c
c


 is a Latin word (from the words M
d literally meaning "light-bearer" which in that language is used
as a name for the dawn appearance of the planet Venus heralding daylight. Use of the word in this sense is
uncommon in English in which "Day Star" or "Morning Star" are more common expressions.

In English "Lucifer" generally refers to the Devil although the name is not applied to him in the New Testament. The
use of the name "Lucifer" in reference to a fallen angel stems from an interpretation of Isaiah 14:3±20 a passage that
speaks of a particular Babylonian King to whom it gives a title that refers to what in English is called the Day Star or
Morning Star (in Latin M
d
2] as fallen or destined to fall from the heavens or sky.
3] In 2 Peter 1:19 and elsewhere
the same Latin word M
 is used to refer to the Morning Star with no relation to the devil. However in post-New
Testament times the Latin word 
 has often been used as a name for the devil both in religious writing and in
fiction especially when referring to him before he fell from Heaven.




4]
‘ myth of the fall of angels associated with the Morning Star was transferred to Satan as seen in the Life of ‘dam
and Eve and the Second Book of Enoch
] which the Jewish Encyclopediaattributes to the first pre-Christian
century:
] in these Satan-Sataniel (sometimes identified with Samaeld is described as having been one of
the archangels. Because he contrived "to make his throne higher than the clouds over the earth and resemble 'My
power' on high" Satan-Sataniel was hurled down with his hosts of angels and since then he has been flying in the
air continually above theabyss.
4] Early Christian writers continued this identification of "Lucifer" with
Satan. Tertullian ("Contra Marcionem " v. 11 17d Origen (ÿ M 

M 13d and others identify Lucifer with
Satan who also is represented as being "cast down from heaven" (Revelation 12:7±10; cf. Luke 10:18d.
4]

However some contemporary exorcists and theologians such as Father José ‘ntonio Fortea and Father ‘morth in
their experience and based on Biblical interpretations assert that Lucifer and Satan are different beings.
7]

In the New Testament the ‘dversary has many names but "Lucifer" is not among them. He is called "Satan" (Matt.
4:10; Mark 1:13 4:1; Luke 10:18d "devil" (Matt. 4:1d "adversary" (1. Peter :8 ȞIJȓįȚțȠȢ; 1. Tim. :14 ȞIJȚțİȓȝİȞȠȢd
"enemy" (Matt. 13:39d "accuser" (Rev. 12:10d "old serpent" (Rev. 20:2d "great dragon" (Rev. 12:9d Beelzebub (Matt.
10:2 12:24d and Belial (comp. Samaeld. In Luke 10:18 John 12:31 2. Cor. :1 and Rev. 12:9 the fall of Satan is
mentioned. The devil is regarded as the author of all evil (Luke 10:19; ‘cts :3; 2. Cor. 11:3; Ephes. 2:2d who
beguiled Eve (2. Cor. 11:3; Rev. 12:9d. Because of Satan death came into this world being ever the tempter (1. Cor.
7:; 1. Thess. 3:; 1. Peter :8d even as he tempted Jesus (Matt. 4d. The Christian demonology and belief in the devil
dominated subsequent periods.
8] However though the New Testament includes the conception that Satan fell from
heaven "as lightning" (Luke 10:18; Rev. 12:7-10d
9] it nowhere applies the name Lucifer to him.

The  



M  states that in the apocalyptic literature the conception of fallen angels is widespread.
Throughout antiquity stars were commonly regarded as living celestial beings (Job 38:7d.
9] Indications of this belief in
fallen angels behind which probably lies the symbolizing of an astronomical phenomenon the shooting stars are
found in Isaiah 14:12.

edit]
 c   

The Book of Isaiah has the following passage:

When the Lord has given you rest from your pain and turmoil and the hard service with which you were made to
serve you will take up this taunt against the king of Babylon: How the oppressor has ceased! How his insolence has
ceased! « How you are fallen from heaven O Day Star son of Dawn! How you are cut down to the ground you who
laid the nations low! You said in your heart "I will ascend to heaven; I will raise my throne above the stars of God; I
will sit on the mount of congregation on the heights of Zaphon; I will ascend to the tops of the clouds I will make
myself like the Most High." But you are brought down to Sheol to the depths of the Pit. Those who see you will stare
at you and ponder over you: "Is this the man who made the earth tremble who shook kingdoms who made the world
like a desert and overthrew its cities who would not let his prisoners go home?
10]

The passage refers to the king of Babylon a man who seemed all-powerful but who has been brought down to the
abode of the dead ("Sheol"d. Isaiah promises that the Israelites will be freed and will then be able to use in a taunting
song against their oppressor the image of the Morning Star which rises at dawn as the brightest of the stars
outshining Jupiter and Saturn but lasting only until the sun appears. This image was used in an old
popular Canaanite story that the Morning Star tried to rise high above the clouds and establish himself on the
mountain where the gods assembled in the far north but was cast down into the underworld.
4]
11]

The phrase "O Day Star son of Dawn" in the New Revised Standard Version translation given above corresponds to
the Hebrew phrase "ʸʧˇʚʯʡ ʬʬʩʤ" (Helel Ben-Shachard in verse 12 meaning "morning star son of dawn". ‘s the Latin
poets personified the Morning Star and the Dawn (‘urorad as well as the Sun and the Moon and other heavenly
bodies so in Canaanite mythology Morning Star and Dawn were pictured as two deities the former being the son of
the latter.
12]

In the Latin Vulgate Jerome translated "ʸʧˇʚʯʡ ʬʬʩʤ" (morning star son of dawnd as "lucifer qui mane oriebaris"
(morning star that used to rise earlyd.
13] ‘lready as early as the Christian writersTertullian and Origen
11] the whole
passage had come to be applied to Satan. Satan began to be referred to as "Lucifer" (Morning Stard and finally the
word "Lucifer" was treated as a proper name. The use of the word "Lucifer" in the 111 King James Version instead
of a word such as "Daystar" ensured its continued popularity among English speakers.

Most modern English versions (including the NIV NRSV N‘SB NJB and ESVd render the Hebrew word as "day
star" "morning star" or something similar and never as "Lucifer" a word that in English is now very rarely used in the
sense of the original word in Hebrew (Morning Stard though in Latin "Lucifer" was a literal translation.

‘ passage quite similar to that in Isaiah is found in Ezekiel 28:1±19 which is expressly directed against the king
of Tyre a city on an island that had grown rich by trade factors alluded to in the text.
14] In Christian tradition it too
has been applied to Lucifer because of some of the expressions contained in it.
1] But since it does not contain the
image of the Morning Star discussion of it belongs rather to the article on Satan than to that on Lucifer.
The same holds for the Christian depiction of Satan in other books of the Old Testament as for instance in the Book
of Job where Satan who has been wandering the Earth has a discussion with God and makes a deal with him to
test Job.

The Tyndale Bible Dictionary states that there are many who believe the expression "Lucifer" and the surrounding
context in Isaiah 14 refer to Satan: they believe the similarities among Isaiah 14:12 Luke 10:18 and Revelation
12:7±10 warrant this conclusion. But it points out that the context of the Isaiah passage is about the accomplished
defeat of the king of Babylon while the New Testament passages speak of Satan.
11]

edit]  

 

‘ccording to the Qur'an Iblis (the ‘rabic name usedd disobeyed an order from ‘llah to bow to ‘dam and as a result
was forced out of heaven and given respite until the day of judgement from further punishment.

When ‘llah commanded all of the angels to bow down before ‘dam (the first Humand Iblis full of hubris and jealousy
refused to obey ‘llah's command (he could do so because as a jinn he had free willd seeing ‘dam as being inferior
in creation due to his being created from clay as compared to him (created of fired.
1]

"It is We Who created you and gave you shape; then We bade the angels prostrate to ‘dam and they
prostrate; not so Iblis (Luciferd; He refused to be of those who prostrate."

(‘llahd said: "What prevented thee from prostrating when I commanded thee?" He said: "I am better than he:
Thou didst create me from fire and him from clay."

Qur'an 7:11±12

It was after this that the title of "Shaitan" was given which can be roughly translated as "Mischievous" or
"Devil". Shaitan then claims that if the punishment for his act of disobedience is to be delayed until
the Day of Judgment that he will divert many of ‘dam's own descendants from the straight path during
his period of respite.
17] ‘llah accepts the claims of Iblis and guarantees recompense to Iblis and his
followers in the form of Hellfire. To test mankind and jinn alike ‘llah allowed Iblis to roam the Earth to
attempt to convert others away from his path.
18] He was sent to Earth along with ‘dam and Eve after
eventually luring them into eating the fruit from the forbidden tree.
19]

edit]  

Joseph Campbell (1972: pp. 148±149d illustrates an unorthodox Islamic reading of Lucifer's fall from
Heaven which champions Lucifer's eclipsing love for God:

One of the most amazing images of love that I know is in Persian ± a mystical Persian representation as
Satan as the most loyal lover of God. You will have heard the old legend of how when God created the
angels he commanded them to pay worship to no one but himself; but then creating man he
commanded them to bow in reverence to this most noble of his works and Lucifer refused ± because we
are told of his pride. However according to this Muslim reading of his case it was rather because he
loved and adored God so deeply and intensely that he could not bring himself to bow before anything
else and because he refused to bow down to something inferior to him (since he was made of fire and
man from clayd. ‘nd it was for that that he was flung into Hell condemned to exist there for eternity apart
from his love.

This interpretation of the satanic rebellion described in the Quran is seen by some Sufi teachers such
as Mansur ‘l-Hallaj (in his 'Tawasin'd as a predestined scenario in which Iblis-Shaitan plays the role of
tragic and jealous lover who unable to perceive the Divine Image in ‘dam and capable only of seeing
the exterior disobeyed the divine mandate to bow down. His refusal (according to the Tawasind was due
to a misconceived idea of God's uniqueness and because of his refusal to abandon himself to God in love.
Hallaj criticized the staleness of Iblis' adoration. Excerpts from Sufi texts expounding this interpretation
have been included along with many other viewpoints on Shaitan (by no means all of them apologeticd in

20]
an important anthology of Sufi texts edited by Dr. Javad Nurbakhsh head of the Nimatullahi Sufi Order.

The Sufi teacher Pir Vilayat Inayat Khan taught that 'Luciferian Light' is Light that has become dislocated
from the Divine Source and is thus associated with the seductive false light of the lower ego which lures

21]
humankind into self-centered delusion. Here Lucifer represents what the Sufis term the 'Nafs' the ego.

edit] !c  

 
The Church of Jesus Christ of Latter-Day Saints tradition states The Book of Mormon was written
beginning in about 00 BC and the author in 00 BC supposedly copied Isaiah in Isaiah's original

22]
words.

When Joseph Smith published The Book of Mormon he included the Lucifer verse in The Book of

23]
Mormon indicating that it was not copyied from a Hebrew source but the King James Version of the
Bible.

‘nother book of LDS canonical scripture The Doctrine & Covenants furthers this doctrinal belief when it

24]
affirms the doctrine that Lucifer refers to Satan. This doctrine also spread into a third set of LDS
scriptures The Pearl of Great Price which describes a war in heaven based in part on Joseph Smith's

2]
interpretation of the word Lucifer.

edit]Use of the word "lucifer" in the Bible

The Vulgate (Latind version of the Christian Bible used the word "lucifer" (with lower-case initiald twice to
refer to the Morning Star: once in 2 Peter 1:19 to translate the Greek word ĭȦıijȩȡȠȢ (phōsphorosd a
word from ij Ȣ (phōsd meaning "light" and ijȑȡȦ (pherōAd meaning "to carry" that has the same
meaning of Light-Bringer that the Latin word has and once in Isaiah 14:12 to translate the Hebrew word
ʬ ʬʩ ʤ (Hêlēld.
2] In the latter passage the title of "Morning Star" is given to the tyrannous Babylonian king
who the prophet says is destined to fall. This passage was later applied to the prince of the demons and
so the name "Lucifer" came to be used outside the Bible for the devil and was popularized in works such
as Dante ‘lighieri's 

and John Milton's    but forEnglish speakers the greatest
influence has been its use in the King James Version of Isa 14:12 to translate the Hebrew word ʬ ʬʩ ʤ
which more modern English versions render as "Morning Star" or "Day Star". ‘ similar passage in Ezekiel
28:11±19 regarding the "king of Tyre" was also applied to the devil contributing to the traditional picture
of the fallen angel.

The Vulgate translation uses "lucifer" (Morning Stard twice to translate words in the Book of Job that
meant something different: once to represent the word "ʸʷʡ"
27] (which instead means "morning"d inJob
11:17 and once for the word "ʺʥ ʸʦʮ" (usually taken to mean "the constellations"d in Job 38:32. The same
Latin word appears also in the Vulgate version of Psalms 110:3 where the original has "ʸʧˇ" (dawn the
same word as in Isaiah 14:12d.

The Vulgate did not use the Latin word M
 to represent the two references to the Morning Star in
the Book of Revelation . In both cases the original Greek text uses a circumlocution instead of the single
word "ijȦıijȩȡȠȢ" and a corresponding circumlocution is used in the Latin. Thus "stella matutina" is used
for " ıIJ ȡ ʌȡȦȧȞȩȢ" in Revelation 2:28 which promises the Morning Star to those who persevere
and for " ıIJ ȡ ʌȡȦȧȞȩȢ" (or according to some manuscripts " ıIJ ȡ ȡșȡȚȞȩȢ"d in Revelation
22:1 where Jesus calls himself "the bright morning star".

The English word "Lucifer" is used in none of these places (other than Isaiah 14:12d where the Latin
translation uses the Latin word "lucifer" (i.e. morning stard.

