Journal of Contemporary Religion, Vol. 10, No.

3, 1995 283

Satanism in Britain Today

GRAHAM HARVEY

ABSTRACT It has been alleged that 10 per cent of the population of Britain are Satanists
who conspire (perhaps influenced by a real Devil) to corrupt and blaspheme against
everything godly, good or socially valued. This paper discusses the views and activities
of self-identified Satanists in Britain, especially the Temple of Set, the Church of Satan,
the Order of the Nine Angles and Dark Lily. It also comments on ad hoc, adolescent
and multi-generational Satanism. Satanism is a series of techniques for allowing
individuals to affirm, develop and express themselves, and to do what they wish to do
in the context of a spirituality. It does not require belief in the Satan of the Christian
pantheon although thriving on the sinister image and the hostility it can evoke in
Christians and the media. Satanism is an adversarial form of self-religion.

Are there any Satanists in Britain? Is Satanism only a fantasy arising from the
fears and polemics of evangelical Christians or from the media's hunger for
exciting copy? If there are any Satanists, what do they do and/or believe? How
are they different from and similar to those who name themselves Magicians (or
Magickians)? Are they devil-worshippers, hedonists or philosophers? These are
some of the questions I have attempted to discover the answers to.
In my review of The Satanism Scare (Richardson et al., 1991) I said, "perhaps
there are no real Satanists" (Harvey, 1992). My uncertainty was inspired by the
limited discussion of actual Satanism in that otherwise excellent book. There are
references to (but little discussion of) the Church of Satan and the Temple of Set
and a chapter on the defunct Church of the Process. The Satanism Scare is more
interested in the accusations made about "Satanic Ritual Abuse" and less in
self-identified Satanists. Gordon Melton's Encyclopedia of American Religion
devotes four pages to eight American Satanist groups, of which six are "defunct"
(Melton, 1993: 854-857).
My main research concerns contemporary Paganism, including the reactions
and understandings of non-Pagans. Media interest in Paganism is often domi­
nated by accusations and misunderstandings (perhaps misrepresentations?)
about the difference and/or similarities between Paganism and Satanism. A few
of those who responded to my questionnaires about Paganism (distributed
through a number of Pagan magazines, shops and networks) identified them­
selves as Satanists and Pagans or Occultists. For most Pagans their chosen
self-designation primarily refers to the sacredness of Nature (Harvey, 1993);
Temple of Set Pagans use the name only because of its associations with
Polytheism. Their polytheism, however, is an assertion that as 'every person is
their own god' there are many gods. Finally, I simply wondered whether
Satanism was a real option among the religions of Britain.

1353-7903/95/030283-14 © 1995 Journals Oxford Ltd

284 G. Harvey

Allegations

It has been alleged that 10 per cent of the population of Britain are Satanists (that
is about five and a half million people) and that at least one (unnamed) member
of the Royal Family is a Satanist Gim Phillips, in Thomas, 1993). The 1994 UK
Christian Handbook estimates around 300 "active" Satanists, a total community of
3000 with about 13 full time leaders and 36 "buildings/groups" (Brierley, 1994:
281). Logan calls Phillips's claim "outlandish" but misquotes Brierley in order to
allege a total of 10,000 British Satanists (Logan, 1994: 158). There are alleged to
be Satanists in every profession, social class, age group, interest group, and in
every other division and subdivision of British society. Most spiritual traditions
other than evangelical Christianity have been accused of being Satanic either in
inspiration or in practice. Not only is feminism 'Satanic' but some seemingly
quiet 'unliberated' housewives are alleged to be Satanists. People whose grand­
mothers read horoscopes in their newspapers, even casually, may be possessed
by Satan. Children who play with Carebears or read C. S. Lewis's Narnia tales
are in the company of those who play their heavy-metal records backwards to
hear Satanic messages. For further discussion of these accusations and the places
in which they are made, see the articles in Richardson et al. (1991) and Harvey
(1995a). What is the truth?

Real numbers

In brief, the answer is that there are Satanists in Britain. There are six groups
who between them have less than 100 members. There are more people who
read Satanist magazines or have bought books by Satanists, e.g. Anton LaVey's
Satanic Bible (1969). Again they are few in number compared to the scare-esti­
mate. A larger number of people-some adolescents-name themselves Sa­
tanists, but belong to no formal or organised Satanist group.
In this article, I present the results of my contacts and correspondence with
four of the organised groups, some of the readers and some of the young adults
who name themselves Satanists. Most of my discussion is devoted to the Temple
of Set, numerically the largest group, which permitted me more access to their
membership and literature than the other groups. I begin with the Temple of Set
for those reasons alone and not because it is the 'most representative' or
'authentic' Satanist group in existence. I also discuss the Church of Satan, the
Order of the Nine Angles and Dark Lily. I have convincing evidence of the
existence of a group called either the "Northern Order of the Prince" or the
"Orthodox Temple of the Prince" (previously the Order of Satanic Templars);
however, this is insufficient for a useful discussion. This is true also of The
Church of Satanic Liberation-primarily an American group, though it some­
times advertises in Britain and appears to do some of its administration in
Edinburgh. Logan (1994) mentions other groups, but includes non-Satanic magi­
cal orders, spoofs designed to upset Christians (including some of what he
reports of conversations with real Satanists) and the delusions of Satan-obsessed
Christians. I hope enough is written elsewhere concerning claims and allegations
about Satanic Ritual Abuse (Lanning, 1989; Hicks, 1991; Richardson et al., 1991;
Mulhern, 1991; La Fontaine, 1994a,b; Harvey, 1995a).
 Satanism in Britain Today 285

