WWWW Review


WWWW Review

49970501 AA1 Hail Satan! Walpurgisnacht Project (cc'd to O.Zell/D.Frew)


_Witchcraft, Satanism and Occult Crime: Who's Who and What's What, A Manual of Reference Materials for the Professional Investigator__, edited by Otter [Oberon] Zell, publisher not identified, Fourth Edition, October 1991; 20 pages with 8 page insert, sold by GREEN EGG at $4/ea.



the title of the booklet has several problems. first, the categories "witchcraft" and "satanism" are ambiguous, being both names of religious sects (latter day, after having been the hammer of condemnation by Christians) and popularly used folkloricals. for brevity I merely refer the reader to such published works as those by Robbins, Michelet, Hughes, and of course the variety of texts by countless anthropologists, sociologists, historians and religious scholars who have developed in some cases quite explicit categories of terminological usage that transcend any particular culture (e.g. Mair, Marwick, Monter, or Trevor-Roper -- all references may be found in the Appendix to this document).

secondly, even if one were to presume an explicit and, from the outset, defined parameter ("Witchcraft" and "Satanism" referring to the neuvoreligious movements which use these, describing both attempts to recapture pre-Christian religious practices as in the case of modern Wicca/Witchcraft and to intentionally engage antagonistic religious practices under the auspices of a falsely- or honestly-adopted worship of some being referred to as "Satan"), the phrase "occult crime" is imprecise, ambiguous, and has no historical foundation for its usage aside from persecution of religious minorities in a modern blood libel or witchhunt (cf. Lanning).

third, the characterization of the text as "a manual of reference materials for the professional investigator" connotes a level of research and structure of expression which is unwarranted, as comments by [a law officer who is participating in] our conference make very clear (his suggested models after which to format such a publication included Lanning, 1988, 1992, and Cuhulain, and he recommends providing a practical tool for police or other investigators inclusive of basic journalistic characteristics -- who/what/where/when/why/how -- within a more neutral perspective, as well as a more thorough bibliography and specific references to the duties of a police officer or investigatory professional).

lastly, the title is overly long and overly inclusive of claimed content ("who's who" publications usually tout a level of completion which this document doesn't even come close to incorporating, nor does it focus in any consistent way on the persons who have had a major impact on these subject areas).


if the publication is to continue, then its content should be reshaped as to conform to the title or its title should be edited to reflect more succinctly what it is you are trying to express, and in general, should the title remain the same, the material should appear less like a propaganda tool between religious sects or an academic analysis of religious currents, and more like an adjunct source for real investigation of criminal or other activities along the lines described above.

PAGE 2: "Introduction" by Otter [Oberon] G'Zell, editor


instead of being a lead-in to the manual itself, describing its origins, how it should be used by the professional investigator, what its limitations might be as far as accuracy and the viability of its attempts to be comprehensive, Zell's text is actually an introduction to the paradigm from which the terms of the title have been drawn, the purpose behind its publication (propaganda), and contains hints of subjects which in many cases would take a great deal more focus in order to make clear: the movement which is Satanism (which Zell presumes to have begun in the mid-20th-century, something later undermined by Mr. Frew), the movement herein called "Paganism" (which Zell presumes, along with the bulk of the writers in the booklet, is of much more ancient origin, despite a lack of substantiation), and the Satanic Panic flimflam (which Zell correctly implies is rife with deception and confidence games but does not entirely discount).


serious research ought be conducted to flesh out both the origins of Satanism in literature and artistic tradition, its correlates as regards other cultures and their anti- establishment movements, and the pro-Satanism culture which has grown in its overt manifestation since the 1960's out of 'the Occult Revival' to which the editor refers.

secondarily, similar research should be conducted into the roots and history of Neopaganism in order to disclose the movement's more recent origins in Hermetic, rennovative innovation (from Gardner and others onward). this should include a careful review of the strengths and weaknesses of the controversial hypothesis by Margaret Murray, upon whom so many Neopagan apologists for historical lineage depend. it should have sources of anthropological evidence presented by a wide variety of academics whose bias leans less toward particular and rebellious goals and whose motives in the establishment of a pre-Christian remnant religious cult are less pronounced. among these would of course be writers such as Adler.

thirdly, as was mentioned above regarding the TITLE page, more thorough review of the supplemental instruction manuals actually used by law officers in the course of their duty is necessary should this audience continue to be targetted.

