ona the satanic letters of stephen brown ii

7/29/2019 Ona the Satanic Letters of Stephen Brown II

1/25

THE SATANIC LETTERSOF

STEPHEN BROWN

Volume I I

000


2/25

Firs t published 1992 ehCopyright 1992 eh Stephen Brown & aNA. All Rights Reserved.

Printed & Published byThormynd Presspo Box 700ShrewsburyShropshireEngland


3/25

Ad Satanas qui l a e t i f i c a t juventutem meam


4/25

Introduction

Collected here are some of the l e t t e r s written by a Satanic Adept over aperiod of a few years to a variety o f individuals with a view to explainingsome of the tenets of tradit ional Satanism.Some l e t t e r s to or concerning this Adept are also included to give context.A ll th e l e t te rs are reproduced from the originals.I t i s ant icipated that the publication o f these l e t t e r s will be of in terestto those who, for whatever reason, are curious about Satanism in particularand the Occult in general.

This present volume i s the second o f a ser ies o f projected volumes containingle t ters from the Adept who now has the honour o f being the Grand Masterrepresenting tradit ional Satanist groups.

This present select ion contains some correspondence with Order noviceswhich seeks to explain what i s expected o f a Satanic novice. I t also containsl e t t e r s which continue some o f the themes o f l e t t e r s in Volume I - inpart icular human sacr i f ice and the nature o f other groups describing themselvesas ' Satanis t ' .

O r d e r o f Nine Angl es


5/25

P.O. Box 700Shrewsbury

ShropshireEngland

9th September 103yf

Dear Dr. Aquino, Enclosed please f ind a copy of a reply to a l e t t e r by Mr. Austenhere in the U.K. With h is l e t t e r , he included a copy of yours to Mr. Boltonin which yo u made mention o f me. Thus, I considered a l e t t e r from me to yo u to bein order .

Apropos o f sac r i f i c e . To the mate r ia l or ig ina l ly publ ished, to which yo u tookexcep t ion , the re has now been added much more - and some of these MSS areenclosed s ince they might be o f i n t e r e s t . You wi l l probably regard the pub l i ca t ionof t h i s mate r ia l as 'mis taken ' - among o the r th ings .

I , however, regard it as necessa ry a t t h i s moment of t ime, for three fundamentalreasons . (1) I t expresses what t r ad i t iona l Satani s t s regard as Satanic prac t i ce :i . e . Satanism in ac t ion . (2) I t r es tores to Satanism t h a t darkness which belongsto it. (3) Such d i s t r i b u t i o n of such mate r ia l i s a p a r t o f s i n i s t e r s t r a t e g y . ~ anexo te r ic aspec t o f t h i s being an obvious d ia lec t i c : oppos i t ion , syn thes i s , change.

I f you s tudy the l i t e ra tu re we have made ava i lab le on t h i s sub jec t , you may.apprec ia t e t h a t what i s s t a t ed i s r a ther d i f f e r e n t from what most assume or bel ievei s s t a t ed . [I r e f e r t o the MSS "Cul l ing - A Guide t o Sac r i f i ce I I " ; "Vict ims A Sin i s t e r Expose"; "Guide l ines fo r the Test ing o f Opfers" and so on.] We areexpressing the phi losophy of the noble and the s t rong in f o r t h r i gh t terms - notshying away from d i f f i c u l t i s sues , no t pretending we, as Sa t an i s t s , are somekind o f a l t r u i s t i c , p a c i f i s t , kind fo lk who are 'mis-unders tood ' . The fundamentalpr inc ip le behind the act ion i s t ha t some people are wor th less - and, because oft h e i r deeds and cha r ac t e r , do not deserve to l i ve . In f ac t , t ha t t h e i r demise i sheal thy - akin to an ac t o r ac t s of ' n a tu ra l j u s t i c e ' . This i s a s ta tement o fgenuine Satanism - as i s the s ta tement t h a t opfers are human cul l ing in ac t ion .Th e MSS make it qu i t e c l ea r t ha t opfers - vic t ims fo r -Sa tan ic s a c r i f i c e deserve what they ge t : they have been judged, t e s t ed fhand found s u i t ab l e .Thus, no vic t im can be ' i nnocen t ' o r a chi ld . I t i s / d e ~ d s of those chosen whichcondemns them.

I t i s to be expected t h a t you wi l l no t f ind t h i s accep tab le . I could givemany examples o f c r ea t u r es who by t h e i r ac t ions have shown themselves to beworthless - who deserve to d i e . Any ind iv idua l who possesses a noble character ,who unders tands the concept of ' honour ' , w i l l know what i s meant here - theywi l l have a hea l thy i n s t i n c t , not be perver t ed by the s ickness of the Nazarene,and so wi l l possess r ea l judgement. Accordingly, I wi l l give a genera lexample in the hope of expl i ca t ing t he mat t e r . [A fe w spec i f i c examples aregiven in the MSS.]

Those who adhere to th e r ea l philosophy which under l ie s Satanism [ to beprec ise I suppose I should say ' ph i l i sophy o f l i f e ' r a t he r than j u s t 'ph i losophy ']accep t t h a t b a t t l e , war, combat and conquest are necessa ry - the s t rong th r ive ,the weak per i sh . And perhaps most impor tan t of a l l , through s t rugg le cha rac te ri s bred - and ind iv idua ls exposed fo r what they a re : noble or ignoble; brave orcowardly. In b a t t l e , the re i s no hiding p lace - words are no good, it i s deedswhich count . I n t e l l e c t u a l soph is t ry i s o f no a v a i l - one e i t h e r i s noble , o rone i s no t . In fac ing death , the re i s t ru th - within each one who faces dea th .I quote from a fragment o f an anc ien t Greek poem which i s of in te r e s t here(my t r ans l a t i on ) :

"Noble and g lo r ious i s he who f ight s For h is fo lk and family aga ins t the foe . Since death comes when chosen by Fate Bringing to an end the thread of l i f e Go forward with spear held high and sh ie lds sh ie ld ing brave hear t s


6/25

When b a t t l e is jo ined: There is no f ~ i g h t from death , for t ha t Dest iny comes to a l l morta ls Even they c la iming descen t from the gods. Many from th e b a t t l e fury of roar ing j ave l ins have f led to t h e i r home But even there , t h e i r f a te o f dea th awai ts : And they d ie unloved and unmourned by t h e i r fo lk While both the high and th e low born lament fo r the brave . A ll o f a community weep fo r the courageous, who d i e : .And i f they l i ve , they are ha i led l ike a god,Exal ted by those who behold themFor the deeds o f the many, they d id a lone ."

[Kal l inos . ]In b a t t l e s , people d i e . Someone k i l l s them. In an important sense, a b a t t l e isa cu l l i ng - a t e s t , a trial jy the gods . A warr ior soc ie ty (such as t ha t o fanc ien t Greece o r Rome) i s one where what I c a l l ' Sa t an i c ' values are upheld. Therei s no g u i l t about ce r t a in th ings , no morbid ' e t h i c s ' to condemn ce r t a in th ings ,l ike conquest and combat. There a re war r io r gods - gods to whom sac r i f i ce s a ~ made. In a sense , those s la in in b a t t l e a re of fer ings to these gods.

Of course , some o f these a t t r i b u t e s are i n s t i nc t ive - ce r t a in deeds and be l i e f sa r i s e from a ' t h inking with th e blood ' r a ther than from ce r eb r a l contempla t ion.As such, they desc r ibe the ind iv idua l of ac t ion r a t he r than the gen t le Nazarenemyst ic o r the monkish ph i losopher . The mora l i ty o f such a soc ie ty re -p resen tsna t u r a l j u s t i ce - a balance, and, as mentioned above, a p a r t of t h i s i s t h a tsome people a re wor th less .

As you are aware, t h i s mora l i ty , t h i s na t u r a l ba lance , has been supplantedby a mora l i ty der iv ing from th e Nazarene - in the soc i e t i e s of the West, a t l e a s t .The r e s u l t , as someone once wrote , i s a s lave -mora l i ty r a t he r than a mas te r mora l i ty : the ce lebra t ion of the coward and the ps uedo- i n t e l l ec t ua l (whoseabs t r ac t c leve rness i s esteemed more than the judgement born v ia exper ience) ,and th e demise of the warr io r , the noble of s p i r i t . This has r esu l t ed inthe pro l i f e r a t ion of human dross - fo r every 'human' l i f e i s regarded assomehow ' s ac r ed ' o r a t l e a s t worth something.

I t i s in t h i s con tex t t h a t the ' Sac r i f i c e ' MSS should be unders tood . Theyespouse t r u ths about worth and c h a r a c t e r - t r u t hs which are r ea l ly he re t i ca l .And Sa tan ic . That you and some o th e r s who profess to be Sa t an i s t s have jo inedin the chorus o f condemnat ion i s i n t e r e s t ing .

The r ea l d i f f e r ence between the ac t ion advocated in these he re t i ca l wri t ingsand warr io rs in b a t t l e i s , o f course , t h a t the former a re r a t i ona l , ca lcu la tedac t s . They a r i s e from assessment , a judgement.In e f f ec t , they are moral lysuper io r because o f t h i s - because they are conscious and de l i be r a t e . In t h i s ,l i e s t h e i r Sa tan ic essence . They do no t a r i s e from an uncontro l led per sona ldes i r e . They a re n o t performed by weak persons in t h r a l l to t h e i r des i r e s o rt h e i r unconscious o r indeed anything. They der ive from a higher , e th i ca l ,unders tanding - from the exper ience of charac te r . In br ie f , from r ea l Wisdom,an overview. I wonder if you w i l l unders tand what I mean.

The same app l i e s , al though more so , to those ac t ions which r e su l t fromthe implementation o f s i n i s t e r s t r a t egy - o r, r a t he r , which can and occass iona l lyhave, r esu l t ed from such s t r a t egy . To wit , wars; d i s r up t i on , conf l i c t . Thingswhich achieve ce r t a in s i n ~ s t e r goa ls , which a id evo lu t ion , change. Since youcla im the title ' Sa tan ic Ips s imus ' you should rea l ly unders tand a l l th i s - andhave the i n s i gh t to perce ive what I and o the rs have been t ry ing to do a l l t heseyear s .