The Temple of Set

The Temple of Set (TS) is an international organisation which was incorporated

as a non-profit Church in California in 1975, receiving state and federal recogni­
tion and tax-exemption later that year. For the TS in America, see the summary
in Melton (1993: 856-887) and Graham-Scott (1983). My interest is in its British
members, their activities and beliefs.
During research about "Satanic Ritual Abuse" (Harvey, 1995a) I was ap­
proached by Trevor Thomas of the TS. He was concerned that I might be given
false information regarding Satanism and the TS. After some correspondence the
TS agreed (with some enthusiasm) to distribute a questionnaire specifically
designed for its membership in Britain. Both the senior British TS initiate, David
Austen, and the TS's High Priest, Michael Aquino, are said to have been keen
that members responded to the questionnaire. The following discussion is based
on responses to that questionnaire, including correspondence and meetings
generated by them.
I received 11 responses to the questionnaire. Four members of the TS had
previously responded to my questionnaire on Paganism-of these two also
answered the specific TS questionnaire. Four respondents provided a contact
address and participated in further correspondence. I was also able to interview
David Austen, according to whom the TS has gained many more members since
my questionnaire was distributed. If so, my respondents represent approxi­
mately twenty percent of the approximately 50 current UK members. (In turn, I
estimate that this is about 50 percent of Satanists in organised groups in Britain).
In addition, various publications usually only distributed to members of the TS
have been made available to me.

Gender, age, employment, place (TS)

Of the 11 respondents four are female, seven male. Six TS members are in their
20s, three in their 30s and two are in their early 40s. The majority (six) are single,
four are married and one engaged. Some are gay, lesbian or bisexual. TS
members are employed in a wide diversity of jobs. Only one, a professional
clairvoyant, makes a living out of magic. Among the others are a chef, a software
engineer, a shop owner (who does not say what sort of shop), a housewife, a
civil servant, an office administrator, a ceiling erector and a telecommunications
engineer. Two are unemployed. There are TS members in Cheshire, Yorkshire
and Lancashire (with three in Manchester), London, Essex and the Isle of Man.
Politically the TS is diverse. The majority (five) voted Conservative in the last
general election. A member from the Isle of Man (which does not participate in
such elections) would have voted Conservative given the opportunity, as that
party "best represents my own standards of stability and law & order". Three
members voted Labour, one Liberal and one Liberal Democrat. (This should
already suggest that the stereotypical Satanic image is inaccurate!)

Structure and involvement (TS)

Respondents to my questionnaire come from all subdivisions of the TS: its
'Degrees', 'Orders' and 'Pylons'.
286 G. Harvey

The TS's degree system differs from the more widespread magical systems
developed from those of the Order of the Golden Dawn (G:. D:. ) and the Order
of the Silver Star (A:. A:. ). In the TS
initiates are recognized according to six degrees: Setian I0, Adept 11°,
Priest or Priestess of Set IIl0, Magister/Magistra Templi IV0, Magus/
Maga V0, & Ipsissimus/Ipsissima VI0 (Temple of Set, 1993).
Not only· are there fewer degrees or 'grades' in the TS than in many other
groups, but they are also understood differently. Elsewhere an initiate is
expected to progress from the lowest level towards the highest. In the TS the
majority of members are expected to be second degree or Adept II°, rather than
to attempt to achieve higher degrees. The TS is more interested in individuals
developing themselves and finding their own level than in creating a group­
identity dependent on everyone following exactly the same path.
People interested in joining the TS are sent a copy of the General Information
and Admissions Policies leaflet which explains the TS's history, its view of the
contemporary world, its philosophy, structure and the method of affiliation. The
aspirant is expected to contact a priest or priestess Ill0 of the TS, explain their
interests and motivations in some detail and to send a required amount of
money to cover costs of administration and further literature (especially the
Crystal Tablets of Set an encyclopaedic digest of the TS's thought). The first
-