PP. 3/4: "A Brief History of Satanism" by Don H. Frew)


the most rational and substantive article contained in this booklet as regards Satanism, it suffers from several weak points in its departure from neutrality and contains an incomplete overview of the history of Satanism from the standpoint of modern Satanists.

firstly, Frew's history of devil-worship does not include any more than a review of European accusations of "devil- worship", ostensibly by the Roman Catholic Church. he does not distinguish between the many concepts of 'devils' and 'the Devil' and does not include a broad history of the concept of the Devil within world cultures as have some more thorough academic analyses (Russell, 1977, 1981, 1984, 1986).

he also does not explain the varied concept of 'spirits', 'daemons', 'demons', 'ghosts', 'gods', 'the God', or any of a variety of other religious concepts and their histories necessary for a complete understanding of both the subject matter and modern Satanism's relation to these.

instead Frew embarks from accusations and Inquisitory overview to the analysis of historical influences on modern Satanism while projecting the rebellious activities of clergy and nobles in Europe during and after the Renaissance and Enlightenment periods into an otherwise unsubstantiated 'tradition'. he thereafter proceeds to tie this somehow to the 19th-century Occult Revival which included Crowley and the other offshoots of the Golden Dawn without making entirely clear why Satanism might not incorporate the Judeo- Christian elements of Crowley's art, and falsely implies that the Crowleyan branch of the Golden Dawn tradition has no "invocations to Satan" (cf. Crowley, 1973: Appendix IV).

Frew's discussion and review of modern Satanism (beginning with LaVey) is strewn with evaluatives, omits important historical precursors or stipulated qualifications (such as that _The Satanic Bible_ was as much a collage as an authored text), and fails to analyse the greater variety of both organized and independent Satanism which has existed since the inception of LaVey's and Aquino's organizations.

he then formalizes his evaluatives quite outside an historical methodology and incorporates false information in an apparent attempt to distance these two organizations (the Church of Satan and the Temple of Set) from conventional anti-Christian riteforms (such as the Black Mass). in fact Mr. LaVey makes it very clear that his organization *does* encourage the needful to engage anti- Christian psychodramas and ridicules of Christian rite such as the Black Mass (LaVey, p. 100) or a Satanic Pact (Barton, p. 103), even while agreeing that "a black mass is *not* the magical ceremony practiced by Satanists".

Frew also generalizes beyond the actual circumstance of both Satanism and Witchcraft/Wicca as regards their *dis*beliefs (Church of Satan incorporates a limited form of belief in "Satan" by its understanding, at times wholly contained within psychodrama and therefore quite specific, at others cosmologic and pervasive -- as in LaVey's 'Balance Factor' (cf. Barton)) and origins (his description of the history of "the Craft" is rife with the same unfounded Neopagan apologies which were presented in Zell's Introduction).

more than this, Frew does not acknowledge the possible and controversial connection between modern Satanism (esp. among teens and the occasional psychopath) and lawbreaking, at least inspired by popular music and, as he does make plain, Christian sources. this is but a brief mention of what should ostensibly be a very important and in-depth analysis (given the supposed target audience of the booklet).

despite what the various organized Satanists would like to contend, it is not unanimously agreed that Satanists always remain in conformity to legal standards (see the TOKUS website).

for examples of exceptions here, and one can find even within LaVey's text justification for breaking the law if willing to face the possible repercussions (Barton)).

mentioned within this article is the intriguing claim that "Satanists often invert and parody the religions of others", which conforms to similar claims made by the editor and other writers in the booklet. yet, aside from the Cross, there is no justifiable example given of Satanic uniqueness in this activity. the other example given in the booklet is that of the pentacle, and yet its origins in Masonry clearly indicate a point-down usage, even modern Wiccans utilizing both major orientations themselves.