That you cas t iga t e my work from an ' e t h i c a l ' s tandpo in t makes me wonder tw oth ings . F i r s t , have you th e understanding and the i n s i gh t but fo r t a c t i c a l reasonsconnected with the s t ruc tu re and s t r a t egy of the Temple of Set pr e f e r to wr i te andspeak otherwise? Or, second, whether you do, in f ac t , lack the in s igh t andunders tanding o f even a r ea l Sa tan ic 'Mas ter o f the Temple ' not to m e n t ~ o n the


7/25

s tages beyond?I s t a t e what I unders tand to be Satanic t ru ths openly and honest ly - fo rexample, what Satanism means and impl ies both fo r the i n d i v i d u a l ; ~ a e o n i c a l l y (pa r t i cu l a r ly t h i s l a t t e r ) - while the Temple of Set seems i n t en t only oncrea t ing a 'good publ ic impress ion ' , with promoting an ' image ' . This ' image 'i s of a re spec tab le , e t h i c a l r e l i g ion . Of course , I have heard it sa id , t ha tthe r ea l work of the Temple of Se t i s hidden from those who have not provedthemselves l oya l members - o r something s imi lar . I f t h i s i s t r ue , then who i sb e ~ n g dece i t f u l ? Who i s using d u p l i c ~ t y ? I f it i s not t rue - t ha t i s , therei s noth ing beyond t h i s ' image ' , t h ~ s playing a t S a t a n ~ s m , - then the Temple i smeaningless , in a e o n ~ c terms , and probably in personal terms as wel l . I hidenothing - the ONA hides nothing. Al l i t s teachings are now accessab le . Thereare no ' s e c r e t s ' , no doct r ines fo r an ' i nner c ~ r c l e ' o f t rus ted aco ly tes .The only t h ing t ha t i s s ec re t , i s connec ted wi th th e ident i ty of members - fo robvious t a c t i c a l reasons.

This b r ~ n g s me to th e ONA i t s e l f . I t i s not a f i c t i t i ous o r g a n i z a t ~ o n usedas a f ron t by myself . I t s members a re few, and for the most p a r t s tay wellaway from ' t he Occul t scene ' and o th e r o rgan iza t ions . But I imagine yo u and o ther sin the Temple wi l l con t inue to c la im o therwise , and repeat ad nauseam yourcla ims. Personal ly , I do not ca re - th e o the r members do no t ca re , fo r we a l lknow such cla ims b o l s t e r the image o f the Temple of Se t .

On t he pe r sona l l eve l , I do not hide b e h ~ n d a claim l ike having an In fe rna lMandate. I cu l t i va t e no persona l , demonic, image. I do not claim t h a t whatI teach and wri te i s s anc t i f i ed by th e Prince of Darkness Himself . What I t eacho r w r ~ t e i s th e r e su l t most ly of my own exper iences , my own c r e a t i v ~ t y , myown i n s i gh t . I t should be judged on t ha t bas i s - whether it i s usefu l , it works,i s s ign i f i can t . I t should be judged by o the rs on i t s mer i t s . I d id i nhe r i t someteachings from she who i n s t ruc t ed me before and a f t e r one 'of the many S a t a n ~ c I n i t i a t ions I underwent . But even these are to be judged on t h e i r meri ts - theya re not s anc t i f i ed Some o f them a re merely fab les . Some der ive from o the rscources and t r ad i t i ons ( e .g . the a lchemica l one) . Some, l ike Eso te r ic Chant, seemor ig ina l . Whatever - it does not r ea l ly mat te r . They a re a l l means; s teps tosomething beyond. They se rve a purpose and then a re mostly d i sca rded . I t i s fo reach and every i n d ~ v i d u a l to judge them.

Maybe a f r u i t f u l d ia logue wi l l r e su l t from t h i s l e t t e r . Maybe not . Onet roub le with playing a r o l e , and maintain ing a s tanding in an organ iza t ion , ist ha t it i s of ten d i f f i c u l t to admi t one i s mistaken - and t ha t someone, o rsome other s , may be j u s t as ' advanced ' as onese l f . One s t r ive s so hard notto ' l o se f ace ' .

I , fo r tuna te ly , can j u s t be myself . I am no t i n f a l l i b l e - have no posi t ion oreven ' au tho r i ty ' to defend. Accordingly , I send yo u my b e s t wishes .


8/25

l ' emple o f S e t post: OFFIce Bo" 470307, SaN }:raNCISCO, CahForNla 94147O)Cl-O)all: 278-4041 * l ' ele": 6502784041 .

August 21, 1992CEMr. Kerry R. BoltonP.O. Box 38-262Petone, WellingtonNew ZealandDear Mr. Bolton:

Thank you for your 8/13 letter. While I did not dictate the contents of Magister Austen's 8/5letter to you, and did not see it until after it had been sent, I did indicate to him that he was welcometo express his concerns to you. I think he did so fairly and reasonably and in keeping with thestandards of ethics the Temple feels it is important to maintain in our contacts with otherorganizations and individuals.In the past the Temple of Set has not formally "proscribed" any other organization, thoughindividuals within the Temple have made known their evaluations of organizations and individualswhen it seemed that such might be advocating or practicing behavior incompatible with our ethics,hence running the risk of reflecting badly upon any Setian, and by implication the Temple as awhole, found to be involved. This is something we have tried to do carefully and fairly, sinceSetians' freedom of speech and association is important to us.What Magister Austen attempted to do was to set certain facts in front of you and point out thatyou were embarrassing the Temple, and risking your own reputation as a defender of ethics in theSatanic religion, by doing any degree of business with the persons in question. He welcomed furtherdialogue with you in an effort to resolve any confusion over the matter. While I am sorry that youdecided to resign your Temple affiliation immediately in lieu of such further dialogue, it does relieveus from this awkward situation. It is none of the Temple's concern whom non-affiliated individualsendorse, publicize, or promote.I must note one correction to your letter: I have never "acknowledged the reonic work orcreativity of the ONA" - as the "ONA" is simply a fictitious organization used as a front by Mr.Myatt I did say that I found Myatt himself to be articulate and intellectual - and that I accordinglyregretted his duplicity, plagiarism, and advertisement of "Satanic human sacrifice" accordingly.You have done the Prince of Darkness a great service in your defense of his name against thehate-propagandists in your country who have tried to distort and dishonor i t I am ever mindful ofthat, and wish you well in the future. Please feel welcome to contact us at any time:


9/25

International Office:Post Office Box 470307San Francisco. CA 94147, USAMel-Mail: 278-4041Telex: 6502784041

UNITED KINGDOM OFPICE:BM BOX. 4793LONDON WGIH-3XX

David AustenMagister Templi IVO

:"rl;'i"'.y r j 4 4 ~ ; . ~ = t , : f i ~ ~ ( l ~ r . " t : ~ f - : , ~ r n A U ~ > ~ = t t ( , , ( t n C r . : ; r l ~ ~ n t : . t h ~ r - ~ - i r l ~ n d th eenclosuces.May I f i r s t take you up .:m the assumption tha t I lack in my research.Unti l the ?resent t ime you have met ~ i t h three persons ~ h ~ e r e orul t imate l j besame af f i l i a ted to the Temple ot Set viz Martin I I ; ,Rosemary I, .3"d 'ii'/lenne'-' I IJnderstan,j your favour i te meetingpoint to ~ the Devils Elbcw 'J r armpit -Jr whatever. S" met Anton Long,W'" did nct say what n a m ~ was used in her meeting but Ba met StephenBrown a l l j escf i be t he same person. Now being per t ect ly t rank I r e a l l y donot care ..;hat you ca l l yourse lf or how many people you play at beingperhaps you might l i ke to acquire a di f ferent typeface for each andsu i t ab le 3raphologica l changes to each s ignature .The information I have refered to in wri t ing to Mr Bolton was obta ined fromthe afore-mentioned sources and Martin rSB also a i lordec me theoppor tuni ty to read the BOOK OF WYR:J. I round the Subject matter wellwri t ten , .; e l l presented and qui te informative.Taking tha t material and balanc ing i t out agains t the rendering or the Riteof the N i ~ e Angles i t shows the work of the RNA to have i t s or ig ins in th eSatanic Rituals ot Anton LaVey. fo r in my experience of r.he Frince ofDarkness i s that when he moves to ~ o r k in par tnership with an I n i t i a t e hein te r faces wi th the bodies own brain data banks. Thus one personsexperience or Tapping in to the Source would be as indiVidual in t:Je humandi f ference.As fa r as the Temple of Set i s concer:1ed. The TOS operates the i cebergpolicy :nest 0: i t s '..Jcrk i s hidden from ';iew. riowever as a legall .ycons t i tu ted c ~ u r c h ~ do have to prOVide some public in terface . Wether ornot tha t f i t s in w:th your notIon oi the '..Jay th ings shoul,j be is C l l i r . t l econsequence to myse:t ~ the lemple ot Set.


10/25

-2

I do not re te r to :nyse.i:" as a . ' 1 a s ~ er 01 the ,-empl e. I am a Mast ee ot theTemple and have tas ted cr a l l ~ the baslc experiences your l e t t e rout l lnes , However I have abso lu t ley no ln tent lon_ ot discuss ing suchmatters ln an open l e t t e r to 3 per rec t s t ranger , L l k ~ w i s e I do not th ink Ihave enough paper to do a reply j u s t l c e ~ The accent or U",e Temple i s on lnd iv idual i ty , not the sheep mental i ty , Ichoese 0- , th is present ':.lme to opera te within the Temple ot Set. My ownwrl t t en work i s s u i ~ . : l b l ' / ' :3talogue "",itlun the Temple 's archives . an dVarlJUS [ I i ~ g a : : l n e s , l ' . : ~ :'"iCt Llse someoooj' e l se s r : tua l s 1 WI'lte my' own.IIfni':st the mater ia l qual i ty ,Jr the ONA's wri t ings are excel lent they arespo i l t cy the d o m i ~ a t i G n of a huge ego at work behind the whole"o r3an isa t ion" . The contr iblJ t ion of the ONA or yourself to Satanism 1sgrea t [ 'e tarded by the dupl ic i ty to.his ego enjoys. Were th i s not the caseyo u woulc not have wri t ten to me in the l i r s t place.Thank '10,;. once again to r the mater ' ial I 'Nill read i t through, I have readone FENR:R betore, i t ,.;as qu i te : .n teres t ing .I enclose Dr Aqulno's reply to Boltons l e t t e r l j th /8 .I f you ~ r 1n London at an y t ime and fancy debat ing th i s fur ther tnen :e tme know.My Reg,:trcs~ 0 - U 7 ~


11/25

P.O. Box 70 0Shrewsbury

Shropshi reSY1 2ZZ

6th September 1992 ehDear Mr. Austen,

Thank you for your l e t t e r , and also a copy of the Aquino/Boltonl e t t e r , both o f which were of i n t e r e s t .