degree, Setian I0, is primarily a period of mutual evaluation. (Will the interested
individual benefit the TS and will the TS benefit the individual?) It is seen as an
affirmation of interest or involvement in the "Black Arts", and a recognition that
the TS is the place to learn and practise those Arts. The maximum time
permitted before the Setian I0 seeks to become a second degree member of the
TS is 2 years.
The second degree, Adept Il0, is a recognition by the TS (via its priesthood)
that the individual is a competent Black Magician.
The II0 signifies not so much the passing of examinations as the
"licensing" of the recipient to practice the Art in a knowledgeable,
ethical, and professional manner (Aquino, 1992).
The test of the candidate's "competence" is both their knowledge about Magic
(see below) and their ability to express their understanding in "individually
distinctive creativity". The Adept reveals their 'gift' by expressing it, e.g. in
words, painting, or some other creative form. The Adept is expected to practise
and develop their knowledge of and abilities in the "Black Arts", the reward
being greater competence, "One either is adept in the Black Arts or one is not"
(Aquino, 1992), not necessarily elevation to a higher degree.
The third to sixth degrees are "specialised religious offices conferred by Set
alone, and recognised within the temple according to his Will" (Temple of Set,
1993). These degrees are a recognition by the TS and acceptance by the individ­
ual of priestly roles, duties and responsibilities. Priests and priestesses devote
themselves to running the TS, evaluating interested applicants for membership,
providing Adepts with information and advice if required.
Each degree is symbolised by a different coloured backdrop to the TS'
insignia, an inverted silver Pentagram inside a circle. Otherwise, there is no set
regalia. Members are free, in fact encouraged, to work alone in ways which most
clearly express themselves, including questions of dress.
 Satanism in Britain Today 287

In addition to its degree structure, the TS contains a number of 'Orders'-spe­

cial interest groups which encourage each initiate to further develop their own
individuality. Each Order is "supervised by a IV0 + initiate as Grand Master of
that Order" (Temple of Set, 1992). The TS is compared to a university with the
Orders as its various academic departments. All initiates are provided with a
brief summary of each Order's special interests. I have received information on
eleven Orders, which have interests in the five senses, the Arts, technology,
Nietzsche, origins, the Germanic tradition, communication, Merlin, self-presen­
tation, balance and performance. Adepts n° are encouraged to specialise in any
single Order they care to devote themselves to. The Priesthood, however, has
responsibility for first and second degree initiates and must therefore give
priority to this service. All Orders are expected to contribute to the evolution of
the TS and not to compete with it or with other Orders. Each Order has its own
insignia, reading list and publications.
The TS also has local groups called Pylons (after Egyptian Temple entrances).
Most of these serve geographical regions, although some operate through
correspondence. There are occasional gatherings, often open to any TS initiate
able to attend rather than restricted to actual Pylon members.
The TS is governed by the Council of Nine, a group of the highest initiates,
which includes the High Priest. David Austen is the only UK member of the
Council. The TS uses all sorts of media to maintain contact (phone, fax, letter,
meetings). There is an annual conclave of the TS when many members, es­
pecially the Council and higher initiates, meet together. The character of the
conclave varies depending on who organises it, but will combine the business
and administration of the TS, socialising and perhaps some ritual occasion.
The 11 TS initiates who responded to my questionnaire include members of
the first four degrees. There are two Setians 1°, seven Adepts 11°, one Priest 111°
and one Magister Templi IV0• The initiates who had previously answered my
Pagan questionnaire were three Adepts n° and one Setian 1° who had been
recognised as Adept Il0 by the time he answered the TS questionnaire. Four
Pylons have members among my respondents: the Silver Spear Pylon (North­
west England and Scotland) has four members, Fenris Pylon (Northern England)
has four, the Gates of Albion Pylon (a correspondence Pylon centred in London)
has two and the Gates of Hell Pylon (a correspondence Pylon from abroad) has
one. Among these there are two ''Pylon Sentinels"-leaders or network contacts.
Two others are co-editors of the Gates of Albion Pylon's newsletter, The Albion
Chronicles. Four of the Orders of the TS are referred to: Leviathan (four mem­
bers), Vampire (three members), Shuti (three members) and Merlin (one mem­
ber, though he is the Grand Master). I should note again David Austen's claim
that the TS in Britain is currently growing numerically-presumably these
groups cannot exist with only eleven members.

Theology (TS)
What do initiates of the TS believe? In response to my question, "what does
Satan mean to you?", most respondents replied by talking about Set. Some
distinguished between Satan and Set. Satan (to these few) is bogus bogeyman,
a Judea-Christian adversarial stereotype, invented "to justify their [Christians]
own continued existence (they needed an opposition, a wolf outside the vil-
288 G. Harvey