unfortunately Frew then goes on to repeat a number of unsubstantiated rumors concerning the rise in crime and violence committed by children, without either providing the source of his information or details as regards their historical levels. he does not mention how this might or might not be related to Satanism and what he calls "devil-worship" (something he never explicitly defines other than to relate it to 'worship of the god of Evil' in association with a French trial in 1022 Orleans), stating flatly that both of these "are real" and "make up ...a small part of the problem of violence by and against children" without providing any sort of evidence to back up this claim.

he states that "the problem" is to be found "in the home" and yet his conclusion is so tangental and indirect as to prove almost useless to both the professional investigator and academic alike.

the bibliography includes some excellent sources on the influences of modern Satanism and occult disciplines, yet *nothing* on the matter of separating these from violence committed by children *or* adults.


this essay, along with that by Cuhulain, below, should become the basis for a complete revision of the booklet here under review. its content as regards the history of Church-accusation, rebellious activities within the clergy and beyond, should be the focal point of an introduction on the history of blood libel and religious feud.

greater detail and thoroughness of research should be incorporated, adding a neutrality and comprehensiveness which will allow the target audience to fully absorb and consider carefully the real historical, artistic, ecclesiastical, and political forces behind the mythos, folklore and character of Satan through time and the subsequent modern Satanism movement which was inspired in reflection of it in America during the 1960's.

a more careful analysis of the extant Satanic organizations and the variety and character of independents should be incorporated so as to provide a complete picture, inclusive of controversial, co-optive, deceptive, intentionally outrageous and obfuscatory language and activities which fall within the culture and organizations surrounding the figure and mythos of 'Satan', 'Lucifer', 'the Devil', or Hir relatives (Set, Tiamat, Leviathan, etc.).

the evaluation of "ritual abuse" issues should be thorough in its debunk of modern "False Memory Syndrome" and "Satanic Ritual Abuse" charlatanry, detailing precisely, with careful specificity and citation, the sources of unreliable and expository information concerning this witchhunt, its relationship to historical blood libel, and its real differences and similarities to modern Satanism and its contributors.

this latter should include such information as that the texts of nineteenth-century occultists like Crowley and a variety of Satanists make plain and unambiguous references to previous condemnatory rhetoric in their advocations and in many cases in their ritual forms, such as the less controversial but confusing formation of "Witches' covens", "Sabbats", the occasional usage of magical tools for bloodworkings, the less frequent sacrifice of animals, Crowley's clear intimations of child sacrifice, LaVey's or other Satanists' advocation or implicative discussion of human sacrifice, 'culling', and 'weening the herd', etc.

it should also include the attitude of a variety of occultists and Satanists towards these expressions, inclusive of popular organizations such as those mentioned above and those visible organizations which are directly associated with Crowley such as Ordo Templi Orientis. it should also state clearly how these expressions are conceived in the minds of teenage and other readers, should this information be obtainable, and make plain the very real possibility of a multitude of practical interpretations based on these texts.

the bibliography should be reviewed critically so as to exclude possible problems (e.g. G.G. Scott and R.E. Guiley come to mind) and expand to incorporate a diversity of perspective on the subjects being covered, providing footnotes or author references so that the reader can reproduce the research.

the review and recommendations of this article have been intentionally thorough and lengthy due to its value in the previous and possible future publications. Frew's attitude and the content of his work should be enhanced and taken as representative of a responsible and respectfully neutral alternative to previous booklet editions.

PP. 5/6: "Neo-Pagan Witchcraft vs. Satanism: Confusions and Distinctions" by Otter and Morning Glory Zell, Editors, GREEN EGG magazine


this is by far the most biased and obviously slanted of the included essays. the Zells attempt to define rigid religious boundaries using unfounded and ambiguous rhetoric is exemplary of poor academic support and a political grudge or demonstrated religious frustration. they begin by clearly explaining their bias as though this were fact and then use equally-biased, but unqualified, sources (e.g. E. Jong) to support their ill-founded conclusions.

