Now available. Buy your copy HERE (CLICK THIS LINK),
“Rest assured you are in safe hands with Nathaniel as your guide.” – Pat Mills, creator of 2000AD
“This ‘lil spellbook is the big dog’s bollocks.” – Baba Dirt, New York street sorcerer
Now available. Buy your copy HERE (CLICK THIS LINK),
“Rest assured you are in safe hands with Nathaniel as your guide.” – Pat Mills, creator of 2000AD
“This ‘lil spellbook is the big dog’s bollocks.” – Baba Dirt, New York street sorcerer
“.. All things considered, all these metapsychic phenomena would be explained better by the hypothesis of spirits than by any qualities and peculiarities of the unconscious.. in the long run the spirit hypothesis yields better results in practice than any other.” – Carl Jung, Seven Sermons to the Dead.
I see spirits. I hear them, too. Most often, I feel them. This can be in the sense of feeling a presence, but sometimes it can mean feeling their touch, or even their blows. Some people call this ability ‘second sight’. Others, who perhaps have never had any such experiences, call it a delusional mental disorder.
We live in a culture where spirit contact is considered highly questionable. Nevertheless there are many perfectly sane people living in other cultures who also share such experiences, as well as many in our own. My Facebook friend list includes practitioners of many branches of African and Asian magic, such as Voudon, Palo Mayombe, Macumba, and Tantra. When I am down my local pub I often enjoy conversation with my Obeah and/or Orissa practising friends. Most of us agree that our various approaches are all ways of working with spirit – that they are different technologies of spiritism. So if I am crazy, all these other people are too, as have my family on my mother’s side for as long back as anyone knows, because they all had ‘second sight’. And the spirits all these people work(ed) with are even crazier – for believing in themselves.
And then there are our dreams, where the contents of the psyche make themselves apparent. Most (white) people in the West don’t think of dreams or their contents as spirits, or as being in any way ‘supernatural’, even if those who live in spiritist cultures do. We prefer to think of the mind’s ability to produce dreams, visions, or art, purely as the activity of our individual, isolated, subconscious.
The trouble is that while this makes logical sense and can be ‘explained’ in modern materialist terms, even if the phenomena of consciousness itself remains unexplained by science, it is rarely adequate for describing our actual experiences. This is especially so for those of us who have had spirits tell us things we should not be able to ‘subconsciously know’, such as predictions of future events, or who have ever had crockery thrown at them by a poltergeist.
I think most people intuit that consciousness goes deeper than the individual – while most dreams consist of the personal detritus of our brain’s nightly defragging, some seem to reach deeper into a shared dream realm. It is ‘as if’ the collective unconscious were literally collective. Our old models of materialist science declare this impossible, but many modern advances suggest this might actually be the case.
Firstly, there are the many recent discoveries of neurology, and new technologies that have allowed us to accurately measure – and even see – the activities of our brains during shifting states of consciousness. Consider how much of our brain activity actually originates from the pre-cortex, then add the discovery of mirror neurons (whose activity does not differentiate between its own host brain and other brains in their proximity). The frontal coretex (the house of self-awareness) only processes information retroactively – justifying our actions ‘after the fact’. At an unconscious (pre-cortex) level we are much more of a ‘hive mind’ consciousness than the illusion of individuated mind (the frontal cortex) is capable of perceiving or processing.
Next, consider that when we dream our brain activity typically registers at 7.83Hz – the exact same pulse of the planet Earth – the Schumann resonance (an area I discuss further, along with its many implications for practical magick, in The Neuronomicon). Considering all this evidence, all of which is hard science, it becomes a wholly rational proposition that the collective unconscious is a “metapsychic” realm shared by us all – that is, all brains on this planet. Indeed, the evidence is almost conclusive. (Quantum physicists have further concludes it may even be that the ‘waking world’ is no less a phenomena of collective consciousness – also relevant, but for now let us consider simply the so-called unconscious).
If the collective unconscious really is a metapsychic realm we may as well call it by its old name; the ‘spirit world’ – because that is a far more adequate description of how we actually experience it. The denizens of this realm, which we are used to conceiving of as psychegens, we may as well call ‘spirits’. (Quantum physics, concluding that matter and mind are a continuum, provides further rational for manifestations outside of ‘dreams’ – a matter to consider further at another time). Not only does this spiritist model validate the experiences of those with second sight rather than dismissing us as delusional, it is also more practical – as Carl Jung himself put it, “the spirit hypothesis yields better results.”
