musical court as organist of the nearby Lost
Weekend Nightclub. Decades later, when the club
and its Wurlitzer had given way to a restaurant,
nostalgic patrons would point out the ghostly
ceiling- relief of the organ dai s , a n d regale
companions with I-knew-him-when-he-had-hair

I 62
61 14Cal ifornia Street G rant Deed , Michael J . Levey and Gertrude
A. Levey, July 9, 1 97 1 .
 - 3 22 -

anecdotes. Some might even recall Anton's signature

finale, the love-song "Yankee Rose" . 163
Otherwise, until Satan inaugurated his Earthly
embassy at 6114, the LaVeys were just like any other
respectable family with two daughters and a lion. 16 4
But once they started a church that didn't
sport a turnip-top, other Richmonders weren't quite
so sure. Remarked one lady neighbor in the 1969
documentary film Satanis:

Actually I don't know what kind of man he

is. His appearance is very nice. He makes a very
good impression. He has a very soft voice, and he
talks so smooth, so pleasant. As soon as you meet
him, you think he is a very, very nice man.
But there is definitely something going
wrong over there. I just have a feeling I can't
trust him.
There are women there who are without
clothes - naked. And the men wear a - a kind of
black hooded robe.
And sometimes from my window I can see a
kind of red light and silhouettes like devils. And
one silhouette, a big one - maybe it's him,
standing over the whole crowd and preaching.

A comprehensive 6114 tour is beyond the scope

of this book; for that see my The Church of Satan.
Here some vignettes may suffice :
Past the front door visitors would need to
negotiate a black hallway guarded by a sentry-

1 63 This same "signature" appeared mysteriously as the ''finale"

of the original Satanic Bible, with Satanists worldwide puzzling
over its esotericism as a Barbarous Evocation.

1 64 Togare arrived as a cute little cub, retiring to Tippi Hedren's

Shambala great cat sanctuary near Los Angeles when as a 500-
lb adult his nocturnal roars kept the neighbors awake. While
he lived with them, moreover, the LaVeys had no concerns
about burglars.
 - 3 23 -

leopard to the [social/ audience] Purple Room, with

its entire-wall bookcase (concealing a s ecret
p a s s ag e ) , Anto n ' s Charles Adda m s e s qu e oil
paintings, tombstone coffee-table, glass-encased
skeleton, and "infinity mirror".
Here they might be greeted by Diane, described
by journalist John Godwin as a "smiling, outgoing,
hospitable little blonde", and by Susan Atkins as
"soft-voiced, impeccably mannered, and possessed
of the longest hair I'd ever seen" . 16s
As befitting Hell's High Priest, Anton often
arrived in flames - through the fireplace:

Beyond the bookcase lay the Red Room -

master bedroom (elevated) & Anton ' s office
(beneath) . Hanging on the walls : animal masks for
the H . G. Wells' Island of Dr. Moreau-theme
Tierdrama ("animal play") ceremony of the Church :

1 65 Godwin, John, Occult America. Garden City: Doubleday &

Company, Inc., 1972, page # 243. Atkins, Susan, Child of Satan,
Child of God. New York: Bantam Books # 11472, 1978, page
# 65. Don't believe Susan about Diane's hair? See page # 27!
 - 3 24 -

Another secret passage through Pharaoh

Tutankhamen's gold mummy-case led to the famous
main Ritual Chamber, with its fireplace/altar built
after the 1906 Fire from old street cobblestones :
 - 325 -

Below all the aforementioned rooms was the

ground floor, on which the two principal rooms were
the " Den of Iniquity" bar [patronized by Anton's
Day of the Locust166 android clientele] with Satan
himself tending bar 16 7. Alongside sat a period Rock­
Ola 45rpm vinyl jukebox.
Trough a concealed door from the Den was
6 1 14's most secret and exclusive venue for magical
workings, the "Council Chamber" (named for the
Church's Council of Nine) . Restricted to Anton
alone, or with one or two participants, it was also
rigged with various electromagnetic mechanisms.

Through a visible door at the back of the Den's

bar was what had originally been called the Blue
Room. Painted in bewildering iridescence, its
interior was a forest of mirrors surrounding a raised
platform on which there rested an open trapezoidal

166 Nathaniel West's savage 1939 novel about the "Boulevard of

Broken Dreams" human tragedies of peripheral Hollywood.

1 67 Wearing a commercial rubber Devil mask modeled from

Anton LaVey's features.
 - 326 -

coffi n : r a rely u s e d b e c a u s e of its obvi o u s

psychological dangers.
By 1973 the Blue Room had been changed to
something radically different, if not dangerous in a
different way. Now it appeared as a seedy hotel
room with old, cheap furniture ; a "light-box
window" showed a dark alley with a fitfully­
flickering neon sign for the flophouse. Hanging
inside the door was Anton's collection of famous
female movie stars' "unmentionables".
There remains to disclose only the darkest and
most terrifying secret of the Black House : one so
unnerving that I strongly suspect Anton never told
Diane, Karla, or Zeena about it so as not to afflict
them with frightful nightmares. i68
It had to do with an obscure, locked third door
on the east wall of the Den of Iniquity.
As far as family and aides such as John Ferro
knew, this just led to a tiny utility room that served
only two purposes : Anton's hideaway desk & files;
and the ladder to the Purple Room's fireplace.
It was here that Anton kept the strongbox
containing his personal Pact with Satan, as well as
items he did not trust to his formal Red Room office
or the bookshelves of the Purple Room, such as his
first edition of The King in Yellow.
But there was something else in that alcove.
One evening in early 1975, Anton and I had
been discussing H.P. Lovecraft's novel The Case of
Charles Dexter Ward, notable for an ordinary New
England farmhouse c o n c e aling a warren of

1 68 It may also have been the reason Anton's father left 6 1 14

with his wife, though apparently unable to convince his son to
abandon it as well. By 1971 Joseph apparently decided that
Anton had deterred any immediate danger.
 - 32 7 -

underground tunnels and caverns with the usual

HPL horrors lurking therein.
"How much do you know about this part of San
Francisco?" asked my host, then led the way from
the Purple Room through the bookcase to the Red
Room, thence into the mummy-case concealing the
ladder down into the Den of Iniquity.
Anton unlocked the alcove door, and we went
inside, where he pulled up the carpet on the rough
cement floor, revealing an obviously very old iron
manhole-cover:

Without touching it, Anton replaced the rug.

Shortly before his parents had moved out, he said,
his father had shown him this feature in what
originally was just unfinished basement crawlspace.
Young Tony had been told just to leave it alone,
which he did.
Years later, when remodeling the house to its
present exotica, he'd come across it again while
constructing the Purple Room's fireplace-ladder. He
opened it, revealing a vertical tunnel of utter
darkness beneath. There was no ladder or the
remains of one, and a flashlight beam was not strong
enough to illuminate its lower terminus. He'd then
replaced the iron lid and hadn't disturbed it since.
 - 328 -

From a drawer of the alcove's desk, Anton

retrieved a document. Back in the Purple Room he
spread it out on the tombstone-coffeetable.

"This is the storm-drain network beneath the

Richmond District, Sea Cliff, and Land's End. After
the 1906 Earthquake and Fire, there was a great deal
of engineering effort put into the city's water-supply
and -drainage systems. Apparently the old North
Beach and Financial Districts just needed repairs to
their existing networks, but out in the Avenues,
Sunset, and Richmond there was major excavation.
"As best I can determine from these old charts,
6114's sitting slightly off-center above the main
storm-drain artery, a gigantic spillway called the
'Mile Rock Tunnel' . It's about 300 feet down and
several thousand feet long, ending in the Land's End
crags below the Sutro Baths.
"A great many tributaries, both planned and
'encountered', were connected to Mile Rock.
 - 329 -

" So this entire district is sitting over a labyrinth

that would put Lovecraft to shame.
"I think it's obvious that the pit below this
house is one of those, if not part of Mile Rock itself.
"In the Chronicle archives, " - he produced
another paper from the desk - "I found just this one
old photo of it before it was sealed off from sight:

"The main tunnel was so huge that the

engineers celebrated its completion by driving a car
through it all the way to the cliffs. Ironically they'd
forgotten there was no place to turn around, so the
car had then to reverse all the way back.
" But this certainly solves the mystery of the
gigantic sinkholes that have regularly plagued this
district during severe storms: various collapses of
the tributaries. I hate to think what might happen if
the main tunnel beneath this house ever experiences
a whole or even partial collapse. Look at this photo
from the last such sinkhole, just a few blocks away:
 - 33 0 -

"Judging from the bewilderment at such times,

I don't think anyone but myself knows the existence
or extent of the abandoned subterra, else they'd be
terrified to live here. And it also lays bare the
blighted devastation haunting the ruins of the Sutro
Baths. " 169
Anton paused, pulled a moldering volume from
the highest corner of the bookshelf. Its cover seemed
to be some sort of aged leather or skin, crudely
branded or burned on the front only:

/'L-/\Zif

I knew immediately with a thrill of shocked

incredulity that it was indeed the abhorred
Necronomicon of the mad Arab Abdul Alhazred . . .
but it was well-known that this terrible tome was

i 69 Concerning the Sutro Baths, see Appendix #3 of my Ghost

Rides ( 2 0 1 8 ) , in which Eric Kauschen examines their
catastrophic fate, and relates how he and a fellow spelunker
nearly didn't survive an exploration of one of the now-sealed
burrows beneath those spectral ruins. Do not venture therein !
 - 331 -

merely a whimsical invention by Lovecraft. So how

on Earth [or out of it] could Anton LaVey possibly
possess it? !
Undeterred, indeed apparently driven by some
subtle madness emanating from the iron-sealed
chasm below us, my host feverishly pawed through
the disintegrating pages, then intoned in a voice
alternately maniacally triumphant and quaveringly
hysterical :

"The nethermost caverns are not for the

fathoming of eyes that see ; for their marvels are
strange and terrific.
"Cursed the ground where dead thoughts
live new and oddly bodied, and evil the mind that
is held by no head.
"Wisely did Ibn Schacabao say, that happy is
the tomb where no wizard hath lain, and happy the
town at night whose wizards are all ashes . For it is
of old rumour that the soul of the devil-bought
hastes not from his charnel clay, but fats and
instructs the very worm that gnaws; till out of
corruption horrid life springs, and the dull
scavengers of earth wax crafty to vex it and swell
monstrous to plague it.
"Great holes secretly are digged where
earth's pores ought to suffice, and things have
learnt to walk that ought to crawl." 17°

Anton slammed that blasphemous book closed

and stared wild-eyed into the Infinity Mirror across
the room ; innumerable metaphysical monstrosities
glared and gibbered mockingly back at him as I ran
shrieking mindlessly from that hideous house and
the labyrinthian loathsomeness biding beneath.
I recall naught else of that noxious night -

17° al-Hazred, Abdul, Al Azif ("the Necronomicon"), rashly

reproduced by H . P . Lovecraft in The Festival (1923).
 - 33 2 -

An obviously mystified Park Service Police

report said I'd been found at Land's End howling
something like "Ee-yah Yogsohthoth ! Suhthulooh
fuhtaggin ! ". I was finally subdued by several taser­
shots and gentle mauling by a K-9 wooficer.