the Zells' etymology is in many cases flawed or incomplete (e.g. 'paganus', which has a variety of historical meanings and an older origin than is cited herein) and they appear to attempt to legislate religious standards and classifications without proper academic analysis or justification.

the Zells continue with questionable historical and mythological references (emphasizing the relationship between Pan and Satan to an extent greater than which may be reasonably sustained), utilizing unfounded scholastic categories ('the Horned God') derived from their own religious sources rather than historical methodologies.

their usage of taxonomical terminology is confusingly variable in its conventional ('shaman') and technical ('monotheist', 'dualism') applications, while drawing on the unfounded "historical" connections critiqued above in the Introduction.

a great deal of the material which the Zells include here is valuable, if misplaced, and their attempt to make an historical connection between their religious sect ('Witches') and those who were persecuted during the various Inquisitions while citing no reliable sources is indicative of its propaganda content.


such a work should not appear in a manual directed toward the professional investigator, but belongs more appropriately in a tract for the Zell's religious preference. it should be completely revised to incorporate reliable research and sources of both academic and religious specialization, and placed within a publication promoting Witchcraft or making more clear its motivation and reliability.

as a contextual introduction to a discussion of the real boundaries and overlaps between the Satanist and Neopagan cultures it could become an important element in the booklet along lines which would fit nicely with the Neo-Pagan overview on page 10, though it would require massive changes.

PAGE 7: "Ritualistic, Cult and Occult Crime" by Kerr Cuhulain, Coordinator, Wiccan Information Network


the most pertinent and reliable portion of the booklet, Kerr's article is rather concise and comprehensive in its treatment of "occult crime" and this fallacious category's relationship to Satanism or indeed to any religion.

his occasional limitation as regards thoroughness (such as the evaluation of the term 'occult', its relationship to Satanism and the greater society which utilizes the arts and sciences implied by this term, are sadly omitted) is compensated by his direct addressing of matters which should form the basis of a manual such as includes it.

Kerr's addition of the quote from _The Satanic Bible_ is somewhat anomalous, since nowhere in the article itself does it mention LaVey, the Church of Satan, or the value or meaning of these statements. more importantly, they do not appear to bear any relationship at all to ritualistic or cult crime or criminal activity of any sort -- the supposed focus of his article and the booklet.


this essay should be expanded to become the container for the ENTIRE discussion surrounding criminal activities and the investigation of cases which appear to contain evidence related to the occult, witchcraft of any sort, and Satanism.

in addition, a *separate* section should cover the notion of a 'cult', the history of this term's usage in religious studies and condemnatory rhetoric, and any modern framework (perhaps such as is implied by Bonewits "Advanced Bonewits Cult Danger Evaluation Frame" or "ABCDEF" (of late without the "AB"), mentioned by Kerr, but more likely drawing from better authorities in the field of sociology, power-dynamics and self-esteem).

mention of Satan and Satanism should be tangental to its content, with either thorough investigation for the purposes of imbuing the investigator in the details of the real Satanist and witchcraft culture(s) or omission such that no religious or occult characteristics are mentioned due to there being *no demonstrable connection between them and criminality or violence*.

PAGE 8: "Defining Occult Crime: the Perpetrators and their Actions" Abstracted from _Occult Crime, a Law Enforcement Primer_, (pp. 25-33), published by the State of California Office of Criminal Justice Planning....


the material contained in this excerpt is both confusing and confused. it apparently represents the State of California's attempts to deal with the Satanic Panic and put into words some guidelines for law officers as regards symbolism and crimes committed within some religious context with which the officers in the field may not be familiar or those which incorporate symbolism foreign to their experience.

its initial definition of 'occult crime' is specious and circular, neither providing a thorough analysis of what "(the) occult" means, nor how one might discern something which is "occult-related". what it therefore amounts to is a SLANDER against occultists of all sorts, inclusive of the more religious (e.g. Wiccans, Satanists) and those who may have less formal relationships to social organizations (teenagers and others who begin solitary experimentation in worship or ritual magick due to their exposure via popular and/or concentrated sources -- from Slayer and Black Sabbath to Aleister Crowley and Scott Cunningham).