In this sense, at least, spiritism is not mental aberration, uneducated superstition, religion, or a ‘belief system’ – it is a rational conclusion drawn from validated evidence, a more adequate description of experienced phenomena, and therefore better science.
So shall it be. Amen.
The word ‘sigil’ is a contraction of signature, in magical terms the signature of a spirit. The essential principle is universal to all magical traditions, ancient and modern. Examples include the vevĕ of Voudon, the lamen of Goetia, bind-runes of the galdrbok, or the combined elemental letters forming the sigils of planetary astrology. The term has also been used, since its popularisation via the works of Austin Osman Spare, to a method of spellcasting by means of self hypnotism and subliminal suggestion. Spare himself also described the method in spiritist terms, suggesting their use in the summoning of Thought Forms. Despite certain modern charlatans attempting to claim sigil magick is something ‘new’, it has clearly formed an integral part of magick since the very dawn of humanity.
Some of the spells in this book include elements of ‘sigil magick’; for example, the name of the client or target is combined with a statement of intent, combining letters of the written sentence into an ideograph;
A sigil might also be arrived at through abstracted pictographs;
The sigil is first inscribed then focused upon during magical trance, during which the subconscious is most impressionable. This might be achieved by many means, from quiescent meditation to (as is popular with many Chaos magicians) frantic masturbation. In the magic of my ancestors, who were of East Anglia, sigils were formed from the earlier alphabet of the runes – the vernacular alphabet of their own time – and charged by feeding them blood from a cut – usually, but not always, the spell caster’s own.
The purpose of this abstracted symbol is similar to that of a subliminal, such as those commonly employed in advertising, or any kind of hypnotic suggestion. As such its actions upon the subconscious will be more powerful if we ‘actively forget’ the original statement of intent, so that we no longer consciously recognise its meaning. This task of ‘forgetting’ takes some clever mental trickery – whenever you accidentally remember, tell yourself aloud, “Now I have forgotten and it is not important.”
Then think about something else.
Basic sigil magick can produce startling results, even on its own. The principle may be expressed in countless ways and applied without much study.
The sigils of four elements combine to form the planetary seals of astrology.
Similarly, consider how the ‘letters’ of the elements combine to create the sigils of the 7 astrological powers commonly invoked in the Western tradition.
The same principles are applied in the grimoires of traditional sorcery, which are filled with ornate designs for all manner of purposes. In The Goetia, the sigils – or signatures – of demons provide the means by which they are summoned and bound. The following sigil is for the demon Baal, taking his name from the Babylonian and meaning “he who possesses”;
The lamen of Baal as given in The Goetia
Consider also how the vevé of Papa Legba is composed of various symbols, such as the crossroads, his walking stick, and the palm leaves representing the poto mitan – the ‘Tree of Life’ in Haitian Voudon;
Vevé of Voudon Papa Legba
The sigils of spirits, such as those above, also provide the keys to their summoning. The most powerful rituals are those of conjuring and possession. Their sigils may also be used to empower simpler spells.
As well as being consciously created, or discovered through research, sigils may also be drawn directly from the collective unconscious. I tend to use automatic drawing for this purpose, usually asking my subconscious directly and aloud to provide one. A few I use regularly first came to me through dreams.
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“Out of the past comes this new thing.” – Austin Osman Spare
The beliefs and symbol systems traditionally employed in magick are not in any way arbitrary. Rather, the following models represent the evolution of a conceptual technology, from the dawn of time until the modern day. Just as our sciences, representing a progressive accumulation of knowledge, have steadily become more esoteric with time, so have the technologies of magick become steadily more scientific.
The essential paradigms of magick are as follows;
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This is the principle that people or events may be remotely effected through objects having sympathy with them. The paradigm may be further sub-categorised as imitative magick and the law of contact and contagion.
The first is the principle of ‘like attracting like’. Material objects are employed which bear some resemblance to the intent of the magick, such as plants, stones, or animal parts whose names or appearance bear association with the intent. For example, in traditional witchcraft Mandrake roots have power due to their resemblance to the human form. This is the principle presumably applied in prehistoric cave paintings of successful hunts, or where an effigy is made resembling the victim which is then tortured with pins and burned with candles. Modern sorcerers may also use photographs and sound recordings to similar effect.
The common understanding that sympathetic magick of this kind works through the naive superstition of the victim, who supposedly dies through fear, falls down at this point; it still works, indeed works even more efficiently, if done in secret. Similarly, how could a cave painting of a successful hunt have been effective magick if the animals were not superstitious?