Outside the Bible the Roman Rite liturgy's Exultet chant in praise of the paschal candle refers to Christ
as the Morning Star (in Latin M
 with lower-case initiald:

|
| 
        
     
   

 
  |

     
    
   
  
     
  

  
    
    

edit]‘stronomical significance

Because the planet Venus is an inferior planet meaning that its orbit lies between the orbit of
the Earth and the Sun it can never rise high in the sky at night as seen from Earth. It can be seen in the
eastern morning sky for an hour or so before the Sun rises and in the western evening sky for an hour or
so after the Sun sets but never during the dark of midnight.

It is the brightest object in the sky after the Sun and the Moon. ‘s bright and as brilliant as it is ancient
people did not understand why they could not see it at midnight like the outer planets or during midday
 like the Sun and Moon. It outshines the planets Saturn and Jupiter which do last all night but it soon
disappears. Canaanite mythology has a story of an unsuccessful attempt by ‘thtar the Morning Star
pictured as a god to take over the throne of Baal.
28]
29]

"Lucifer" as Latin name for the Morning Star

In Latin the word "Lucifer" meaning "Light-Bringer" (from M M
 "light" and  "to bear bring"d is a name used

30]
for the Morning Star (the planet Venusin its dawn appearancesd. The word is used in its astronomical sense both in

31]
32]
33]
prose and poetry but most poets personify the star in a mythological context.

Occult beliefs

In the modern occultism of Dolores North (alias Madeline Montalband (died 1982d
39] Lucifer's identification as the
Morning Star (Venusd equates him with Lumiel whom she regarded as the ‘rchangel of Light and
among Satanists he is seen as the "Torch of Baphomet" and ‘zazel.

In the Satanic Bible of 199 Lucifer is acknowledged as one of the Four Crown Princes of Hell particularly that of the
East. Lord of the ‘ir Lucifer has been named "Bringer of Light the Morning Star Intellectualism Enlightenment."

‘uthor Michael W. Ford
40] has written on Lucifer as a "mask" of the ‘dversary a motivator and illuminating force of
the mind and subconscious.
41]

YY
‘nton LaVey

1]
c"# (‘pril 11 1930 ± October 29 1997d born $c was
the ‘merican founder and High Priest of the Church of Satan as well as a writer occultist and musician. He was the
author of 

M and the founder of LaVeyan Satanism a synthesized system of his understanding of
human nature and the insights of philosophers who advocated materialism and individualism for which he claimed no
supernatural metaphysical or theistic inspiration.

LaVey was born as $c in Chicago Illinois. His father Michael Joseph Levey was
a liquor distributor and second-generation French-‘merican from Omaha Nebraska.
2] His grandfather Leon Levy
was born in Paris France and emigrated to Douglas County Nebraska in 188 where he married Louisville-native
Emma Goldsmith on October 23 1888.
2] ‘nton's mother Gertrude ‘ugusta Coultron
2] was born to a Russian father
andUkrainian mother who emigrated to Ohio in 1893 and both became naturalized ‘merican citizens in 1900.
2]

His family soon moved to California where he spent most of his early life in the San Francisco Bay ‘rea and later
in Globe ‘rizona. ‘ccording to his biography his ancestry includes French Russian Ukrainian
2] ‘lsatian German
and Romanian stock.
3] His parents supported his musical development as he tried various instruments his favorite
being keyboards such as the pipe organ and the calliope.

LaVey's biography tells of his dropping out of Globe High School in his junior year to join a circus and carnivals first
as a roustabout and cage boy in an act with the big cats later as a musician playing the calliope. LaVey later noted
that seeing many of the same men attending both the bawdy Saturday night shows and the tent revival meetings on
Sunday mornings reinforced his increasingly cynical view of religion. He later had stints as an organist in bars
lounges and nightclubs. While playing organ in Los ‘ngeles burlesque houses he reportedly had a brief affair with
the then-unknownMarilyn Monroe as she was dancing at the Mayan Theater. This claim has been challenged by
those who knew Monroe at the time as well as the manager of the Mayan Paul Valentine who stated that she had
never been one of his dancers nor had the theater ever been used as a burlesque house or for "bump and grind"
shows.
4]

‘ccording to his biography LaVey moved back to San Francisco where he worked for three years as a photographer
for the San Francisco Police Department (SFPDd. He dabbled as a psychic investigator looking into "800 calls"
referred to him by the police department. Later biographers questioned whether LaVey ever worked with the SFPD
as there are no records substantiating the claim.

In 190 LaVey met Carole Lansing and they married the following year. Lansing gave birth to LaVey's first
daughter Karla LaVey born in 192. They divorced in 190 after LaVey became entranced byDiane Hegarty.
Hegarty and LaVey never married; however she was his companion for many years and mothered his second
daughter Zeena Galatea LaVey in 193.
] ‘t the end of their relationship Hegarty sued for palimony.
]
7]

LaVey began presenting Friday night lectures on the occult to what he called a "Magic Circle" of associates who
shared his interests. ‘ member of this circle suggested that he had the basis for a new religion. On Walpurgisnacht
‘pril 30 19 he ritualistically shaved his head in the tradition of ancient executioners declared the founding of
the Church of Satan and proclaimed 19 as "the year One" ‘nno Satanas²the first year of the ‘ge of Satan.
Media attention followed the subsequent Satanic wedding ceremony of radical journalist John Raymond to New York
socialite Judith Case on February 1 197.  
M  and 





M were among the
newspapers that printed articles dubbing him "The Black Pope". LaVey performed Satanic baptisms (including one for
Zeenad and Satanic funerals (including one for naval machinist-repairman third-class Edward Olsen complete with a
chrome-helmeted honor guardd and released a record album entitled 

 .

In the late 190s and early 1970s LaVey melded ideological influences from ‘yn Rand
8] Friedrich
Nietzsche ‘leister Crowley
9] H.L. Mencken and Jack London with the ideology and ritual practices of the Church of
Satan. He wrote essays introduced with reworked excerpts from Ragnar Redbeard¶s   and concluded
with ³Satanized´ versions of John Dee¶s Enochian Keys to create books such as 

M  M

 (re-released in 1989 as 


d and 

 M .

Due to increasing visibility through his books LaVey was the subject of numerous articles in the news media
throughout the world including popular magazines such as   
MM   and
and men¶s
magazines. He also appeared on talk shows such as Joe Pyne Phil Donahue and Johnny Carson and in a feature
length documentary called 
 !"#M  in 1970.
LaVey¶s third and final companion was Blanche Barton. Barton and LaVey are the parents of Satan Xerxes Carnacki
LaVey born November 1 1993. She succeeded him as the head of the Church after his death and has since
stepped down from that role and handed the reins of power to Magus Peter H. Gilmore.

!  
Long since removed from contemporary printings of the book the first edition of The Satanic Bible contained an
extensive dedication to the thinkers who influenced LaVey.

The primary dedication of the book was made to Bernadino Nogara (misprinted as "Logara"d Karl
Haushofer Rasputin Sir Basil Zaharoff ‘lessandro Cagliostro Barnabas Saul (Dr. John Dee's first Scryerd Ragnar
Redbeard William Mortensen Hans Brick Max Reinhardt the ‘merican Sociologist Orrin Klapp Fritz Lang Friedrich
Nietzsche W. C. Fields P. T. Barnum Hans Poelzig Reginald Marsh Wilhelm Reich and Mark Twain.

The secondary dedication included Howard Hughes Marcello Truzzi Marilyn Monroe William Lindsay Gresham
Hugo Zacchini
1] Jayne Mansfield Fredrick Goerner Nathaniel West Horatio ‘lger Robert E. Howard George
Orwell H. P. Lovecraft Tuesday Weld H.G. Wells Harry Houdini Togare (LaVey's pet liond and The Nine Unknown
Men.



M after the introductions by other authors is divided into four books: the   
the  

 the   MM and finally the   #
. LaVey seems to have taken this hierarchy from The
Book of the Sacred Magic of ‘bramelin the Mage in which these four demons serve as the chiefs of Hell. Each book
approaches a different aspect of Satanism and serves a unique purpose within the structure of 

M.

%&
c
  
!

M" introduces Satanism in dramatic fashion: through the verse of Ragnar
Redbeard in Might is Right. ‘nton LaVey chose segments from different sections of   and made slight
changes to the verse to amend what he perceived as errors in logic or consistency with  . ‘s ‘nton
LaVey stated in his introduction to later editions of   he found both considerable inspiration and glaring
errors in that book which made it taken part by part incompatible with his Satanic philosophy; it was instead the
broader message that he found appealing and the passages selected and changes made to best capture what he
found appealing in  .   
was also recited by LaVey in ritual ceremonies in part or in
whole and his recording of 

 includes a full recitation of   
.

  
is symbolically associated with the element of Fire.

edit]
%&



  
 directly follows   
. ‘fter the indignant intonation of   
 

 seeks to logically expound the philosophy and dogma of Satanism.  
 is divided into
twelve essays each of them a vital component of LaVey's architecture of Satanism. The following are brief synopses
of each of these essays:
£$
c'(
Y

Follows up on the concept of "I am my own god" with a full explanation of the Satanic view of the world. This short
essay states that as all gods are of human creation worshipping an external god is to worship another human by
proxy; There in why not simply worship yourself as god is simply what we all wish we could be he kills without
mercy or explanation is free to do as he/she wishes and is responsible to no one.

£$c) 
 c  Y

This essay is longer than the previous essays; following the first two that denounce traditional religion as hypocritical
and self-hating this one offers Satanism as an alternative and opposite a religion suited to human needs.

It begins by suggesting that the Seven Deadly Sins are in fact all instinctual to human nature and not sinful at all. It
states that they are all unavoidable urges of mankind carefully selected by Christianity to ensure that all men will
inevitably sin as no one can avoid engaging in these instinctive urges. LaVey submits that this is a device to
guarantee that humans within the Christian religious framework will surely sin and have no choice but to beg God for
forgiveness; therefore dependence upon the Church is assured. Instead LaVey states that as all of these so-called
sins are natural to humans they should be embraced and even considered virtuous. This excerpt for example:

#
 #
 
  
%
 
#MM 
 

 M

2]


M &

He goes on to explain that in this modern age religionists have had to constantly reinterpret their own texts in order
to keep up with the demands of people that they be permitted to indulge their normal human desires. LaVey views
this as both hypocritical and evidence that these religions are inherently obsolete and should be discarded entirely to
be replaced with a religion better suited to man's needs. Satanism LaVey suggests is that religion.

LaVey then justifies Satanism as a religion by explaining that it is not merely a philosophy. He explains that one
reason man has always had religion is because he has a need for dogma and ceremony; Satanism acknowledges
this and therefore supplies its adherents with dogma and ceremony in the form of magic and ritual. LaVey claims that
it is precisely this trait that distinguishes Satanism from Humanism or other essentially atheistic philosophies and
makes it a true religion suited to man's carnal nature.

LaVey concludes the essay by explaining that even other religions or new-age movements that claim to supply
adherents with magic have failed in this by distinguishing "white magic" from "black magic;" LaVey claims that all
magic is one and the same as all of it is done for the glorification of the magic user and therefore (like all human
actionsd is essentially selfish. He suggests that a Satanist may choose to help those he cares for including himself or
condemn those he hates but in all cases what he does is at his own discretion .

£$$* ! *$c(cY

In this essay LaVey now explains why if he does not believe in literal concepts of gods or devils he chose the name
"Satanism" to describe his religion.
LaVey points out the Hebraic origin of the word "Satan" as a term to mean "adversary" not only applied to a
supernatural being but to any person who is your opponent. He likewise describes the mythological and literary
significance of Satan in history from the Greek Pan to the "scapegoat" used to absorb men's sins to the co-opting of
pagan deities and devils by Christianity.

LaVey's final assessment is that as Satan and all the devils have represented man's carnal nature made sinful and
the opposition of everything from servile god-worship to conformity Satan as a literary and mythological figure is the
ideal symbol for a religion that exalts man's carnal and independent nature. LaVey's view of Satan might be best
compared to John Milton's literary Satan a proud and independent beast.

£$$Y

‘ surprisingly short essay given its importance here LaVey explains in no uncertain terms how Satanists view
matters of love and hate and their role in human affairs.

LaVey makes it very clear that although Satanism is an uncompromisingly selfish religion he defines selfishness
according to what an individual truly wants. Therefore if a person should honestly care for another person and
wishes to express love then he should do so wholeheartedly; a truly selfish person can acknowledge that if a person
is loved by him then they are important by virtue of his love. This can be compared favorably to the arguments
of ethical egoism²that what sometimes benefits others can be beneficial to oneself but that one must always have
one's own interests first in mind. LaVey never suggests that love is not a natural emotion in man and on the contrary
suggests that loving select individuals is very natural but he does claim that to love all people is not only a
philosophical mistake but is in fact impossible and even damaging to the ability to truly love those few individuals who
deserve it.

LaVey explains that hatred is likewise a natural emotion in man and therefore not to be shunned. He makes clear that
hatred should be directed at those who deserve it by virtue of their actions to offend the individual and like love it is
senseless to universally apply hatred to all mankind. He muses that while Satanism strongly advocates both
individual love and hate because white-light religion has such a strong aversion to acknowledging hate as a natural
feeling in man that to merely mention that Satanism permits individuals to hate their enemies Satanism is
automatically portrayed as a hateful religion a claim he maintains is false and ignorant of the true ethics of Satanism.

£$c c+Y

Contrary to the popular opinion that Satanism advocates promiscuous behavior in all individuals in this essay LaVey
actually lambastes the "free love" movement (a movement very much in motion in the 190s when LaVey wrote 


Md as being equally restricting as the white-light view that any unholy sex is wrong.

LaVey's stance once again takes a purely individual approach to sexual matters and ethics. He maintains that while
some people are indeed happy with sexual promiscuity some are by their nature happier with much less sexual
activity or perhaps no sex activity at all. LaVey believes that neither of these states are unnatural or deserving of
condemnation but rather that it is a decision for each individual to make concerning their own sexual tastes and
activities.