lage)", and something to "terrify believers into submissive adherence to the

utterings of the various faith leaders". Set (who some are happy to call Satan) is
understood in various ways. Some say that Set is a "real being", "an incorporeal
entity", "a metaphysical or mystical reality". "an all powerful deity which has
different faces, on the one side I think it is the same as the Christian God, on the
other is Set", "a guide" and "the Lord of this world", "the ancient Egyptian God
whose legends were twisted and became the basis for the Christian Satan".
Others consider Set to be "the archetypal rebel", "the ultimate male principle",
"a figure representing pride, self-interest and self-gratification", "the undefinable
thing that separates man [sic] from the other apes" or "the driving force in
human evolution". Initiates are expected to "become" (a TS catchword), that is
to become increasingly truer to themselves, increasingly independent, increas­
ingly like Set-"As Set was, we are; as Set is, we will be".
The understanding closest to being the 'official' view of the TS is that "Set is
a real being". One respondent wrote,
Set is a real being who has offered his Gift of the Black Flame to
mankind. This means that man can become fully Self-conscious rather
than remain tied to the cosmic order. Set is not worshipped as a god,
but is approached as a friend.
The "Black Flame" is common currency among all the Satanist groups in Britain
(and is the title of the magazine produced by the Church of Satan). The Black
Flame is the gift of intellect to humanity. One correspondent uses the biblical
Garden of Eden myth to explain this.
Adam and Eve were quite happy in their ignorance in the Garden of
Eden. Then along came Satan, and gave them the gift of knowledge.
This approaches the heart of the TS's self-understanding, its understanding of
the individual self and its cosmology. "We want to know", is said to summarise
the Satanist quest in the TS.
We do not believe that some mysterious and awesome deity (whether
or not he has horns and tail) is going to hand us that knowledge in
return for our allegiance (or that problematic entity, "the soul" ).
Knowledge is achieved by learning, working, experimenting, experienc­
ing and thinking. ... Faith is the true evil. Blind, unquestioning faith...
The Satanist does not offer such allegiance. It is his principle to ask
"why?" One little word that could shatter empires.
Set is the name given to that which distinguishes humanity from (other) animals
and that which distinguishes Satanists/Setians from those who have 'faith'. At
some point in the evolutionary process humanity became separate and dis­
tinguishable from the 'natural order'. Intellect, questioning and the refusal to be
determined by another's decision is the TS's understanding of the difference. As
that which distinguishes humanity from nature, the TS believes intellect is not
a product of evolution, but a gift: the Gift of Set. The gift includes an obligation
to be different, to use thought, enquiry and so on. Thus, 'faith' (subjection of
one's self) in a divinity or in nature is inappropriate.

What is 'Black Magic(k)' (TS)?

The introductory section of the Crystal Tablet of Set and the first volume of the
 Satanism in Britain Today 289

various material making up the Jeweled Tablets of Set is entitled Black Magic in
Theory and Practice (BMTP) (Aquino, 1992). This can be taken to contain the
official understanding of magic in the TS. The reader is expected to attempt to
understand the principles and philosophy discussed and is encouraged to
"exercise those principles".
In brief the theory propounded by BMTP is that the universe of normal
perception (the natural world and cosmos) is purely mechanical, not personal or
animate. This 'objective universe' is distinct from the 'subjective universe' or
personal perspective of each individual human being and of the entity Set
himself. Each individual is said to be subjectively aware of their separation from
everything else, i.e. from the 'objective universe'. Many religions try to persuade
people to bury this awareness in some sort of 'faith' that the 'objective universe'
is, in fact, conscious, personal, divine and interested in the individual's subjec­
tion or 'faith'. Set is not, he gave human beings the Gift of consciousness to
enable them to 'become', like himself, an individual. The TS uses the word xeper
for this 'becoming' process and aim, perhaps best translated by 'individual
transcendence'.
The Magic of the TS is 'Black' in contradistinction from that of all other
religions and magical groups whose magic is said to be 'White'. 'Black' should
not be glossed as 'morally wrong' or 'anti-social', but as 'consciously self­
beneficial'. 'White' magic and 'religion' is the false consciousness that the
individual is doing something for altruistic reasons: the benefit of others, the
praise of deity, reaching for harmony with the cosmos or some other 'Other'.
The TS recognises that a gift to charity is at least as much an act of self­
gratification as it is an attempt to be helpful. For the TS this truism encourages
self-gratification as the best possible reason for action.
Manipulation of things or events in the 'objective universe' is considered to be
'Lesser Black Magic'. It is not simple, wrong or exoteric, but neither is it,
according to BMTP, "a substitute for co-operation with society's accepted rules
of competition, survival, and prosperity" (5-1).
'Greater Black Magic' is

the causing of change to occur in the subjective universe in accordance

with the Will. This change in the subjective universe will cause a similar
and proportionate change in the objective universe. (BMTP: 5-2).

This involves a deliberate effort to see things (suffering, pain, poverty, oppo­
sition) in a different way. The individual's efforts are reinforced by the use of
objects (ritual equipment, costume, music) and ritual or an enactment that makes
some impact on the imagination or subconscious. For this to work there must be
an underlying understanding that everything is connected and that humanity is
the microcosmic reflection of the macrocosmic universe. Here, the TS is in broad
agreement with other magical groups.
The TS has no official rituals but BMTP does contain an example of a Greater
Black Magic ritual. I also have copies of five other actual ceremonies written for
specific occasions or purposes. There is no set calendar or cycle of festivals
gatherings or ceremonies comparable to those of Christianity, Judaism or Pagan­
ism, for example. However, several respondents did refer to Halloween/
Samhain (using both names), Mayday (naming it either Beltain or, more
290 G. Harvey

frequently, Walpurgis) and Yule. They made it clear that these are merely useful
dates on which to meet (often socially rather than ritually), rather than required
or particularly sacred or special days. One respondent mentioned the celebration
of his own birthday as an equally significant date-in fact, he implied that it is
more significant being the anniversary of his arrival in the world. Most TS
activities are individually pursued, even when considered to benefit the TS as a
whole. However, those group rituals which do take place (and, indeed, individ­
ual rituals, too) are similar in structure to those of other magicians. There is a
general statement of intent or opening formula, followed by the greeting of the
directions (4, 6 or more) and sometimes of the elements. What is distinctive in
the TS opening is the ringing of a bell in the "ninefold pollutionary", drawn
from more popular beliefs about the Black Mass.
The rituals are also distinct in not casting a circle for their working space.
There are various reasons given for the casting of circles by other magical
practitioners which should clarify its non-usage by the TS. In Wicca and other
forms of the Craft ('witchcraft' or 'white-magic' in more popular terms) the circle
contains the energy raised by the participant(s) until they are ready to direct it
to some outer purpose. In 'high' or 'ritual' magic the circle protects the
practitioner(s) from anything that responds to their evocation until they are
ready to banish or direct it elsewhere. The TS performs magic for the benefit of
the participant(s) and does not seek protection from anything or anyone in­
voked.