The law of similarity also includes such things as omens, and divination by sortilage; gaining insights through the fall of a handful of bones, or Tarot cards, or to be (p)reminded of certain principles through the flight of birds, shapes in the clouds, or tea-leaves at the bottom of a cup.
The second is the law of contact and contagion; the principle of the ‘magical link’, such as the use of a target’s hair, nail-clippings, or footprints. It is the idea that an object that once belonged to someone may be used as a channel to reach them through magick; anything that might conceivably provide a DNA sample may effect the target’s DNA in ‘magical sympathy’. It is common wisdom that such links are all the more effective if given voluntarily. This principle also works in reverse, for example when a witch binds a man to her by feeding him a meal secretly containing her own menstrual blood. Another case is when a thief is cursed using the object they have stolen as the link.
The principle is observed also by physicists in the phenomena of quantum entanglement and the theory of morphic resonance.
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The reader will already be comfortable with the concept of energy. We all know that when we do not eat our energy is low. We know that many of our household items rely on electrical energy, even if nobody is really sure what electrical energy actually is. We know that energy may be chemical, kinetic, or potential, and that it changes between these states but never vanishes.
As with sympathetic magick the origins of the energy paradigm are prehistoric; there are many cave paintings depicting the flow of energy. The energies that circulate through the body will be familiar to anyone who has ever taken up a martial art, or an interest in oriental healing methods. Mystics agree that this same energy flows through our landscape. Common ‘occultural language’ includes many terms for energy in the esoteric sense; most of us know what ‘vibes’ are, or what an ‘aura’ is, even if we are adamant that we have never seen or experienced them.
The physiological energy centres within the body are recognised by most occult schools, being known most commonly in the modern day through the Tantric yoga system of ‘chakras’, which awaken the Kundalini. In the traditional witchcraft of England this same power was raised with the Saracen’s Kiss, called also the Osculum Infame. Parallels to this chakra system may also be found in Buddhism, the Middle Pillar of Kabala, and the ‘Gnostic Vowels’ of the German Ordo Franternitas Saturni. This magical energy, which flows through the body and along the spine, is also in the blood and breath.
The magician typically empowers their spells by charging them with this Force. This may be released from, or channelled through, the body by many methods, such as the use of the blasting rod, or the manos cernutos. The most immediate and easy method is to rub the hands together vigorously to produce heat, then stretch the palms over the spell to be empowered.
Modern science has expanded its theories of energy to include information. The relation between information and energy is illustrated by the fact that computers need cooling systems, and that the deletion of information from the hard drive produces heat. Energy as information is also central to the study of black holes, being the only known conditions where the otherwise consistent laws of physics break down and energy / information simply cease to exist, and through which scientists have come to the realisation that our universe may be holographic.
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The belief in spirits has also persisted since prehistory. The earliest forms of spiritism were likely to have been animist, recognising all nature as conscious. This eventually gave rise to paganism, embodying humanity’s principal concerns as the gods. It then declined into monotheism, recognising only one God while declaring everyone else’s to be demons or – in the case of Catholicism – absorbing them as saints. It declined further into atheism, upon which the most advanced modern sciences appear to be back-tracking.
In the days of paganism, these personified laws were called gods. During the reign of monotheism, these same principles became the angels, saints, prophets, and demons. In this day we are often embarrassed to talk about such things as spirits and gods, since these ‘primitive’ beliefs have supposedly been proved superstition. Instead, we speak about the functions of the mind to produce material (such as art, or dreams) as manifestations of the archetypes.
We might further designate the manifestations of these psychegens to result directly from certain functions of the brain; that is to say, they have a basis in neurology and pre-exist any one of us as individuals. It is ironic, then, that the psychologist Carl Jung, who originated the concept of the archetype, observed in his privately circulated work Seven Sermons to the Dead, “.. All things considered, all theses metapsychic phenomena would be explained better by the hypothesis of spirits than by any qualities and peculiarities of the unconscious.. in the long run the spirit hypothesis yields better results in practice than any other.”
Nevertheless, the existence of ‘spirits’ in post-Enlightenment culture is simply denied, while those who claim to interact with them are perceived as the victims of delusion and mental disorder. There is, therefore, an extreme sensitivity towards this kind of experience, most often leading to repression and marginalisation. However, this is also what has made these same experiences attractive and fascinating to those who have developed a sense of cultural criticism and resistance to dominant values.
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Another aspect of our scientific age is the quest to understand ourselves and the nature of consciousness. To this end we have developed the disciplines of psychology, psychiatry, and neurology. These may also provide the modern practitioner with a language by which to understand and perform magick.