Regarding the quest ion of my ' ego ' - yes , I natura l ly wish my own work, bothmagicka l and non-magickal to be both remembered and usefu l : t ha t i s in thena tu re of any a r t i s t , even i f they a re unaware of it. It i s pa r t of the ques tfo r exce l l ence : tha t qua l i t y which insp i red the anc ien t Greeks and which imbuedso much of the ' Faus t ian ' c i v i l i z a t i o n whose end we are l iv ing th rough.But above and beyond t h i s , I have a purpose or i n t en t which i s es o t e r i c andgenu ine ly s i n i s t e r . By my l e t t e r s , my w r i t i n g s , my ac t ions , I cons t ruc t animage and imbue it with ce r t a i n energ ies . This i s de l i be r a t e , a t a c t i c to achievece r t a in s pec i f i c e s o t e r i c goa ls , and t hese goals r ea l ly have little to do withegot i sm.

In the pas t , I have used fab les and a var i e t y ot names fo r good reasons. Theobvious reasons are: (a) regarding fab les - to t e s t o the rs , in accord withproceedures es tab l i shed fo r those who wish to become members; (b ) pseudonyms t o p r o t e c t my pro fess iona l work, and the confuse the media/Nazarenes. Some t imeago, I chose a profession in order to achieve something spec i f i c in t e rmsof s i n i s t e r s t r a tegy . Unt i l t h a t aim wa s achieved (as it now i s , on one level) *pseudonyms were necessary .

The l e s s obvious reasons a re connected wi th long- term goa l s . Most of th et h i ngs / ac t i ons which yo u and o the rs cas t iga t e as a r i s i ng from ' ego t i sm ' wereca lu l a t ing ly done, as I ment ioned above, to achieve esoter i c goa ls . I wi l l ,r e turn to these l a t e r , s ince they a re impor tan t in unders tanding the ONA, 1nd s ince you might be i n t e r e s t ed in them, having the exper ience to apprec ia tethem. But to re turn fo r a moment to th e ques t ion o f the term 'Nine Angles 'and t he va r ious r i t e s and so on where th e symbolism is employed. As mentioned Iin my prev ious l e t t e r , the 'Book o f Wyrd' was es sen t i a l l y a fab le . Chris Brayor ig ina l ly agreed to pub l i sh it and in tended to ' hype ' sa le s by var iousadver t i s ing ploys . This would have genera ted qu i te a lo t of in te r e s t . The book Iwa s never in tended to rep resen t what a t t h a t t ime were the esoter i c t each ingsand r i t u a l s of th e ONA - it wa s bas i ca l ly an ' i n t r oduc t i on ' to th e Order . Becausethe DNA ver s ion o f Satanism wa s so d i f f e r e n t from what then was regarded asSatan ism (bas ica l ly the Church of Satan - few a t the t ime in the U.K. knew o f th e ITemple o f Set) some common r e f e r ence po i n t s were deemed to be necessary . One ofthese wa s a t ex t ca l led 'The Nine Angles ' which appeared in the Book of Wyrd.This , and some of the r i t u a l s , wa s t aken from a manuscript used by a group Jca l l ed 'The Temple of the Sun ' . While t h i s wa s a Lef t Hand Path group, it wa snot the DNA, nor even a pa r t of the DNA, a t the t ime the manuscr ip t wa s wr i t t en .(This was ment ioned i n the o r i g i n a l In t roduc t ion to th e Book of Wyrd.) Most of the Ifew) members l e f t in t h i s Temple d id in f ac t jo in the DNA.

The eso te r i c meaning o f th e Nine Angles i s given in seve ra l Order MSS, a l lof which have now been pub l i shed i n z ines such as ' Fen r i r ' [one appeared in'Br imstone ' ] and in works l ike ' H o s t i a ' . As I mentioned to yo u in a l e t t e r Idated 3 .x .88 ev, the Nine Angles a re unders tood as ' g a t e s ' (or nexions) to th eacausa l , seven of these being th e spheres of the Tree of Wyrd. But beyond t h i s , th en ine r e -present t he p ieces of The St a r Game - a new form of magickal working Iappropr ia te to the nex t cen tu ry .

The f ac t t h a t copies of 'The Book o f Wyrd' are still being read , fo r whateverreasons, i s ind ica t ive of j u s t how s u c c e s s f u l the pre-publ i c i ty of Mr Bray was. Ind the f ac t t ha t i t s fab les , in tended t o g e t people th inking for themselves , aren o t unders tood as fables i s i nd i ca t i ve of something else!* I now move on to o the r t asks , and soon a new way of l iv ing - as i s b e f i t t i n g ,to g a ~ n even more exper ience . u


12/25

While on th i s matter , you wri te t h a t one ind iv idual , t apping ' i n to t he scource 'would produce something ind iv idua l - by which I presume you mean somethingd i f f e r e n t . While th i s is t rue sometimes - it i s not t rue a l l the t ime, pa r t i cua r lyin ac t s of s in i s t e r magick. I t depends on the i n t e n t of t ha t magick. For i n s t a n c ~ , consider The Black Mass. In most genuine Sa tan ic ve rs ions , th i s i s more than amockery of the Nazarene mass - and more than a ca tha r s i s for the ind iv idual . Agenuine Black Mass "tunes in to" the magica l energies of ten produced by theNazarene r i t u a l , and then a l t e r s them in a s in i s t e r way, to produce changes o re f f ec t s ' i n the world ' and in suscept ib le people . These ' energ ies ' e x i s tin the psyche, and are accessed in r i t u a l and v ia magic(k)1 workings . The samei s t rue of a rche typa l forms - these can be accessed by appropr i a t e r i t e s , and thena l t e r ed /d i s to r ted by s i n i s t e r des i r e . These changes then have an inf luence on theunconscious of those af fec ted by the archetypes . Fur ther , one ind iv idua l maydo a 'magickal ' working and access some of the energ ies /a rche typa l forms - andthen re-presence them in the causal ( the consc ious world) perhaps by an a r t i s t i cimage o r by an a r t i c l e o r by a 'ritual'. Whatever, the ' o r ig ina l ' energies re emerge, perhaps in a new form, but still with some semblance to the or ig ina l .

What Aquino c rea ted in h is Nine Angles r i t e s was es sen t i a l l y Loverc ra f t ian .Where d id he acquire the term ' n ine ang l es ' i t s e l f ? Did he crea te i t ? He ce r t a in lyc rea ted h is nine angles as be ing the 5 po i n t s of the pentagram and the 4 edgeangles o f the phi - t r apezoid . Or was t he r e in ex is tence before the crea t iono f t h i s r i t e by Aquino an eso te r i c t r ad i t ion (however vague) concerning nineangles based on an en t i r e ly d i f f e r en t concept - i . e . the angles formedby a d i - t e t r ahedr on enclosing the s p i r a l path which l inks the seven spheresof the Tree of Wyrd? Th e septenary t r a d i t i o n i s wel l -es tab l i shed in many vers ions some alchemical , as ev iden t in some a lchemica l manuscr ipts . Because of theGolden Dawn, and Crowley, the qaba l i s t i c t r ad i t ion of ' t e n ' became the acceptednorm in the Occul t world - i . e . it was regarded as the "authent ic eso te r i ct r a d i t i o n " . The septenary t r ad i t ion wa s neve r mentioned - u n t i l the ONA pUblishedthe correspondences and so on of the Septenary Tree of Wyrd. Par t of th i st r ad i t ion concerned Eso te r ic Chant , and here we may be get t ing to the ground ofthe problem.

Lovecra f t crea ted a f ine s i n i s t e r atmosphere v ia a mythos. He evoked a pr ima lawareness o f something s i n i s t e r - something ' nameless ' . That i s , almos t beyondwords. To evoke t h i s pr ima l consciousness , language i s use less . What i s neededi s something e l s e . Aquino unders tood t h i s , and so c rea ted h i s Nine Angles r i t e susing no t words, bu t almos t pr ima l sounds (most people probably d id not unders tandthe d i f f e r ence ) . In h i s c rea t i on , t he r e f o r e , he was re-shaping what Lovec ra f thad c r ea t ed . But wa s t h i s s o l e l y Lovec r a f t ' s c rea t ion? Or did Lovercraf t by somemeans ' a cces s ' c e r t a in l eve l s of consciousness (pre- o r sub- i f one prefer s ) andso r e -present v ia the crea t ive medium of wr i t i ng some of the energ ies alreadypresen t on those l eve ls? He ce r t a in ly evoked, despi t e what o the rs see as h isl i t e r a r y l imi t a t i ons , a pr ima l energy which possessed more of the s i n i s t e r thanthe accepted ' s i n i s t e r ' accessab le in works of demonology, Grimoires andCrowley - a t tha t t ime.

The t r a d i t i o n of Eso te r ic Chant (given in f u l l in 'Naos ' and recent i s sueso f ' Fen r i r ' ) mainta ined tha t by ce r t a in chan t s ( pa t t e r ns o f sound energy)ce r t a in s i n i s t e r energ ies could be evoked. That i s , these sounds, i f f a i th f u l lyreproduced , could access pr imal , s in i s t e r , energ ies - could, in f ac t , invoke theDark Gods. However, by ' chan t s ' I mean something spec i f i c - not merely ' chan t i ng 'words as chan t s are of ten unders tood today: one has to hear them to know what i smeant.

I ce r t a in ly d id not ' c r e a t e ' Eso te r ic Chant - it i s one of the few t r ad i t ionsi nhe r i t ed . I t ce r t a in ly evokes the s i n i s t e r . The quest ion i s has what it rep resen tsbeen accessed by o t he r s , perhaps unconsc iously? For example, by Lovecraf t ; byAquino. What Eso te r ic Chant i s , as a magickal t echn ique , has been mentioned inwhat i s now and has been ' a ccep ted ' as the Western eso te r i c t r ad i t ion - the powero f sound, to t ransform, to evoke, des t roy and c rea t e . It i s , in e f f ec t , p a r t ofeso te r i c l egend.