The Church of Satan

There is, in Britain at least, no organised group called the Church of Satan (CS).
(For the American situation, see Randall, 1976; Melton, 1993, 854-855). In the
1970s the Church "ceased its chartered grotto system as it was an experiment
that was completed" and has since then "truly encourage[d] individualism and
self-achievement" (Gilmore, 1994). In Britain as elsewhere, people who join the
CS become members of a network and are free to join together, but rarely do so,
valuing the encouraged independence. Perhaps their major link is through The
Black Flame, a magazine published in New York and distributed world-wide. I
intend here only to present a brief introduction to the CS the major significance
of which (in terms of Satanism in Britain) is the continuing importance of the
writings of its founder Anton LaVey. His Satanic Bible is the text which
introduces most adherents to Satanism. It frequently underlies the writings of
other Satanist groups and individuals and certainly influences the teenagers
interested in Satanism. LaVey's writings (1969, 1972) are easily obtainable in
shops like Waterstones and Forbidden Planet. My discussion is based on
discussion with CS members, correspondence with a Magister of the Church,
Peter Gilmore, and reading of CS literature.
LaVey and the CS are disinterested in belief in an entity named Satan. Satan
is a useful image for encouraging individualism as it refers to "opposition" or
"non-conformity". "The reason it's called Satanism is because it's fun, it's
accurate and it's productive" (LaVey, 1992, 10). It is not a movement based on
revelation from a divinity, but a self-religion which encourages each individual
to reach their own potential and promotes "rational self-interest". "One does not
'find' oneself, One creates one's self" (LaVey, 1992, 44). In order to "create one's
 Satanism in Britain Today 291

self" people are encouraged to honestly indulge their desires in the context of
their society. They are not offered a system of enlightenment or a technique for
religious experience.
LaVey's writings and The Black Flame continually speak about Satan as if the
name referred to an actual entity who speaks, acts, plans, desires, inspires and
is addressed and summoned. Satan is, for example, said to be delighted when
Christians use sensual music, but to accuse them of hypocrisy when they both
bless troops and preach peace (LaVey, 1969: 49). However, such talk of a
seemingly personal Satan is intended to reinforce or empower the individual
Satanist's "rational self-interest". Ritual, magic and lifestyle are boosted by such
"psychodrama". The individual's creation of their own true self is also aided by
"indulgence and a glorification of the carnal and the material" (Gilmore, 1993).
The Satanist is expected not to worship diabolical deities but rather to
manipulate them as symbols for the purpose of one's one glorification
and gratification (Alfred, 1983: 185).
The Satanism of the CS can be summarised (though with careful attention to
context) in the first two of "the Nine Satanic Statements":
1. Satan represents indulgence, instead of abstinence!
2. Satan represents vital existence, instead of spiritual pipe dreams!
(LaVey, 1969: 25).
The Nine Statements are more fully explored throughout LaVey's writings and
The Black Flame, and are also discussed in Alfred (1983). The Satanism of the CS
is not "a striving towards divinity" (either one's own, potentially or that of some
greater being), but an acceptance and celebration of humanity's animal physical
nature (Nadramia, 1993). Despite the important and lasting influence of LaVey
and the Church of Satan on contemporary Satanism, their non-metaphysical
approach and rejection of hierarchical degree structures has led some Satanists
to form their own diverse groups.

The Order of the Nine Angles

The Order of the Nine Angles (ONA), which claims 1960s foundations, has much
in common with the Church of Satan but is also distinctive. Its founder and
leading member says that
the ONA seeks to realistically guide its members along the difficult and
dangerous path of self-development, the goal of which is an entirely
new individual. This path is fundamentally a quest for self-excellence
and wisdom (Brown, 1994).
Stephen Brown (who uses a number of pen-names) is a prolific and controversial
writer of letters, manuals, booklets and ceremonies, all of which are microfilmed.
I can do little more than highlight some of the distinctive themes arising from
them. Although the ONA is numerically small, it is significant in its dialogue
with other groups and with some Christian writers.
The ONA takes seriously their claim that Satanism is "difficult and danger­
ous". Initiates are expected to undertake a number of arduous and dangerous
'survivalist' type retreats. They are expected to face "their dark side" and
thereby test themselves physically, 'mentally' and psychically. Magical or occult
292 G. Harvey