Many psychological phenomena, such as those of hysteria or schizophrenia, were originally attributed to the workings of spirits and witches. This meant, of course, that witches and spirits would also be called upon to bring an end to such disturbances. It may well be that the apparent victims were mentally ill, and that this had nothing to do with any kind of secret influence. However, I have many times been called to the aid of the mentally ill using magick. The methods I have used have brought at least temporary relief, and have never been ineffective. This is more than may be said for many forms of modern psychiatry, relying as they do on a theory of brain chemistry, for which there is no evidence whatsoever.
The mechanisms of magick may be described by the activity of the subconscious mind. Its symbol systems are effective because they appeal to these deeper realms of consciousness, bypassing awareness and ego identification in much the same way as hypnosis or subliminal mind control. This may take the form of a glyph, gesture, barbaric invocation, and a great diversity of other forms, or any combination of them. The symbol is concentrated upon during trance, or while the mind is otherwise open to suggestion; during quiescent meditation, sexual release, exhaustion, intoxication, or when inspiration takes possession in any of the arts. This creates a kind of synthetic neurosis, which works through consciousness to create change in the self, or in the external world, through generating what Jung referred to as synchronicity.
It is easy for us to understand that objective events in the outside world may have an effect on our subjective inner consciousness. What is much harder to understand is how subjective inner events may have an effect on our objective outer world. As some of our most advanced scientists are just beginning to comprehend, “Mind and matter are not separate substances. Rather, they are different aspects of your whole and unbroken movement” (David Bohm). This is no revelation to magicians, of course; as it says in The Kybalion, “All is mind: the universe is mental.”
The paradigm we call here psychism has given rise to a number of government funded experiments such as Project Stargate and Project Jedi. It includes all those abilities regarded as psychic, such as remote viewing and influence, telepathy, psychokenesis, or even simply that some people have hunches that more often than not prove to be true.
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That part of our brains that processes everything we think of as ‘I’, our sense of individuated consciousness, lies in the frontal cortex. The rest of the brain, whose structure is shared with most similarly conscious animals, is in constant communication with the electromagnetic field of the planet. Together with the discovery of mirror neurons this has profound implications for our concepts of self, identity, and the will. The ‘I’ is a product of its environment, and effectively a very small node of information processing within a wider field of consciousness we might call the Greater Mind.
In the microcosm, mind consists of its contents, which expresses itself as information. Similarly with the Greater Mind, which in turn gives generation to the Matrix; the illusion of space-time and our experience of reality. Yet information itself, while it may seat itself to a medium such as a storage device or human brain, does not consist of mass or energy; therefore consciousness is not bound by the space-time continuum. As mystics have been saying all along, the ego is an illusion; yet this is not an abstract metaphysical opinion based on personal prejudice – it is hard science supported by mounting empirical evidence.
Mind scientists such as Dr. Michael Persinger and Stanley Koren have employed these discoveries in experiments with the CIA’s top remote viewers, such as the infamous Ingo Swann. Their research has presented empirical evidence that psychic abilities are most readily accessed during the dominance of Theta brain-frequency – at around 7Hz; the same resonance as the planet. They have even developed technology capable of boosting such abilities, or negating them.
Furthermore, the observations of quantum physicists suggest that ‘the observer’ plays a role in bringing the ‘matrix of matter’ into existence. In this sense the search for God is over; we have found it in the least likely place it could ever have hidden – ourselves. Yet this is not the solipsistic self deification of the so called Left Hand Path, as it has been widely misrepresented in occulture. Rather, it is the recognition that we are all God, collectively, and have been all along; for we are each a part of the Greater Mind. To the hardcore atheist, there is nothing to believe in but the ‘self’, and ‘God’ is the delusion, yet the combined scientific evidence of neurology and quantum physics suggests the very opposite to be true.
Is it not also a meaningful coincidence that a universal magical symbol for consciousness may be found in the butterfly – and that this symbol should then become associated with both mind control and Chaos theory? It is no great revelation to magicians that a butterfly, or perhaps a mind, could send out ripples that eventually – through simple ’cause and effect’ – result in a hurricane on the other side of the planet. The smallest of actions can have the furthest reaching consequences; we are none of us ever insignificant and powerless, if only we would know it.
All magick is based upon a singular understanding that may be expressed in countless ways – as it says in The Zohar, “the Infinite extends without end”. This understanding is expressed in Hinduism as Maya, in Buddhism as Samsara, by the heathens as the Web of Wyrd, by modern science as the holographic universe, and in this current work as the Matrix. The principle asserts that there is no truth anywhere that is not balanced by an equal yet utterly contradictory truth. Only perspective and circumstance determine what seems to be true at any given time. We cannot perceive two contradictory truths, or process contradictory information, without becoming entangled with apparent paradox and cognitive dissonance.