From this basic principle LaVey then expounds upon this by pointing out exactly what is and is not permissible
Satanic sexual activity.

The basic premise of what is permissible is summed up by the maxim:


 

 
    M 
   M
   

M &
3]

LaVey quickly explains that this does not preclude sexual sadism/masochism as "so long as it hurts no one else"
must be interpreted to mean "who does not wish to be hurt."

This statement openly condones polyamory premarital or extramarital sex sexual games including BDSM multiple
partners and any other such proclivity while at the same time not excludingheterosexuality
homosexuality monogamy or "traditional" marriage. Satanism views all such activities as entirely equal and
deserving of the same freedoms.
4] LaVey also specifies asexuality as a valid expression for one for whom sexual
activity is simply not desired. LaVey claims Satanism to be the first religion to openly take this stance.

However the same statement therefore excludes any such activity as rape pedophilia bestiality or other sexual
activities in which any of the participants are unwilling or unable to give knowledgeable consent
] (as is the case with
a child or animald. Satanism also expressly forbids illegal activity of any kind.

£$ # c&%Y

One of the most famous essays from 

M it is here that LaVey coins the term "psychic vampire". LaVey
defines a psychic vampire as one who attempts to psychologically manipulate others by systematically playing the
victim; for example a person who constantly uses some minor physical flaw as an excuse for their shortcomings and
a means of gaining sympathy and favor from others. LaVey believes that people who use a victim status as a means
to induce guilt in others are fundamentally weak and therefore to be shunned by Satanists. (LaVey does not imply
that anyone with a flaw is automatically weak but are psychologically draining (hence the term "psychic vampire"d
and should be dealt with mercilessly and discarded before they are permitted to take control of the lives of vital
individuals.

£$
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Here LaVey puts forth Satanism as an essentially hedonistic philosophy; however LaVey's approach to hedonism
is epicurean in nature.

LaVey states clearly that he believes that man should always tend towards indulgence not abstinence. Whereas
other religions seek to dictate what man should abstain from (which according to LaVey are most of man's natural
urgesd Satanism seeks to encourage man to indulge all his carnal desires (so long as they fall within the bounds of
Satanic ethics see the essay on Satanic sexuality for exampled. Satanism as an atheistic religion holds that as there
is no afterlife and therefore no paradise or heaven or hell all happiness and satisfaction must be attained here on
earth. LaVey therefore advises that you indulge to the greatest extent possible how that your days on earth may be
best spent.

However LaVey also cautions against failure to exercise self-control and especially engaging in self-destructive
behavior masked as "indulgence". This is commonly used as a Satanic argument against such things as drug use.
LaVey also points out that religionist guilt preventing them from enjoying themselves is in fact only compulsion
masked as religious piety a compulsion to self-denial.

£$ ,  
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In this essay LaVey unequivocally condemns the practice of killing or harming an animal for ritual or magical
purposes in direct opposition to the common belief that Satanists advocate this practice. He states that to harm an
innocent animal is a gross injustice and magically useless.

LaVey offers instead that the magician offer himself: in the case of a lust ritual for example through the production of
an orgasm. He explains that the alleged purpose of an animal sacrifice is to release the vital energy of the animal to
aid in the production of magic and that a superior magical effect is achieved by releasing one's own vital energy
through orgasmic output.

He also offers that while a Satanist does not under any circumstance advocate criminal activity if you believe a
person deserves to die then you are perfectly justified in placing a curse upon them and making a figurative "human
sacrifice" of them.

While this essay does expound in important ways upon Satanic ethics especially as regards the treatment of animals
and certain aspects of magic it is also wrought with a certain humor as in the statement in reference to so-called
"white magicians":

 
    M MMM'
]

£$

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 -

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Taking further the non-spiritual view of the world LaVey infers that if there is no afterlife then this life must be valued
very highly and the life of the individual should not be devalued. Therefore he recommends that Satanists take great
care to preserve their own lives so long as they can and strongly criticizes the religious practice of martyrdom.

LaVey states that the circumstance under which a Satanist would willingly give up or risk his own life are very limited
indeed. ‘mong those circumstances he specifically names the defense of loved ones especially one's spouse or
children. LaVey views the defense of those you love as a natural instinct in animals (including mand and also as an
informed risk: on the one hand one's own life is of vital importance to oneself but the life of those you love most may
be equally important and therefore a person may be forced in some circumstance to weigh this and may choose to
defend those he loves with his own life. LaVey also condemns suicide except under those circumstances where as
he puts it life itself has become a form of abstinence and death has become an indulgence. This does not include
those who suffer unwarranted self-loathing but rather this refers to those who due to terminal and painful disease or
other such circumstance cannot expect any more joy from their short life ever and chose to end it quickly and
painlessly rather than endure ongoing suffering.

Further he takes the stance that as one will never achieve glory in the afterlife (as the afterlife does not existd that
one must strive for glory in life. He takes the somewhat classical stance that immortality is achieved by creating an
enduring name for oneself by great deeds; compare this for example to myths of Greek heroes such as ‘chilles.

£$Î  $ Y

LaVey briefly outlines the few Satanic holidays.

The most important holiday in Satanism is one's own birthday as the birth date of one's own god. To a Satanist you
are the most important being in the universe and celebrating your own birthday honors your own vital existence.
LaVey recommends that a Satanist celebrate his own birthday in any way he sees fit. The Satanic celebration of the
birthday can also be seen as a mockery of the holidays commemorating the birth of various gods or saints in other
religions.

‘fter one's own birthday LaVey names two other holidays of importance Walpurgisnacht and Halloween.

Chief among these holidays is Walpurgisnacht which in addition to the occult significance the date carries also
marks the formation of the Church of Satan in the year 19 or 


 . This date is commonly celebrated
by Satanists with private or group rituals and private parties or family celebrations to commemorate the foundation of
the Church of Satan.

Halloween is likewise celebrated for its occult significance though Satanists tend to take a certain humor in its
celebration as it is also celebrated by non-Satanists.

LaVey also names the summer and winter solstices and the spring and fall equinoxes as Satanic holidays as natural
days of change in the seasons and days of universal ancient significance.

£$
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The final essay of   
 begins the transition into the last two books of 

M by a summary
history of the "Black Mass" which LaVey outlines as being primarily a literary invention of Christians and inquisitors to
impress upon people the depravity of the accused witches (which as LaVey points out were more often than not
innocent of any witchcraft guilty only of being eccentric senile or uglyd. However LaVey believes that emotionally
evocative psychodrama has a place within Satanism as a means of emotional outlet and motivation a topic he treats
in detail in the remainder of 

M.

The significance of   
 to Satanism cannot be overestimated. The topical essay format became
LaVey's signature style and the most important foundations of Satanic thought are contained within this section
of 

M. Stylistically it is carefully written with an economy of words to ensure that his points are always
delivered clearly and not subject to reinterpretation but at the same time restricted to only what needed to be said. It
is also worth noting that LaVey refrains from any use of vulgarity in   
 and maintains a carefully
worded calm tone throughout in order that what he wrote here might be taken most seriously (although he does
interject humor into his writing even hered. This contrasts with later essays published in The Devil's
Notebook and Satan Speaks! in which he writes more casually and freely. ‘ll of the essays contained in   

 are held to be invariable and indisputable Satanic dogma whereas those later books contain a mixture of
essays some of which are considered dogma to Satanism and others which are clearly personal opinions or
musings by LaVey or simply essays on topics of interest to him.

  
 is symbolically associated with the element of ‘ir.

edit]
%&
% 

  MM!  

 introduces in detail the Satanic concept of magic. It is like the   

 divided into essays each of which brings greater explanation of what LaVey defined as magic and how he
believed it could be applied. These essays and their meaning are briefly summarized here:

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LaVey gives the following definition for magic:

À


  
 #
 





 MM
 M 

MM

  

7]



MÀ&

LaVey then goes on to distinguish what he terms  
from (
.

Lesser Magic consists of non-ritual or manipulative magic through use of natural abilities to manipulate other humans
and therefore circumstances by wile and guile. ‘t the forefront of this effort according to LaVey is knowledge of how
to employ appearances to one's advantage. He states that a person can employ contrived appearance to gain the
alliance or obedience of others and a competent magician can even combine these aesthetics as necessary. LaVey
also states that a magician's actions to manipulate are an important component of Lesser Magic. LaVey later treated
the matter of Lesser Magic in considerable detail in his book The Satanic Witch.

Greater Magic includes all ritual and ceremonial magic which LaVey spends the remainder of 


M detailing.

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LaVey names three types of Satanic ritual:

Lust Rituals are conducted for the purpose of sexually attracting a person of your choice. LaVey specifies that you
must have a particular person or at least type of person in mind for this to have any chance of success.

Compassion Rituals are performed for the gain of those you care for or on one's own behalf. The purpose is to
increase worldly gain for the target whether it be a friend or yourself. ‘ny ritual aimed at gaining material wealth
physical advantage or increase in life station falls into this category.

Destruction Rituals are otherwise known as curses or hexes and are employed for the destruction of one's enemies.
LaVey also warns that in each of these cases the only risk is that you must truly want to see what you have wished
for come to pass. He very clearly states that there is no guilt-ridden risk that your rituals (specifically destruction
ritualsd will be returned upon you (such as the "threefold rule"d but rather that you must be aware of the
consequences should you get what you want. He advises that if you perform a lust ritual that you be prepared to take
what you have desired should it come to you; if you perform a compassion ritual be aware that all gains may be at
another's expense; if you perform a destruction ritual that you should not care whether your enemy lives or dies.

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LaVey begins by explaining the role of both solitary and group rituals and which kinds of rituals are suited to group
performance and which are not. He suggests that destruction rituals can be enhanced by group participation but that
compassion and lust rituals due to their highly personal nature are best performed alone as self-consciousness has
no place in the ritual chamber.

He then describes the ritual chamber as an "Intellectual Decompression Chamber" or a means of releasing pent up
energy by willfully entering into a state of conscious suspension of disbelief. He adds that only by relieving oneself of
intellectual critique of what one is doing in the ritual chamber can one hope to truly achieve magical ends. He
acknowledges that this is similar in principle to the rituals of other religions but claims a distinction from them as
Satanists are consciously aware of what they are doing and the fact that they are entering into a suspension of
disbelief for specific purposes instead of the self-deceit and delusion characteristic of other religions.

£$
 2  .


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LaVey names five elements essential to a magical working:

" : The magician must possess great desire to see the intended outcome come to fruition.


: ‘ time for ritualization should be chosen to align with whatever time the target is most receptive; LaVey
especially names the period in which the target is in deep sleep as the ideal time for this.

: ‘ccoutrements conducive to the ritual environment and the full visualization of the desired outcome must
be present. This not only includes the standard ritual equipment but more specifically any specialized imagery or
items the magician requires to give him a full mental view of what he wishes to happen. This can include drawings or
paintings sculptures dolls written poems or verses or anything else that aids in visualizing the outcome.

"

: ‘s mentioned before the magician must have a very clear target in mind. ‘ll three types of ritual demand
that the magician know specifically who (or at least what kind of persond he wishes to be targeted by his magic. The
magician must also be able to give vent to all his desires during the ritual not before or after.

M

: The magician must temper his magic with a dose of common sense otherwise known as the balance factor.
LaVey states that ritualized desires must be realistic; wishing for the impossible or the absurdly far-fetched will not
yield results as the magician cannot reasonably hope to put forth enough magical energy to accomplish what cannot
be accomplished by any means.
£$
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This segment of   MM begins detailed instructions for actual performance of ritual and how it is
conducted. It includes instructions of selection and use of ritual attire the altar Sigil of Baphomet candles bell
chalice elixir sword.

  MM is symbolically associated with the element of Earth.

edit]
%&
  

  #
!
 contains explicit instructions as to what is to be said and done during ritual.
Its text is largely invocations and ritual verse including the 
#

 
performed at the outset of each
ritual 

M  and separate invocations for each of the three ritual types. It also includes the
nineteen Enochian Keys a dark reinterpretation of John Dee's verses of the same name in the fictive language
Enochian. These keys serve as moving ritual chants in Satanic ritual and the English translations serve likewise as
versed statements of Satanic dogma. The meaning of the Enochian Keys was altered by LaVey from John Dee's
version in an effort to make them more consistent with Satanic dogma while retaining their usefulness as ritual
devices.

The Book of Leviathan is symbolically associated with the element of Water.

edit]Yankee Rose



M ends with a stamp reading only "Y‘NKEE ROSE" in all capital letters and in slightly inkier typing.
The meaning of this is a matter of speculation and remains a mystery to both the public and Satanists alike.
The Church of Satan website however offers one possible clue in the song by that name recorded by LaVey on his
record 
 ÿ M. However the website also adds that this may or may not be a clue at all: LaVey

8]
wished its meaning to remain secret.

However LaVey did record the Holden/Frankle song of the same title as part of a medley on 
 ÿ M
initially released by ‘marillo Records and since re-released by Reptilian Records on their ‘dversary label. Some say
this tune was one LaVey used to end his sets in his early days of playing organ for bars and nightclubs.

LaVey once wrote about using old pop music in Satanic rituals: "
...] like everyone else I have my personal favorites
which are readily identifiable with meaningful situations. Perhaps one day I will share them with you and it will be

9]
seen that many Satanists - like other emotionally responsive individuals - favor the same tunes!" He also talks about
such music in several other writings and interviews.

David Lee Roth's song "Yankee Rose" came out around the time of the "Satanic Panic" hysteria of the 1980s a time
when many rock bands were falsely accused of practicing or promoting devil worship or including subliminal
messages on their albums.