Then came a time which pulled down

antiquities. Then the words were spoken: The
house must die.
But the house was stronger than the words,
as it was stronger than the centuries. With
suddenly-falling stones it slew those who laid
hands on its walls. It opened the floor under their
feet, dragging them down into a shaft, of which no
man had previously had any knowledge.
It was as though the plague, which had
formerly wandered in the wake of the red shoes of
the magician, still crouched in the corners of the
narrow house, springing out at men from behind,
to seize them by the neck. They died, and no
doctor knew the illness.
The house resisted its destruction with so
great a force that word of its malignity went out
over the borders of the city, spreading far over the
land, that, at last, there was no honest man to be
found who would have ventured to make war
against it.
Yes, even the thieves and the rogues, who
were promised remis sion of their sentence
provided that they declared themselves ready to
pull down the magician's house, preferred to go to
the pillory, or even to the scaffold, rather than to
enter within these spiteful walls, these latchless
doors, which were s e ale d with Satan's
pentagram. 171

171
von Harbou, op.cit. , page #48.
 - 333 -

Over the next score of years the house endured,

gradually falling into disrepair after first Diane, then
Anton LaVey abandoned it. Finally it was past
restoration: As the commercial firm acquiring the
property put it, "That house is just held up by the
buildings on both sides. "
6 1 14 California Street ended its existence,
impudently enough, on my birthday, October
16th, in the year 2001.
The newspapers ignorantly assumed and
reported that it had been a routine demolition, but
they had not been there just after mid-night to hear
- as incredulous neighbors later put it - that obscene
sucking sound as the black spectre shuddered, then
collapsed horrifyingly inward, until nothing
remained but a small, pulsing Darkness adjacent to
a flung-aside circlet of cold iron. A Mr. Fred
Farnsworth, visiting friends at 6135 California, took
the only known photograph, though he was quickly
accused of faking it:

The inexplicably-sheered lot was immediately

concealed for months behind a hastily-erected
chainlink fence, behind which the weeds and bushes
overgrew with certain peculiar mutations as
glimpsed through cracks in the slatted fencing.
 - 334 -

A year later Lilith and I were invited to the

open house-showing of the condominiums which
had been built on the site.
For reasons the agents could [or, more
probably, would] not explain, it was now named
"611[]" - not "6114". It appeared that the Other Gods
had decreed that not only the original structure, but
even its very address, should cease ever to have
been.
I was somehow not surprised to see that the
new building also had no excavated basement, but
rested on a freshly-poured, curiously thicker cement
slab. The ground-level area previously containing
the alcove and its surrounds was now a large,
ordinary recreation room. There was no sign of the
iron lid.
It was only then, reassuringly convinced by the
soothing banality of the condominiums, that I could
finally put those mocking memories of that terrible
night to rest.
Well, almost. One thing persists in vaguely
disquieting my last glimpse of Anton LaVey as I ran
desperately for the door.
He had no business l aughing while he
screamed .

. . . And travellers now within that valley,

Through the red-litten windows see
Vast forms that move fantastically
To a discordant melody;
While, like a rapid ghastly river,
Through the pale door;
A hideous throng rush out forever,
And laugh - but smile no more.

- Edgar Allan Poe

The Fall of the House of Usher
 - 335 -

18 : NJnth .53orstice

t=lriY�! H�ar! )�� ill i th th� brilliaoc� of my

Flam� that hay b��o brou9ht b�for� my
dark�o�d aod blayt�d t�mpl� th�Y� 1009
y�arY. I am )atao. aod a9aio th� 9r�at
ao9l�y of th� Uoiv�ry� ar� coojoio�d that I
may maoif�yt my Will to thiY plao� of (arth. I
hav� cooytraio�d th� forc�y of tim� that I
may do thiY. y�t �v�o yo I am oot full mayt�r
of io�rtia. ay th� Coymoy iY oot �otir�ly a
thio9 of my cr�atioo.

I aod th� Hi9h Daimooy of lof�rouy - that iY

H�ll - hav� look�d upoo th� ill orkio9y of my
(arthly Church ill i th pl�ayur� aod th� prid�
that iY our o�ctar. t=lod ill � too hav� draill o
li f� afr�yh from thiY Church. Did I oot yay
that ill � had choy�o to iov�yt mao ill i th our
Oill O lif� �yy�o� - that ill h ich. b�io9 oot of
th� natural ord�r of thio9Y. ill � caooot
r�cr�at� from oth�r matt�r? lo 9ivio9 mao
cooyciouy lif�. ill � of th� Daimooic rac�
�mpoill �r�d him to ord�r our d�ath. Had
)a tao y Gift b��o cayt CJ Yid� - ill h�th�r from
i9ooraoc� or from f�ar - )a tao himY�lf aod
all ill h o ill �r� ill rou9ht from him yhould Fae�
 - 336 -

d�dio� aod diYYolutioo. Y�t. had I choy�o to

r�taio th� Flam� ioviolat� io H�ll. w� Daimooy
yhould hav� b�com� 9uardiaoy of that v�ry
YtaYiY w� yo 9r�atly abhor. lo thiY matt�r -
wh�r� w� firyt yurmiY�d th� choi� yo 9r�at
- th�r� actually way ooo�.

Th� oatural ioytioctY comp�llio9 mao back

to a Yimpl�. b�ytial mod� w�r� YO Ytroo9 that
- acc�ot�d ay th�y w�r� by mao y diytort�d
f�ar of my owo motiv�y - w� �v�otually
cooyi d�r�d th� proyp�ctY for our fi oal
�dipY�. But. whil� th� Flam� dimm�d . it
would oot b� vaoquiyh�d . mao d�oi�d m�.
y�Y. But. to th� impot�ot aod b�wild�r�d
fury of H�av�o. thiY v�ry cooyciouy act way
my tru� r�d�mptioo aod victory. Do you
wood�r that I yo ch�riyh irooy? It hay
b�com� th� moyt r�liabl� of all my orad�y.

much way ypok �o of th� wayy aod wiYh�Y of

H�ll io our Diabolicoo - that which way
brou9ht forth from tlyia io th� fifth y�ar of
my '19�. Y�t th� Diabolicoo warraot�d a
c�rtaio obycurity of itY owo ooo�th�l�YY.
Th� m�thod of itY traoymiYYioo way crud� -
th� a 9 � 0 t a y y�t u o to u ch�d by th�
koowl�d9� of my Pri�Ythood . Ooly th� �Y�Y
of him whom I had fayhioo�d ay a fna9uy
look�d aod yaw. (v�o yo I Y�t for him maoy
taYkY b�for� I yhould a9aio yp�ak io thiY
way.

H�ar. my aooiot�d mao. io whoy� mortal

fl�yh I. Ya tao. hav� choy�o to ioypir� my
mat�rial Y�lf - ioto whoy� k��pio9 I hav�
 -
337 -

9JU�f) my tru� Church - ((Jhom I hau� mad�

IJJa9iYt�r ((Jithio th� R�alm of my )hioio9
Trap�zoid - ((Jhom I hau� iocaroat�d ay a
rJ)a9uy - H�ar. OO((J. t'.lotoo )zaodor Lal/�y.

R�call firYt th� pact ((Jhich. y�ary a9o. you

dr�((J up b�for� m�. aod to ((Jhich you Y�t
your O((JO oam�. Thiok oot that I hau� b��o
uomiodful of that act 1009 part. pal� aod
loo�ly thou9h it mi9ht Y��m b�yid� th�
((Jr�athY you hau� ((JOO from your O((JO kiod.
You could oot koo((J but that you riyk�d
mor� thao your lif� - y�t you ytr�tch�d
forth your Will throu9h th� darko�yy of th�
ao9l�y to Y��k mio�. Thou9h you hau�
brou9ht maoy hooory to m�. o�u�r ((Jay
th�r� yuch ay thiY.

Tak� oo((J th� pact. lo that chamb�r ((Jhich

you koo((J to b� moyt b�lou�d of m�. build
oo((J ((Jith your O((JO haody a Flam� that iY
yacr�d to m�. L�t your haody payy throu9h
th� fir� - ooc� for �ach ao9I� of my )hioio9
Trap�zoh�droo. )p�ak a9aio that 9r�at K�y
((Jhich yuyp�ody th� barri�r b�t((J��o H�ll aod
(arth. that I may b�ar ((Jito�yy to that ((Jhich
you uod�rtak� io my oam�.