in general the material is based on realistic assessments outside the bias of its language, until it begins to discuss "Ritualistic Abuse", at which point it detours into fallacious assumptions about the prevalence of the phenomenon and the mythical "Cult Satanists", herein slandering Satanists unjustly and without substantiation on the basis of faulty research.


given that this is an excerpt from a larger work and not the writing of an individual, and given its inaccurate and slanderous language, this document should be omitted from any publication ostensibly designed to assist a professional investigator.

review of subsequent editions of the publication from which this was taken should be considered, but if it continues to imply "occult criminality", especially without some sort of justification, then the entire source (State of CA) should be considered suspect and rejected without further inclusion, perhaps designating this agency as a TARGET for the booklet being revised.

PAGE 9: "Principles of Wiccan Belief" as adopted by the Council of American Witches at its Spring 1974 Witchmeet, April 11-14, Minneapolis, Minnesota


in general this is another polemic pursuing a religious perspective of self-identification and is therefore akin to the Zell's article on pages 5-6. however, this being less expressive concerning what and who Satanists are, and merely *implying* that there may be some who "accept the concept of 'absolute evil'", "worship (some) entity known as 'Satan' or 'the Devil' as defined by Christian tradition", "seek power through the suffering of others" and "accept the concept that personal benefits can only derived by denial of another", it is less objectionable on the whole.

the only problem with it is that it should be seen for what it is: a *very* limited expression of a particular group ("CAW", interestingly enough) at a particular time (1974). we can form no real idea of how many people this statement spoke for then, speaks for now, whether these people still believe as they have stated here, or how they might have reacted to questions about the subjects ostensibly discussed within this booklet, since it is not clear that it was specifically designed *for* this booklet at the outset.


as an example of the feeling and belief of those who identify as "Witches" or "Wiccans", this is a valuable statement. as such it should be referenced within an historical overview of Witchcraft/Wicca inclusive of much more information concerning its creation in order to be valuable to either the professional investigator or the academic target of this publication. it should otherwise be omitted completely and possibly replaced with more current and complete citations from groups whose identity and motive is more clear to the reader.

PAGE 10: "Common Themes of Neo-Pagan Religious Orientation" abstracted from meetings of the ecumenical Council of Themis Califia South Members, Summer 1970


less controversial than the other religious apologies, it suffers from the same lack of definition as regards its source and the possible pervasiveness of commonalities within the Neo-Pagan (or indeed Neopagan) culture. it says little if anything about, but may be a superset of, the religious communities under discussion without mentioning at all how these (Witchcraft/Satanism/Occult) might be related to Neo-Paganism as they are defining it.


this would be more valuable if it did actually integrate a rational and academically-defensible description of how modern Witchcraft/Wicca and modern Satanism are actually related to both the greater Neo-Pagan and the greater Neopagan communities (if there is a difference between these as latter many CAW-members seem to suggest).

it would also be valuable to describe how the 1960's and the variety of influences such as anthropology and mythology texts from academics provided seeds for the attempted reconstruction of ancient faiths, regardless of how faithful or accurate these may have been.

until it is so revised this article is useless to the professional investigator and should be omitted from revisions of the booklet.

PP. (between 10-11; 8 intervening pages unnumbered): "Witchcraft, Paganism and the Occult: A Basic Glossary of Common Terms and Symbols" (3rd Edition), by Otter and Morning Glory Zell, Editors, GREEN EGG magazine [taking a number of definitions from _Real Magic_, by Bonewits -- tn]


as with the Zells' other article on pages 5-6, this one suffers some of the same biases and limitations as regards completeness, reliability, and deception. it is at times fabricatory ("athame") or overgeneralized ("Baphomet"), blatantly biased toward certain perspectives on Satanism and its organizations ("Church of Satan"), simplistic and conventionally-stereotypical without further explanation ("Black Mass"), promoting the Zells' own viewpoints to the exclusion of rational supportability ("Demons") and completely fallacious as regards its etymology ("Devil").

its graphics at times present unorthodox iconography (as accompanies "Pentagram, Inverted" and "Satan"), and its statements about Satanists are often outlandish and simplistic or generalized beyond supportability ("Set").

in all it is a wonderful attempt at initiating a consensus of language within the realm of occultism, yet it fails by virtue of its errors, hyperbole and brevity.


if this section is to remain it should be incorporated formally into the publication (receiving numerical paging) and expanded greatly so as to incorporate a diversity of perspective not heretofore allowed. rather than forming the basis of a consolidated polemic, it should identify with precision the sources of terminological usage, their inflection and history, possibly fleshing out etymological and historical usage from earliest integration into occult materials with reliable sourcing. until this is accomplished it should be omitted from future editions of the booklet.