A ll t h i s , while qu i t e i n t e r e s t ing , takes us away somewhat from the con ten ts o f your l e t t e r ! To conclude t h i s ques t ion of the ' n ine ang le s ' , I can only repea t


13/25

twhat I have sa id and w r i t t e n many t imes : the aNA uses the term in a spec i f i c way,connected with the septenary system, and does no t der ive it from Aquino, LaVeyo r Lovecraf t or whomsoever. I f o the rs choose not to accep t t h i s , t ha t i s f i ne .

Regarding the Temple of Set members (o r those who l a t e r became members)t h a t I met. Those whom yo u mention, were j u s t th ree i nd iv idua l s ou t o f near ly150 ind iv idua ls I met between 1985 eh and 1990 eh who were in te res ted in theOrder . I

One whom you mention, es sen t i a l l y j u s t wanted to d i scuss th ings and t a lkabout magick and the LHP - th i s person wa s no t r ea l ly in te res ted in fo l lowingthe methods o f the aNA. Another person whom you mentioned, des i r ed a 'Master 'in most senses of t ha t term, while the o t he r one was apparent ly merely cur ious ,al though possessed of a ce r t a i n i n s i gh t and a Satan ic unders tanding. At mymeeting with a l l of these , I s t r es sed t h a t the e f f o r t and commitment was the i r sand t he i r s a lone , t ha t d i scuss ion o f the means and ideas was bas ica l lyi r r e l evan t , and t h a t it requi red hard , i n d iv id u a l , work over many year s .

As to the meeting p laces , these were chosen de l i be r a t e l y , e i the r to providethem with an i n i t i a l e f f o r t (and ensure they were alone - hence the i so la tedl oca t ion ) o r to de-glamourize both myself and the Order, or indeed to do both .Most who enquired about th e Order expected to f ind a La Vey or Aquino f igu re ,su i t ab ly c lo thed , and a glamourous loca t ion . Thei r image of a ' Sa t an i s t 'was conven t iona l , and to des t roy t ha t image was a good s t a r t i ng po in t . Thisapp l ie s even to the ' i n t e l l e c t u a l ' tYPrs - who consciously knew the image wasf a l se , b u t who of ten still u n c o n s c i o u s ~ ~ x p e c t e d / h o p e d t h a t image to be f u l f i l l e d .

Of a l l those I met in those years , only a fe w ac t ua l l y began to fol low oursystem o f t r a in ing - most were not su i t ab l e to th e Order and/or d id not taket h e i r i n t i t i a l in te r e s t any fur ther (mostly a f t e r r ea l i z ing we worked on anind iv idua l bas i s and d id not of fe r what they had expected) . - Of the few who d idventure along the pa th , most gave up a f t e r some months o r years . But the veryfew who remain are s u f f i c i e n t , a t th i s moment in t ime.

Of course , I told some ' f ab le s ' to some people I met i n i t i a l l y and sometimeson o the r occass ions . And of course I , and a fe w other s , t e s ted a l l those whoappl ied for membership - of ten without them being aware they were beingt e s t ed . During the years mentioned, I was sea rch ing fo r su i tab le ind iv idua ls ,t ry ing to r e c r u i t a few ind iv idua ls to under take spec i f i c esoter i c tasksconnected with s i n i s t e r s t r a t egy - as wel l a s weeding ou t the undes i r ab les . Iwas not i n t e r e s t ed in ga in ing ' conve r t s ' , in mere numbers, in playing the ' r o l e 'of al l -knowing 'Mas te r ' . The proceedures , which included the odd meetingplaces and much e l se , were designed to s e l e c t , to t e s t - they ha d a s i n i s t e ri n t en t . I never claimed to be ' e t h i c a l ' , j u s t as I have never sa id o r w r i t t e nt ha t th e aNA i s an ' e t h i c a l ' organ iza t ion . What was necessary to ach ieves pec i f i c a ims, was done. Years , ago, while l iv ing in the Far East , I t r a inedin a ce r t a in Mart ia l A rt - the proceedures and t e s t s used by Masters of t h a tA rt make th e ones I used seem tame!

Since th e aims of t ha t per iod were achieved, the ' open ' pol icy - of the Order be ing eas i ly accessab le and thus the t e s t s and proceedures required - i s no more.We have moved on to the nex t phase of our s t r a t egy .

Before desc r ib ing something of th i s s t r a t egy , perhaps I should add t h a t I w r i t e'we' with i n t e n t . Despi te what Dr. Aquino and y o u r s e l f , and some o the rs , have anddo c la im, the aNA i s a funct ioning Order compris ing more than one or even tw oind iv idua ls . We do not compare to th e Temple of S e t in numbers - fo r a var i e t y ofreasons , most o f them i n t en t i ona l . The m e m b e r s ~ ~ s e c r e t and sec re t ive - and most lythey work on t h e i r own, r ece iv ing only guidance and advice on an indiv idual bas i s .They do form, as p a r t of th e t a sks o f a novice , a Temple or group of t h e i r own, toperform ceremonial magick and gain ce r t a in Satanic s k i l l s , such as manipulat ion ofpeople , p lay ing a ' r o l e ' . They r e c r u i t t h e i r own members - and have complete f reedom:they can f ind t h e i r own moral and e t h i c a l l i m i t s . No one const ra ins them byany s e t o f r u l e s , or even any gu ide l ines . They gain t h e i r own exper ience, f indt h e i r own s tandards and make t h e i r own mistakes . Al l new members have one and onlyone Order contac t , who guides and adv ises . They seldom i f ever meet o the r members or even correspond with them. The q u e s t i s t h e i r s ; they must develope s t reng th


14/25

and a unique, ind iv idua l , cha rac te r . They have no ' image ' to fol low - no 'Master 'to copy o r imi t a t e . We seek no as surances from members - they can say and do andw r i t e what they w i l l ; assoc ia te with whom they p l eas e .

Regarding eso te r i c s i n i s t e r s t r a t egy . As I wrote a t the beginning of t h i sl e t t e r , on a very bas ic l eve l , the re i s an image of the ONA, crea ted in p a r t byl e t t e r s such as t h i s , by ' F e n r i r ' , by works pub l i shed and d i s t r i bu t ed . This imagehas been c r ea t ed , with conscious de l i be r a t i on , to achieve something. One aspec to f th i s , i s our image o f Satanism - i . e . what the ONA understands Satanism to be.This s tands in con t r a s t t o the Temple of Se t . A p a r t of th i s image is ourunders tanding o f Satan is m as r ea l ly ev i l , as involving dark deeds. In br i e f , ana l t e rna t ive view of Satanism i s presen ted . This in i t s e l f is crea t ive - itengenders response , and in some, a se l f -a ssessmen t , a r t l ex ion on the natureAo f Satanism i t s e l f . There is a d i a l e c t i c in opera t ion - not only v ia the obviousmediums, such as l e t t e r s , a r t i c l e s , d iscuss ions , bu t a lso magickal ly , on themagickal l eve l . Another aspect , i s our techniques and methods - a con t r ibu t ion ,which engenders growth. There are many o th e r aspec ts - and I be l i eve Dr. Aquino maybe aware o f some o f them, and unders tand , as you might , the d ia lec t i c in t h i saspec t .

But t h i s l eve l i s qui te bas ic , and while impor tant , i s so because it i sa causa l connect ion , an ' e a r th ing ' . What i s r ea l ly impor tant , i s the Aeonicaspec t - us ing magick and non-magickal forms and means to achieve aeonicgoa ls . Bas ica l ly , t h i s means changing evolut ion - on one l eve l , changing soc ie ty ;on another l eve l , crea t ing a new type o f ind iv idual , by guid ing o the rs to becomeAdepts and to go beyond Adeptship.

To achieve the s t r a teg ic goa l s , ce r t a in t a c t i c s have to be used. This meansinvolvement ' i n the world ' by some ind iv iduals /members - for in s tance , thed is rup t ion of s oc i e t y , th e c rea t ion /man ipu la t ion o f ce r t a in forms, th egu id ing of o t he r s . To be more pr ec i s e , the s t r a t e g i c goa l i s the emerge o fa Satan ic aeon, and thus a Satan ic soc ie ty - in e f f ec t , the emergence of a newspec ies . This w i l l t ake t ime - cen t u r i e s , in f ac t . But aspects can be crea ted now,an d th e fu tu re prepared fo r , con t ro l led to an ex t en t by using ce r t a in magickalenergies and by crea t ing ce r t a in forms. One such aspec t may be an ' Imperium' a type o f s oc i e t y which r es tores balance and which i s ant i -Nazarene in es sence .To a id t h i s , dis rupt ion o f ex i s t i ng soc i e t i e s and norms i s requi red toge the rwith an aid ing of Imperium-type fo rces . One p a r t of t h i s i s ac t i ve l y aid ingsuch forces; another i s ' s eed ing ' suscep t ib le minds with cer ta in ( s in i s t e r )energ ies to inf luence them, perhaps to d i s r up t (and thus c rea te a reac t ion tot ha t d i s rup t ion ) , perhaps to a id the s i n i s t e r .

A ll t h i s might seem complica ted and/or confusing. But it r ea l ly i s qu i tes imple - a t l e a s t when expla ined in con tex t and in d e t a i l ! But th e s t r a tegyand the t a c t i c s a r i s e from Aeonics - which i s a r a t i ona l assessment ofour being, and how soc i e t i e s and c i v i l i z a t i o n s a r i s e and dec l ine , and can bemanipula ted by magicka l means. I f you are i n t e r e s t ed , I am sure a personalmeeting with someone (not myself) can be ar ranged fo r t h i s and o the r s imi larmatters to be d iscussed .