R�c�iu� oo((J my tribut�. Our pact yhall b�

cooyum�d io th� Flam�. aod ((Jith thiY act I
r�l�ay� you from your bood ((Jith m�.
Throu9h your alliaoc� ((Jith th� Po((J�ry of
Darko�yy you hau� b��o 9raot�d
k o o ((J l � d 9 � fa r b � y o o d t h a t o o r m a l l y
accord�d your rac�. t'.lod for thiY you hau�
b��f) maoif�Yt ay a ma9uY. But f)O((J - of my
 - 338 -

o«Jo Will ciod bound by oo pcict - I. ") citcio.

b�rto«J upon you my 9r�cit�rt 9ift - for
«Jhich th�r� ir no d�9r�� io my Ord�r.

By my Will. rlotoo Yzciodor LciV�y. you cir�

d i u�rt of y o u r h u m ci o r u b r t ci oc� ci o d
b�com� i o your ")�If ci Dciimoo.

H�oc�forth you cir� cir ci tru� 9od . ciod it ir

io your po«J�r to cilt�r th� mcichio�ry of th�
Cormor ciccordio9 to your d�rir�. r>o chcir9�
do I lciy upon you . for you cir� oo«J my
bro th�r ci o d oo l o o 9 �r my l i � 9 � . B u t
r�m�mb�r cil«Jciyr th� «Jord «J � of H�ll hciu�
proclciim�d . W� O��d jurtify O�ith�r our
�xirt�oc� nor our d�rir�r. but «Jithout ci
coorid�r�d purpor� - «Jhich B�licil heir r�t
forth io th� Dicibolicoo - both cir� «Jithout
coor�qu�oc�.

For oio� y�cirr my Church heir rhuoo�d th�

dcirko�rr ciod rou9ht th� li9ht. Think oot
thcit th� tricilr r�t �for� it «J�r� �ith�r
rciodom mircidu�otur�r or th� rch�m�r of cio
uokoo«Jo cidu�rrciry. (Ill «J�r� ciuthor�d by
m�. th� mor� to illurtrcit� th� pcircilyrir of th�
God-church�r. lo truth th�y cir� �09io�r of
r�lf-cirniihilcitioo io d�ri90 cir io doctrio�.
Thir I «Jill o�u�r �rmit my Ord�r to �mulcit�.

Thor� «Jho honor th� ocim� of ") citcio hciu�

�xirt�d throu9hout th� dim ci�oor of humcio
hirtory. cir ir «J�ll koo«Jo to you. Y�t. until
you cirrum�d th� d�9r�� of IDci9ur. mio�
«Jcir th� ocim�l�rr Church. 11o«J. for oin�
y�cirr. my ocim� heir b��o h�rcild�d. cind
 -
339 -

thor� ill ho ill �r� bliod io th� li9ht hau�

l�aro�d that it ir porribl� to r�� io darko�rr.

IDy '19� har b�9uo. aod I am com� forth to

uphold my bood ill i th maokiod. Y�t I rhall
oot illumioat� all. oor �u�o maoy - but a f�ill .
I r��k th� (l�ct. ill h o io turo r��k m�. IDao
th� 9od rhall arir� ooly from th� arh�r of
mao th� b�art - Th� blood iY th� lif�.

Hi9h Pri�rt - You hau� mad� my oam�

b�lou�d . But a tim� approach�r illh �o I rhall
b� rhuoo�d aod curr�d ar o�u�r bwor�.
Thir matt�rr oot. for th� (l�ct ill i ll hau� r��o
my truth. But my Church murt ruruiu�. aod
to ruruiu� io fact. it murt uaoirh io fictioo.
Out of th� 9r�at darko�rr I hau� com�. aod
ioto th� darko�rr I aod my Ord�r rhall a9aio
u�otur�. Th��io li�r th� futur�. Thor� ill ho
choor� th� rolac� of th� kooill o ill i ll b�
r�ill a rd�d ill i th d�ath.

L�t th� iortitutioor of th� Church of Yatao

b� dircard�d . Th�ir tim� iY part. aod th�y
hau� r�ru�d my purpor� hooorably. Y��k
ooill th� (l�t. ar th� darko�rr draill r o�ar.
Oo loo9�r rhall all ill h o approach my Church
fiod ill � lcom� - Th�y rhall 9rarp at �mpty air.
Ooly th� (l�t rhall fiod ill h at th�y rwk.

mo� rhall f)O({J b� rai d .

Hail. Daimoof R��iu� ooill th� R�d Halo. aod

kooill th��by that you ar� b�com� th� R�d
IDa9ur of ill h om L�uiathao har rpok�o.
-
340 -
- 34 1 -
- 342 -
 - 343 -

�,, ..,
SIDNEY HOWEN
M�::.J(, *"'

Al!E fR/djl(I.

J rv1no Ber hn. Inc.

l"O" � V 111' •<:- ... .., ..... ... ... ...__ .... .
v 1 w>r.0 •4"-"'•Y ,N.o ...,,,, Yo t"" '""'
-
344 -
 - 3 45 -

l\lterword
- by Stanton Zaharoff LaVey

I appreciate the invitation to contribute this

Afterword, particularly considering who Michael got
to do the Foreword.
I was not surprised that my grandfather had
intentions of eventually revising the Satanic Bible to
be a more harmonious companion to his Satanic
Rituals. When co-authoring and -editing the Bible in
1968, he and my grandmother simply had not had
the leisure and experience with the new Church of
Satan which they would have three years later for
the Rituals. Unfortunately he did not have the
opportunity to reconsider and revise the Bible
during his later years.
I don't know how the Satanic Bible might have
been reworked by my grandfather, but I do know
that he and Michael Aquino saw eye-to-eye on the
new 1972 Introduction, so I think it's a good bet that
if they had further collaborated on the book, it might
have come out very much like this "ReVision" by
Michael - bearing always in mind that "history does
not reveal its alternatives" in both interests and
expenences.
I agree with Michael's position that "ReVision"
does not mean "replacement". The 1968 original has
 - 346 -

established its place in history, and certainly served

its purpose as a "tangible testament" of Satanism as
a sincere, legitimate religion. The "public footprint"
that the Church itself created as an organization, the
Satanic Bible did as a publication. Its mere title was
definitely a "tack on the chair" of the world's
conventional religions.
So on this occasion of its Golden Anniversary, I
think it is indeed a suitable moment for the Satanic
Bible to be honored and enhanced by this Re Vision .
I f anyone can carry something like this off, it's
clearly Michael, who has amply demonstrated that
he can don the old sorcerer's hat without being
drowned by a bucket brigade of brooms.
And I don't mind saying that I knew my
grandfather pretty well, and I think that he will nod
with sardonic satisfaction whe n @ amazon . he
delivers his complimentary copy.
As for human readers still on this side of what
Michael calls "the Big Black Sack", you just might
find that it's not inescapably your fate after all.
I will but add my emphasis and caution to what
this tome teaches of consecrating one's curiosity by
utterance of a personal Oath, as I indeed deem
fitting to conclude this Afterword:

All hail to ye, Dremonic Denizens of the Abyss

of Wonder and Woe :
 -
347 -

I , Stanton Z ahar o f f La Vey , seek to pr es ent my

allegiance and ador ation to Him who sits on the
Peacock Thr one of Pand emonium. Pr ay ther efore
pass me in war mth and welcome.

And now in thy court and presence : 0 Satan, who se

r adiance is that o f the M or ning Star , who sees all
from the catacly smic clash of galaxies to the dew­
mists upon a single r o s e , from whom the whisper s
o f s ubtl e subconsciousness ar e as known as the
boldest battle-cry:

I stand befor e you but to r eaffirm my O ath and

allegiance to the Quest to which all in your f ane ar e
c all e d . I s eek the my steries o f my souls to which
you have opened so many marvelou s and ter r ible
door s , and I shall not quail upon advance thr ough
them, confident that upon emergence I shall r evel in
what I hav e f ur ther beheld and become.

Pr ay ther efore r egar d me ever in your f avor and

f riend ship , and thr ough me work your magic upon
thos e s till asleep, that their wakening may be as
wond r o u s to them in all their way s and worl d s .

The fir st wor d s I r emember shall be the l ast I utter .

And So It It is Said and D one.

R ege Satana s !

SttVtttHU Z L!Ulj
- 34 8 -
 -
349 -

�pe ndiees
- 35 0 -
 - 351 -

�I : �nton LatJe9 fnspirations

- by Stephen E. Flowers, Ph. D.

Immediately following the original Satanic

Bible's dedication to his wife and High Priestess
Diane, Anton LaVey included a "To : " page listing
personages inspirational to his writing of the book.
It is reproduced herein as page # 37·
Beyond brief, cryptic comments concerning
the principal listees, Anton did not elaborate on
them, including in the Church of Satan's Cloven
Hoof throughout the decade of the Church's
existence.
In 1 9 9 7 Dr. Flowers researched these
personalities for his book Lords of the Left-Hand
Path 1 72 • It follows immediately below, for which
his permission is acknowledged and appreciated. -
M .A.A.

Essential to the nature of the myth of any

figure such as Anton LaVey are the influences which
shaped that figure's thought and action. LaVey
himself provided a core list of such influences on his
thought on the dedication page of the original
printings of his Satanic Bible.

1 72 Flowers, Stephen E. Ph. D . , Lords of the Left-Hand Path.

Rochester, VT: Inner Traditions, 1997.
 - 352 -

It is telling that in more recent printings of the

book this page has been omitted.
On that list appear 19 primary personages, with
20 more given a sort of "honorable mention". There
is also one animal, Togare, LaVey's famous pet lion,
and the Nine Unknown Men.
Almost 70 other names appeared in a similar
list in his Satanic Rituals book. These too have been
removed in recent printings.
Space does not permit me to discuss each one
of these personages in any detail, but the primary
list is extremely important to understanding LaVey's
Satanic philosophy.
The 19 primary men are (in the order he listed
them) : Bernardino Logara, Karl Haushofer, Grigory
Yefimovitch Rasputin, Sir Basil Zaharoff, Allesandro
Cagliostro, Barnabas Saul, Ragnar Redbeard,
William Mortensen, Hans Brick, Max Reinhardt,
Orrin Klapp, Fritz Lang, Friedrich Nietzsche,
William Claude Dukinfield, Phineas Taylor Barnum,
Hans Poelzig, Reginald Marsh, Wilhelm Reich, and
Mark Twain.
After the names of each of these, LaVey
characterizes them with a dedicatory phrase. These
are given in quotation marks in the discussions
below:

Bernadino Nogara, "who knew the value of

money", oversaw the modernization of the Vatican
Bank from 1929 to 1954. [Misprinted "Logara".]