Y
‘leister Crowley
 , (pronounced /Akro li/; 12 October 187 ± 1 December 1947d born ) +,

and also known as both -.' and
3% was an

influential English occultist mystic and ceremonial magician responsible for founding the religious philosophy
of Thelema. Through this belief he came to see himself as the prophet who was entrusted with informing humanity
that it was entering the new ‘eon of Horus in 1904 a time when old ethical and religious systems would be replaced.
Widely seen as one of the most influential occultists of all time he was a member of the esoteric Hermetic Order of
the Golden Dawn as well as a co-founder of the ‘V‘V and eventually a leader of Ordo Templi Orientis(O.T.O.d. He is
known today for his magical writings especially    the central sacred text of Thelema although he
also wrote widely on other subjects including a large amount of fiction and poetry.

Crowley was also a bisexual recreational drug experimenter and social critic.
1] In many of these roles he "was in
revolt against the moral and religious values of his time" espousing a form of libertinism based upon the rule of "Do
What Thou Wilt".
2] Because of this he gained widespread notoriety during his lifetime and was denounced in the
popular press of the day as "the wickedest man in the world."
3]
4]
]
] ‘longside his esoteric activities he was an
avid chess player mountaineer poet and playwright and it has also been alleged that he was a spy for the British
government.
7]

Crowley has remained an influential figure right up till this day and in 2002 a BBC poll described him as being the
seventy-third greatest Briton of all time. References to him can be found in the works of numerous writers musicians
and filmmakers
8] and he has also been cited as a key influence on many later esoteric groups and individuals
including Kenneth Grant Gerald Gardner and to some degree ‘ustin Osman Spare.
9]

‘leister was born as Edward ‘lexander Crowley at 30 Clarendon Square in Royal Leamington Spa Warwickshire
England between 11 p.m. and midnight on 12 October 187.
10] His father Edward Crowley was trained as an
engineer but according to ‘leister never worked as one
11] instead owning shares in a lucrative
family brewery business which allowed him to retire before ‘leister was born. His mother Emily Bertha Bishop drew
roots from a Devon andSomerset family and was despised by her son whom she described as "the Beast" a name
that he revelled in.
12] His father who had been born a Quaker had converted to the Exclusive Brethren a more
conservative faction of a Christian denomination known as the Plymouth Brethren
13] as had his mother when she
married him. His father was particularly devout spending his time as a travelling preacher for the sect and reading to
his wife and son a daily reading of a chapter from the Bible after breakfast.
14]

On  March 1887 when Crowley was 11 his father died of tongue cancer. ‘leister would later describe this as a
turning point in his life
1] and he always maintained some admiration for his father describing him as "his hero and
his friend".
1] Inheriting his father's wealth he was subsequently sent to Ebor School in Cambridge
a private Plymouth Brethren school but was expelled for "attempting to corrupt another boy".
1] Following this he
attended Malvern College
17] and then Tonbridge School both of which he despised and soon left after only a few

1]
terms and then attending Eastbourne College. He became increasingly skeptical about Christianity pointing out

18]
logic inconsistencies in the Bible to his religious teachers and went against the Christian morality of his upbringing
for instance embracing sex by visiting male and female prostitutes from one of whom he contracted gonorrhea.

In 189 Crowley began a three year course at Trinity College Cambridge
19] where he was entered for the Moral
Science Tripos studying philosophy but with approval from his personal tutor he switched to English literature which
was not then a part of the curriculum offered.
20] It was here that he further severed his ties with Christianity later
stating:

The Church of England... had seemed a narrow tyranny as detestable as that of the Plymouth Brethren; less logical
and more hypocritical.... When I discovered that chapel was compulsory I immediately struck back. The junior dean
halled me for not attending chapel which I was certainly not going to do because it involved early rising. I excused
myself on the ground that I had been brought up among the Plymouth Brethren. The dean asked me to come and see
him occasionally and discuss the matter and I had the astonishing impudence to write to him that 'The seed planted
by my father watered by my mother's tears would prove too hardy a growth to be uprooted even by his eloquence
and learning.'
21]

It was also at university that he made the decision to change his name from Edward ‘lexander to ‘leister. Of this he
later stated:

For many years I had loathed being called ‘lick partly because of the unpleasant sound and sight of the word partly
because it was the name by which my mother called me. Edward did not seem to suit me and the diminutives Ted or
Ned were even less appropriate. ‘lexander was too long and Sandy suggested tow hair and freckles. I had read in
some book or other that the most favourable name for becoming famous was one consisting of a dactyl followed by
a spondee as at the end of a hexameter: like M . ‘leister Crowley fulfilled these conditions and ‘leister is
the Gaelic form of ‘lexander. To adopt it would satisfy my romantic ideals. The atrocious spelling ‘-L-E-I-S-T-E-R
was suggested as the correct form by Cousin Gregor who ought to have known better. In any case ‘-L-‘-I-S-D-‘-I-
R makes a very bad dactyl. For these reasons I saddled myself with my present nom-de-guerre²I can't say that I feel
sure that I facilitated the process of becoming famous. I should doubtless have done so whatever name I had
chosen.
22]

Crowley largely spent his time at university engaged in his pastimes one of which was mountaineering; he went on
holiday to the ‘lps to do so every year from 1894 to 1898 and various other mountaineers who knew him at this time

23]
recognized him as "a promising climber although somewhat erratic". ‘nother of his hobbies was writing poetry
which he had been doing since the age of ten and in 1898 he privately published one hundred copies of one of his

24]
poems 
M but it was not a particular success. Nonetheless that same year he published a string of other
poems the most notable of which appeared in 
a piece of erotica that had to be printed abroad as a

2]
safety measure in case it caused trouble with the British authorities. Part of this work according to biographer

2]
Lawrence Sutin "deserves a place in any wide-ranging anthology of gay poetry." ‘ third hobby of his was chess
and he joined the university's chess club where he later stated he beat the president in his first year and practiced
two hours a day towards becoming a champion: "My one serious worldly ambition had been to become the champion

27]
of the world at chess." He also related having beaten famous chess players Joseph Henry Blackburne and Henry
Bird and was on his way to becoming a master chess player till he visited an important 1897 tournament in Berlin
where "I saw the masters²one shabby snuffy and blear-eyed; another in badly fitting would-be respectable shoddy;
a third a mere parody of humanity and so on for the rest. These were the people to whose ranks I was seeking
admission. 'There but for the grace of God goes ‘leister Crowley ' I exclaimed to myself with disgust and there and
then I registered a vow never to play another serious game of chess."
28]

‘t university he also maintained a vigorous sex life which was largely conducted with prostitutes and girls he picked
up at local pubs and cigar shops but eventually he took part in same-sex activities in which he played a passive role
during anal sex.
29] In 1897 Crowley met a man named Herbert Charles Pollitt the president of the Cambridge
University Footlights Dramatic Club and the two subsequently entered into a relationship
30] but broke up because
Pollitt did not share Crowley's increasing interest in the esoteric. Crowley himself stated "I told him frankly that I had
given my life to religion and that he did not fit into the scheme. I see now how imbecile I was how hideously wrong
and weak it is to reject any part of one's personality."
31]

It was in December 189 that he had his first significant mystical experience of which he would later claim that "this
philosophy was born in me."
32] His later biographer Lawrence Sutin believed that this was the result of Crowley's
first homosexual experience which brought him "an encounter with an immanent deity."
33] Following this experience
Crowley began to read up on the subject of occultism and mysticism and by the next year he began reading books
byalchemists and mystics and books on magic.
10] In October a brief illness triggered considerations of mortality and
"the futility of all human endeavour " or at least the futility of the diplomatic career that Crowley had previously
considered;
34] instead he decided to devote his life to the occult. In 1897 he left Cambridge not having taken any
degree at all despite a "first class" showing in his spring 1897 exams and consistent "second class honours" results
before that.
3]

edit]
3!4546455



M!ÿ
  ( M
"


In 1898 Crowley was staying in Zermatt Switzerland where he met the chemist Julian L. Baker and the two began
talking about their common interest in alchemy. Upon their return to England Baker introduced Crowley to George
Cecil Jones a member of the occult society known as the Hermetic Order of the Golden Dawn.
3] Crowley was
subsequently initiated into the Outer Order of the Golden Dawn on 18 November 1898 by the group's head S.L.
MacGregor Mathers.
37] The ceremony itself took place at Mark Masons Hall in London where Crowley accepted his
motto and magical name of-.' meaning "I shall endure to the end." ‘t around this time he moved
from the elegant accommodation at the Hotel Cecil to his own luxury flat at 7±9 Chancery Lane. There Crowley
would prepare two different rooms: one for the practice of White Magic and the other one for Black Magic.
38] He soon
invited a Golden Dawn associate ‘llan Bennett to live with him and Bennett became his personal tutor teaching
him more about ceremonial magic and the ritual usage of drugs.
39]
40] However in 1900 Bennett left
for Ceylon (modern Sri Lankad to study Buddhism
41]whilst in 1899 Crowley acquired Boleskine House in Foyers on
the shore of Loch Ness in Scotland. He subsequently developed a love of Scottish culture describing himself as the

42]
"Laird of Boleskine" and took to wearing traditional highland dress even during visits back to London.

However a schism had developed in the Golden Dawn with MacGregor Mathers the organization's leader being
ousted by a group of members who were unhappy with his autocratic rule. Crowley had previously approached this
group asking to be initiated into further orders of the Golden Dawn but they had declined him. Unfazed he went
directly to MacGregor Mathers who still held the post of chief at the time and who initiated him into the Second Order
after learning of the situation.
43]
44] Now loyal to Mathers Crowley (with the help of his then mistress and fellow initiate
Elaine Simpsond attempted to help crush the rebellion and unsuccessfully attempted to seize a London temple space
known as the Vault of Rosenkreutz from the rebels.
4] Crowley had also developed more personal feuds with some of
the Golden Dawn's members; he disliked the poet W.B. Yeats who had been one of the rebels because Yeats had
not been particularly favourable towards one of his own poems .
4] He also disliked ‘rthur Edward Waite
who would rouse the anger of his fellows at the Golden Dawn with his pedantry.
47] Crowley voiced the view that
Waite was a pretentious bore through searing critiques of Waite's writings and editorials of other authors' writings. In
his periodical 
) 
 Crowley titled one diatribe "Wisdom While You Waite" and his note on the passing of
Waite bore the title "Dead Waite".



]

edit]
 75886589

In 1900 Crowley travelled to Mexico via the United States on a whim taking a local woman as his mistress and with
his good friend Oscar Eckenstein proceeded to climb several mountains includingIxtaccihuatl Popocatepetl and
even Colima the latter of which they had to abandon owing to a volcanic eruption.
48] During this period Eckenstein
revealed mystical leanings of his own and told him that he needed to improve the control of his mind recommending
the practice of raja yoga. Crowley had continued his magical experimentation on his own after leaving Mathers and
the Golden Dawn and his writings suggest that he discovered the word  during this time.
49]

Leaving Mexico a country that he would always remain fond of Crowley visited San Francisco Hawaii Japan Hong
Kong and Ceylon where he met up with ‘llan Bennett and devoted himself further to yoga from which he claimed to
have achieved the spiritual state of 
. It was during this visit that Bennett decided to become a Buddhist monk
in the Theravada tradition travelling to Burma whilst Crowley went on to India studying various Hindu practices.
0] In
1902 he was joined in India by Eckenstein and several other mountaineers named Guy Knowles H. Pfannl
V. Wesseley and Dr Jules Jacot-Guillarmod. Together the Eckenstein-Crowley expedition attempted to climb the
mountain K2 which at that time no other Europeans had attempted. Upon the journey Crowley was afflicted
with influenza malaria and snow blindness whilst other expedition members were similarly stricken with illness.
They finally reached a point of 20 000 feet ( 100 md before deciding to turn back.
1]

Returning to Europe he visited MacGregor Mathers in Paris and although they had once been friends the two soon
fell out; Crowley stated that Mathers had been stealing from him whilst he had been away (he subsequently stole the
items backd and as Crowley's biographer John Symonds noted both figures now considered themselves the superior

2]
esotericist each refusing to submit to the other. In 1903 Crowley wedRose Edith Kelly who was the sister of
Crowley's friend the painter Gerald Festus Kelly in a "marriage of convenience". However soon after their marriage
Crowley actually fell in love with her and set about to woo her. Gerald Kelly was in fact a very good friend of W.
Somerset Maugham who would later use Crowley as model for his novel 

published in 1908.
3]

edit] 
YYY
Y 58658:



M!  

In 1904 Crowley and his new wife Rose traveled to Egypt using the pseudonym of Prince and Princess Chioa Khan
titles which Crowley claimed had been bestowed upon him by an easternpotentate.
4] During this time according to
Crowley's own account Rose who was pregnant had become somewhat delusional regularly informing him that
"they are waiting for you". It was on 18 March after Crowley sought the aid of the Egyptian god Thoth that she
actually revealed who the "they" were ± the god Horus and his alleged messenger. She then led him to a nearby
museum inCairo where she showed him a 7th century BCE mortuary stele known as the Stele of ‘nkh-ef-en-
Khonsu (it would later come to be revered in Thelema as the "Stele of Revealing"d; Crowley was astounded for the
exhibit's number was  the number of the beast.
] He took this all to be a sign and on 20 March began invoking
the god Horus in his room. It was after this invocation that Rose or as he now referred to her Ouarda the Seeress
informed him that "the Equinox of the Gods had come".
] This referred to a more cosmic version of the regular
Golden Dawn ritual of the Equinox when they changed their initiating officer and password. The Equinox of the Gods
supposedly replaces the office's ruling deity Osiris with Horus.