The Matrix of consciousness arranges all things into dualities; a binary code where the is becomes defined as either / or; something is (as rationality dictates) either true or false, while all physical matter is (as the alchemists observed) either heavy or light, soft or hard, wet or dry, hot or cold, or (as quantum physicist have observed) a particle or a wave, and so on.
The essence of all magick is the act of communication, the exchange of information, whether from neuron to neuron, subconscious and conscious, servitor and the mysteries, star to star, or from me to you. Just as words and symbols define the content of mind, the charaktēres and vocēs magickæ of magick provide the programming codes of the Matrix. While divination includes all methods of extracting non-localised information from the data-pool of the Greater Mind, enchantment includes all those methods of hacking the Matrix.
Make no mistake – magick is a dangerous enterprise and should never be entered into lightly..
Excerpt from THE NEURONOMICON by Nathaniel J. Harris
Last year, in an attempt to reclaim my history through a veil of trauma, I began writing what turned into an autobiography. Initially, this was purely for my own healing, but I posted some excerpts on FaceBook; the reactions I received were so extreme I decided to keep my work private until it was completed. The book is now undergoing its 3rd draft, and several people have emailed me asking when it will be published, so I plan to make it available later this year.
The following excerpt is from Chapter 14 (each chapter is numbered after the age I was). Some background – my mother was still married to Greg Cox, the father of my three half-brothers (Jasper, Silas, and Zachary), and a founder of The Ecology Party (now called ‘the Green Party’). We were living in Peldon village, Essex. This chapter tells not just of the abuses my mother and I suffered (I have attempted to write with humour, rather than compile a ‘misery memoir’) but also my embracing of anarchism / punk, and how I took up the practice of magick – who my first teachers were, and my first ‘results’.
Silas was born sometime in 1984. I cannot remember exactly what month it was. He looked like a miniature Greg, but with curly blonde hair. I now had two half brothers, which might have added up to one full brother, but did not. I had little to do with the house dwellers by then and felt an outsider to this new family.
Now there was the baby there was need of extra money. Greg decided to rent out the caravan. For a while, at least, I was allowed to move back into the house. Although I had heard my parents arguing from the end of the garden I did not realise until this time how far things had escalated.
One day, when Owain had come to visit and had been staying with me in the attic, Greg kicked off. He began by taking a sledge-hammer to some kitchen units gifted to us by Uncle Dennis and Aunty Alice, which for some reason were still in the back garden where they had been since being delivered. Then there was screaming from downstairs in the kitchen. Owain stayed put, his face turning sickly grey. The screaming stopped and the back door slammed. I heard Greg get in the car and drive away, then went downstairs. As I walked past Jasper’s room I saw him huddled up under his blankets, trying to block it all out.
In the kitchen, Silas was still in his high chair, crying. Mum lay on the kitchen floor, surounded by shards of broken crockery, blood pouring from her head. Greg had hit her with a plate.
I think the neighbours must have taken her to hospital. It is hard for me to remember. What I do know is that she needed six stitches.
A little while later the new lodger moved into the caravan. I think the lodger’s name might have been Mark, but I am not sure. He was a Christian, having converted after his split from a hereditary witchcraft coven. The priesthood had been passed to his older brother, Tony Skinner, who had allegedly attempted to murder him with an athame (ritual dagger) for betraying his Oath. He feared for his life and the fact he was staying with us was a secret. Mum did his shopping so nobody would see him.
I had seen Tony Skinner swanning round Colchester with his long red hair and coven of young ladies, their flapping cloaks giving glimpses of stocking tops and thigh high leather boots. His priestess, Mandy, was the lead singer in the rock band Cat Genetica, while Tony was the guitarist. Wild rumours were spreading about sex magic orgies, all lipstick lesbians apart from their Magister. There were also rumours about the blood sacrifices, which did not sound as attractive, but he definitely had something working for him and it looked a lot more fun than Christianity. I kept my opinions to myself and did not ask too many questions.
Mark mostly kept to himself, out of sight, as is sensible when a black magic cult is hunting you. It was not long before he found a Christian flower-child girlfriend and was gone. I hardly even spoke to him.
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There was a report in the newspaper about how they had brought in a curfew in Paris that only applied to punks, making it law that they were not allowed out in the streets after 10.00pm. A small gang had been stopped by the police, roughed up a bit and searched. A girl punk among them had had a pet rat, which had bitten an officer and turned out to have rabies.