Karl Haushofer (1869- 1946), "a teacher

without a classroom", was the founder of the theory
of "geopolitics" and a professor of geography at the
University of Munich. He was sympathetic with
 - 353 -

National Socialism and exerted influence on its

ideology, especially through one of his students,
Ru d o l f H e s s . H owever L aVey ' s i m ag e a n d
admiration of him comes through the modem
mythologizing contained in The Morning of the
Magicians, in which the authors have Haushofer
involved in various occult goings-on in Tibet and
with the infamous Thule Gesellschaft of Rudolf von
Sebottendorf. There is, however, no evidence for
these more "occultnik" connections.

Rasputin (1872-19 16), "who knew the magic

of a child", was much admired by LaVey because he
saw the Russian "mad monk" as a lusty manipulator
of people (especially women) and power - all traits
pursued by LaVey himself. But Rasputin was not
likely to have had anything really "Satanic" about
him. LaVey was most certainly inspired by more
lurid accounts of Rasputin - and by the film
Rasputin : The Mad Monk (Hammer, 1965) .

S i r B a s i l Z a h a r o ff ( 1 8 5 0 - 1 9 3 6 ) , " a
gentleman", was an arms merchant who sold
weaponry and encouraged his customers to use their
purchases - all while not only becoming wealthy but
being knighted by the King of England too !

Cagliostro (1743- 1791), "a rogue", was the

assumed name of an Italian magician and alchemist
named Guiseppe Balsamo. He billed himself as a
"Count" and the "Grand Kophta of the Egyptian
Lodge", but what was less known was that he had
been expelled from several countries due to his
fraudulent dealings. He was popular with the people
and a supporter of revolution, but ended his life in
the dungeons of Pope Pius VI.
 - 354 -

Barnabas Saul was the first "scryer", or

medium, employed by the Elizabethan mage John
Dee (1527- 1608) . After leaving Dee's service, Saul
disavowed his visions.

Ragnar Redbeard (1842?-1926?), "whose

might is right", is a story unto himself. "Redbeard"
was perhaps the pseudonym of Arthur Desmond, an
atheist and social Darwinist street-philosopher from
whose book, entitled Might is Right, LaVey lifted
whole sections to create the "Book of Satan" portion
of the Satanic Bible.

William Mortensen, "who looked . . . and

saw", wrote a photographers' manual entitled The
Command to Look (1937) . The psycho-optical
theories contained in it greatly influenced LaVey's
approach to art and to images and the way they can
influence the human mind. It must be considered a
keystone to LaVeyan Satanism.

Hans Brick, "who knows the law", wrote a

book entitled The Nature of the Beast (1960), which
was a formative influence on the formulation of
LaVey's social philosophy, especially as contained in
the Lex Talonis or "Eleven Rules of the Earth".

Max Reinhardt (1873-1943), "a builder of

dreams", was born Max Goldman in Austria and
became famous as a theatrical director who
specialized in staging huge spectacles.

Orrin Klapp (b. 1915), "the walking man", is a

sociologist whose works Heroes, Villains and Fools
(1962) and The Collective Search /or Identity (1969)
 - 355 -

were greatly influential on LaVey's ideas of social

movements and change.

Fritz Lang (1890- 1976), "who made moving

blueprints", was an Austrian film director who made
such classics as Metropolis (1926) and M (1930) .

Friedrich Nietzsche (1844- 1900), "a realist",

was a German philosopher and forerunner to the
existentialists . His ideas of the overman (or
"superman") and the "will to power", as well as his
ideas concerning the existence of natural "masters"
and "slaves " , are greatly admired by modern
philosophical Satanists.

W.C. Fields (1880-1946), "who saved me a

journey to Tibet", was the stage-name of William C.
Dukinfield.

P.T. Barnum (1810- 1891), "another great

guru", was the American showman famous for his
exhibits of freaks and establishment of circuses.
Barnum's supposed basic philosophy - "There's a
sucker born every minute. " - was taken to heart by
LaVey and used as a mainstay of his worldview.

Hans Poelzig (1869-1936), "who knew all the

angles", was a German architect who specialized in
grandiose and imaginative structures. An example is
the Grand Theater in Berlin, also called the Max
Reinhardt Theater (1919) . He was also the set
designer for The Golem (Deutsche Bioscop, 1914) .

Reginald Marsh (1898-1954), "a great artist'',

was an illustrator, scene designer, and painter of
 - 356 -

gritty street scenes, greatly admired by LaVey, who

is himself a painter of unusual subjects.

Wilhelm Reich (1897- 1957), "who knew

more than cabinet making " , was a German
psychologist who held that there was a material
force called "orgone" which worked in conjunction
with the human orgasm. This force could also be
collected in "cabinets" called "orgone accumulators".

Mark Twain (1835- 1910), "a very brave man",

was the pen name of Samuel Langhorn Clemens, the
great American writer. LaVey much admires Twain
for his works Letters from the Earth (1962) and The
Mysterious Stranger (1969) . In an early Church of
Satan document, LaVey praises Twain as "one of the
greatest of the Devil's advocates in history" and as
"the most noble embodiment of the Satanist".

This list of influences provides invaluable

insight into the formation of LaVey's philosophy and
outlook on life . Of the 16 identifiable men fully half
of them are artists of one kind or another. Of these,
five dealt with the creation of visual imagery and
two, W.C. Fields and P.T. Barnum, were best known
as "trickster" figures. The idealization of image
makers should provide some clue as to the true
nature of LaVey's philosophy and magic.
That most of LaVey' s ideas are not original, and
that his philosophy is largely made up of bits and
pieces of the philosophies of others which he
recomposed according to his own tastes and style -
unique to himself and to his time - might also be
said of some of the other subjects in Lords of the
Left-Hand Path. We could say the same of every one
 - 357 -

who ever created a religion, whether Gautama the

Buddha or Gerald Gardner.
What makes LaVey somewhat unusual in this
respect is that he often seems to insist on the idea
that he invented a way of thinking, that his Satanism
is something akin to a product upon which he has a
"copyright" of some sort.
But more remarkable than the idea that LaVey
invented his Satanism out of bits and pieces of
obscure philosophies is the fact that he actually
invented himself out of the depths of his own
mind.
- 35 8 -
 - 35 9 -

�2: J3atanic l3ible

1972 rntroduction

- by Michael A. Aquino IV0-I'

Each successive era of man's cultural and

ethical development has upraised its literary
manifesto - an argument challenging existing norms
and proposing a novel approach to the enduring
issues of civilization. It has not infrequently been the
case that the realities of political nationalism have
been blended with the idealisms of extranational
emphasis to produce what we now cautiously term
existentialism. Pertinent works might include the
R ep u b lic of Plato, the Po litics of Aristotl e ,
Machiavelli's Prince, and the writings of Nietzsche,
Hobbes, Locke, Marx, and Sartre.
This is the book of our era.
The dawn of the Satanic Age was celebrated on
April 3 0 , 1966 - the Year One. On that date Anton
Szandor LaVey consecrated the Church of Satan in
the city of San Francisco and assumed office as its
first High Priest. What had begun several years
earlier as an intellectual forum dedicated to the
investigation and application of the Black Arts has
since expanded into an international philosophical
 - 3 60 -

movement of the first magnitude. Satanism, once

the isolate province of furtive outcasts and radical
eccentrics, has now become a serious alternative to
the doctrines of theism and materialism. In its
championship of "indulgence instead of abstinence",
the Church of Satan rejects the notion that man's
progress is contingent upon his acceptance of a self­
imposed morality. Sound judgment derives from the
comparison and resolution of opposites, Satanists
maintain, and one cannot presume to justice by
honoring a single standard of behavior.
An empirical approach to morality is not a
recent innovation; such theorists as Pythagoras,
Hegel, Spencer, and Compte advanced the original
propositions for man's intellectual independence
from the natural order. And, though this concept has
invariably provoked adverse reaction from society­
oriented institutions, it is not an insubstantial
viewpoint. One need only consider the spasmodic
cataclysms of history to see how inadequately Homo
Sapiens cooperates with his fellows.
By itself, however, all theory is inconsequential.
Until now the only advocates of a subj ective
morality were professorial abstractionists and -
occasionally - the scattered and disorganized
devotees of the traditional "White" witchcraft.
Indeed the latter have enjoyed some notoriety of
late, as their supposed proclamation of a liberal
morality tempered by social correctness appeals to
the bored but timid dilettante. Such aficionados of
the occult profess a righteous horror of Black Magic
or Satanism, which they denounce as a maleficent,
degenerate creature of moral and carnal abuse.
The Satanist, on the other hand, regards
traditional witchcraft as merely a neurotic reaction
against the established religions of the parent
 - 36 1 -