It was on 8 ‘pril that Crowley first heard a voice talking to him and calling itself ‘iwass. The nature of ‘iwass has
never been fully explained. Crowley's disciple and secretary Israel Regardie believes that this voice came from
Crowley's subconscious but opinions among Thelemites differ widely.
7]‘iwass claimed to be a messenger from the
god Hoor-Paar-Kraat meaning Horus as the child of Isis and Osiris. Crowley wrote down everything the voice told
him over the course of the next three days and subsequently titled it #M or   

8]
. The god's commands explained that a new ‘eon for mankind had begun and that Crowley would serve as
its prophet. ‘s a supreme moral law it declared "do what thou wilt shall be the whole of the law" and that people
should learn to live in tune with their "True Will".Returning to Scotland in July Rose and ‘leister had a daughter
whom Crowley named Nuit Ma ‘hathoor HecateSappho Jezebel Lilith Crowley after his favourite mythological
females. Meanwhile in 190 Crowley traveled once more to India in order to lead a mountaineering expedition up
the Kangchenjunga although they failed to reach the top and four men were killed by an avalanche.
9] Crowley's
apparently uncaring attitudes towards the deaths and the fact that he beat one of the porters made "himself odious in
the eyes of all mountaineers."
0] Following the expedition he left for Calcutta where he met up with Rose and their
daughter. The family embarked on a trip through China Rose having chosen this destination over Persia.
1] Leaving
them in Indo-China (modern Vietnamd he traveled to Shanghai where he met up with Elaine Simpson once again
who encouraged him to follow ‘iwass and   . Upon his return to Britain he learned that his
daughter had died in Rangoon something that he blamed upon his wife and her alcoholism.
2]
The couple had another daughter Lola Zaza in the summer of that year and Crowley devised a special ritual of

3]
thanksgiving for her birth.

He also performed a thanksgiving ritual before his first claimed success in what he called the "‘bramelin operation"
on 9 October 190.
4] This was his implementation of a magical work described in   

 
M
 ± Crowley had begun his version in China. The events of that year gave the ‘bramelin book a
central role in Crowley's system. He described the primary goal of the "Great Work" using a term from this book which
he also applied to the voice of ‘iwass: "the Knowledge and Conversation of the Holy Guardian ‘ngel". ‘n essay in
the first number of 
) 

] gives several reasons for this choice of names:

1. Because ‘bramelin's system is so simple and effective.

2. Because since all theories of the universe are absurd it is better to talk in the language of one which is
patently absurd so as to mortify the metaphysical man.

3. Because a child can understand it.

These rituals performed soberly and combined with hashish produced the mystic experience of Samadhi as
promised by the god Horus (according to Crowley's diaryd in March 1904. Meanwhile Crowley and his old mentor
George Cecil Jones had discussed the formation of a new magical order that the younger man would lead. In
September they began reconstructing or reforming Golden Dawn ritual. ‘fter Crowley reported Samadhi Jones urged
him to claim one of the titles Mathers had reserved for the Secret Chiefs. He refrained at this time but did feel that he

]
had clearly surpassed his magical father and could take his place as a mystical authority.

 V V58;65
1907 saw two important events in Crowley's life. The first was the creation of a new magical Order called ‘V‘V and
the second was the composition of the Holy Books of Thelema.
7] In Paris during October 1908 he again produced
Samadhi by the use of ritual and this time did so without hashish. He published an account of this success in order to
show that his method worked and that one could achieve great mystical results without living as a hermit. On 30
December 1908 ‘leister Crowley using the pseudonym Oliver Haddo made accusations of plagiarism
against Somerset Maugham author of the novel 

. Crowley's article appeared in 
 edited then
by Frank Harris who admired Crowley and who would later write the famous work 
 # . ‘dmittedly
Maugham did model the character of his magician Oliver Haddo after Crowley himself and Crowley confessed
Maugham acquiesced privately on the question of plagiarism.
8]

In 1909 ‘leister and Rose divorced largely due to her alcoholism. She was subsequently admitted to
an asylum suffering from alcoholic dementia. Meanwhile Crowley soon moved on and took a woman named Leila
Waddell as his lover or "Scarlet Woman".
9] In 1910 Crowley performed his series of dramatic rites the Rites of
Eleusis with ‘V‘V members Leila Waddell (Laylahd and Victor Benjamin Neuburg.


   5659



M!  M 
 

‘ccording to Crowley Theodor Reuss called on him in 1912 to accuse him of publishing O.T.O. secrets which
Crowley dismissed on the grounds of having never attained the grade in which these secrets were given (IXth
Degreed. Reuss opened up Crowley's latest book    and showed Crowley the passage. This sparked
a long conversation which led to Crowley assuming the Xth Degree of O.T.O. and becoming Grand Master of the
English-speaking section of O.T.O. called  
.
70]

Crowley would eventually introduce the practice of male homosexual sex magick into O.T.O. as one of the highest
degrees of the Order for he believed it to be the most powerful formula.
71] Crowley placed the new degree above the
Tenth Degree ± not to be confused with any title in his own Order ± and numbered it the Eleventh Degree.
72] There
was a protest from some members of O.T.O. in Germany and the rest of continental Europe that occasioned a
persistent rift with Crowley.
73]

In March 1913 producer Crowley introduced Leila Waddell in (M follies review at the Old
Tivoli in London where it enjoyed a brief run. In July 1913 the production enjoyed a six-week run in Moscow where
Crowley met a young Hungarian girl named ‘nny Ringler. Crowley went on to practice sado-masochistic sex with
Ringler. ‘ccording to Crowley "... She had passed beyond the region where pleasure had meaning for her. She
could only feel through pain and my own means of making her happy was to inflict physical cruelties as she directed.
The kind of relation was altogether new to me; and it was because of this intensified as it was by the environment of
the self-torturing soul of Russia that I became inspired to create by the next six weeks." While in Moscow Crowley
would see ‘nny for an hour and then he would write poetry. During this summer in Moscow Crowley would write two
of his most memorable works the ÿ
 
and the Gnostic Mass or


M (

 M



 . The ÿ
 
would be read at his funeral thirty four years later. Certain Thelemites regularly perform the
Gnostic Mass to this day. It symbolizes the act of sex as a magical or religious ritual.
74]

Upon returning to London in the autumn of 1913 Crowley published the tenth and final number of volume one of 

) 
. In December 1913 in Paris Crowley would engage Victor Benjamin Neuburg in   
. The first
ritual took place on New Year's Eve 1914. In a period of seven weeks Crowley and Neuburg performed a total of
twenty four rituals which they recorded in the 'holy' or partially holy book formally entitled    
.
7] ‘round
eight months later Neuburg had a nervous breakdown. ‘fterward Crowley and Neuburg would never see each other
again.
7]

edit]

,%   

Richard B. Spence writes in his 2008 book 

***!M  M 
MM


 

M that
Crowley could have been a lifelong agent for British Intelligence. While this may have already been the case during
his many travels to Tsarist Russia Switzerland ‘sia Mexico and North ‘frica that had started in his student days he
could have been involved with this line of work during his life in ‘merica during the First World War under a cover of
being a German propaganda agent and a supporter of Irish independence. Crowley's mission might have been to
gather information about the German intelligence network the Irish independent activists and produce aberrant
propaganda aiming at compromising the German and Irish ideals. ‘s an agent provocateur he could have played
some role in provoking the sinking of the RMS Lusitania thereby bringing the United States closer to active
involvement in the war alongside the ‘llies.
77] He also used German magazines M
 and 



M as outlets for his other writings. The question of whether Crowley was a spy has always been subject to
debate but Spence uncovered a document from the US ‘rmy's old Military Intelligence Division supporting Crowley's
own claim to having been a spy:

‘leister Crowley was an employee of the British Government ... in this country on official business of which the British
Consul New York City has full cognizance.
78]

2 c5654
During his time in the U.S. Crowley practiced the task of a Magister Templi in the ‘V‘V as he conceived it namely
interpreting every phenomenon as a particular dealing of "God" with his soul.
79] He began to see various women he
met as officers in his ongoing initiation associating them with priests wearing animal masks in Egyptian ritual.
80] ‘
meditation during his relationship with one of these woman the poet Jeanne Robert Foster led him to claim the title
ofMagus also referring to the system of the ‘V‘V.

In June 191 Crowley met Jeanne Robert Foster in the company of her friend Hellen Hollis a journalist; Crowley
would have affairs with both women. Foster was a famous New York fashion model journalist editor poet and
married. Crowley's plan with Foster was to produce his first male offspring but in spite of a series of magical
operations she did not get pregnant. By the end of 191 the affair would be over.
81] During a trip to Vancouver in
191 Crowley met Wilfred Smith Frater 132 of the Vancouver Lodge of O.T.O. and in 1930 granted him permission
to establish ‘gape Lodge in Southern California.
82] During the same trip in 191 Crowley stopped over at Parke
Davis in Detroit for some mescaline.
83]

In early 191 Crowley had an illicit liaison with ‘lice Richardson the wife of ‘nanda Coomaraswamy one of the
greatest art historians of the day. On the stage Richardson was known as Ratan Devi mezzo-soprano interpreter of
East Indian music. Richardson became pregnant but on a voyage back to England in mid-191 she had a
miscarriage. Just before his affair with Ratan Devi Crowley was practicing sex magick with Gerda Maria von Kothek
a German prostitute.
84]

Two periods of magical experimentation followed. In June 191 he began the first of these at the New
Hampshire cottage of Evangeline ‘dams having ghostwritten most of her two books on astrology.
8] His diaries at
first show discontent at the gap between his view of the grade of Magus and his view of himself: "It is no good making
up my mind to do anything material; for I have no means. But this would vanish if I could make up my mind." Despite
his objections to sacrificing a living animal he resolved to crucify a frog as part of a rehearsal of the life of Jesus in
the Gospels (afterward declaring it his willing familiard "with the idea ... that some supreme violation of all the laws of
my being would break down my Karma or dissolve the spell that seems to bind me."
8] Slightly more than a month
later having taken ether (ethyl oxided he had a vision of the universe from a modern scientific cosmology that he

87]
frequently referred to in later writings.

Crowley began another period of magical work on an island in the Hudson River after buying large amounts of red
paint instead of food. Having painted "Do what thou wilt" on the cliffs at both sides of the island he received gifts from
curious visitors. Here at the island he had visions of seeming past lives though he refused to endorse any theory of
what they meant beyond linking them to his unconscious. Towards the end of his stay he had a shocking experience
he linked to "the Chinese wisdom" which made even Thelema appear insignificant.
88] Nevertheless he continued in
his work. Before leaving the country he formed a sexual and magical relationship with Leah Hirsig whom he had met
earlier and with her help began painting canvases with more creativity and passion.
89]

edit] ''


58659


M! M

Soon after moving from West 9th St. in Greenwich Village New York City with their newborn daughter ‘nne Leah
nicknamed Poupée (born February 1920 and died in a hospital in Palermo 14 October 1920d Crowley along
with Leah Hirsig founded the ‘bbey of Thelema in Cefalù (Palermod Sicily on 14 ‘pril 1920 the day the lease for the
villa Santa Barbara was signed by Sir ‘lastor de Kerval (Crowleyd and Contessa Lea Harcourt (Leah Hirsigd. The
Crowleys arrived in Cefalu on 1 ‘pril 1920.
90] During their stay at the abbey Ms Hirsig was known as Soror ‘lostrael
Crowley's Scarlet Woman the name Crowley used for his female sex magick practitioners in reference to the consort
of the Beast of the ‘pocalypse whose number is .
91] The name of the abbey was borrowed fromRabelais's
satire Gargantua
92] where the "‘bbey of Thélème" is described as a sort of anti-monastery where the lives of the
inhabitants were "spent not in laws statutes or rules but according to their own free will and pleasure."
93] This
idealistic utopia was to be the model of Crowley's commune while also being a type of magical school giving it the
designation "Collegium ad Spiritum Sanctum " The College of the Holy Spirit. The general programme was in line with
the ‘V‘V course of training and included daily adorations to the Sun a study of Crowley's writings regular yogic and
ritual practices (which were to be recordedd as well as general domestic labour. The object naturally was for
students to devote themselves to the Great Work of discovering and manifesting their True Wills. Two women Hirsig
and Shumway (her magical name was Sister Cypris after ‘phrodited were both carrying Crowley's seed. Hirsig had a
two-year old son named Hansi and Shumway had a three-year old boy named Howard; they were not Crowley's but
he nicknamed them Dionysus and Hermes respectively. ‘fter Hirsig's Poupée died Hirsig had a miscarriage but
Shumway gave birth to a daughter ‘starte Lulu Panthea. Hirsig suspected Shumway's Black Magic foul play and
what Crowley found when reading Shumway's magical diary (everybody had to keep one while at the abbey for
reasons explained in Liber Ed appalled him. Shumway was banished from the abbey and the Beast lamented the
death of his children. However Shumway was soon back in the abbey again to take care of her offspring.
94]

Mussolini's Fascist government expelled Crowley from the country at the end of ‘pril 1923.

edit]
  ''5965;
In February 1924 Crowley visited Gurdjieff's Institute for the Harmonious Development of Man. He did not meet the

9]
founder on that occasion but called Gurdjieff a "tip-top man" in his diary. Crowley privately criticized some of the
Institute's practices and teachings but doubted that what he heard from disciple Pindar reflected the master's true
position. Some claim that on a later visit he met Gurdjieff²who firmly repudiated Crowley.
9] Biographer Sutin
expresses skepticism
97] and Gurdjieff's student C.S. Nott tells a different version. Nott perceives Crowley as a black
or at least ignorant magician and says his teacher "kept a sharp watch" on the visitor but mentions no open
confrontation.
98]

On 1 ‘ugust 1929 Crowley married Maria de Miramar from Nicaragua while in Leipzig. They separated by 1930
but they were never divorced.
99] In July 1931 de Miramar was admitted to the Colney Hatch Mental Hospital in New
Southgate where she remained until her death thirty years later.
100]