PP. 11/12: "The Earth Religion Anti-Abuse Resolution", adopted overwhelmingly by major workshops at the following 1988 Pagan ecumenical conferences: [list omitted -- tn]


this unfortunately describes how pervasively the Satanic Panic has permeated even Neopagan and occult networks, its representatives apparently willing to undersign a document attesting to the "rise in violent criminal activity with Satanic ritualistic overtones".

it also demonstrates itself as a political document based on fear and ignorance as it seeks to rigidify through insular agreement that "Witches and Pagans are not Satanists and do not engage in abusive or criminal activities", further affirming that "we neither acknowledge nor worship the Christian devil, 'Satan,' who is not in our Pagan pantheons."

importantly it does provide a listing of contact addresses and phone numbers for those who wish to determine for themselves what these people are about, and a list of "Pagan Therapists Volunteering Services to Adult Survivors of Ritual Abuse", despite the implication that this phenomenon is likely more common that is realistic (as compared to fabrication).


if possible this document should be reconstructed so as to take the emphasis off of religious divisions and placed more squarely on the fact that the undersigned have a commitment to human rights (and those of other animals!), freedom of (and from) religion, an opposition to violation of *any* sort, and a clear support for those who may have been duped by the Satanic Panic charlatans or suffered any type of abuse, whether associated with some religious or occult symbolism, ritualized, or not.

until this is accomplished, this could form the basis of a reference list for interested researchers, providing contact information to those who may have interest in consultation in the investigation of criminal activities or for mere groundwork of ordinary duties, perhaps in consolidation with the Resources on page 19). otherwise this article should be omitted from the booklet entirely.

PAGES 13-18: [Letters from a variety of sources, academic and non, purporting to disclaim the connection between Neo- Paganism and violation and/or Satanism], from the following sources:
  • Dr. Cindee Grace, Founder of MPD/LOOM
  • Sandi Gallant
  • Robert S. Ellwood, Directory, USC School of Religion
  • Joan Christianson
  • Hal Mansfield, Director, Religious Movement Res. Ctr.
  • J. Gordon Melton, Director, Institute for the Study of American Religion


these statements continue a longstanding and incorrect association between Satanism and "ritual abuse", as well as, in many cases, making religious assessments which are completely unfounded and unsupported, in some cases drawing categorical lines irresponsibly -- such as that by Robert Ellwood's "they (Satanism and the Neo-Pagan movement) are quite different" (without in any meaningful or convincing manner defining the former); or Hal Mansfield's "...an individual's own pathological behavior. Almost all these persons call themselves Satanists. Satanism, whether it's a made- up system by individuals, or organized group, or a destructive cult, is not Wicca or Paganism! There is little similarity between them"; or the implication by J. Gordon Melton's "mistaking the peaceful, nature- loving and life-affirming Pagan community as Satanists".

the comments by Gallant and Christianson are controversial enough given their apparent histories with respect to the Satanic Panic, yet the inclusion of the statement from the MPD/LOOM and the biased and unsubstantiated fabrications unabashedly contributed by otherwise reputable sources on religious matters demonstrates an ignorance of Satanism as it exists beyond the Christian-challenged.


many different letters should be collected from those who have previously been duped into believing that Satanism and ritual abuse were identical, those whose lives were turned upside-down by the False Memory Syndrome, and those Neopagans who have a good or close association with Neopaganism, along with those who studied the religious cultures themselves and can respond in a manner not just born of ignorance and an acceptance of Christian terminology.

all of the present letters should be omitted in favor of the more updated, and, aside from testimonials, there should be statements from a variety of academic and *especially* law-enforcement agencies like the FBI, the other state and federal agencies which have conducted extensive investigations into the Satanic Panic and its illusions.