culture. The worship of any deity or deities - under

any guise whatsoever - is repulsive to the Black
Magician, who considers all protestations of faith or
trust in a s u p e r n atural p rotectorate to b e
humiliating demonstrations of cowardice and
emotional insecurity. Satanism has been frequently
misrepresented as "devil worship", when in fact it
constitutes a clear rejection of all forms of worship
as a desirable component of the personality. It is not
so much an anti-religion - a simple rebuttal of any
one belief - as it is an un-religion, an
uncompromising dismissal of all insubstantial
mysticism. As such it represents a far more serious
threat to organized theologies than do the archaic
customs of the old dremonologies.
Ritual and fantasy play a very real part in the
activities of the Satanic Church, on the assumption
that the experience and control of mental and
metaphysical irrationality are necessary for the
strengthening of the psyche. Thus a distinct effort is
made to avoid what was perhaps the Achilles' heel of
the Gurdj ie ff-Ouspensky school of subj ective
psychological evolution; earlier disciples of self­
determined transcendentalism postulated that all
non-materialistic sensations were a danger to the
coherence of the student. Crucial to the concept of
Satanic ritual is an appreciation of its illustrative
and inspirational qualities without necessarily
regarding it as inflexible reality.
Satanism is more accurately identified as a
disposition than as a religion, as it is actively
concerned with all the facets of human existence,
not with only the so-called spiritual aspects. Yet
those who proclaim it to be a danger to justice and
cooperative order have missed the point entirely.
Satanism advocates unrestricted freedom, but only
 to the extent that one's preferences do not impinge
upon another's. It should also be noted that
Satanism is a philosophy of the individual, not of the
mass. There are no collective policy statements save
the famous Crowley admonition: " Self-deceit is the
gravest of all 'sins'."
While the maj ority of the populace may
instinctively incline to a de facto Satanism, the
Church cautions that its propositions are not for the
irresponsible. There are no Satanic missionaries,
and to affiliate one must meet exacting standards.
Inexperience is not dishonored, but pretentiousness,
hypocrisy, and pomposity are treated with the scorn
that they deserve. Satanism is no less an art than it
is a science, and there is " no standard of
measurement deified".
Dr. LaVey is uniquely prepared to author the
new Diabolism. An American of Georgian, Alsatian,
and Romanian Gypsy descent, he was quick to
display the characteristic restlessness of his nomadic
ancestors and an unusual empathy for their earthy,
arcane lore . An early preoccupation with the
military sciences led him to read the various
logistical publications of the World War II era, only
to discover that the proud visions of martial glory
entertained in the first world war had given way to a
detached, mercenary realism in the second. His
experiences as a student did nothing to dispel this
first taste of human cynicism, and LaVey's growing
impatience with the sterile regimentation of
conventional education drove him to seek the
strange, surrealistic enchantments of the circus. He
assisted Clyde Beatty as a wild-animal trainer, and
he soon developed a strong affinity for the cats
which was to mark his personality in a most curious
manner. All animate creatures are basically bestial,
he reasoned, and even the most refined social orders
achieve at best only a flimsy suppression of this
innate savagery. From the circus he proceeded to a
carnival, where the glitter of the performing arts was
tinged with the ever-present struggle for daily
subsistence. Here LaVey worked in a pathetic but
quietly dignified world of misfits, sideshow freaks,
and human oddities; and here he was to learn the
craft of the stage magician, whose success depends
upon the contrived distraction of the audience's
attention. With a certain grimness he noted the
fascination with which the "normal" man regards his
deformed comrades - a gloating satisfaction over the
visiting of misfortune upon another instead of
oneself. Becoming increasingly interested in this
cruel, lycanthropic attribute of human nature, he
studied criminology in college and eventually
worked with the San Francisco Police Department as
a photographer.
As a circus professional he had seen carnal man
at his most artistic; now he was to view him at his
most vicious. Three years of the gore, brutality, and
abject misery that permeate the criminal subculture
left him sickened, disillusioned, and angered with
the rampant hypocrisy of polite society. He turned
to the pipe organ as a means of living and devoted
the greater part of his efforts to what was to become
his life's work - Black Magic.
LaVey had long since rejected the stereotypical
tracts on ceremonial sorcery as the hysterical
products of medieval imaginations. The "Old Craft"
with its superstitions, affected mannerisms, and
infantile parlor games was not for him; what he
sought was a metaphysical psychology that would
approach the intellectual man only after giving due
consideration to his brutal, animalistic origins. And
so he came at last to the Goat of Mendes.
Satan is easily the most enigmatic figure in
classical literature. Possessed of every conceivable
wealth, and the most powerful of the Archangels, he
spurned his exalted allegiance to proclaim his
independence from all that his Heavenly patron
personified. Although condemned to the most
hideous of domains, a Hell totally shunned by the
divinity, he embraced such privations as the burden
of his intellectual prerogative . In his Infernal
E m p i r e o n e m i ght i n du l g e e v e n the m o s t
extraordinary tastes with impunity, yet amidst such
wanton licentiousness the Devil maintained a
peculiar nobility. It was this elusive quality which
Anton LaVey determined to identify.
After long years of research and experiment, he
pronounced the guiding principle of Satanism : that
the ultimate consequence of man lies not in unity
but in duality. It is only synthesis that decides
values; adherence to a single order is arbitrary and
therefore insignificant.
LaVey' s disturbing the ories and bizarre
operations of ceremonial Black Magic eventually
a t t r a ct e d a fo l l owi n g o f s i m il a rly m i n d e d
individuals. From this first small circle the Church
of Satan was to emerge, attuned to its founder's
contention that its messages would be presented
m o st effe ctively through " ni n e parts s o c i al
respectability to one part of the most blatant
outrage".
The social impact and spectacular growth of
the Church were to become something of a legend in
themselves, but it was an essential part of LaVey's
convictions that the formal institution's role was
principally that of a catalyst. Contemporary
 - 36 5 -

civilization has proved too interdependent to permit

the luxury of monastic isolationism. Satanism must
accordingly assume a stance comprehensible to the
average intellect. It was with such intent that the
Satanic Bible was conceived.
The Sa ta n ic B i b le is a m o st i n s i dious
document. One is strongly tempted to compare it
with that obscure, malefic mythology The King in
Yellow, a psychopolitical work that supposedly
drove its readers to madness and damnation. As
candid and conversational as the Satanic Bible
might seem at first glance, it is not a volume to be
gently dismissed. It is very much the product of our
time, not only because such a book - together with
its author - would more than likely have been
destroyed in an earlier era, but because its creation
was an evolutionary inevitability.
You, the reader, are about to be impaled upon
the sharp horns of a Satanic dilemma. If you accept
the propositions of this book, you condemn your
most cherished sanctuaries to annihilation. In
return you will awaken - but only to the most fiery of
Hells. Should you reject the argument, you resign
yourself to a cancerous disintegration of your
previously subconscious sense of identity. Small
wonder that the Archfiend's legacy has won him so
many bitter enemies !
Whatever your decision, it can be avoided no
longer. The Satanic Bible finally articulates what
man has instinctively dreaded to proclaim : that he
himself is potentially divine.
-
366 -
 rt_3: �eremon.9 of Ordination. to
the Priesthood of M_en.des
- by Michael A. Aquino IV0-I'

[From 1966 to mid- 1972 Church of Satan

ordinations to the Satanic Priesthood - the
Priesthood of Mendes 111° - were conducted at the
Central Grotto in San Francisco by High Priest
Anton LaVey and personalized to each Priest or
Priestess.
As the Church grew to a natio nwide
institution, Anton asked me to comp o s e a
ceremony that a Magister IV0 could administer on
distant national, regional, & local occasions.
This ceremony was first conducted at the
" Bramford" (Dakota) on Halloween during the 2nd
Eastern Conclave, New York City. It remained the
official formalization until the cessation of the
initiatory Priesthood in June 1975.]

T tt E S E f{ T i f{ E L S Of T f{ E .A B Y S S R � E
SUfJifJIOf{EO TO EftfOLD Tf{ESE Cf{RfJIBE�S If{ 11
SUSPEf{SIOft Of TifJIE Rf".0 OifJIEf{SIOft, fO�
Tf{E G�ERT f LRfJIE Of Tf{E P�If".CE Of
0R��f".ESS IS TO BE O�RWft TO OU� fJIIDST.
 - 368 -

Rs TtiE f\l!I fi IOf{S Of f{ELL .ARE cot{ '\/O�ED .AS

WITf{ESS, I Cti.A�GE YE TO SUffE� f{O wo�o
Of TtiESE P�OCEEOif{GS TO BE PASSED TO
TtiE P�Of.Af{E. YE.A, TtiE Uf{SEEf{ Of{ES �IP
.ASUf{DE� TtiE fLESti Of TtiOSE WtiO WOULD
P�ESUfill E .AG.Ait{ S T Ou� Lo�o SAT.At{, .At{D tiE
fill .A V f{OT BE P�O'\/O�ED WITti Ifill P Uf{ITY.

f{E.A� f{OW TtiE LEG.ACY Of TtiE O�OE� Of

TtiE T�.APEZOID.

If{ TtiE 0I.ABOLICOf{ Of TtiE f{ I Gti 0.AifillO f{S Of

f{ E LL IS �ECOUf{TED TtiE fI�ST G�E.AT W.A�
Of TtiE SE�.APtiifill, WtiE�Eif{ L UCifE� .At{O
f\11.A SLEti fO�CED TtiE Uf{I'\/E�S.AL OPPOSITIOf{.
f �Ofill Tti.AT EPOCti TtiE Ef{TI�E COSfillOS ti.AS
�f{OW fi TtiE POWE� Of BOT ti ST .ASIS .At{O
Cti.Af{GE.

R f{ D E .A � T ti � C � E .A T E D fO� T ti E
P�ESE�'\/.ATIOf{ .At{D GLO�Y Of .ALL Tti.AT W.AS
Goo � IT WAS To E.A�Tti Tti.AT SAT.At{ C.Afill E
If{ .AEOf{S PAST, TO If{fUSE TtiE fill i f{DS Of
TtiE fI�ST fill Ef{ WITti TtiE .AW.A�Ef{ESS Of
SELf. Sif{CE Tti.AT D.AY Of TtiE COfill i f{G Of
TtiE f I�E, TtiE STO�Y Of TtiE �.ACE Of fill .A t{
ti.AS BEEf{ .AS Tti.AT Of TtiE Uf{I'\/E�SE � TO�f{
.At{D TO�TU�ED BY W.A�, f.Afill l f{E, PESTILEf{CE,
.At{O DE.ATti. YET If{ TtiE fillI DST Of OE.ATti
WE .A�E If{ LlfE � BY TtiE GifT Of SAT.At{
WE .A�E BECOfill E GODS Of OU� SEL '\/ES.