In September 1930 Crowley was in Lisbon to meet the poet Fernando Pessoa that translated into Portuguese his
poem "Hymn To Pan" and was a passionate for thrillers. With the assistance of Pessoa he faked his own death at a
notorious rock formation on the shore called Boca do Inferno (Mouth of Helld. In fact Crowley left the country and
enjoyed the newspaper reports of his death ± reappearing three weeks later at an exhibition in Berlin.
101]

In 1934 Crowley was declared bankrupt after losing a court case in which he sued the artist Nina Hamnett for calling
him a black magician in her 1932 book  
  . In addressing the jury Mr. Justice Swift said:

I have been over forty years engaged in the administration of the law in one capacity or another. I thought that I knew
of every conceivable form of wickedness. I thought that everything which was vicious and bad had been produced at
one time or another before me. I have learnt in this case that we can always learn something more if we live long
enough. I have never heard such dreadful horrible blasphemous and abominable stuff as that which has been
produced by the man (Crowleyd who describes himself to you as the greatest living poet.
²Mr. Justice Swift

However Patricia "Deirdre" Mac‘lpine approached Crowley on the day of the verdict and offered to bear him a child
whom he named ‘leister ‘tatürk. She sought no mystical or religious role in Crowley's life and rarely saw him after
the birth "an arrangement that suited them both."
102]

In March 1939 Dion Fortune and ‘leister Crowley met publicly for the first time. Fortune had already used Crowley
as a model for the black magician Hugo ‘stley in her 193 novel 
 MM.
103]

During World War II Ian Fleming and others proposed a disinformation plot in which Crowley would have helped
an MI agent supply Nazi official Rudolf Hess with faked horoscopes. They could then pass along false information
about an alleged pro-German circle in Britain. The government abandoned this plan when Hess flew to Scotland
crashing his plane on the moors near Eaglesham and was captured. Fleming then suggested using Crowley as an
interrogator to determine the influence of astrology on other Nazi leaders but his superiors rejected this plan. ‘t
some point Fleming also suggested that Britain could use Enochian as a code in order to plant evidence.
104]
On 21 March 1944 Crowley undertook what he considered his crowning achievement the publication of   
  limited to 200 numbered and signed copies bound in Morocco leather and printed on pre-wartime paper.
Crowley sold ǧ1 00 worth of the edition in less than three months.
10]

In ‘pril 1944 Crowley moved from 93 Jermyn St. to Bell Inn at ‘ston Clinton Bucks. Daphne Harris was the
landlady.
10]

! 
In January 194 Crowley moved to Netherwood a Hastings boarding house where in the first three months he was
visited twice by Dion Fortune; she died of leukemia in January 194. On 14 March 194 in a letter Fortune wrote to
Crowley she declares: "... The acknowledgement I made in the introduction of  
M+M of my
indebtness to your work which seemed to me to be no more than common literary honesty has been used as a rod
for my back by people who look on you as ‘ntichrist."
107]

Crowley died at Netherwood on 1 December 1947 at the age of 72. ‘ccording to one biographer the cause of death
was a respiratory infection.
108] He had become addicted to heroin after being prescribed morphine for
his asthma and bronchitis many years earlier.
109] He and his last doctor died within 24 hours of each other;
newspapers would claim in differing accounts that Dr. Thomson had refused to continue his opiate prescription and
that Crowley had put a curse on him.
110]

Biographer Lawrence Sutin passes on various stories about Crowley's death and last words. Frieda
Harris supposedly reported him saying "I am perplexed " though she did not see him at the very end. ‘ccording
to John Symonds a Mr. Rowe witnessed Crowley's death along with a nurse and reported his last words as
"Sometimes I hate myself." Biographer Gerald Suster accepted the version of events he received from a "Mr W.H."
who worked at the house in which Crowley dies pacing in his living room.
108] Supposedly Mr W.H. heard a crash
while polishing furniture on the floor below and entered Crowley's rooms to find him dead on the floor.

Patricia "Deirdre" Mac‘lpine who visited Crowley with their son and her three other children denied all this and
reports a sudden gust of wind and peal of thunder at the (otherwise quietd moment of his death. ‘ccording to
Mac‘lpine Crowley remained bedridden for the last few days of his life but was in light spirits and conversational.
Readings at the cremation service in nearby Brighton included one of his own works ÿ
 
and newspapers
referred to the service as a black mass. The Brighton council subsequently resolved to take all the necessary steps to
prevent such an incident from occurring again.
108]

Beliefs and viewpoints






 

 
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Thelema is the mystical cosmology Crowley announced in 1904 and expanded upon for the remainder of his life. The
diversity of his writings illustrate his difficulty in classifying Thelema from any one vantage. It can be considered a
form of magical philosophy religious traditionalism humanistic positivism and/or an elitist meritocracy.
The chief precept of Thelema derived from the works of François Rabelais is the sovereignty of Will: "Do what thou
wilt shall be the whole of the Law." Crowley's idea of MM however is not simply the individual's desires or wishes but
also incorporates a sense of the person's destiny or greater purpose: what he termed "True Will".

The second precept of Thelema is "Love is the law love under will"²and Crowley's meaning of "Love" is as complex
as that of "Will." It is frequently sexual: Crowley's system like elements of the Golden Dawn before him sees the
dichotomy and tension between the male and female as fundamental to existence and sexual "magick" and
metaphor form a significant part of Thelemic ritual. However Love is also discussed as the Union of Opposites which
Crowley thought was the key to enlightenment.

edit]-

111]
He had also claimed to be a Freemason but the organizations he joined are not considered regular by Masonic

112]
bodies in the ‘nglo-‘merican tradition.

Crowley claimed the following Masonic degrees:

ê 33° of the Scottish Rite in Mexico from Don Jesus Medina.

³Don Jesus Medina a descendant of the great duke of ‘rmada fame and one of the highest chiefs of Scottish Rite
free-masonry. My cabbalistic knowledge being already profound by current standards he thought me worthy of the
highest initiation in his power to confer; special powers were obtained in view of my limited sojourn and I was pushed
rapidly through and admitted to the thirty-third and last degree before I left the country.´ 
 
 M 
 M pp. 202±203.

ê 3° In France by the ‘nglo-Saxon Lodge No. 343 a Lodge chartered in 1899 by the Grande Loge de France a
body unrecognised by the United Grand Lodge of England on 29 June 1904.

ê 33° of the irregular 'Cerneau' Scottish Rite from John Yarker

ê 90°/9° of the Rite of Memphis/Misraim from John Yarker.

The United Grand Lodge of England whose recognition is generally considered the standard for Masonic validity did
not recognize any of the above bodies as being true Freemasonry thus Crowley never was an ³official´ Freemason
within the common understanding of the term.

Crowley quickly realized that the post-Yarker era meant change. He was not rebellious by reflex at least where old
British institutions were concerned. He undoubtedly believed O.T.O. had authority from Yarker to work the ‘ncient
and Primitive Rite's equivalent to the Craft degrees in England but once made aware of the issue of regularity when
having his own French Masonic credentials declined he was not defiant and on his own made changes to
the O.T.O. to avoid conflict. He inserted notices into the last number of The Equinox to the effect that the O.T.O. did
not infringe upon the just privileges of the Grand Lodge Of England
During WWI Crowley worked slightly revised English Craft rituals in ‘merica but despite the absence of a central
Grand Lodge he met with objections from masonic authorities. He then rewrote the O.T.O. rituals for I° ± III° so that
they no longer resembled Craft masonry degrees in language theme or intent.
113]

edit]c  

Crowley claimed to use a scientific method to study what people at the time called spiritual experiences making "The
Method of Science the ‘im of Religion" the catchphrase of his magazine 
) 
. By this he meant that
religious experiences should not be taken at face value but critiqued and experimented with in order to arrive at their
underlying mystical or neurological meaning.


 




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114]

He frequently expressed views about sex that were radical for his time and published numerous poems and tracts
combining religious themes with sexual imagery both heterosexual and homosexual as well as pederastic. One of his
most notorious poetry collections titled "White Stains" (1898d was published in ‘msterdam in 1898 and dealt
specifically with sexually explicit subject matter. However most of the hundred copies printed for the initial release
were later seized and destroyed by British customs.
11]

Crowley's magical and initiatory system has amongst its innermost reaches a set of teachings on sex magick. Sex
magick is the use of the sex act²or the energies passions or arousal states it evokes²as a point upon which to
focus the will or magical desire for effects in the non-sexual world. In the view of ‘llen Greenfield
11] Crowley was
inspired by Paschal Beverly Randolph an ‘merican ‘bolitionist Spiritualist medium and author of the mid-19th
century who wrote (in
M ' 1874d of using the "nuptive moment" (orgasmd as the time to make a "prayer" for events
to occur.

Crowley often introduced new terminology for spiritual and magickal practices and theory. In   
 and  

 
 the ‘ramaic magickal formula 
 was changed to  which
he called the new formula of the ‘eon. He also famously spelled magic in the archaic manner as 
 to
differentiate "the true science of the Magi from all its counterfeits."
117]

He urged his students to learn to control their own mental and behavioural habits to the point of switching political
views and personalities at will. For control of speech (symbolised as the unicornd he recommended to choose a
commonly used word letter or pronouns and adjectives of the first person (such as the word "I"d and avoid using it
for a week or more. Should they say the word he instructed them to cut themselves with a blade on each occasion to
serve as warning or reminder. Later the student could move on to the "Horse" of action and the "Ox" of

118]
thought. (These symbols derive from the cabala of Crowley's book ‰‰‰.d Crowley has also been labeled by
some anthropologists as a practitioner of neoshamanism and revivalist of shamanistic philosophies in the early 20th
century.
119]

Controversy

‘uthor and Crowley expert Lon Milo Duquette wrote in his 1993 work 
 M  M that:

"Crowley clothed many of his teachings in the thin veil of sensational titillation. By doing so he assured himself that
one his works would only be appreciated by the few individuals capable of doing so and two his works would
continue to generate interest and be published by and for the benefit of both his admirers and his enemies long after
death. He did not²I repeat not²perform or advocate human sacrifice. He was often guilty however of the crime of
poor judgment. Like all of us Crowley had many flaws and shortcomings. The greatest of those in my opinion was
his inability to understand that everyone else in the world was not as educated and clever as he. It is clear even in
his earliest works he often took fiendish delight in terrifying those who were either too lazy too bigoted or too slow-

120]
witted to understand him."

In this vein many of Crowley's more audacious and outright shocking writings were often thinly veiled attempts to
communicate methods of sexual magick often using words like "blood" "death" and "kill" to replace "semen"
"ecstacy" and "ejaculation" in the yet puritanical sexual environment of late 19th/early 20th century England. Take for
instance the highly repeated quote from his thickly veiled  : "It would be unwise to condemn as irrational the
practice of devouring the heart and liver of an adversary while yet warm. For the highest spiritual working one must
choose that victim which contains the greatest and purest force; a male child of perfect innocence and high

121]
intelligence is the most satisfactory." ‘uthor Robert ‘nton Wilson in his 1977 
M
 
MM 
(aka  
 M  
d interpreted the child as a reference to genes in sperm. Crowley added in
a footnote to the text on sacrifice "the intelligence and innocence of that male child are the perfect understanding of
the Magician his one aim without lust of result."

In the "New Comment" to The Book of the Law "the Beast  adviseth that all children shall be accustomed from
infancy to witness every type of sexual act as also the process of birth lest falsehood fog and mystery stupefy their
minds ... Politeness has forbidden any direct reference to the subject of sex to secure no happier result than to
allow Sigmund Freud and others to prove that our every thought speech and gesture conscious or unconscious is
an indirect reference!"

edit]c   



Crowley was a habitual drug user and also maintained a meticulous record of his drug-induced experiences

122]
with opium cocaine hashish cannabis alcohol ether mescaline morphine andheroin. ‘llan Bennett Crowley's

123]
mentor was said to have "instructed Crowley in the magical use of drugs."
The Cairo revelation from ‘iwass/‘iwaz specifically recommended indulgence in "strange drugs". While in Paris
during the 1920s Crowley experimented with psychedelic substances specifically
M
 M
 an obsolete
scientific name for the mescaline-bearing cactus peyote and initiated the writers Katherine Mansfield and Theodore
Dreiser in its use.
124] In October 1930 Crowley dined with ‘ldous Huxley in Berlin and to this day rumours persist
that he introduced Huxley to peyote on that occasion.
12]

edit] 

12]
Crowley developed a drug addiction after a London doctor prescribed heroin for his asthma and bronchitis. His life
as an addict influenced his 1922 novel " " 
 but the fiction presented a hopeful outcome of
rehabilitation and recovery by means of magical techniques and the exercise of True Will. ‘t the time of his death he
was taking heroin on his doctor's prescription.
127]

edit]Î 

128]
Biographer Lawrence Sutin stated that "blatant bigotry is a persistent minor element in Crowley's writings." The
book's introduction calls Crowley "a spoiled scion of a wealthy Victorian family who embodied many of the worst John
Bull racial and social prejudices of his upper-class contemporaries "
129] Sutin also writes "Crowley embodied the
contradiction that writhed within many Western intellectuals of the time: deeply held racist viewpoints courtesy of their
culture coupled with a fascination with people of colour."
130]

Crowley defended the use of violence against the Chinese specifically the lower classes.
131] He applied the term
"nigger" to Italians (in " " 
 Book I Chapter 9d and Indians
132] and called the Indian
philosopher Jiddu Krishnamurti "negroid."

Crowley according to the biographer Lawrence Sutin used racial epithets to bully Victor Benjamin Neuburg during
a sadomasochistic magical working: "Crowley leveled numerous brutal verbal attacks on Neuburg's family and Jewish
ancestry".
133] The two became lovers by the end of that year if not before but "
w]hether or not Crowley and Neuburg
had sexual relations during this magical retirement is unclear " according to Sutin.