As I wrote in a l e t t e r to Dr. Aquino some year s ago, there was a purpose behinddoing ce r t a in th ings - a purpose no t obvious to most . But t h i s es o t e r i c purposeshould be accessab le to Satan ic Adepts , whatever organ iza t ion they outwardlyadhere to . This should have been most obvious in the mat ter o f the ONA i t s e l f in pub l i sh ing ce r t a in mater ia l , such as r e l a t i ng to sac r i f i c e . What I appear todo, i s very d i f f e r e n t from what ac t ua l l y i s being done. One i s appearence; theother , essence . That you - and it seems Dr Aquino - still cannot see the d i f fe rencei s i n t e r e s t ing . Or can you, b u t fo r t a c t i c a l reasons pr e f e r not to say so? Th e'huge ego a t work ' i s r ea l ly a t a c t i c used by the Pr ince of Darkness to achieve some of His Sa tan ic aims - i . e . I , the ONA, my c r ea t i ons , are merely expressionso f the s i n i s t e r , o f the Pr ince of Darkness a t work in the world. Can you hear


15/25

Him laughing? Is t h i s a Satan ic jape?However, un l ike some, I do not cla im a ' Sa t an i c ' au thor i ty . I do not claim t ha t

my work, o r th e ONA, or my ' au tho r i ty ' such as I possess , i s s anc t i f i ed by th ePr ince o f Darkness Himself . I do not claim, nor need, an In fe rna l Mandate.I am, in one bas ic sense, the Adversary to they who cla im a Satanic author i ty .I accuse . The ONA i s heresy . Does t h i s make the d ia lec t i c eas ier to unders tandin one pa r t i cu la r s i n i s t e r context? The Pr ince always chal lenges, always l ikesto t e s t ... But the re i s much, much more.

As ever , it would be i n t e r e s t ing to read your comments.

Best wishes ,


16/25

II.O. Box 700

ShrewsburyShropshire

England I25th September 1992 ehIear K ~ m b e r l y , Thank you fo r your l e t t e r of the 15th September. A copy of TheBlack Book of Satan , toge ther w ~ t h v a r ~ o u s other Order MSS, has been sent by

sepe ra te pos t . IBy a l l means c o n t ~ n u e with your presen t a f f i l i a t ~ o n s - we impose no

r e s t r ~ c t i o n s on members. They are f ree to associa te with whom they please , an d Ibe members of o t he r o r g a n ~ z a t ~ o n s c a Lef t Hand Path or Satanic nature . Wes ~ m p l y of f e r advice and guidance to the ind iv idual , and t ha t a d v ~ c e and g U ~ d a n c e does not have to be followed - each member i s expected to consider i t , and then Dmake t he i r own deci s ions .

The same pr inc ip l e appl i es to the 'perso nal e t h i c s ' yo u descr ibe - ~ i s fo r you,as an ind iv idual , to decide what i s o r i s not accep tab le . We seek to fos te ra unique i n d ~ v ~ d u a l i t y , not a c o n f o r m ~ t y of any kind, and therefore have no I' e th i ca l s tandards ' which members must conform to . They f ind t h e ~ r owns tandards in t he i r own t ime, and thus rea l ly a re mature i n d ~ v i d u a l s . IRegarding the t asks of a novice . What i s important i s t ha t the n o v ~ c e under takes t a s ks in the r ea l world, and l ea rns from them. The t a sks can anddo vary, according to the des i r e , i n t e r e s t s and ci rcumstances of the indiv idualnovice. I t i s suggested , however, t h a t a l l novices o r g a n ~ z e t h e i r owngroup to perform ceremonial magickal r i t u a l s and to gain exper ience ~ peoplem a n ~ p u l a t ~ o n . This i s suggested , because it i s considered impor tant fo ra Satani s t to have exper ience and knowledge of ceremonial magick - t h a t i s , Ir ~ t u a l s involving more than two or th ree people . The cor r ec t performance ofsuch r ~ t u a l s - with a pr imal Satanic des i re - developes cer ta in a b i l i t i e sand brings an eso te r i c unders tanding. This task l a s t s fo r between s ix and eighteen )months, depending on the novice who under takes it. The exac t number o f peopleinvolved i s not impor tant . One of the a b i l i t i e s developed by th i s task i s' shape-changing ' . By t h i s i s not meant the changing of one ' s phys ica l appearenceand so on, but r a the r the chameleon-l ike a b i l i t y to blend in to the background Ito work unnot iced , sec r e t ly , without exposure. Most novices opt to form ac landes t ine group of l ess than t en o ther indiv idual s - seeking out the r i gh ti n d ~ v i d u a l s who can be d i sc ree t and so on i s an in te r e s t ing chal lenge , the Jfol lowing o f which developes ce r t a in s k i l l s in the person under taking thechal lenge . A fe w novices go to the opposi te extreme, and court ' exposure ' ,u t t ha t i s t h e i r dec i s i on .

Th e purpose of the group t h a t the novice forms a l so var ies , depending onwhat the novice wants from the exper ience . Some wish to guide the members of t ha tgroup along the Lef t Hand Path in an ind iv idua l i s t i c way; some w ~ s h to merelyuse the members fo r t h e i r own Satanic pleasure . I t i s , once a g a ~ n , the novice whodecides . You have ind ica ted t h a t you would wish to do the former - t ha t i s , seekto make your members genuine S a t a n ~ s t s , l ike your s e l f . This i s excel l en t , andshows an understanding beyond the n o v ~ c e s tage .

Because of your previous e x p e r ~ e n c e , it i s not necessary fo r you to form agroup, as out l ined above, unless yo u f ee l it would be an in teres t ing/worthwhilee x p e r ~ e n c e . The Black Book of Satan conta ins some usefu l ~ n f o r m a t ~ o n , should yo u fecide to go ahead and form a group.Often, another task of a n o v ~ c e i s using p o l i t ~ c s . Once again , t h ~ s i s notmandatory. P o l i t ~ c s ~ suggested because ~ of fe r s oppor tuni t i es to gain exper ienceand to implement Satan is m ~ a pr ac t i ca l way. Fur the r , po l i t i c s can also a idwhat i s known as ' the s ~ n i s t e r d ia l ec t i c of h is to r y ' - bas ica l ly , t h i s meanspo l i t i c s can help achieve Aeonic goal s .

The use o f po l i t i c s , by Sa tan i s t s , i s of ten mis-understood, however. P o l ~ t i c s i s simply a t a c t i c , used to achieve e i t h e r personal i n s igh t of a novice, or to

\


17/25

b r ~ n g about changes b e n e f ~ c i a l to S a t a n ~ s m ~ genera l . The A e o n ~ c aim o fSatanism i s to crea te a new s p e c ~ e s - a race of t r ue l y f ree , ~ n d i v i d u a l , be ings .This race wi l l f u l f i l the p o t e n t ~ a l o f exis tence l a t e n t within us - a po t en t i a lt ha t only S a t a n ~ s m can t rue ly r ea l i ze . However, to achieve t h i s ai m wi l l taket ime - many cen t u r i e s . One aim o f an organ iza t ion l ike the ONA i s to t ryand guide a fe w ind iv idua ls toward Satanic Adeptship (and what i s beyond) to have some ~ n d ~ v ~ d u a l s f u l f ~ l t ha t p o t e n t ~ a l now. But the A e o n ~ c ai m meanst ha t the majo r i ty o f people w ~ l l f u l f i l t h a t po ten t i a l - will- thus possessthe u n d e r s t a n d ~ n g , i n s i qh t and a b i l i t i e s of an Adept. To ach,ieve t h i s aim,ce r t a i n th ings a re considered necessary - and t hese th ings are the o the r aimsof the ONA. Thus, the ONA i s more than j u s t another Sa tan ic o rgan iza t ion it has a long-term s t r a t egy and commitment.

To achieve t h i s ' u l t imate a im ' , as m e n t ~ o n e d above, ce r t a i n th ings areconsidered necessa ry . One of these th ings i s to undermine and des t roy the creedand inf luence o f the Nazarene - which i s regarded as a s i ckness , s o m e t h ~ n g whichemascula tes us . Another ~ to c rea te a soc ie ty o r s o c i e t i e s imbued withSatanic idea l s - not , o f course , a soc ie ty which i s openly ' Sa tan ic ' ( t h a t i shopelessly i d e a l i s t i c , a t l e a s t fo r the next few c e n t u r ~ e s ) . But, r a ther , onewhich expres ses the essence of what Satan ism r ea l ly i s . I t i s poss ib le t h a tr ea l S a t a n ~ s t s would be sec re t ly behind the crea t ion of such a soc ie ty - i . e .they would be th e 'powers behind the power - s t ruc tures ' . This , however, i s nots t r i c t l y necessary , as the re are o the r , more subt l e ways of gain ing con t ro l .

Th e c rea t ion o f such a soc ie ty i s only a s t age toward the f i na l ai m - the rewould still be perhaps some cen tu r ie s of work to be done . To achieve t h i ssoc ie ty - t h i s l i be ra t ion of a la rge number o f people , i f yo u wish - ce r t a i no the r th ings have to done. One i s to d e - s t a b ~ l i z e presen t day s oc i e t i e s ;another , i s to spread h e r e t i c a l and Satanic ideas . To a c h i e v ~ change, conf l i c ti s necessary . This wi l l mean upheavals , p robabiy wars .

To some, t hese t a c t i c s w i l l be abhorrent - b u t to a genuine Satani s t , theyare r e a l i s t i c . A Sa t an i s t unders tands human na tu re , and i s prepared to ac tin the r ea l world to fo s t e r and produce change in accord wi th Satanic goa l s .Of course , most people wi l l not unders tand what a Sa tan i s t i s doing or t ry ingto do - they wi l l see only the outward ac t ions , not th e motivat ion, the unders tanding ,behind those ac t i ons .

Real change wi l l no t a r i s e simply because some des i r e it - it has to be crea ted ,and to be c rea ted , the re h ~ ~ t o be people prepared to ac t , to do. Aeonicsi s a l l about understanding "he forces which form, mould and change soc i e t i e s ,c iv i l i za t ions and i n d ~ v i d u a l s , and a Sa t an i s t s t ud i e s Aeonics, and then can, i fthey so des i r e , ac t in the r ea l world . Thei r ac t ions a re based on knowledge,and, being Sa tan i s t s , they can ac t ru th les s ly i f they need to . By so act ingAeonical ly , they a re r ea l ly fu l f i l l i ng t h e i r po ten t i a l . [Thus, it wi l l be seent ha t Satan is m i s much more than simply Black Magick r i t u a l s o r ga in ing per sona lpleasure and weal th . ] They are a lso con t r ibu t ing to evo lu t ion - in f ac t , theyare shaping evo lu t ion , p lay ing a t god, and thus being r ea l ly Satan ic .