Bv SAT.At{ WAS Cti.A�GED TtiE fimti 0.AifillOfi

BELi.AL TO Ef{T�UST TtiE C.A�E Of TtiE
 - 36 9 -

fLHfllI E Of lf'{fER fHJS TO Hf'{ 0ROER Of Tt{E

ELECT. .Rf'{O 9ELIHL BROUGt{T TO Tt{IS ORDER
Tt{E GREHT �EYS TO Tt{E St{If'{If'{G TRHPEZOIO
Tt{HT IS Tt{E GHTE TO Tt{E ABYSS, SHYif'{G:

ftEREif'{ LIES Tt{E GEOfl/IETRIC If'{SPIRHTIOf'{

fOR Tt{E EXISTEf'{CE Of OUR LORO SHTHf'{,
Wtl.O IS LUCifER, LORO Of LIGt{T Hf'{O
.RRCtt0HifllIO f'{ Of lf'{fERf'{US. OBSERVE
Tt{HT IT OOTt{ St{HPE Hf'{O OEfif'{E Tt{E
If'{VERSE PEf'{THGRHfl/I, Wt{ICt{ IS ITSELf
OUR SEHL Hf'{O Tt{E �EY TO HLL BEHUTY
Of PROPORTIOf'{.

EVEf'{ HS Tt{E TRIHf'{GLE Hf'{O TRitlEOROf'l

SYfl/IBOLIZE Tt{E SELfLESS LHBOR Of
fl/IEf'{ .. BEHSTS TO SUPPORT Tt{E HPEX ..
Tt{E TtlROf'{E Of Goo .. so WE CHST
OOWf'{ Hf'{O DESTROY Tt{HT HPEX. Tt{US
WE CREHTE OUR E f'{ S I G f'{ S .,, T t{ E
TRHPEZOIO H f'{ O T t{ E S t{ I f'{ I f'{ G
TRHPEZOt{EOROf'{, Wt{ICt{ HRE Tt{E EVER ..
U f'{ f i f'{ I S t{ E O fl/I E fl/I O R I H L S TO T t{ E
CREHTIVE GEf'{IUS Of fl/IHf'{. If'{ Tt{E fIRST
CIVILIZHTIOf'{S Of EHRTtl OUR fllIO f'{UfllI E f'{TS
St{HLL BE UPLlfTEO, YET WITt{ Tt{E
PHSSHGE Of Tlfl/IE Tt{EY St{HLL BE
C t{ H f'{GEO H f'{ O Eff HCEO, H f'{ O T t{ E I R
ORIGlf'{ CLOUOEO.

9UT Tt{IS ORDER St{HLL Ef'{OURE Uf'{TIL

Tt{E RHCE Of fllIH f'{ St{HLL CEHSE, Hf'{O
Tt{OSE Wtl.O Ef'{TER ITS fOLO St{HLL
BEt{OLO Tt{E t{EHRT Of Tt{E f IRE, Hf'{O
 - 370 -

Tf{ E Y Sf{ R LL GAZE OPOf{ Tf{E fRCE Of

Tt1 E .A�ctt DRifilIOf'l. YER, f'lEVE�filIO�E
Sf{ R LL Tf{EY Kf'lOW PERCE, BOT Tf{ E I�
EYES Sf{RLL BE OPEf{EO, Rf{O Tf{EY
Sf{RLL BECOfJIE RS 0.R.IfJIOf{S, Rf{O Tf{E
fO�CES Of ALL C�ERTIOf{ Sf{RLL BEf{O
BEfO�E Tf{EI� WILL. So IT Sf{RLL BE
OOf{E.

TttESE R�E Tf{E wo�os Of BELIRL, Wt1 0fill

WE f{Of{O� RS Tf{E GOR�OIRf{ Of Tf{E fLRfilIE
Rf{O fI�ST fJIRGOS Of Tf{E lf{fE�f{RL E:filIPI�E.
BY ttis wo�o WE of Tt1E BLACK O�OE�
f{RVE �EJECTED Tf{E LO�E Of Of{ITY, Tf{E
S OBJ OGR T I O f{ Of T f{ E c �o s s , R f{ O T f{ E
WO�Sf{IP Of Tf{E T�IRO I f{ ALL ITS fO�filIS
Rf{O OISGOISES.

E:filIB�RCEO BY Tf{E ESSEf{CE Of Tf{E fI�E Of

LifE, WE SCO�f'l Tf{E PIOOS Rf{TICS Of
SOPE�STITIOf{ Rf{O RBRSEfilIEf{T ""' Tf{ESE R�E
BOT PITifOL Ef{OERVO�S TO OROf{T Tf{E
WERK Rf{O Tf{E TifilIIO. .A fOOL IS f{E wtto
PLACES f{IS fOOT OPOf{ Tf{E PRTf{ TO Tf{E
�IGf{T ""' f{E f{RS LR.If{ OOWf'l fO� OERTf{. TttE
BLACK fJIRGOS IS fJIRSTE� Of ALL Tf{If{GS ""'
f{Of{E f{OLOS POWE� OVE� f{Ifill . BY Tf{E
fO�CE Of f{IS PE�SOf{ Sf{RLL f{E VRf'l20ISf{
ALL BR��IE�S E�ECTEO BEfO�E f{Ifill . ftIS
wo�o Sf{RLL BE RS LAW, Rf{O Tf{E �If{G Of
f{IS LROGf{TE� Sf{RLL OISfilIRY ALL Tf{E
WO�Sf{IPPE�S Of fRLSE GOOS. .Af{O EVE�
BEfO�E OS Sf{If{E Tf{E G�ERT KEYS Of Tf{E
9of{O BETWEEf{ ftELL Rf{O E:R�Tf{, Rf{O f�Ofill
 - 3 71 -

nu: TEMPLE Of TttE �RM SttRLL COME

fORTtt Tt1E ETERNAL SERPENT Of Tt{E
HBYSS, BELOVED Of OUR ORDER, wtto IS
Tt{RT CALLEO LEVIRTt1Rli..

HOVRli.CE TO Tt{E RLTRR Of l1.ELL, Tt{RT Tt{E

EYE Of OUR LORO SATAN MAY SEIZE UPON
YOU. Hs YOUR MINO IS REVEALED TO Tt{E
LORO Of Tt{IS WORLD, 00 YOU RffIRM YOUR
CRUSE WITtt SRTRl'i. Rli.0 ACCEPT Of YOUR
fREE WILL ttis ETERNAL PRIESTttooo?

[Response.]

I BRING YOUR ttRNO TO Tt1RT Of HZRZEL,

l1.mtt l1.ERRL0 Of Tt1E lti.fERl'i.RL EMPIRE,
wtto St{RLL SET UPON YOU TttE SERL Of TttE
PRIESTt{OOO Of MENDES.

[The black Baphomet medallion of the Priesthood is

passed through the Black Flame on the altar and
placed around the neck of the recipient.]

IN Tt1E NAME Of SRTRl'i., Rli.0 Of t1IS EXRRCtt

U P O N E R R T tt , I NAME YOU TO OUR
fELLOWSttIP Rli.0 SEli.0 YOU fORTtt � BEYOli.0
Tt1 E HBYSS � TO WAL� Il'i. WAYS Of
STRRl'i.GEti.Ess 11.ti.o Of BEAUTY. You ARE
BECOME RS SELIRL �ti.OWING NO MASTER �
�

Rli.0 YOU ARE R GLORY TO YOUR RACE Rli.0 R

BRILLIANCE BEfORE TttE SIGttT Of OUR LORO
SR.TR.ti..

[Here is spoken the Third Enochian Key.]

- 372 -
 - 373 -

�4: Tne J3ap nornet

A. Enigmatic Emblem

The emblem of the Church of Satan was what

was formally called the "Sigil of Baphomet". It
appeared above/behind altars as a plaque . It
appeared on the cover of the original Satanic Bible.
It was also the visible identification of Church
members as a 2" -diameter silver metal medallion
with fire-enameled inlay in the color of the
individual's initiatory degree.
Since the " Bessy" version used by the Church of
Satan was in the public domain, commercial
reproductions abound, from T-shirts to computer
goatpads.
Not to mention all through this book, in case
you might forget its topic.
With so many Bessys bouncing around, it's
surprising how little most enthusiasts know about it:
what it means, where the design ORIGINATED.

B. Knights Templar & Eliphas Levi

The original Knights Templar were accused by

their Catholic Inquisitors of having worshipped the
 - 374 -

Devil as a mysterious image or statue called

" B a p h o m e t " ( s a i d to b e a c o r r u p t i o n o f
"Mohammed") . The absence of any actual such
statue didn't deter the Inquisitors from drawing one
themselves. It was later re-drawn by the French
mystic " Eliphas Levi" (Alphonse Constant), and that
was Mr. B up to the 20th Century.

C. The Name

"Mohammed" > "Baphomet" also seemed a bit

of a stretch, so conspiracy theorists proposed several
alternatives : anagrams, reversed abbreviations, etc.
The most sensible interpretation remains that
of !dries Shah, who, in his book The Sufis, suggests
that the term was probably a corruption of the
Arabic a b ufihamat (pronounced "bufihimat " ) ,
which means "father" o r "source of understanding".
An i nt e r e sting alte rn ative i s that t h at
"Baphomet" derives from the ancient Egyptian Ba-
 - 375 -

neb-Tettu, the hieroglyphic term for the city of

Mendes in the Nile Delta.
In Ptolemaic accounts Mendes was "notorious"
for its goat-god, who was said to mate with women
in religious festivals. The truth is probably less lurid.
Comments Sir E.A. Wallis Budge in his Gods of the
Egyptians:

The title Ba-neb-Tettu was sometimes held

to mean the "Soul, the Lord Tettu", and this was
the name at Mendes of the local form of Khnemu,
whose symbol there, as elsewhere, was a ram . . . He
was regarded as the virile principle in gods and
men, and is styled 'King of the South and North,
the ram, the virile male, the holy phallus which
stirreth up the passions of love.