Crowley's published expressions of antisemitism were disturbing enough to later editors of his works that one of
them Israel Regardie who had also been a student of Crowley attempted to suppress them. In ‰‰‰
 
+M 

  M  M (Samuel Weiser 197d Regardie who was Jewish explained his
complete excision of Crowley's antisemitic commentary on theKabbalah in the sixth unnumbered page of his editorial
introduction: "I am ... omitting Crowley's Preface to the book. It is a nasty malicious piece of writing and does not do
justice to the system with which he is dealing."
134] What Regardie had removed was Crowley's "Preface to Sepher
Sephiroth" originally published in
) 
-!.& Written in 1911
13] which contained a statement of Crowley's belief in
the blood libel against the Jews:
13]

Human sacrifices are today still practised by the Jews of Eastern Europe as is set forth at length by Sir Richard

137]
Burton in the MS. which the wealthy Jews of England have compassed heaven and earth to suppress and
evidenced by the ever-recurring Pogroms against which so senseless an outcry is made by those who live among
those degenerate Jews who are at least not cannibals.
Crowley rhetorically asked how a system of value such as Qabala could come from what "the general position of the

13]
ethnologist" called "an entirely barbarous race devoid of any spiritual pursuit " and "polytheists" to boot. ‘s

138]
Crowley himself practiced polytheism some read these remarks as deliberate irony.

Crowley repeated his claim that Jews in Eastern Europe practice ritual child-murder in at least one later work as well
namely the section on mysticism in    or 
& Here he uses quotation marks for "ritual murder" and for

139]
"Christian" children.

‘n article at  M
!
   makes the following claim while speaking of the previously mentioned
remark
121] elsewhere in 
:

‘t first glance Crowley seems to be advocating an atrocity the sacrifice of a child the bugaboo of witchhunters and
anti-Semites everywhere. But in fact he is claiming that the historical legend of child sacrifice used to persecute so
many "witches" and Jews veils a sexual formula of self-sacrifice. In a secret document of the IX* the "blood libel"
against the Jews ± the story that they celebrate covert rituals employing the blood of sacrificed children ± is taken as
a statement that certain sects of the Hassidim possess this secret. The early Christians were accused of such
practices by the Roman establishment and the Gnostic Catholic Church considers this to be evidence of a continuity

140]
of the sexual secret from the Gnostics.

Crowley studied and promoted the mystical and magical teachings of some of the same ethnic groups he attacked in
particular Indian yoga Jewish Kabbalah and goetia and the Chinese I Ching. ‘lso in 
 
Chapter 8
141] as
well as a private diary which Lawrence Sutin quotes in "  M chapter 7 Crowley recorded a memory of
a "past life" as the Chinese Taoist writer Ko Hsuan. In another remembered life Crowley said he took part in a
"Council of Masters" that included many from ‘sia. He has this to say about the virtues of "Eurasians" and then Jews:

I do not believe that their universally admitted baseness is due to a mixture of blood or the presumable peculiarity of
their parents; but that they are forced into vileness by the attitude of both their white and coloured neighbours. ‘
similar case is presented by the Jew who really does only too often possess the bad qualities for which he is disliked;
but they are not proper to his race. No people can show finer specimens of humanity. The Hebrew poets and
prophets are sublime. The Jewish soldier is courageous the Jewish rich man generous. The race possesses
imagination romance loyalty probity and humanity in an exceptional degree.

But the Jew has been persecuted so relentlessly that his survival has depended on the development of his worst
qualities; avarice servility falseness cunning and the rest. Even the highest-class Eurasians such as ‘nanda
Koomaraswamy suffer acutely from the shame of being considered outcast. The irrationality and injustice of their
neighbours heightens the feeling and it breeds the very abominations which the snobbish inhumanity of their fellow-

142]
men expects of them.

‘ll these remarks must necessarily be contrasted with Crowley's explicit philosophical instructions in his last
book 
  . Chapter 73 which is titled "'Monsters' Niggers Jews etc " states his essentially
individualistic and anti-racialist views:

... you say "Every man and every woman is a star." does need some attention to the definition of "man" and
"woman." What is the position you say of "monsters"? ‘nd men of "inferior" races like the Veddah Hottentot and
the ‘ustralian Blackfellow? There must be a line somewhere and will I please draw it? ... Not only does it seem to
me the only conceivable way of reconciling this and similar passages with "Every man and every woman is a star." to
assert the sovereignty of the individual and to deny the right-to-exist to "class-consciousness " "crowd-psychology "
and so to mob-rule and Lynch-Law but also the only practicable plan whereby we may each one of us settle down
peaceably to mind his own business to pursue his True Will and to accomplish the Great Work.

The "Thelemic" philosophical position which he taught in this volume (which is a series of letters of direct personal
instruction to a student of Magickd is clearly an anti-racist one. Even in private comments on 
/ Crowley
said that his own preferred "master class" was above all distinctions of race.
143]

edit]c+ 

Biographer Lawrence Sutin stated that Crowley "largely accepted the notion implicitly embodied in Victorian sexology
of women as secondary social beings in terms of intellect and sensibility."
144]Occult scholar Tim Maroney compares
him to other figures and movements of the time and suggests that some others might have shown more respect for
women.
14] ‘nother biographer Martin Booth while describing Crowley's misogyny asserts that in other ways he
was pro-feminist who thought women were badly served by the law. He considered abortion to be tantamount to
murder and thought little of a society that condoned it believing that women when left to choose outside of prevailing
social influences would never want to end a pregnancy.
14]

Crowley stated that women except "a few rare individuals " care most about having children and will conspire against
their husbands if they lack children to whom to devote themselves.
147] In
 
Crowley says he learned this
from his first marriage.
148] He claimed that their intentions were to force a man to abandon his life's work for their
interests. He found women "tolerable" he wrote only when they served the sole role of helping a man in his life's
work. However he said that they were incapable of actually understanding the nature of this work itself.
149] He also
claimed that women did not have individuality and were solely guided by their habits or impulses.
10] In this respect
Crowley displayed the attitude to women conventional for a male of his time.

Nevertheless when he sought what he called the supreme magical-mystical attainment Crowley asked Leah
Hirsig to direct his ordeals marking the first time since the schism in the Golden Dawn that another person verifiably
took charge of his initiation.
11] In the Hierophant section of     Crowley interprets a verse from The
Book of the Law that speaks of "the woman girt with a sword; she represents the Scarlet Woman in the hierarchy of
the new ‘eon.(...dThis woman represents Venus as she now is in this new aeon; no longer the mere vehicle of her
male counterpart but armed and militant."

In his Commentaries on    Crowley stated what he considered to be the correct Thelemic position
towards women:
We of Thelema say that "Every man and every woman is a star." We do not fool and flatter women; we do not
despise and abuse them. To us a woman is herself absolute original independent free self-justified exactly as a
man is.
12]

edit]Writings



M!   M  M

Crowley was a highly prolific writer who published works on a wide variety of topics including his religion of Thelema
mysticism ceremonial magic as well as non-occult topics like politics philosophy and culture. Widely seen as his
most important work was    (1904d the central text of the Thelemite religion although he claimed
that he himself was not its writer but merely its scribe for the angelic being ‘iwass. This was just one of many books
that he believed that he had channelled from a spiritual being which collectively came to be termed ÿ M  
M.

He also wrote books on ceremonial magick namely 
0 12  

 
 and ‰‰‰
 
+M 

 and edited a copy of thegrimoire known as ( ! /  M 
/
.
‘nother of his important works was a book on mysticism    (1912d whilst another was a collection of
different essays entitled M
    (1938d. He also penned an autobiography entitled 

 
 M  M(1929d. Throughout his lifetime he wrote many letters and meticulously kept diaries
some of which were posthumously published as 
  . During his lifetime he also edited and
produced a series of publications in book form called 
) 
 (subtitled "The Review of Scientific Illuminism"d
which served as the voice of his magical order the ‘V‘V. ‘lthough the entire set is influential and remains one of the
definitive works on occultism some of the more notable issues are "The Blue Equinox" "The Equinox of the Gods"
"Eight Lectures on Yoga" "The Book of Thoth" and "Liber ‘leph".

Crowley also wrote fiction including plays and later novels most of which have not received significant notice outside
of occult circles. His most notable fictional works include 

M (1917d " " 
 (1922d and 

   (1929d. He also self-published much of his poetry including the erotic
(1898d
and M    (1909d although perhaps his best known poem was his ode to the ancient god Pan ÿ


13]
 
(1929d. The influence of Crowley's poetry can be seen through the fact that three of his compositions "The
Quest"
14] "The Neophyte"
1] and "The Rose and the Cross"
1]were included in the 1917 collection   
  

M  
M .

Legacy and influence

Crowley has remained an influential figure both amongst occultists and in popular culture particularly that of Britain
but also of other parts of the world.



‘fter Crowley's death various of his colleagues and fellow Thelemites continued with his work. One of his British

disciples Kenneth Grant subsequently founded the Typhonian O.T.O. in the 190s. In ‘merica his followers also
continued one of the most prominent of whom was Jack Parsons the influential rocket scientist. Parsons performed
what he described as the Babalon Working in 194 and subsequently claimed to have been taught the fourth part of
the   . Parsons would also later work with and influence L. Ron Hubbard the later founder
of Scientology.

Crowley inspired and influenced a number of later Malvernians including the novelist C. S. Lewis Major-General John
Fuller the inventor of artificial moonlight and Cecil Williamson the neo-pagan witch.

One of Crowley's acquaintances in the last months of his life was Gerald Gardner who was initiated into O.T.O. by
Crowley and subsequently went on to found the Neopagan religion of Wicca. Various scholars on early Wiccan
history such as Ronald Hutton Philip Heselton and Leo Ruickbie concur that witchcraft's early rituals as devised by
Gardner contained much from Crowley's writings such as the Gnostic Mass. Indeed Gardner liked Crowley's writings
because he believed that they "breathed the very spirit of paganism."

edit].

Fictionalised accounts of Crowley or characters based upon him have been included in a number of literary works
published both during his life and after. The writer W. Somerset Maugham used him as the model for the character in
his novel 

published in 1908.
3] Whilst recognising this plagiarism Crowley was flattered by Maugham's
fictionalised depiction of himself stating that "he had done more than justice to the qualities of which I was
proud... 

was in fact an appreciation of my genius such as I had never dreamed of
inspiring."
17] Similarly in Dennis Wheatley's popular thriller "#M    the Satanic cult leader Mocata is
inspired by Crowley and in turn the deceased Satanist ‘drian Marcato referred to in Ira Levin's    is
likewise a Crowley-like figure. Long after his death Crowley was still being used for similar purposes appearing as a
main character in Robert ‘nton Wilson's 1981 novel    MM 
. Meanwhile the acclaimed comic
book author ‘lan Moore himself a practitioner of ceremonial magic has also included Crowley in several of his works.
In Moore's  ÿMM he appears in a cameo as a young boy declaring that magic is real whilst in the
series   he appears several times existing in a realm of the imagination called the Immateria. Moore has
also discussed Crowley's associations with the Highbury area of London in his recorded magical working 
ÿ  
.
18] Other comic book writers have also made use of him with Pat Mills and Olivier
Ledroit portraying him as a reincarnated vampire in their series ) #M. Crowley also is
referenced in the Batman comic ‘rkham ‘sylum: ‘ Serious House on Serious Earth where the character ‘madeus
‘rkham meets with him discuss the symbolism of Egyptian tarot and they play chess. He has also appeared in
Japanese manga such as "&(%
and   ,  

 as well as thehentai series MM
 where
he has a fictional daughter named Jody Crowley who continues her father's search for the Scarlet Woman. He is also




depicted in the Original PlayStation game "Nightmare Creatures" as a powerful demonic resurrection of himself.

]

Crowley has been an influence for a string of popular musicians throughout the 20th century. The hugely popular
band The Beatles included him as one of the many figures on the cover sleeve of their 197 album & 

Mÿ M 
 where he is situated between Sri Yukteswar Giri and Mae West. ‘ more intent interest in
Crowley was held by Jimmy Page the guitarist and co-founder of 1970s rock band Led Zeppelin. Despite not
describing himself as a Thelemite or being a member of the Ordo Templi Orientis Page was still fascinated by
Crowley and owned some of his clothing manuscripts and ritual objects and during the 1970s bought Boleskine
House which also appears in the band's movie 

. The later rock musician Ozzy
Osbournereleased a song titled "Mr. Crowley" on his solo album M   whilst a comparison of Crowley and
Osbourne in the context of their media portrayals can be found in the 
M M

  M M &
19]

Crowley has also had an influence in cinema; in particular he was a major influence and inspiration to the work on
the radical avant garde underground film-maker Kenneth ‘nger especially his Magick Lantern Cycle series of works.
One of ‘nger's works is a film of Crowley's paintings



]
and in 2009 he gave a lecture on the subject of

10]
Crowley. Bruce Dickinson singer with Iron Maiden wrote the screenplay of 
M
 (released in
‘merica on DVD as  Md
11] which features Simon Callow as Oliver Haddo the name taken from the Magician-
villain character in the Somerset Maugham book "The Magician" who was in turn inspired by Maugham's meeting
with Crowley
12]

The Italian historian of esotericism Giordano Berti in his book 

M  M (1998d quotes a number of
literary works and films inspired by Crowley's life and legends. Some of the films are

(192d by Rex
Ingram based upon the eponymous book written by William Somerset Maugham (1908d;  "
(197d
by Jacques Tourneur based on the story "Casting the Runes" by M. R. James; and "#M     (198d
by Terence Fisher from the eponymous thriller by Dennis Wheatley. ‘lso: "Dance To The Music of Time" by ‘nthony
Powell "Black Easter" by James Blish and "The Winged Bull" by Dion Fortune.



]

Y
c
 
The first thing you need to know is that a true Satanist will tell you that any group that puts Satanic imagery on
their album covers or in the music is bogus. Every single one.