Reading this at the breakfast table I asked my parents, “Can I have a pet rat, please?”
“Absolutely not. They’re filthy creatures,” said Greg.
I was crestfallen.
When he was not around Mum said, “Maybe you could keep a pet rat, so long as it was a secret from Greg. We could put the cage in the bottom of your wardrobe and he’d never know.”
She even gave me some money to buy the cage and the rat with.
I called her Lucrezia. She was white, with brown and black spots. She seemed quite happy hidden in the bottom of my wardrobe, and chewed the hem of my Crombie all along the bottom. When I went to Colchester she came with me, hidden in my inside pocket, which I lined with tissue paper. When she wanted to come out she crawled down my sleeve, nudging me with her nose. I would hold open my hand and she would suddenly appear, as if by a conjuring trick. If I went to visit people she would run around freely, then come back when I called her and climb back in my pocket. Rats are as smart as dogs, by my reckoning, or at least Lucrezia was. She was my constant companion for much of the early summer.
I was at school when Greg found the cage and threw it down the stairs. Mum said he squealed like a girl, and seemed quite smug about it. Nevertheless, I was told I had to get rid of her. I was devastated.
Owain said I could bring the cage round to his, and he would look after her. That way I could still have my rat at weekends. Sadly, however, she got out of her cage while he was at school. She tempted hamsters to the bars of their cages by dropping bits of food, then killed them and ate whatever she could reach. When he got home there was carnage, half eaten hamsters with their guts torn out all over the place. He caught Lucrezia and punished her by not giving her any more food. By the time I saw him again she was dead, and we had a major falling out.
Teenagers can be very dramatic, and I had a lot on my plate besides a dead rat. I had also drunk a whole bottle of Merrydown to myself. Nevertheless, Owain and Simon were confounded – hard core punks are not supposed to burst into tears. They are especially not supposed to take themselves to an overpass and attempt to throw themselves into passing traffic. Simon dragged me forcibly off the railings and sat on me until I calmed down and promised I was not going to commit suicide over a pet rat.
* * *
Shortly before Mark (the Christian in the caravan) left I was displaced into the shed sorry studio at the end of our quarter acre garden, which was vacated for my accommodation. I had to make my own bed; nailing short planks of wood across a door-less old wardrobe, laid on its back. This provided support for the mattress with storage space beneath. I was not the best carpenter and every now and then a slat would break, the mattress tipping into the cupboard at one end or the other, but it was comfortable most of the time.
The shed sorry studio was annexed on one side with the greenhouse, which meant free weed, so long as I was not too greedy and Greg did not notice. The opposite wall was immediately next to the fencing for Mr. & Mrs. Balls’s chickens and what had been sold to them as an ornamental goat, which I suspected was some kind of shoat or geep, if such cross-breeding is possible. It was black, with sharp little horns, and bounced on its stumpy hind-legs like springs, rearing up to pin you with its yellow slitted eyes before nutting you like a Barmy Army skinhead from Glasgow. Sunrise was accompanied by the crowing cockerel and the possessed geep head-butting the fence.
A friend of Mum’s was, or had been, going out with a drummer from the punk band C.R.A.S.S., or something. Apparently they lived not far from Colchester on a communal farm, but they were never seen around the graveyard or by any of us in town. A selection from their catalogue was passed on to me; ‘Penis Envy’, the ‘Big A Little A’ single, the infamous ‘Person’s Unknown’, with the album ‘Hex’ by Poison Girls having a noticeably witchy theme. Strangely, Mum did not appreciate the music when I played it to her, showing her the lyrics on the album cover for the anarcho-femisist classic ‘Jump Mother Jump’.
“Why would I want to listen to something like that?” she said.
I suppose the lyrics were a bit too close to home for her.
Rarely mentioned in modern histories of punk music. most of which try to write the movement off as a flash in the pan, is the political divide that was happening at street level. They did not call it ‘The Punk Wars’ for nothing. Not that Greg could tell the difference, accusing all punks of being fascists and me along with them; which was pretty rich considering his fantasies of ‘Green Shirts’ forcibly installing composter toilets and raising Greg as the UK’s ecologically sound dictator. I did suggest he tried at least reading some of the lyrics on the record covers, printed in concession to the vocals being completely incomprehensible, which might have been why Greg found it hard to distinguish between the movements, but as usual there was no arguing with him. All this seems particularly ironic when you consider that his friend Cat, who stayed on his land in France, was the manager of the punk band Special Duties, who made the alternative charts in N.M.E. and Melody Maker with their single ‘Colchester Council Full of Shit’. Their singer called himself Steve Arrogant, in parody of Steve Ignorant, the singer of C.R.A.S.S., which, might be why we never them in town; people were jealous and had a shitty attitude.