ceremonies are conducted, including the Black Mass, to enable the 'hidden' areas
of the personality and the world to be perceived and integrated. The ONA
aims to develop unashamedly elitist views and encourage the living out of
Nietzschean 'master-morality'. One task early in the initiation process is said to
be "culling or Satanic sacrifice". Brown sees this as a real experience of Satanism
not just as an archetypal "otherness", but as something "sinister". His major
complaint about other Satanic groups is that they are not "sinister", evidenced
by their issuing of ethical guidelines. The ONA, by way of contrast, provides
detailed guidelines on "culling" and "victims". "Victims" are those who show
by their actions (cowardice, treachery, sycophancy, fear, bullying, lack of self­
control) that their character is defective. The "victim" is given several chances to
change, or show that their real character is not that of "worthless scum". In
addition to aiding evolution by removing such "defective" people, "culling" is
also said to be "character building" for the initiate. The actual "culling" takes the
form of an assassination, which is "not always a criminal act", presumably
because it can sometimes be done "magically" without contravening modern
laws, indeed some ONA literature says this is the only way it is now done.
Equally "character building" is the celebration of the Black Mass. Various
versions of the Black Mass exist, from its probable origins in the French Court
(Richardson et al., 1991: 31, 48) to versions by Aleister Crowley, and by other
contemporary magicians and Satanists. The ONA's version requires that the
central act of "blasphemy" be one that is meaningful to wider society and thus
not only mocks Christ and Christianity, but also "evokes" Hitler as a "noble
saviour".
The ONA clearly fits the 'Satanic' stereotype better than other groups. It
should be said that this is almost certainly deliberate. Much of what the ONA
asserts is either 'blasphemous'-in their own sense of deeply shocking-or
illegal. I have seen no evidence that what they assert is actually practised. It is
clearly the opinion of other Satanists that the ONA are out to shock people, but
have gone too far with some of their extreme claims. Brown (or Christos Beest
as he called himself on this occasion) clearly succeeded in presenting himself as
the archetypal Satanist to Kevin Logan and those police officers who "helped
[him] with his enquiries" (Logan, 1994). Strangely enough the only area where the
ONA does issue what might be seen as "ethical guidelines" is in relation to child
abuse. In common with other Satanist groups the ONA has no role for children in
any of its activities. Only adults can develop their identity, but they are not
allowed to do so by the abuse of children (Long, no date a,b, other ONA works).
The question of numbers reinforces this scepticism about whether the ONA
really 'practices what it preaches'. Brown acknowledges that there are very few
(perhaps no more than four) "genuine Adepts of the sinister traditions" in Britain
(Brown, 1994b). Since this refers to more than his own ONA, I suggest that the
ONA consists of less than 10 people and perhaps fewer than five. Brown is
unconcerned with numbers, preferring quality and slow growth to large num­
bers of shallow and perhaps respectable "pseudo-Satanists" (a phrase used by
Long, no date a,b).
This "sinister" self-presentation thinly masks a more deeply philosophical and
complicated cosmology and self-development programme. The "nine angles" of
the Order's names are suggestive of this. In brief, the Universe is said to be
divided between the ordinary or "causal realm" and the "acausal realm". The
 Satanism in Britain Today 293

dimensions of these realms intersect at nine angles: three of space, one of

"causal" (or linear) time, two symbolically seen as "positive" and "negative"
(though in essence these are one) and one of acausal "time". Life is an expression
of the intersection of the causal and the acausal and consciousness is the primary
place in which the acausal can be apprehended, understood and experienced. It
is the goal of the ONA, through its various techniques, initiations and especially
through "the Star Game", a carefully prepared board game, to enable individu­
als to increasingly develop their consciousness. All talk of "culling", sacrifice,
blasphemy and the "sinister" are aspects of this raising consciousness: by
refusing dualistic distinctions (which lead to the rejection of some aspects of life)
they force the individual to confront "reality".

Dark Lily

"The only gods are between your ears" (Graham, 1993: 21) sums up the Satanism
of Dark Lily, another small group, but one which (increasingly rarely) produces
a journal, Dark Lily. The journal's articles often reflect similar interests to those
of the Church of Satan (e.g. the individual as divine) with which it seems to have
close links. Dark Lily's founder member and journal editor, Magda Graham,
writes
You are your only god. It is a frightening concept for the beginner.
When completely accepted, it gives a sense of liberation. . . but so few
people want to be free. . . . No-one to blame, no-one to lean on. No-one
to tell you what to do or to punish you when you fail. No-one to help
or hinder you. Nobody out there. You are on your own (Graham, 1993:
21).
Dark Lily does not define itself by opposition to Christianity (contra Logan,
1994), but against both the "cultural supremacism" of the "dominant paradigm"
and also the majority of people, who prefer to follow leaders and external
deities. What Dark Lily wants is debate about alternatives to strengthen plural­
ism and cross-cultural co-operation. Another issue of Dark Lily calls for
"learning, knowledge, experience, innovation, discovery and awareness" to aid
the celebration of life without limitations (Anon., 1992). Sexuality, even in the
form of Sadomasochism which appears to be an interest of the journal, is
included in this celebration and not excluded as it is in other forms of spiritual­
ity.