This br ings me back to p o l i t i c s . Pol i t i c s i s a t a c t i c a l form - used toprovoke o r cause change, in the rea l world . To de - s tab i l i z e s oc i e t i e s ; to in sp i rethe c rea t ion of new soc ie t i e s , and so on. Thus, a Sa tan i s t may become involved~ po l i t i c s to achieve something Aeonic (or merely to gain personal exper ience but we wi l l cons ide r the Aeonic, as it i s more s i g n i f i c a n t ) . What t ha tinvolvement ~ s each Sa tan i s t chooses fo r themselves , based on t h e i r unders tandingof Aeonics and s i n i s t e r s t r a t egy . I t could be, fo r in s tance , ~ n v o l v e m e n t with'Right-Wing' extremism - a id ing cer ta in he re t i ca l views, and so on. Or it mightbe the o p p o s ~ t e - a id ing l ibe r ta r i an causes . What mat te r s , i s t ha t the ~ n d i v i d u a l knows what they are doing , A e o n ~ c a l l y - t ha t i s , they a re t ry ing to achievesomething eso te r i c using the exo te r ic form of p o l i t i c s . Whatever the outward form,in terms of ' convent ional /moral ' views, a l l such ind iv idua ls wil l be a ~ d l n g Satanlsm,s ec r e t l y - a l l wl l l be ac t ing to fur ther Satan ic goa ls .Natural ly , what we mean by ' Sa tan ic goa ls ' i s d i f f e r e n t from what most other " S a t a n ~ s t s " mean by such t h in g s . For the most p a r t , these others have little o r noknowledge and understanding of Aeonics , an d possess no long-term s t r a tegy . In shor t , they do not r ea l ly unders tand Satanism a t a l l - fo r i t s essence l ~ e s in Aeonics, in th lS s t r a tegy .


18/25

IThus, in your own c a se , before decid ing on whether yo u wish to under take r

a d1rec t ly p o l i t i c a l t a sk , a s tudy o f Aeonics and s i n i s t e r s t r a t egy would ber equ i r ed . Fur the r , whether such a task 1S necessary , depends on your ind iv idua l ,un1que Des t iny . For some, such a t a sk i s no t necessary . One of the a1ms of Jthe ' s even- fo ld s i n 1 s t e r way' i s to he lp those who follow 1 t to d i scovert h e i r unique Dest iny - and one aim of the ONA i s to a ~ i t s members to fu l f11t h e i r Dest1ny once they have discovered it. I

t r u s t th i s answers your ques t ion about the tasks of a novice in r e l a t i onto pol i t1cs ! All the MSS wh1ch dea l with Aeon1cs and s i n i s t e r s t r a t egy areava i l ab l e , should you be i n t e r e s t ed e i t h e r now or in th e fu tu re . [Themajor i ty o f ONA MSS a re now avai l ab le on one 16mm microf i lm . Included are Aeonics'Naos ' , 'Hos t1a - Secre t Teach1ngs o f the ONA', Volumes I & I I , and thefour volume 'Deofel Q u a r t e t ' . I enclose a l e a f l e t in case th i s is of in te r e s t . ] IBeing a member of the ONA simply means t h a t the ind iv idua l fol lows, o rt r i e s to fol low, the path to Adeptship as ou t l ined in var ious works inc lud1ng'Naos ' . Th e ' s even- fo ld s i n i s t e r way' of the ONA is es sen t ia l ly a prac t i ca l Iystem o f t r a in ing - the var ious s tages of t h a t way a re assoc ia ted with somet asks , some magickal workings, some per sona l goa l s , and the gain ing of es o t e r i c knowledge and s k i l l s . A ll t hese th ings are known to work - t h a t i s , the t a sks e t c . assoc ia ted with the s tages , are der ived from exper ience over a long Iper iod o f t ime . They have proved e f f ec t ive in the pas t in producing genuineAdepts , Masters and Mis t resses . Each s tage o f the Way i s assoc ia ted with a 'magickal gr ade ' , and t h i s i s achieved by th e ind iv idua l because he/she has Ieveloped the knowledge, s k i l l s , and i n s i gh t o f t h a t s tage by p r a c t i c a l exper ience . The ind iv idua l fo l lows the Way in t h e i r own t ime. We o f f e r advice and guidance , i f such advice and guidance i s saught - the re are no ' h idden ' t each ings ; noth ing fo r a member to prove. Nothing i s expected nor ob l iga to ry . The e f f o r t belongs to each ind iv idua l - they must l ea rn , d i scover , exper ience , for themselves . And make t h e i r own mistakes . A s t rong des i re is r equ i r ed , andsomething o f a s t rong cha r ac t e r . We a re no t i n t e r e s t ed in mere numbers of Imembers, in making th e Way appear o the r than it i s . The Way t o r ea l Adeptship i s hard , and requ i res year s o f e f f o r t . Works such as 'Naos ' and 'The Black Book o f Sa tan ' a re r ea l ly p rac t i ca l iandbooks - the MSS of th e ONA make Adeptship ava i l ab l e to a l l . There 1S no mystery about Adeptship - no s pec i a l magickal formulae o r r i t u a l by whichit can be gained. No one can confer it on another . We have kept noth ing h1dden as we do no t pro fess to be anything o the r than what we a re : a s mal l number o f I1nd iv idua l s , a t varY1ng s tages o f our personal development , s t r i v i n g to achieve something eso te r i c , for the b e n e f i t o f our se lves and evo lu t ion . The ONA i s no t ' s a n c t i f i e d ' by the Pr ince o f Darkness Himself - I myse l f do not c la im Jany ' I n f e rna l Aut hor i t y ' . What we teach r e su l t s from our own hard-won exper ience and i n s igh t . There i s no a t t empt to 'g lamour ise ' e i t h e r our Way or the ONAi t s e l f - o r indeed anyone wi th in Lt.

The t each ings a r e t he r e to be s tud ied and used. I t i s as s imple as t h a t - andas d i f f i c u l t as t h a t . It i s up to you to dec ide i f they a re su i t ab l e fo r you, andi f they are , fo r you to begin what i s a very d i f f i c u l t and dangerous ques t .

A ll t h i s , o f cour se , means t h a t very fe w indeed w i l l begin . For t h i s i s not Iwhat they wish to read o r hear . The ONA of f e r s the r e a l i t y ; o t he r s , the i l l u s ionst h a t have so b l igh ted ' O c c u l t i s t s ' . 1it h bes t wishes , I~ ,

I


19/25

24th March 103yf

Dear Ju l i an , Your Order con tac t has sa id t ha t you would be" in teres ted in a wri t tenc l a r i f i c a t i o n regarding the t a sks o f an I n i t i a t e - par t i cua r l y in r e l a t ~ o n to the ' s e c r e t ' t asks .

I f an I n i t ~ a t e decides t h a t they do not w ~ s h to under take some task orcha l lenge - whether it be an exo te r ic one as given in 'Naos ' o r an esoter i cone as given in the es o t e r i c MSS - t ha t is the i r dec is ion . However, therea re c e r t a ~ n t h ings which are absolutely necessary fo r Adeptship to be achieved which, in f ac t , c rea te Adeptsh ip . Without these th ings , the re can be nogenuine Adeptship. The t a sks given in 'Naos ' and o the r Order MSS capture int h e i r d e t a i l , the essence of what is requi red to crea te Adeptship: theygive prac t i ca l form to th i s essence . What matters , i s t ha t t h i s essence isr ea l i zed - the ou te r form can vary . Thus the given Order t a sks are only oneexpression of t h i s es sence - the re are o th e r s .

T h ~ s essence - t ha t which causes Adeptship, which t ransforms the indiv idualin ce r t a i n s pec i f i c ways - e x i s t s in the fol lowing, a l l o f which are necessary .a) Undertaking and succeeding in demanding phys ica l cha l l enges - whichchal lenges by th i s demanding nature involve s tamina/determinat ion: i . e .a 'menta l ' chal lenge.b) Pr ac t i ca l exper ience over many months, and on a regu la r bas i s , o f bothhermetic and ceremonia l magick.c) Exploring the a rche typa l symbolism of magick - e .g . the cor respondences , theTaro t images, a lchemica l symbolism, chants , god/demon-forms e t c . - ina prac t i ca l way in a l imi ted t ime .d) Finding and working with in both a per sona l and magickal way, a companionof the opposi te sex [o r same sex, i f so or i en t a t ed ] .e) E x p e r i e n c ~ n g in r ea l l i f e s i t ua t ions involving danger , one ' s moral l imi t s ; facing one ' s p o s s ~ b l e phys ica l dea th , and f inding and su rpass ing one 's in te l l e c tua l l imi t s . f)Spending a per iod o f a t l e a s t th ree months l iv ing a lone , in an i s o l a t ed loca t ion without m a te r i a l comfor ts and withou t , fo r most of t h a t t ime,seeing or speaking to anyone.

While to most, these may seem ' b i za r re ' , they develope in the ind iv idua lwhat must be developed fo r r ea l Adeptship. For Adeptship, cor r ec t l y understood,is an evolut ion of th e ind iv idua l - the development of the next s tage o fconsc ious evo lu t ion . It i s a syn thes i s - a un i t ing of the e lements ( l a t en t andover t ) within the psyche: in convent ional terms, the ' l i g h t ' and the ' d a rk ' ithe conscious and the unconscious ; the making consc ious what i s unconsciousand th e extension of consc iousness in to new realms. This means a s e l f - i n s i g h t ;a se l f -unders tand ing . And a supra-personal unders tanding and awareness - anempathy, par t i cua r l y with what i s 'mag icka l ' : with those energ ies magickdesc r ibes . In a l imi ted sense , Adeptship i s the emergence o f a unique ' s e l f ' a going-beyond the ' ego ' s tage : the development of a matur i ty ; th e prehensionof wisdom.

The tasks by which Adeptsh ip may be achieved are d i f f i c u l t . They have to be.They breed charac te r - o r they make f a i l u re s . There i s no easy way - show mesomeone who claims to be an Adept and who has not done a l l of (a ) to (f) above or very s imi lar th ings - and I wi l l show you a l i a r : be t h a t person conscious lyl y ~ n g or so deluded they do no t r e a l ~ z e they are ly ing.