I considered myself an anarchist, although inspired more by the individualism of Stirner than the mutualism of Proudhon, the collectivism of Bakunin, or the communism of Kropotkin; I did not like doing what I was told by anyone, be that government or society, but that is teenagers for you. My attraction to anarchism should come as no surprise; its origins, as far back as it can be traced, lie with the Free Spirit movements of the eleventh century, which was largely spread by hedge-priests, heretics, and witches; in an age where church and state were one, politics and spirituality become inseparable at every layer of society. I covered the plaster-board walls of the shed with album covers and fold out poster art of white on black stencil declaring ‘Jesus died for his own sins – not mine.’
The next lodgers to move into the caravan were far more interesting. They too seemed to be hiding, although were nowhere as paranoid as Mark had been. They had recently been banished from Findhorn, a New Age commune in Scotland, allegedly for ‘upsetting the fairies’. Their names were Leroy and Natasha.
I do not know much about Leroy’s background, except that he was a paid up member of Sinn Feinn, despised the I.R.A. (who I at the time had naïve and somewhat misplaced sympathies for) and played acoustic guitar. I thought he was alright for a hippy, even if I could never agree with his opinion that The Doors had any influence on punk (which he may in fact have been right about).
I think perhaps Natasha had known my mother from when they were at school, although I had not met her before. She was the daughter of Sir Donald Swann, the composer of ‘Mud, Mud, Glorious Mud’, from which he gained considerable royalties any time Playschool or some other TV show assumed the song was ‘traditional’. He was also the best friend of Tolkien, for whom he had set to music all the songs from Lord of the Rings. Apparently Donald came to visit, making no effort to conceal his staunchly conservative disapproval of all our lifestyles, although I was not in at the time. Mum described him as, “The kind of person who thinks, if someone has no money, they should get down on their knees and scrub the doorsteps of those who do.”
Leroy and Natasha spent a lot of time socializing with Mum and Greg, smoking copious amounts of weed and sitting round playing records, particularly The Incredible String Band‘s The Hangman’s Beautiful Daughter, the lyrics of which provoked considerable discussion; was the answer to the riddle about the five elements in a basket as obvious as it seemed? Did ‘Just Like John’ imply the band had turned Christian? Were there hidden meanings in ‘If I Were a Witch’s Hat’? (The album grew on me in later years, perhaps out of nostalgia, but at the time I hated it).
Both Mum and Natasha would sing as Leroy played guitar, mostly traditional folk songs about fairies and witches. They both had stunning voices, my mother’s like the ringing of bells and Natasha’s with a slightly husky whisky and cigarettes sexiness.
Mum had written several books of poetry, all in the most intricate cursive script as with a feather. Leroy and Natasha persuaded her to turn some of them into songs. The results, never performed to an audience, were enchanting;
No breath breaks silence, nor dry twig moves,
The stones unstirred by weightless hooves.
The trees bear witness, mute as I,
Grunhild’s host prepares to fly.
They said, “You have not seen them, you could not see them, no,
“These shades the pentagram of man eclipsed so long ago.”
Should I not then have set my foot upon this Old Straight Way?
A greater magic moves this world than Arte of ours can sway..
Each evening as the lodgers prepared to go to bed I heared Natasha sweeping the floor of the caravan with a broom, from the back to the door, then out the door, calling aloud, “Out! Out! And stay out!”
I thought at first she might have been kicking out Rosie dog, who was always on the blag if she thought there might be food. It certainly was not Leroy. Eventually I worked out that it must have been some kind of banishing ritual. Perhaps they had a problem with offended fairies that had followed them from Findhorn. They believed in some pretty nutty stuff.
One evening when I was hanging out with them in the caravan Natasha said to me, “We’ve seen you flying around at night.”
“Astral projection. You have what they call a ‘wild talent’,” said Leroy, passing me a neat weed spliff (on agreement I did not tell my parents).
I coughed, exhaling a cloud of grey and blue smoke. “You what?”
“Do you ever go places, just with your mind?” said Natasha.
“Sure, but nowhere real.”
“What’s real, anyway?” said Leroy.
“I don’t know. A punch in the face always seems pretty real, to me.”
“Not everybody travels like you do,” said Natasha.