Ad Hoc Satanism

The Satan of organised Satanists is rarely a sinister figure compared to the Satan
of Christian dualism. That of ad hoc Satanism may well be considered to be real,
nasty and to give licence to, if not actually to command criminal activities. These
activities and this Satan find their source in horror films more than in the
teachings of organised Satanist organisations.
It is, of course, impossible to determine how many people consider themselves
to be Satanists outside the organised groups. I have spoken with a small group
of teenagers in Newcastle about their brand of Satanism. Their self-understand­
ing and their views of other brands of ad hoc Satanism seem fairly representative.
294 G. Harvey

Some of these young adults have had experiences that they consider evidence
of the reality of the psychic or spiritual realm-e.g. apparent hauntings. Being
unimpressed by the expressions of spirituality that they see around them, they
are exploring options and experimenting with spiritual techniques. They want to
know "if it works". 'Satanism' is also undoubtedly a manifestation of their
normal teenage rebellion against the spiritual options chosen by their parents
and wider society, but is no less thoughtful than that of organised groups.
Several of them have read books by Anton LaVey and are exploring his ideas to
see 'if they work'. One describes himself as a "magical individualist", a para­
phrase of LaVey.
It is possible that some 'occult' graffiti (e.g. pentagrams spray-painted on
Church walls or in 'haunted' places) are produced by some such ad hoc Satanists
as part of either their experimentation or as an alternative 'sticking the fingers
up' at society. No systematic magical practice recommends such graffiti. The
young Satanists I spoke with are aware that 'magic' is meant to be 'the exercise
of will', "the art and science of changing circumstances through Will". It does
not require permanent or lasting outward symbols; chalked pentagrams would
be more effective than ones carved into trees or church walls. However, others
may see things differently. As a means of upsetting Christians and the media it
is effective.
As yet, there appears to be no consensus about the motive for animal
mutilations too frequently reported in the media. Given the increase in badger
baiting and other once popular 'sports', and the absence of any reason for such
barbarities in the exercise of Will, or magic, I doubt the connection often made
between them and any form of Satanism. Grave robbing and desecration might
be the activities of ad hoc Satanists inspired by medieval Christian beliefs about
Satanism, horror films and the inversion of society's taboos. 'Legend tripping',
deeds done for a bet or dare, may account for many such actions and mindless
vandalism may account for most grave desecration if not, presumably, robbery.
I can conceive of no way of determining why these things are done (unless the
perpetrators explain themselves).
The young adults I met are not being recruited by Satanist groups. They do
express an interest in such groups, but want to work things out for themselves
first. They are also consciously experimenting with different traditions and
understandings and do not want to submerge themselves in a system which is
not 'right' for them. Some are struggling with the complexity of Anton LaVey's
writings and some undoubtedly want something more exciting, sinister and
'occult' than LaVey's Satanism.
Ad hoc Satanism may not be as rational or thought out as organised Satanism,
but it is a use of the image of the (archetypal) 'other'-Satan-to help the young
adult find new ways of relating to themselves, their parents and society. Graffiti
and other 'insults' against sacred space are neither new nor solely the expression
of Satanism.

Multi-generational Satanism

There have been allegations that Satanism exists in devil-worshipping, child­

abusing, murdering, anti-social families which pass on their tradition from one
generation to the next. There is even stronger evidence to counter such claims
 Satanism in Britain Today 295

(Lanning, 1989; Mulhern, 1991; Richardson et al., 1991; La Fontaine, 1994a,b;

Harvey, 1995a). It should be said also that allegations (treated as "reliable
reports" by Logan, 1994: 127) and counter evidence have a long history (Harvey,
1995a,b) which must make its repetition now even more suspicious.

Conclusion

Asked by an evangelical Christian what "committed Satanists" believe I dis­

cussed whether or not Satanists believe in an entity in any way equivalent to the
Christi�n Satan. Afterwards, I began to worry about the word 'committed'. What
are Satanists committed to? Are they committed to anything in the way that
evangelical Christians are 'committed' to Jesus? Certainly none of the organised
groups discussed here are interested in the Christian devil. They are not
concerned with the worship of or blasphemy against a deity. They are not
committed to the horned God of Wiccan Paganism. Contemporary Satanism is
neither an inversion of Christianity nor a development of Paganism. Nor is there
a single ecological or political platform to which all Satanists are committed.
Medieval accusations about witchcraft' were concerned that people (in league
with the Devil) were actively attempting to overthrow God, the Church, society,
civilisation and morality. The Black Mass of the Enlightenment was also per­
ceived to be a deliberate attack on God, morality and the State. Modern Satanists
use the language of blasphemy not because they take seriously the existence and
will of God or the Devil, but because they do not. This language is liberated to
become a tool used in self-exploration. It is useful precisely because it stands for
that which is most repressed or suppressed: the will and desire of the individual.
It also expresses the adversative stance of many Satanists. Such individualism
and opposition to wider society are expressed in the varying degrees of elitism
of the different groups.
Contemporary Satanists are committed to their own Self, its development and
expression. Satanism in contemporary Britain does not require belief in the Satan
of the Christian pantheon. Only in some ad hoc Satanism is the Satan of
contemporary horror films significant. Satanism thrives on the sinister image
and the hostility it can evoke in Christians and the media. However, image is
often all. The reality is of a series of techniques for allowing the individual to
affirm themselves and to do what they wish to do in the context of a spirituality.