PAGE 19: "Resources and References"


the "Recommended Expert Consultants" are truly a mix of the interested, the biased, and the properly neutral. it is not at all clear what the criteria was for inclusion therein except that those listed have some willingness to promote the diversity between Neo-Paganism and crime.

the "Recommended Information Packets" are totally and overly biased toward the Neo-Pagan, well-distributed throughout (though contained within) the US.

the "Recommended Periodicals" and "Recommended Reading" (this is redundant) lists do not include sufficient Satanist 'zines or periodicals, though the section-divisions within the books/papers section is a good start (Don Frew's list should have been integrated into this from the beginning).

it is still a mystery who "Temple on Dieties" might be and what "Ravenschool" might have to do with Satanism or how "The Black Flame" (an organ of the Church of Satan) could qualify as a 'Satanic Organization'. the limitation to the US is a major problem, and there are no phone numbers listed for the Satanic orgs.


this should be extensively revised as a third part of the booklet along with the overviews of Witchcraft and Satanism the section on crime as per the Kerr materials (perhaps in association with a revised anti-abuse resolution from pages 11-2) to incorporate a diversity of listings from Neo-Pagan (and greater Neopagan), occult and Satanist sources in equal measure.

also represented should be police and FBI agencies and contacts for further information on the subject as a whole, along with those organizations and contact who would be willing to assist the debunking process in response to the numberous Satanic Panic charlatans ('recovery centers').

care should be taken to include only neutral and favorable references, those who have no religious grudges (thus omitting contacts like Isaac Bonewits) and who can be relied upon to obtain updated information as it becomes available.

recommended reading should be packets which are balanced in their approach on the subject of Satanism as well as on Witchcraft, occultism, cults, and criminal activity in association with these. several books concerning the Satanic Panic should be highlighted, clearly indicating that there is a tremendous volume of hype around and that investigators should be exceedingly suspicious of any who come to them trying to sell seminars and books designed to provide 'the real scoop on Satanic crime'.

Satanic organizations could also be supplemented by a number of magazines and books beyond what is currently listed, along with balanced independent contacts should any be willing to engage the public.

PAGE 20: "A Few Magickal [sic] and Occult Signs and Symbols"


containing some valuable and some blatantly false descriptions ("Inverted Pentagram: ... representing the antithesis of all that Witchcraft stands for"(!)), this page is only a meager adjunct to the Glossary between pages 10-11. its simplistic approach and in some cases very incomplete documentation ("Moon sign" -- this is typically used by the Church of Satan as a 'Horns' salute (Barton)) make it a more humorous than helpful reference source. other inadequacies include the lack of a mention that the "Double- Lightning Bolts" are runes, the obviously large overlap between Witches and Satanists as regards the point-down ("inverted" -- why this characterization?) pentacle/pentagram, and the alchemical symbol for sulphur ("Church of Satan" (!)).


either this should be severely revised or scrapped and integrated into the Glossary as unnecessary sensationalism. to be adequately covered the symbols would have to be described much more concisely and extensively, especially as regards their historical associations (e.g. "Swastika") and significances.



it is problematic to attempt to exclude Satanists from an article ostensibly attempting to describe and *define* the religious parameters among communities of which they are a part. this was in some measure an outgrowth of the real hostilities and infighting between visible neuvoreligious groups (symbolized by the ToS-CAW/Aquino-Zell correspondence).

that it was constructed without the direct input of a variety of government agencies and law enforcement and investigative agencies indicates that the target audience was never truly this segment of the population, but that the *promotion* of this target was meant to imply its authority, perhaps the intent being to have its biased and propagandizing tone influence legal and social authorities sufficiently to prevent further prejudice against Neo-Pagans.

that it made it through *four* editions without such coordination demonstrates a severe lack of respect for either careful research (as such would have debunked the major charlatans even from references given within the GREEN EGG Reader's Forum -- covered in the 'Context for the Critique' posts previous to this conference) or sincere ecumenism beyond 'passing the buck'.