D. For Bessy or Wirth

The artwork for the current emblem's goat/

pentagram first appears in a 193 1 book by Oswald
Wirth. 173
In 1961, French author Maurice Bessy wanted a
dramatic illustration for the front cover of his
illustrated history of magic, so he added concentric
rings around Wirth's goat with room for a spooky
name between the rings. Cabalism was Jewish, so a
suitably Cabalistic name had to be in Hebrew, whose
letters already look mysterious to "gentiles".
The only problem was that "Satan" in Hebrew
has only four letters, so Bessy used the 5-letter name

1 73 Wirth, Oswald, La fran-maconnerie rendue intelligible a

ces adeptes - II, "Le compagnon ", Paris : Derry-Livres, 1931,
page # 60 .
 - 37 6 -

of the sea monster Leviathan instead, assuming that

no one would notice or care. He was correct. 1 74

WI RTH BESSY

E. Not a Caduceus

In retrospect it may be just as well that Anton

LaVey was satisfied with the Bessy design, else the
media might have not been quite so quick to splash
it around. Anton was a very talented oil painter and
inkpen sketch artist, but he had his "Reginald
Marsh" side and could be quite merciless in
moments of artistic irreverence.

Zeena has been quite sane and dull for the

last couple of years, but now she's beginning to
make dry little comments that simply floor me.
Tonight, after critically viewing a sketch of Anton's
(a man drinking a bottle of beer and scratching his
privates), she said, "Really! Can't you e v e r draw
anything sophisticated?" 1 75

1 74 Bessy, Maurice, A Pictorial History of Magic and the

Supernatural, London: Spring Books, 1964 [the original
edition of this work Histoire en 1000 images de la magie
- -

was published in 1961 by Editions du Pont Royal.]

1 75 Letter, Diane LaVey to M .A. Aquino, April 3, 1973 .

 - 3 77 -

Shortly after I assumed Editorship of the

Church's Cloven Hoof newsletter in 1971, the High
Priest decided that he would grace it with a new
masthead. As diplomatically predicted by Diane, her
husband was just going to "update the Levi
Baphomet a little". That sounded sensible enough: a
proper pentagram at last! But it didn't stop there :

For the masthead my prime thought was

that the design employed should incorporate
cloven hooves, thereby reinforcing the image
conveyed by the title.
After drawing a succession of devils, most
looking either like fugitives from a tin of ham or
third rate opera company rej ects from Faust
auditions, I started a rather panoramic thing
showing a Devil's herd, a la "Ghost Riders'',
galloping across the top of the page. My intentions
were the best, but alas, the page was too small, and
what began as a DeMille-type hippodrome petered
out to a shopping center dog and pony circus.
A stylized version of Baphomet was decided
upon because I felt that Levi's version, while
luridly graphic for the 19th Century, is far too
euphemistic for today's climate . Such concessions
as the ill-fitted "good" pentagram on the forehead,
the caduceus in lieu of a virile member, the lap
robe to avoid exposure of the caduceus' point of
origin, a rather unimaginative pair of 39 D-cup
mammary glands, arms that would better serve in
an ad for Jergen's Lotion, a right hand apparently
in the act of hailing a cab, and a Roman candle
perched atop the head do little to advance the
impression of the truly base and carnal aspect of
the Beast of the World!
I have tried to beef up the aforementioned
and drawn the horns in the manner of certain
eastern and African wild goats rather than the
usual, domestic variety. The membranous wings
and scales have been added to graphically intensify
the Hellish origin.
Use your own judgment as to the color
rendition. I have enclosed a couple of suggestions.
 - 3 78 -

Using red in only the eyes and the smoke

from the cranial exhaust (mistakenly assumed by
most occultists to be some sort of candle) would
certainly give the impression of a head "filled up
with burning mist and golden mire" as well as
direct the reader's gaze towards the title. Allusions
to red, blazing eyes can be found throughout the
lore of Satan, from the ghouls and afrits of Persia
to Dracula himself. Or, if you feel it is more
striking in black and white, please don't hesitate to
forgo color altogether. I am frankly undecided.
Diane prefers either the plain black and
white or black and white with just the touch of red
in the eyes and smoke . I'll leave it up to you and
J anet 176 to decide. 177

"Well, " laughed Jan, "I don't suppose we'll

need to worry about members leaving their copies
lying around on coffee-tables or office desks ! "

176 My late former wife and a Priestess of Mendes III0•

177 Letter, Anton LaVey to M .A. Aquino, October 23, 1971.

 - 3 79 -

F. Brandymet & Beyond

Now that the Cloven Hoof had a suitably

upstanding masthead, I took another look at the
BessyBaph and decided that it might do with some
tinkering too. The goat's nose had always looked as
though he'd run into a brick wall, and he also looked
slightly cross-eyed [possibly the result of the
.
impact ?. ] .
I didn't have a goat available as a model, so our
Irish Setter Brandy was drafted:

I'm not certain what the Knights Templar, the

good citizens of Ba-neb-Tettu , or the Prince of
Darkness might think of the result, but the
"Brandymet" not only graced the Nineveh Grotto's
ritual chamber thereafter, but even hat its moment
of stardom, when the Grotto was invited to design
the ritual chamber for Asylum of Satan, a horror
movie being filmed in Louisville. So our Brandymet,
a c c o m p a n i e d by d re m o n - candl eholders Chet
 - 380 -

Huntley & David Brinkley, and by griffin guardians

Haldeman & Erlichman, left the hushed hallows of
Nineveh, to preside over proceedings that would
unquestionably ennoble and exalt the Church of
Satan's image for years :

Two further experiments briefly came and

went: my Goat Deco "BrandyBat", and Anton's
stained-glass altar backdrop for The Devil's Rain.
 In 2018 the Bessy Baphomet appears to persist
in the Satanist saddle, even if most devotees remain
"unclear on the concept". [That's O.K. : I'm not sure
that many Christians can explain why they venerate
the device that tortured Jesus to death, or the Jews
the Star of David (absent archreological evidence
that he even existed, much less used that glyph.]
For my final tweak of the Brandymet, I started
by redefining every line of Wirth/Bessy, mirroring
the result precisely, and re-redoing Mr. Mendes'
eyes and nose. Since I'm not a Jew, I saw no need for
the Hebrew, but I also realized that almost any
English-alphabetic of S-A-T-A-N looks dreadfully
dull. An appropriately ancient or alien alternative is
essential to properly perplex perusing profane. This
example is from the fragments of a fallen fane found
by Ahnenerbe archreologists in the Sahyadri Jungle
of India in 1934, principally - according to Louvre
Assistant Curator Dr. Rene Emile Belloq - for curses
and warnings. It is shown here next to a Bessy for
ease of comparison.
-
382 -
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 - 395 -

Index

Ab 197. Atlantis 134-6, 172,

Abaddon 77-81. 257-8.
Abra =Melin 11. Augustine, Saint 179.
l:Eon 138-44. Ayesha 148-9.
l:Ethyr 268. Azazel 69-75.
Agathon 183, 234. Ba 198-9.
Agnosticism 179-80. Ba'al 149.
Akh 202. Balance factor 2 14.
Alexandria [library] 134. Ba-neb-Tettu 374-5.
Alighieri, Dante 44. Baphomet 373-81.
Anamnesis 194, 198, Barbarous Words of
225-6. Evocation 229-3 0 .
Ananda 130, 160. Beardsley, Aubrey 205.
Anastasis nekron 200. Beelzebub 61-7.
Anima 194-5. Belial 9 1-3.
Animus 195. "Big Black Sack" [see
Anger, Kenneth 102. Oblivion] .
Anubis 164, 197. Black Cat, The 228.
Apocalypticism 250-1. Black Flame 253 .
Aquinas, Thomas 157, Black House 3 18-34.
179, 233-4. Black Mass 114-5, 228,
Aristotle 145-6. 235-9 .
Asmodeus 83-6. Blake, William 44.
Astaroth 87-9. Blavatsky, Helena 128.
Asylum of Satan 3 8 0 . Book ofMormon 11.
Atheism 178-9. Bosch, Hieronymus 44.
Atkins, Susan 105. Brandon, S.G.F. 141.
 - 396 -

Brandy (Irish Setter) Dee, John 13, 258-9.

379 . de Leon, Moses 155.
Brimstone 39. Densley, Sharon 24.
Buddhism 128, 159-60. Devil-Father/Son 5, 10.
Budge, E.A. Wallis 161, Devil Rides Out, The
375. (Hammer) 44.
Burroughs, William 316. Devil's Disciple, The
Cabalism, Jewish 130, 245.
154-5, 228. Devil's Rain, The 38 0 .
Cagliostro, Count 353. Diabolicon 2 0 , 45-96,
Caldwell, Taylor 44. 136.
Canaan 149 . Dianoia 147, 183.
Cannibalism 100. Die Erste
Casaubon, Meric., 259 . Walpurgisnacht 168.
Ceremonies 230-2. Dimensions :
Chambre Ardente 115. - 1-3 123.
Childhood's End 10 . - 4 123-4.
Church of Satan : - 5 125-6.
- Altar, nude 17, 105. Disneyland 3 17.
- Incorporation 23. Doda, Carol 104.
- Information letter 15-6. Doppelgiinger 199 .
- Partnership 23-4. Dualism 150 .
Clarke, Arthur 10. Egypt 133, 158, 160-6,
Cliff House 320. 193-202, 374-5.
Cloven Hoof, The 377-8. Eikasia 183 .
Consciousness 187-90 . Einstein, Albert 122.
Cromwell, Oliver 44. El 101-2, 149-59, 177,
Crowley, Aleister 13, 17, 228.
138-9, 142-4, 229-30, Eliot, T.S. 8 .
259, 268. Ellroy, James 3 15
Dagon 149. Elohim 191.
Danton, Georges 27. Enoch 249-50.
Darwin, Charles 184. Enochian Keys 13 .
Dashwood, Francis 115, Epicureanism 170 .
170 . Ethics 233-4.
Death, bodily 193 . Evolution 13 1-2.
 - 397 -

Exodus 150-1. Indulgence 39, 107-8.