Graham Harvey is a researcher affiliated to the Department of Religious Studies at the

University of Newcastle upon Tyne. His primary research interest is contemporary
Paganism in Britain. He is also interested in Inter-Faith Dialogue and especially in
encounters between Jews and Christians. Correspondence: Department of Religious
Studies, The University, Newcastle upon Tyne NEl 7RU.

REFERENCES
Alfred, R. H. "The Church of Satan", in Barker, E., ed., Of Gods and Men: New Religious Movements
in the West. Macon, GA: Mercer University Press, 1983: 180-202.
Anon. "Infinitism". Dark Lily, 14, 1992: 2-5.
Aquino, M. A. Letter to the Masters of the Temple. San Francisco: Temple of Set, 1970.
Aquino, M. A. The Book of Coming Forth by Night. San Francisco: Temple of Set, 1975.
296 G. Harvey

Aquino, M. A. Black Magic in Theory and Practice. San Francisco: Temple of Set, 1992.
Brierley, P., ed. UK Christian Handbook. London: Marc Europe and the Bible Society, 1994.
Brown, S. Personal Letters. 28.l.1994a and 28.2.1994b.
Gilmore, P. The Black Flame: International Forum of the Church of Satan. New York: Hell's Kitchen,
various.
Gilmore, P. ed. "Pretenders to the Throne: Regarding the Temple of Set". Black Flame, 4(3&4), 1993:
8-9.
Gilmore, P. Personal Correspondence, 11 November XXIX, Aeon Satanas. 11.11.1994.
Graham, M. untitled note. Dark Lily, 15, 1993: 12.
Graham-Scott, G. The Magicians. New York: Irvington Publishers, 1983.
Harvey, G. "Review of Richardson, Best, Bromley (1991)", Religion, 1992: 290-291.
Harvey, G. "Gods and Hedgehogs in the Greenwood: the Cosmology of Contemporary Paganism",
in Flood, G., ed., Mapping Invisible Worlds, Cosmos 9. Edinburgh University Press, 1993: 89-94.
Harvey, G. "Ritual Abuse Allegations, Incitement to Religious Hatred: Pagans and Christians in
Court", in Towler, R., ed., New Religions and the New Europe. Aarhus: University of Aarhus Press,
1995a: 154-70.
Harvey, G. "The Suffering of Witches and Children: Uses of the Witchcraft Passages in the Bible",
in Davies, J. Harvey, G. & Watson, W., eds., Words Remembered, Texts Renewed: Festschrift for Prof
John F. A. Sawyer. Sheffield: Sheffield Academic Press, 1995b.
Hicks, R. D. In Pursuit of Satan: The Police and the Occult. Buffalo, NY: Prometheus Books, 1991.
La Fontaine, J. S. The Extent and Nature of Organised and Ritual Abuse: Research Findings. London:
HMSO, 1994.
La Fontaine, J. S. "Allegations of Sexual Abuse in Satanic Rituals". Religion, 24, 1994b: 181-184.
Lanning, K. V. "Satanic, Occult, Ritualistic Crime: A Law Enforcement Perspective". Police Chief,
56(10), 1989: 62-83.
LaVey, A. S. The Satanic Bible. New York: Avon Books, 1969.
LaVey, A. S. The Satanic Rituals. New York: Avon Books, 1972.
LaVey, A. S. The Devil's Notebook. Portland, OR: Feral House, 1992.
Logan, K. Satanism and the Occult: Today's Dark Revolution. Eastbourne: Kingsway, 1994.
Long, A. 0.N.A.: An Introduction for Prospective Adherents. Shrewsbury: Thormynd Press, no date a.
Long, A. Satanism and Child Abuse. ONA, no date b.
Lyons, A. Satan Wants You: The Cult of Devil Worship in America. New York: Mysterious Press, 1988.
Melton, G. J. Encyclopedia of American Religions. Detroit: Gale Research Inc., 1993.
Moody, E. J. "Magical Therapy: An Anthropological Investigation of Contemporary, Satanism", in
Zaretsky, I. I. & Leone, M. P., eds., Religious Movements in Contemporary America. Princeton, NY:
Princeton University Press, 1974: 355-382.
Mulhern, S. Interview Cornerstone, November 1991.
Nadramia, P. "Review of Satanism: A Basic Introduction for Prospective Adherents (Shrewsbury:
Thormynd Press, n.d.)". The Black Flame 4(3&4), 1993: 19.
Randall, A. H., "The Church of Satan". in Glock, C. Y. & Bellah, R. N., eds., The New Religious
Consciousness. Berkeley: University of California Press, 1976: 180-202.
Richardson, J. T., Best, J. & Bromley, D. G., eds., The Satanism Scare. New York: de Gruyter, 1991.
Temple of Set. Orders of the Temple Set. San Francisco: Temple of Set, 1992.
Temple of Set. General Information and Admissions. San Francisco: Temple of Set, 1993.
Temple of Set. Crystal Tablets of Set. San Francisco: Temple of Set, various.
Temple of Set. Temple of Set Reading List. San Francisco: Temple of Set, various.
Thomas, A. In Satan's Name, broadcast as Viewpoint '93 (ITV: 29 June 1993).