the discussions ongoing are a positive development in the process of revising this booklet. should the diverse crowd assembled be able to agree on an assembly of materials and the type and slant of data to be included in the next version, it could be helpful not only to the relationship between the CAW and Satanists but amongst Neopagans and neuvoreligious generally, finally ending some of the heated infighting and conceivably redirecting energies toward the preservation of liberties on the part of religious minorities (such as that concerning ritual psychoactives, sacrifice, and the use of public land and cemeteries for sacred purpose).

should the communication break down in some way or an agreement amongst Satanists and Neopagans become unresolved as regards the content and presentation of this booklet, it should be revised so as to omit information about anything to do with religious factions not involved in its production, withdrawing from the continued sectarian propagandizing so that greater community-integrity may be allowed to develop.

APPENDIX: Cited References

this document may be copied and shared freely as desired.

    The Ordur of Kaos Under Satan (TOKUS)
         -- the underlying k@s that makes all this possible
    Satanism Archive
  • Smackers          -- self-described Satanist expressions
         Compare outsiders' descriptions of Satanism and satanism:
  • Propaganda      -- non-Satanist religious and academics
  • Delusion           -- 'satanic ritual abuse' fear-mongering
    Mother Church (CoE)
         -- the progenitrix of eco-ethics

(c) 1999 boboroshi@satanservice.org (nagasiva)
items referenced in this archive are
copyright the authors cited per the Berne standard.

Illustr. credits: "krampustile" was cybercrafted by tyagi nagasiva, scanned from a 1932 postcard printed by "Erika" with krampus on red and white background, 1998; 'Snake Bar Devils' is an improvement on the 'Authentic Candle of Desperation' packaging from Botanica Del Leon Rayon (Mexico) by t. nagasiva, 1998.

Related sites of interest:
The Gospel of Satan: the story of Jesus and the angels, from the perspective of the God of this World
Satanism Bibliography: composite booklist of relevant sources on Satanity and devildom, by category
Satanic Blood Pact: explanation of how, why, and when to make a blood pact with the Devil
      Adversarial AEon Begins: the particular and specific incident of a Satanic Blood Pact described
Manifesto Satanika: a generalized Satanic sociopolitical manifesto, with a helpful elaboration
nocTifer: a tender-hearted Satanian (nagasiva yronwode) in all avenues of expression
      Bookmarks in compilation from the Magus of the AEon of the Adversary

Hoodoo in Theory and Practice by cat yronwode: an introduction to African-American rootwork
      Southern Spirits: 19th and 20th century hoodoo accounts, with ex-slave narratives & interviews
      Association of Independent Readers and Rootworkers: readings and hoodoo services
      Hoodoo Library facilitating an education on conjure, and help procuring modern sources
Herb Magic: illustrated descriptions of magic herbs with free spells, and a way to obtain them
Free Spells from eclectic witches, Coven Kyklos, in their Book of Shadows, called "Spiritual Spells"
Lucky Mojo Spell Archives: love spells, money spells, luck spells, protection spells, and more
Mystic Tea Room: tea leaf reading, teacup divination, and a museum of antique fortune telling cups
Tarosymbolismatrix Tetraktypisciseferoticus: the symbolic foundation of a novel Tarot deck
Change Oracle: rudiments of Yijing (I Ching) and several means of using it for readings
Lucky W Amulet Archive by cat yronwode: an online museum of worldwide talismans and charms
Usenet FAQ Archive: arcane and spiritual FAQs and REFs, brought to you by Lucky Mojo
YIPPIE: the Yronwode Institution, bearing the standard of indigenous ethnomagicology

Arcane Archive: thousands of archived usenet posts on religion, magic, mysticism, and spirituality
Missionary Independent Spiritual Church: inter-faith; candle services; Smallest Church in the World
Sacred Sex: essays and articles on neo-tantra, karezza, sex magic, and sex worship
Aleister Crowley Text Archive: a multitude of texts by an early 20th century occultist