Exorcist, The 44. 180, 182.
Eyes Wide Shut 168. International Settlement
Fantasia 44, 168, 346. (San Francisco) 104.
Farr, Florence 139-40. Islam 130, 134, 153 .
Ferro, John 46-7. Israel 153.
Fields 190, 193 . Iyer, Raghavan 225-6.
Fields, W.C. 355. Jackson, Daniel 135-6.
Forms, Platonic [see Jagger, Mick 166-8.
Neteru] . Jehovah [see El] .
Fowles, John 178. Jewel of Seven Stars,
Galileo 179. The 199-200.
Gift of Set 194. Jones, Harford 134.
Gilmore, Peter 24. Ka 199-201.
Ginsberg, Allen 104. Kant, Immanuel 121-2.
God [see El] . Kantner, Paul 10, 134.
Golden Flower 194-5. Karloff, Boris 228.
Grace (Christian) 130 . Karma 159.
Haggard, H. Rider [see Khabit 196-7.
Ayesha] . Khat 194-5.
HarWer [see Horus] . Klapp, Orrin 354.
Haushofer, Karl 352. Knights Templar 373-4.
Hedonism 170 . Koran 11.
Hegarty, Diane [see Kur-nu-gi-a 192.
LaVey, Diane] . la-Bas [see Huysmans] .
Hellfire Club [see Lamarck, Jean 184-5.
Dashwood] . Lang, Fritz 355.
Hinduism 129, 159-60. LaVey, Anton 5, 15-6.
History 2 15-9. - Aphorisms 105.
Hittites 151-2. - Baphomet 377-8.
Hoffer, Eric 10. - Enochian Keys 260.
Holidays, religious 114. - on God 101.
Horla 199. - Lectures 100 .
Horus 161. - on the Diabolicon 46.
Huysmans, J-K. , 235-6. - on love & hate 104.
Incantations 233. - on morality 181-2.
 - 398 -

- on the Ninth Solstice Mathers, Samuel 11, 259.

341. Mayer, Peter 17.
- on Satan 21-2, 43, 103. Mechanism 185.
LaVey, Diane 17, 27, Medallion colors 243 .
100. 321. Melkor [see Tolkien] .
LaVey, Stanton 24-5, Mencken, H . L. 237-8.
345-9 . Mendes 374-5.
Law, Thomistic: Meno, The (Plato) 198.
- Divine 234. Merritt, Abraham 107-9,
- Eternal 234. 168-9 .
- Human 233-4. Metaphysics 175-7.
- Natural 117, 158, 234. Metropolis 102, 3 18-9,
Levi, Eliphas 374. 332.
Leviathan 95-6. Might is Right
Lies 156. (Redbeard) 17, 156,
Lost Weekend Nightclub 354.
321. MindStar 190, 193-202.
Lovecraft, H . P . 10, Missa Solemnis [see
158-9, 262-3, 3 16-7, Black Mass] .
326, 331. "Missing Link" 132-3,
Maat 197. 257.
Machiavelli, Niccolo 179 . Milton, John 44.
Magic, Black 12, 210. Miracles 158.
- Greater 13. Mohammed [see Islam] .
-- Tools 223-6. Moloch 149.
- Lesser 142. Moody, James 236.
-- Tools 213-23. Morality 181-2, 210.
Magic, Red 95, 339. Morlindale 172-3 .
Magic, stage 219-23 . Mortensen, William 354.
Magic, White 209. Name 196.
- Tools 2 12-3 . Necronomicon, The 331.
Manchurian Candidate, Nephesh 191.
The 239. Nepthys 164.
Mandala, Great 130, Neteru 145-7, 156, 162,
160. 176, 201.
Marsh, Reginald 355-6. Nietzsche, Friedrich 355.
 - 399 -

Nirvana 130 , 159. Republic, The (Plato)

Nresis 183. 234.
Oath 244-5, 346-7 Rite of Spring 168.
Oblivion 191. Reincarnation 130 .
Odin 8. Religion 175.
Orwell, George 120, Ren 196.
215-6, 238-9 . Robes 243.
Osiris 164-6. Rosemary's Baby 17.
Paradise Lost [see Sacrifice, human 110-2.
Milton] . San Francisco 3 17-8.
Paths, Two (initiatory) Satan 7-8, 43-4, 49-60,
128. 103, 166-70, 335-9.
Physics 175-6, 188-9. Satanatheist 228.
Pinocchio 192. Satanic Bible (LaVey)
Pistis 183 . 9-24, 99-115, 359-65.
Plato 147, 183, 198, 234. - 1972 Introduction
Playboy Clubs 102. 20-1.
Pleasure Domes 102. "Satanic Panic" 154.
Poe, Edgar Allan 334. Satanis 105-6, 322.
Poelzig, Hans 355. Satanism 180 .
Priesthood of Mendes Saul, Barnabas 354.
n1° 367-72. Sauron [see Tolkien] .
Pythagoras 147. Scholasticism 179 .
Quetzalcoatl 8 . Schopenhauer, Arthur
Rainbow sheets 14-5. 154-5 .
Rasputin, Grigori 353 . Sekhem 201.
Reality control 215-9. Serling, Rod 124-5.
" Redbeard, Ragnar" [see Set 8, 142, 160-6.
Might is Righgt] . Seven Footprints to
Redemption 152, 181. Satan [see Merritt] .
Regardie, Francis 260. Shah, Idreis 374 .
Reich, Wilhelm 356. Shemhamforash 229.
Reinhardt, Max 354. Sheol 130-1, 154-5, 192,
Remanifestation 199. 253 .
Rephraim 191. Sign of the Horns 18 .
Sins, 7 deadly 102-3.
 - 400 -

Smith, Clark Ashton 44. Topless Witches Revue

Squeezer, Julius 106. 105.
"Soul" [see MindStar] . Torah [see Testament,
Soul, Judreo/Christian Old] .
191-2. Transmigration 199.
Stoker, Bram 199-200 . Tuat 197.
Sutro, Adolph 320. Twain, Mark 44, 356.
Symbolism 184. Twilight Zone, The [see
"Sympathy for the Devil" Serling] .
166-8. Universe, Subjective
Tanakh [see Testament, 119-20.
Old] . - Collective 119-20.
Tanit 149. - Language 211.
Tao 194-5. Universe, Obj ective
Tautology 156, 191. 117-9 .
Teleology 185. - Language 211.
Telos 177, 183-5. Vader, Darth 349 .
Temple of Set 22. Vampires 106.
Ten Commandments Verne, Jules 116.
151-2. Voodoo 195.
Tera, Queen 200. West, Wayne 236.
Testament, New (Holy Wilson, Robert 191.
Bible) 11. Witch 152-3.
Testament, Old (Holy Wolfe, Burton 19-20,
Bible) 11, 177. 22-3.
Theology 19i. Word of Set 266-7,
Theosophical Society 271-3 11.
[see Blavatsky] . Workings 232.
Thomson, James 146. Xeper 177, 183, 198.
Time 121, 127-44. Xepera Xeper Xeperu
- Circular 137-8. 201.
- Cyclical 129. Yahweh [see El] .
- Linear 129 . Yankee Rose 14, 322,
Togare 322. 343 .
Tolkien, J.R. R. 170-3, YHVH [see El] .
258. Zaharoff, Basil 353 .
 - 40 1 -

Zohar 155 . 2001 : A Space Odyssey

Zombie 195. 10 .
1 984 [see Orwell] .
- 40 2 -
 - 403 -

About the Author

/
Michael A. Aquino was the only member of the
Church of Satan to attain the Second Level of the
Fourth Degree (Magister Templi IV0-II') prior to
1975, and was a member of the Church's Council of
Nine and Order of the Trapezoid 1970-75 . He served
as Editor of the Church's Cloven Hoof newsletter
1971-75.
He served as founding High Priest of the
Temple of Set 1975-1996, was Recognized as a
Magus V0 and Ipsissimus VI0, and was founding
Grand Master of the Temple's Order of the
Trapezoid 1982-87.
In secular life he is a Lt. Colonel, Psychological
Operations, U. S . Army (Ret.) . He is a graduate of the
Industrial College of the Armed Forces, National
 - 404 -

Defense University; Defense Intelligence College,

Defense I ntelligence Agency; Foreign Service
Institute, Department of State; U.S. Army Special
Warfare Center (Special Forces ("Green Beret") /
Psychological Operations / Civil Affairs / Foreign
Area Officer) ; U.S. Army Command & General Staff
College; U.S. Army Intelligence School, and U.S.
Army Space Institute. Decorations include the
Bronze Star, Meritorious Service Medal, Air Medal,
Army Commendation Medal (3 awards), Special
Forces Tab, Parachutist Badge, USAF Space &
Missile Badge, and the Republic of Vietnam
Gallantry Cross, Psychological Warfare Medal (First
Class), & Air Service Medal (Honor Grade).
Academic credentials include the B .A., M .A.,
and Ph.D. in Political Science from the University of
California; and the M.P.A. in Public Administration
from George Washington University. He has taught
as Adjunct Professor of Political Science, Golden
Gate University.
Past National Commander & Distinguished
Service Award, Eagle Scout Society; Vigil Honor,
Order of the Arrow; Distinguished Service Key,
Alpha Phi Omega Fraternity.
In 2006, following his retirement as a U.S.
government officer, he was recognized by Scotland's
Lord Lyon King of Arms as the 13th Baron of
Rachane, Argyllshire.
He and his wife Lilith live in San Francisco
with inevitable. innumerable, immortal cats.
H i s published bo oks include Mind Wa r ,
MindStar, FindFar, The Church of Satan, The
Te mp le of Se t, Il l u m inA nX, Gh o s t R ides ,
Morlindale, FireForce, Ode to Esme, We Break the
Sword, The Neutron Bomb, and [Edited] Pegasus in
Pinfeathers by Betty Ford.
 - 40 5 -

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