C o n s ~ d e r (a ) - the abso lu te minimum s tandards requi red o f an ab le -bod ied personunder about 45 years of age a re a l l of the f o l l o w ~ n g . (1 ) Walking 32 milesin l e s s than 7 hours while ca r ry ing a pack weighing not l es s than 30 lbs .(2) Running, in h i l l y / f e l l - l ~ k e / m o u n t a i n t e r r a in , a t l e a s t 20 m ~ l e s in less than

2 hours. (3) Cycling a t l e a s t 200 miles in 12 hours non-s top . There can be no


20/25

IIxcuses : one e l t h e r succeeds , or one does n o t ~ There lS no mlddle way.

A ll the above - i . e . (a) to (f) - desc r ibe th e bare mlnlmum of exper iences which c r ea t e an Adept. There are many o the rs whlch provlde a gr ea t e r depth, a deeper charac te r , and which can thus in sp l re the ind iv idua l to go beyond IAdeptsh lp . For it should be remembered t ha t the s tage of Adept [whichi s I n t e r na l Adept in the sep tenary system] is only the four th out of sevens tages in the Occul t Way. I

Th e s pec l f l c t a sks whlch the Order suggests novices under take - as g iven In 'Naos ' and o t h e r MSS - are t r i ed and t es t ed methods. They work they enab le someone us ing them to achieve the goal of Adeptship In the Is hor t e s t poss ib le t ime . But they a re not the only methods. None are eas ie r , and most o th e r methods take fa r longer to achieve the s pec i f i c goal of Adeptsh ip . As mentioned e a r l i e r , what matters i s whether a method or methods Iapture t h a t essence which c r ea t e s Adeptship.

Return ing to the p h y s i c a l cha l l enges mentioned in (a ) above and de t a i l ed f u r t he r on. [The d e t a i l s given concern ing the phys ica l chal lenges - e .g . walking 32 miles with a pack in under 7 hours - a re the ones used by the Order . ] These cha l l enges toughen the i nd iv idua l - they s o r t th e proto-Adepts o u t from the f a i l u re s , the armchair Occul t i s t s . A ll o f t hese cha l l enges require a hard phys ica l and mental e f f o r t - r equ i r e the person under taking Ithem to go through the ' p a i n b a r r l e r ' . They usual ly require some t r a in ing over a per lod o f weeks and months. All requi re a s e l f - d i s c i p l i n e , and a l l are achievements of which the ind iv idua l can be proud. A ll of g r i t t y , ear thy , In nature - they demand some c h a r a c t e r , and it i s expected th e e f f e t e , and/or ps uedo- i n t e l lec t ua l p r e t en t i ous i l l - d i s c ip l ined s lobs who make and in f e s t the 'Occu l t scene ' and who d r l f t in to var ious groups , Temples and organiza t ions , wi l l not l ike them. They wi l l ce r t a in ly no t under take them. Of course , manyof these psueds wi l l make a l l s o r t s o f excuses as to why they wi l l not ake up such cha l l enges - and most of these excuses w i l l revolve aroundmys t i ca l / p s uedo- i n t e l l ec t ua l i deas concerning what they descr ibe as ' adeptsh ip ' . That i s , they wi l l desc r ibe Adeptship in terms which are accep tab le to t h e i r own weak na tu res and lack o f c h a r a c t e r - not to mention lack o f r ea l Occul t i n s i gh t and a b i l i t i e s . For decades , a meaningless and s t e r i l e concept o f ' adep tsh ip ' has been peda l led by such char la tans . But the r e a l i t y i s as iti s - and given the na tu re o f the major i ty of ind iv idua ls now and in the pas t , t he majo r i ty w i l l refuse to accep t it, and ques t a f t e r an l i l u so ry , so f t , opt ion .

We have exposed th e r e a l i t y . Ind iv idua ls must consider the mat te r , and maket h e i r own cho ices .

As p a r t of our long- te rm s t r a t egy , we wi l l make the ' s e c r e t ' Order MSSdesc r ib ing the sec re t t a s ks , ava i l ab le on a general bas i s within th e next year . Thus, a l l th e t r a d i t i o n s and methods wi l l then be ava i l ab l e , without r e s t r i c t i o n . Everyone w i l l then have a r ea l choice - and Adeptship and t he Grades wi l l r ea l ly be open to anyone.

I f you have any f u r t he r ques t ions , do wri te .

R e g a ~ { v - ~ / * Natura l ly , those who a l ready t r a in in running and/or cyc l lng are given more

d i f f i c u l t goa l s . For example, a runner would seek seve ra l PB's in a Marathon,and a cyc l i s t a t l ea s t 40 0 mlles In a 24 h r . Time T r l a l .


21/25

P.O. Box 700ShrewsburyShropshire23rd September 1990 ev [101yf]

Dear Lea, Many thanks for your recent le t ter . Regarding your q u ~ s t i o n concerningthe origin of the Order, the t radi t ion is that the original teachings (suchas empathic magick) derived from Albion:i.e. what has been called the'Hyberborian' civi l izat ion. Gradually, the original understandings of thatperiod were lost or became corrupted, with a few exceptions, notably theattempts to understand what we now cal l Aeonic progression (and thecivil izations which derive from Aeons); how Aeons may be created/changed;the use of crystals to effect such changes, and the belief that Wisdom/gnosis(o r what is now described by these terms) is attainable by following a certainPath or Way. The Druids are regarded as representing aspects of thisby then corrupted knowledge. The figure known as 'Merlin' is regarded as oneof the l a s t of this l ine - the lone man of wisdom/magick, who understandsthe hidden order of things and who thus possesses inSight. And who can giveadVice, i f such advice is saught. [One other sk i l l possessed by such indiViduals...w. prophecy: an empathy.] However, i t must be understood that this 'ancient wisdom' was not a l l thatrat ional or complete. I t was among the f i r s t attempts to consciously makesense/order out of Nature/the cosmos/the gods - a beginning, which la ter , morenon-magickal traditions (such as Greek philosophy and early science) substantiallyadded to. [A ful ler account of such matters is ' contained in various OrderMSS - such as 'Satan, Crowley and the Sinister Way', and 'The Dark Gods';'Physis - The Third Way of Magick'. I enclose copies of some of these.]In essence, our knowledge has not decreased -in the esoteric sense. Rather,i t has increased. Our ancestors were knowledgeable about certain esotericmatters, certainly, and some of them possessed genuine magickal sk i l l . But thereis more knowledge today about these esoteric matters - and a lo t more known}concerning things they were ignorant of. There i s also an equal magickal skil l ,an equal wisdom: but possessed by fewer individuals who possessed i t in formertimes because t I. acquire this takes years, and requires l iving in a certainway - most 'Occult ists ' today are both too soft and too replete with Occultdelusions/illusions.Further, our knowledge is more rat ional , and thus not only more understandable,but also easier to deal with. That i s , abstract systems have been developed tomake i t comprehensible, to extend the frontiers of our understanding. One of thesei s the Septenary system; another is alchemical symbolism. A more recentdevelopment i s The Star Game.

But, returning to the original t radi t ions themselves. According to traditionthey survived in an area of the Marches - and this area is regarded as beingthe 'home' of Merlin. I t is bounded in the North by the Stiperstones; in theWest by the Long Mynd; in the East by what is now known as the Kerry Ridgway;and in the South by the r iver Teme. I t is from this area that the Mistress whoInit iated me came from. And she claimed that she herself was In i t ia ted by someonewho lived near this area. And so on, r ight back to the 'Dark Ages'. This, ofcourse, is a t radi t ion - With nothing to support i t , except the legacy of teachingspassed on to myself. [See the MS 'Concerning the Traditions of the ONA' (enclosed).]Furthermore, there i s a t radi t ion concerning both King Arthur and Bran Wrgan(our twin Gate or nexion) linking them with Shropshire. Well, placing Camelotin Shropshire, i f I am being honest. This has been a secret tradit ion - to guardthe ancient si tes , or at least where they are supposed to be . As with ourother t radi t ions, this will soon be revealed, discreetly - for i t is consideredthe time is r ight for such revelations. Since you have done some research into the various legends concerning Arthuryou might be interested in this tradit ion.


22/25

III

2.

A batt le recounted in 'Perlesvaus' is placed, in local legend, near toRed Castle and Bury Walls in Shropshire - near the present-day hamlet ofMarchamley. And Gonnore - bet ter known as Gwinivere, Arthur's wife - isalso regarded as from Shropshire - a place known as Old Oswestry. Thereare some other local legends connected with King Arthur. But many other placesalso have similar legends. Ihat is interesting, however, is that the secret tradit ion placesCamelot and Arthur firmly within Shropshire - and names a place. Given this,the scattered local legends are seen in a new l ight : in a sense, confirmingArthur's presence in the area. The place is the town that the Romans knew as IViroconium. The ' lake ' , mentioned in the legend, is not far from this . But where,I will not say for the present, nor where the tradit ion relates Arthur to beburied (not too far, in fact) . The romantic haze surrounding the Glastonbury Iarea has served i ts purpose, in preserving the real si tes unt i l the time wasright for them to be appreciated. Such a time is near.On the surface, this may seem to have l i t t le to do with 'Satanism'. Yourreading of 'The Giving' was perceptive, as your le t ter indicates. Satanism isa form, l ike any other - a "container" constructed in the causal world to effectcertain changes. These are of an Aeonic kind. On the exoteric level, this . Iform is Opposition, Heresy, Change - and also, on this basic level , are-presentationof certain truths, of a certain spi r i t , or ethos, or way of living. Withregard to the present Western civi l izat ion , i t re-presents the original ethos, Ian ethos since distorted by the Nazarene and beliefs deriving from th e Nazarene.This Western civi l izat ion is the outward expression of the Western Aeon - andthis Aeon began in the time that Arthur and Merlin lived: the f i rs t practical ,outward, effects on a large scale occurred (as they always do) some centuries I