The other thing you need to know is that a true Satanist will also tell you that MM music is Satanic every single
note.

Consequently an article on Satanic rock is a tricky proposition insofar as none of it is real; explicitly Satanic
rock like Venom is really no more Satanic than The Carpenters. ‘nd the Carpenters are just as Satanic as
Venom.

However there is a history to the appearance of Satanic imagery and references in rock music. So consider
this an attempt to organize that history a little.

Part I: The Blues

The Blues has always been the Devil's music. Music that glorified drinking womanizing gambling dope
violence and depravity blues was an easy target for ministers and pastors of the South who countered with
sermons forbidding the congregation to listen to it. Many god-fearing churchgoers heeded this message
establishing Gospel as the safer alternative. Even some bluesmen were convinced; legendary blues picker
Gary Davis usually refused to play blues after he was ordained as a reverend in 1937. Ultimately he relented
just before his death and recorded a historic session of blues (secular and gospeld in 1971. He died soon after.

One of the most pervasive legends surrounding the blues is that of legendary delta guitarist Robert Johnson
often considered the first bluesman in the chain that ultimately pointed towards the development of rock 'n' roll.
Johnson was an acoustic player of the 1930's who died under mysterious circumstances in 1938.

The legend went that Johnson not blessed with guitar talent when he first began playing professionally
yearned for overnight success that would put him in league with the other guitarists on the circuit. One night he
heard a voice that told him to visit the crossroads by Dockery's plantation at midnight. There he was met by a
large black man who apparently was the devil in disguise. The big man took the guitar from Johnson tuned it
and returned it to him.

Johnson's improvement on his instrument was swift and amazing (although historically it took him about a year
to become greatd. He earned the instant recognition of big name guitarists like Son House who championed
his cause. However Johnson was tormented in his dreams by visions of the devil and hellhounds on his trail.
In his waking hours Johnson played the role of bluesman hero chasing women drinking behaving arrogantly.
In 1938 during a show he was poisoned (possibly by a jealous husband of a woman he had been putting
moves ond. The poison had him foaming at the mouth and talking babble he died within days. His last words
were "I pray that my redeemer will come and take me from my grave."

Fearing the devil the townspeople buried him in an unmarked grave.

Johnson's recorded legacy supposedly refers to his deal with the devil in "Crossroads Blues" "Me and the
Devil Blues" and "Hellhounds On My Trail".
‘ more likely explanation for Johnson's tremendous guitar prowess was probably a magical ritual known as
"practice" as well as help from a guitar tutor one Ike Zinneman (an unrecorded bluesman known for practicing
in the local cemetery sitting on gravestonesd. But the sold his soul legend persists to this day.

Part II: The Satanic 0's

When rock 'n' roll appeared in the 190's and its effect on teens became known it was only natural that it
would be derided as the Devil's music as well. It was also attacked as decadent dangerous immoral obscene
and even part of a Communist think tank's psych-op assault on the West. Rock music was one of the first
cultural movements in ‘merica that was somewhat colorblind as well; white musicians covered black
songwriters black musicians covered white ones. White kids bought records by black musicians which
alarmed fundamentalist segregationist elements in society. Many forces aligned in the late 0's to end the
menace before it could get out of hand. So Elvis was drafted Chuck Berry arrested Jerry Lee Lewis
blackballed. Eddie Cochrane and Buddy Holly were killed in accidents Little Richard became a preacher. By
the early 0's rock was for all intents and purposes dead. Gone with it were the hip shaking dancing shaking
and partying the Devil commanded.

It was a short-lived victory for the legions of decency. The Beatles rolled into town in 194 and worse so did
the Rolling Stones and ‘nimals. The British Invasion was also greeted with accusations of communist plot and
devil's music but it was too big to stop. ‘lso too big was the demographic who listened to it the first Baby
Boomers to reach adulthood. The enormous demographic swing of the 190's saw an unprecedented number
of young people reach prime record buying age.

The 0's were a time of reckless experimentation and fads. Drugs became a significant component of white
suburban life for the very first time as youth experimented with pot and LSD. The drug experience coupled
with a new political awareness thanks largely to the Vietnam War and the Civil Rights movement helped create
a new underground youth movement which popularly came to be known as the counterculture egged on by
the Turn On Tune In Drop Out and Never Trust ‘nyone Over Thirty philosophies of the day.

The counterculture was a polymorphus thing; it branched off into many avenues; it never was a single shared
thing except as a huge demographic but rather thousands of vaguely anti-establishment pastimes to hardcore
radicalism to weird drug scenes to a proliferation of cults. Many in the counterculture were political as the anti-
war and pro-civil rights movements gathered steam. Some were holistic or environmental or mind-and-body
related. Young people began exploring new realms of spiritualism. Some were drawn to Eastern religions like
Buddhism and Krishna. Others were drawn to other disciplines like yoga. ‘nd still others developed a new-age
curiousity about astrology ESP and ultimately Satanism.

The time was ripe; Satanism had become cool. In 19 one ‘nton LaVey established the 'official' Church of
Satan based on his book "The Satanic Bible". In the nutshell LaVey promoted a lifestyle of self-indulgance;
desires were meant to be fulfilled. He favored rituals that involved bodily fluids which were deemed sacred; as
a result some looked upon his church as some kind of sex cult. He didn't refer to the devil in the Christian
sense rather he saw Satanism as a means of harnassing supernatural energy that circulates in the ambient
universe. For a brief spell he attracted trendy followers to his church among them wannabee starlets and
musicians and the like.

It was during the psychedelic-satanic 0's that rock music first began to explicitly reference modern Satanic
imagery and references.
So in 197 the Beatles who were almost universally considered "good" included a picture of the British-born
father of the modern Satanic movement ‘leister Crowley among the collected faces on the cover of &
 
Mÿ M 
 perhaps the very first nod to Satanism in rock. The same year the Rolling
Stones released 

,  )   which was delayed for release until the title was changed
from ÿ

,  )  .

‘lso in 197 Kenneth ‘nger a former Hollywood child actor and underground filmmaker who had involvement
with the Process Church another Satanic group that apparently included Charles Manson among its part-time
members for a brief spell filmed 
 
 a 40-minute movie with psychedelic trappings that was based
on Satanic ritual and starred a young actor and musician named Bobby Beausoleil who also recorded the
score. Beausoleil who had briefly been a member of an early lineup of the band Love would become one of
Charles Manson's first male followers; he's still serving time for the bizarre 199 murder of Gary Hinman.

In 198 the Mansons were living in a house they had pretty much overrun Beach Boy drummer Dennis Wilson
out of. The Beach Boys' "Never Learn Not To Love" (from  dwas written by Charles Manson as "Cease to
Exist" a chorus the Beach Boys changed to "cease to   ". On the Beach Boys' album Dennis Wilson gets
songwriting credit Manson sold his for cash. His own version appears on his own  album. The Manson
Family weren't Satanists  but Manson a jailbird most of his life had explored a number of Satanic
church/cults and was a jailhouse psychology expert; Tex Watson famously announced "I'm the devil and I'm
here to do the devil's work" (a quote borrowed by Rob Zombie in the film "#M ,
 2 to his victims at
the Tate house.

In 198 The Rolling Stones continued to dabble in Satanic imagery releasing one of their most provocative
songs ever "Sympathy for the Devil". Onstage Jagger developed a devilish persona in his manner of dress
and dance that reached full bloom during the Stones' 199 tour. Much of their interest in Satanism came to
them through ‘nita Pallenberg who dated Brian Jones then Keith Richard and finally Mick Jagger.

‘lso in 198 came the release of the Roman Polanski film    the first explicitly Satanic
mainstream film and one in which the Satanists ultimately win. One of the eeriest and most talked about films
of its day it made the news again the following year when Polanski's wife Sharon Tate was among the
Manson family victims on their first spree killing. Trent Reznor (Nine Inch Nailsd lived and recorded in the Tate
house in the 90's.

199 was a peak year for Satanic activity in the U.S. New cults some brutal some benign began appearing in
mutant profusion. Jagger finally succeeded in invoking the Devil himself as he presided over the ‘ltamont
festival which was marred by violence and a brutal killing in front of the stage as fans and bikers clashed. The
experience clearly shocked Jagger who almost immediately began retreating from his devil persona adopting
one of Village Idiot instead for the next few years.

Back in Birmingham England a band by the name of Earth began playing a campy frightshow song of Satanic
possession entitled "Black Sabbath" that caused enough of a stir that the band renamed themselves after
it. M
 their 1970 debut album is rife with ominous Satanic references from "Black Sabbath" to
"N.I.B." songs like "The Wizard" touched on black magic. Despite accusations from fundamentalist Christians
that persist to this day Black Sabbath never really was a "Satanic" band; they never took a pro-Satanic stand
in their music. With Black Sabbath Satan was something fearsome and frightening as were drugs the war
and life itself. However in 199 the first openly Satanic bands began making their appearance. Perhaps first
and foremost were Black Widow who sometimes shared gigs with Black Sabbath. Black Widow's 1970
debut 

 is a pro-Satanist offering with titles like "Way To Power" "Come to the Sabbat" "Conjuration"
"Sacrifice". Not a heavy metal band or even a hard rock band Black Widow's music was creepy and in places
corny. But it was the first attempt in rock to bring underground Satanism to the mainstream and the first case
of Satanism being the point of the music and not just one of its devices. Onstage they performed Satanic ritual
which included the participation of a nude woman celebrant.

It was also around this time when Jimmy Page a known Crowley aficianado supposedly convened Led
Zeppelin for a little bit of soul-trading with the devil in an effort to assure their success in much the same way
Robert Johnson had. While the story is probably as apocryphal as Johnson's who really knows? Page
eventually bought Crowley's castle; 3M
 (or  d and "Stairway to Heaven" in particular was
hailed by Kenneth ‘nger as one of the greatest Satanic works ever. ‘ 1974 car accident seriously injured
Robert Plant and his wife drummer John Bonham died in 1980. Both events were speculated to be early
paybacks for their deal.

‘s the 190's wound down and the 1970's picked up Satanism as a movement was on the wane. However
the success of Black Sabbath and heavy metal's fascinations with power death and doom meant that
Satanism had forever found a niche in rock; as long as there were tormented teens looking for thrills there'd be
a place for evil symbology.

Part III: The 70's and 80's

So in the 1970's and 1980's there was no shortage of heavy metal and hard rock acts that used Satanism
either explicitly in a pro-Satanism sense or in an ambiguous thing-to-fear sense. ‘ partial roster of such bands
include ‘ngel Witch Venom Pagan ‘ltar Widow Witchfynde Hell Satan Cloven Hoof Warhammer
Onslaught Sabbat ‘ntichrist-Ragnarok Cradle Of Filth Megiddo Bal Sagoth December Moon Ewigkeit
‘dorior Hecate Enthroned Phantasia Forefather Meads Of ‘sphodel Reign Of Erebus Thus Defiled Old
Forest ‘nnal Nathrakh. Few of these bands ever sold many records although Venom which included
blasphemous doggerel on the album covers became a favorite of severely disaffected youth in the 80's.

Despite the fact that almost none of these bands ever sold as many records as a lukewarm Captain and
Tennille album the phenomenon was taken very seriously by the media and churches; the 1980's weren't the
190's. The conservative 80's saw a bizarre anti-Satanic grassroots wellspring which ultimately became one of
the great witch hunts (literald of the last couple of hundred years. Using "recovered memory therapy" stories of
ritual satanic abuse and sacrifice wound up circulating on TV talk shows; if all of the accusations had been
correct satanic ritual sacrifice was the #3 killer of ‘mericans in the US ahead of homicide and just behind
cancer and heart disease. Yet no cadre of ritual sacrificers were found no evidence no bodies.

While these accusations and the methods that brought out these "memories" have since been discredited (after
ruining numerous lives of the unjustly accusedd they helped to illustrate what a powerful signifier satanism is in
the imaginations of the simplest of people; as a result satanic rock didn't just not go away it once again
entered the mainstream; Motley Crue had a huge seller with "#M. Slayer incorporated a
pentagram into their logo. The Christian rock act Stryper became something of the anti-Satanic metal band
tossing bibles to the audience.

The suicides of some rock listeners after listening to albums by Judas Priest and Ozzy Osbourne helped lend
the PMRC some muscle which played a hand in getting their rating stickers on CD's. During the witch-hunt
years back-masking the technique of recording subliminal messages backwards on an album gained
attention. ‘t first it was claimed that "Stairway to Heaven" played backwards concealed Satanic exhortations.
Then other songs until perhaps as an example of how the anti-Satanists were truly grasping at straws it was
announced that the theme to the TV series "Mr. Ed" also hid a Satanic message.

Naturally some bands decided to try this gimmick after hearing these stories. However psychology has never
accepted backwards masking as a way of instilling a subliminal suggestion; brains don't process backwards
sounds very well.

Part IV: Satanism in rock today

Today rock audiences are a little more sophisticated than they once were and it takes more to shock. Marilyn
Manson was rumored to be a minister in the Church of Satan and persued a shock agenda which included his
choice of stage name. Rob Zombie is another dabbler in luciferian imagery. However after the Sept. 11 2001
terrorist attacks there seems to have been yet another waning in Satanic concerns (suggesting that Satanism
may be the pastime of the idle middle-class; when survival becomes an issue Satanism suddenly loses its
allured.

Today rock audiences are a little more sophisticated than they once were and it takes more to shock. Marilyn
Manson was rumored to be a minister in the Church of Satan and persued a shock agenda which included his
choice of stage name. Rob Zombie is another dabbler in luciferian imagery. However after the Sept. 11 2001
terrorist attacks there seems to have been yet another waning in Satanic concerns (suggesting that Satanism
may be the pastime of the idle middle-class; when survival becomes an issue Satanism suddenly loses its
allured.