la ter .On the esoteric level, th e form does several things - i t maintains evolutionarydevelopment:the creativity, the inspiration that drives individuals and thence Igives birth and maintains civi l izat ions. On this level, i t is beyond ' form',beyond t ransient (causal) opposites - and thus is 'nameless' . In a sense, i t isth e essence that is 'Satan' . Ihus the exoteric forms - the name, the ri tuals, the overt opposition toreligion, and so on - are effective within the causal confines of thoseforms: i .e . the civil ization. When th e causal aims are achieved, another formor forms is chosen/developes naturally. On the practical level, this means Ithat the Order is Satanic for this civi l izat ion - to effect changes upon th ecivi l izat ion. When th e new civi l izat ion arises [ i f a ll goes to plan, around2400 ev]then another outward form will emerge - in fact , i t will already have Iemerged, to prepare the way for what is to be . Until such time, the outward formremains necessary.There eXists beyond whatever outward form in chosen/developes, the essence .1nd this is what is intimated in 'The Giving'. This essence is always and ofnecessity, Dark (viewed conventionally) - that is , creat ive, evolutionary,inspirational. And i t always brings Change, Disruption, Opposition and so on.I t is not a part of a dialect ic process - i t is the process i t se l f . -IThe legends that have come down regarding Arthur are mostly Nazareneinfluenced: i . e . distorted. But th e originals can s t i l l be discerned. For instance,the f i r s t meeting between Arthur and his future wife, in the original, reflecting Ithe actual events, is more pagan - she is presented to him naked from thewaist upward: ". . . he beheilde her with a gladde chere, and saugh her pappes smaleand rounde as two smale appelis that were harde; and her flessh whitter than snowe,and was not to fat te ne sklender; and he covey te d her gretly in his heart . . " I(and the enclosed MSS)I believe this/will answer your question. Since I anticipate that you willwant to vis i t certain s i tes , I can meet you in Church Stretton and we cantravel on from there. You might care to suggest some dates.

With best wishes, p


23/25

Shropshire16th September 1990 ev

Dear Miss Browning, Thank you for your le t ters of the 13th and the 18th of Julywhich were waiting for me on my return from a tr ip overseas -hence the delayin replying.Since you have been candid and honest in your le t ters , so shall I be.As Creon says to Oedipus in the 'Oedipus Tyrannus' - "In reply to your speakingbe as long in hearing my answer so you can, with knowledge, judge for yourself."I appreciate that you were 'somewhat disconcerted' by the treatment you receivedat the meeting, as I know that no other organization does such things, as yousurmised. And, yes, as you asked in your second let ter , i t was a kind of test .Some individuals when they have realized they are, or were, being tested - ineffect selected - have been indignant, even offended. They see themselvesas 'v ict ims' . Such reactions in some are expected, and show qUite clearly thatthose concerned are unsuitable to begin serious training along the Left HandPath.I t is a question of (a) desire to undertake what is a diff icul t quest; and (b)having certain abi l i t ies : some perception, some insight, some judgement - beingable to be a l i t t l e detached from immediate emotions.These are important - for an Ini t ia te of our Way. Those who do not possessthe r ight character are not sUitable and so are weeded out, quite ruthlessly at times.You yourself reflected on the matter, and came to certain conclusions - correctones, actually. Thus, you have asked for another meeting, which will be arranged.The conclusions you reached are important - for i t is not I or some othersin league with me who select, who decide who is sUitable and who is notsUitable. I t is th e individuals themselves. They make their choice. A crucialfactor, as I have mentioned, is desire - a desire to undertake a quest along theLeft Hand Path, regardless of the diff icul t ies , the dangers, the problems, theillusions that wil l be encountered to begin with, particuarly when one is seeking a contact, a gUide, an organization. Our tests are a f i rs t hurdle ( ortwo) - and some [most, in fact] t r ip up, or cannot even se e there is a hurdlethere.I f a person cannot overcome the in i t ia l - mostly t r iv ia l - problems anddiff icul t ies and fables, then that person really has l i t t l e chance ofsuccessfully following the path to Adeptship. I f someone cannot be botheredto ref lect and consider certain things, or really lacks the perception tointuit ively understand the real character of the person met in i t ia l ly , thenthere is l i t t l e or no latent abi l i ty of the Occult kind to develope via

I training. Or at least , not the kind of abi l i t ies a Satanist must develope.These things are, as these things are. The Left Hand Path is selective; i t isel i t i s t . I t cannot be made easy or easier - for that would in effect destroy. i ts very essence. The Left Hand Path is not for the majority, or even for aminority. i t is for the few. QUintessentially, the LHP is the way of theindividual.Of course, some who contact LHP individuals or groups may expect some sort ofa test . But the ones we use are never what most expect. Thus you yourself - havinghad some experience of other 'LHP' groups, came expecting certain things:expecting the ONA to be similar. You met someone, who advised you to return la terin the day [ a f i r s t tes t , here]. You expected a ceremony of some kind - andperhaps a ' t es t ' of the kind you were familiar with from the other 'LHP' groups.So you arrived, at the appointed place and time - to find only the person you metini t ial ly . He led you some way along a track, without saying anything. You followed.And after a rather steep climb, he stopped to te l l you there was nothing awaitingyou, and led you back down. He suggested another meeting, and l e f t i t to you


24/25

to write again. An expectation, an i l lusion shattered. Was the person you metjus t an idiot , having some fun? Perhaps a criminal intent on some ghastly deed?Or was he, as you came to conclude, actually someone of character who was testingyour resolve? fHere, the expected 'Occult'/ceremonial form for the expected tes t was absent i t was jus t l ike an 'ordinary' incident. There was no obvious or even hidden clueto the fact that i t was a t e s t for a candidate seeking Ini t ia t ion. Hence i t seffectiveness. And each such tes t is unique to the candidate - based on their Iexpectations, even i f these are, as with some, unconscious. These expectationsare perceived by the person whom the candidate meets, because that person actuallydoes possess the insight and abil i t ies of an Adept. In essence, the expectations/ [image of the candidate is used against them - reflected back, in one sense.

You mention var10us rumours you have come across concerning the ONA and Isome of the individuals connected with i t . The rumours are not surprising, giventhe esoteric nature of the Order at present, and given the nature of the majorityof that species mis-named Homo Sapiens. Neither is i t surprising that theserumours are believed within whatismistakenly called the 'Occult fraterni ty ' .In the Occult, as in most i f not a ll other fields of endeavour, there arealways those who, from a weakness of character and/or out of jealousy, cast Ispersions. A person should be judged by their present character - not by theirpast or by rumours and certainly not by anything written about them in the'Media' or elsewhere by those congenital l iars and falSifiers mis-describedas ' journal is ts ' . For such a judgement, a personal meeting or meetings are Inecessary - and even then, a certain abi l i ty to judge: something not everyonepossesses.The same applies to an organization or group - i t can only really be judged Iby someone studying i t s actions from a personal knowledge and by studyingi t s teachings/methods/writings. Aknowledge of i ts actions on a personal basisimplies a knowledge of some of the individuals within that organization or group.I t is to be expected, given the nature of some organizations, that they wish Iand/or need to enhance the reputation of that organization by denigratingother organizations and individuals. As ever, a certain discernment is needed those who cannot se e beyond or through the miasma emanating from certain Iorganizations and individuals,lack the rudiments necessary for a genuineOccultist , never mind a Satanist! IOn the question of what the next steps are. As I have written above, anotherpersonal meeting will be arranged. Before then, various Order MSS includinga copy of 'Naos' will be sent to you for you to begin should you so wish Ihe f i r s t stage of the quest along the Left Hand Path. This begins the processof self-discovery and practical experience of magickal forces or energies - andthis is symbolized by an Ini t iat ion. We do not conduct ceremonial Ini t iat ions fornew members. Each person undergoes their own - we suggest two forms, one given in I'Naos', and one given in 'The Black Book of Satan'. The effort and the commitmentare and must be, yours. You wil l , however, have an Order contact with whom you will Imeet at places and times mutually agreed between you. This person will offer _advice and gUidance only. After some months of undertaking the in i t ia l tasks, wesuggest that each new member t r ies to form their own Satanic Temple to performceremonial ri tuals - for example, as given in The Black Book. Most members find _I.this - the recruiting of people, the performance of Satanic ceremonial r i tuals etc.great fun: they enjoy playing the role of Satanic 'Pr ies t /Pries tess ' . All thisis experience, a learning, the development of quali t ies and ski l ls necessary foran aspirant Adept. IThe pace of these experiences are of your own choosing. And, i t should be noted,the quest along the Left Hand Path is an individual one. The effort and the achievemer tare yours - we offer some guidance, and that is al l . In a sense, the in i t ia l tests IIwe have used for a long time to dissuade those who apply, show the real nature ofthe Left Hand Path i t se l f - i f an applicant is put off (and this usually means they I


25/25

go and find a safer option - an ' eas ier ' group) then they really do notunderstand what th e Left Hand Path is a ll about, and neither do they possessthe quali t ies or character to succeed along that Path should they begin sucha quest.I always inform those whom I meet, or write to , who enquire about th e Orderthat th e Left Hand Path and Satanism are concerned with the individual - theyare th e Way of the individualist ic, strong person; the soli tary magickian,the naturally defiant. The ones who question, who have genuine individual prideand who refuse to bow down before anyone or anything. The ones who can and needto work alone; that is , learning from their own experience - of a pract ical andmagickal kind.The Left Hand Path and Satanism are not ' theoret ical ' systems. They arenot simply areas of esoter ic knowledge. They are practical ways, involving real ,dark experiences - ways or l iv ing. A Satanist , for example, l ives l i fe moreintensely than others - experiences more, takes more r isks. They take theirliving into new realms of eXistence - they explore, they discover, and thus theylearn and grow. This is not easy.

For some time - due to the imitation softee 'Satanists ' who abound - Satanismin part icular has been seen as some kind of urbanized game: a playing a twizards with ghoulish imagery, 'Satanic r i t e s ' and comfy discussions and talksand research into ' satanic ' t radi t ions and myths. In real i ty , i t is a l ivingof the way of th e "creative minority" - going to extremes, in real l i fe ; being'Satanic ' in one's way of l iv ing. Few possess the strength of character tol ive this way. But we have begun to expose to those who seek the Order, andthose who read what we have written, th e s tar t l ing real i ty of genuine Satanism.That i s , we have begun to contradict th e softee, intellectualized image of'Satanism' disseminated by the softee, intel lectual ized organizations who claimand have claimed to be Satanic.I enclose some MSS which should be of in teres t in this respect.

W 1 t h b e ~ ~

ona the satanic letters of stephen brown ii

Documents