I was beginning to catch on, “You mean when I’m meditating?”
“If that’s what you’re doing. Meditating, dissociating, leaving your body, astrally projecting, whatever you want to call it. Like in a dream, but not. I’ve seen you doing it. Flying around.”
“But astral projection? Leaving my body? Isn’t that all about travelling in the real world, finding missing people and spying on military bases? I haven’t been doing anything like that.”
“That’s remote viewing. It’s close what what you do, but not quite. Have you ever tried it?”
“It’s not actually possible, is it?”
“There are secret government projects where they train people to do that kind of thing. They wouldn’t invest all that time and money if they didn’t get results,” said Leroy.
“Where you go is more like a dream, right? Like a fairy world?” said Natasha.
I knew she was not referring to the kind of fairies in Victorian children’s books, but all the same it sounded a bit silly. I had yet to fully understand that the ‘language’ of magic is all about consciousness, and how it is experienced within trance, dream, or other altered states.
“The shaman call it the spirit world. Ceremonial magicians call it the astral dimension,” said Leroy.
“A magic world, with mountains and forests, but also other places,” I admitted. “It’s just imagination though.”
“Then how come we’ve both seen you?” said Natasha.
I was stumped. I had never told anybody about my meditations. I knew it was an eccentricity, since nobody else I knew seemed to do it, but it had never occurred to me that it might be any kind of ‘psychic skill’.
Over the next few weeks we talked about yoga, and I had my first proper meditation lessons, writing down my results in a diary and attempting to prolong periods of mental quiet. I also began a study of magical symbolism and how it is applied. It was explained to me that the elemental forces were like the elements in chemistry but related instead to consciousness. Earth is the body, with all its needs, air is the intellect and the ability to create or understand models and theories, fire is the power of will and the life force moving through all nature, water is the emotions and powers of intuition. They also taught me about the Tattvas of yogic meditation, and how they could be used as doorways into specific astral realms.
We practised a technique where I stood on my head for around three minutes, was lowered slowly with my head still to the floor, rising over half a minute into a kneeling posture. I then focused on the elemental symbol I desired to explore. The Tattvas themselves were presented to me as bold shapes in complimentary colours on a background of black. For example, if I desired to move into the elemental realm of fire, the symbol for which is an upward pointing red triangle, I would be shown a green triangle (cut from a piece of coloured paper) on a black card. At the very centre was a white spot, which I focused upon without allowing my vision to waver. This resulted, through a natural effect of the brain, in the triangle apparently turning black and momentarily disappearing, at which point I would close my eyes and see the ‘ghost image’ left behind; a red triangle requiring no effort to visualize. This image was maintained for as long as possible then ‘moved through’ as an astral doorway. After this came free-form visions inspired by the idea of being in the ‘realm of elemental fire’ and everything this symbolized to me.
Apparently all this would all be a lot safer than just travelling around willy nilly with no idea where I was going. Both Leroy and Natasha insisted there were astral vampires and other spirit entities which, even if I had yet to meet one, were out there waiting for the unwary traveller. They made constant reference to Israel Regardie’s The Complete Golden Dawn System of Magick, which they let me borrow so I could read more of the exercises. I suspect they had also been reading Kenneth Grant’s Typhonian Trilogy. They made regular mail-order purchases from the Sorcerer’s Apprentice in Leeds, and whenever they did so they allowed me to choose something that interested me.
“So long as you don’t tell your parents. Greg gets totally freaked by this kind of thing,” said Leroy, with a wink.
I supplemented my studies with regular visits to Colchester library, where there was a well stocked occult section. It was a shame they did not teach witchcraft at school, or I might have spent more time there. Like many people studying magick in the modern day read whatever I could find by Crowley. Although I had a good chuckle at his poem Leah Sublime, which I had in chapbook form, his works seemed deliberately obtuse and belaboured with gratuitously obscurantist verbiage. It was a long time before I could understand any of it, and even then it was with reservations – he was a vile character and not someone to be admired. (Many years later I learned that Crowley had made efforts to gain initiation into the Essex Craft and had been turned down for being a sex pest, so I congratulate myself on my good taste, even if nobody else does.)
I was much more interested in runes, and the relationship between ancient magick and modern writing. There remains a strong resemblance between the runes and the letters spelling these words as I rite for you to rede. Books of spells were called ‘grammars’, from where we get the word ‘grimoire’.
I was soon expanding my knowledge of the grimoires, particularly The Goetia, which I already had passing familiarity with through it being referenced in DragonQuest. In 1986 it was much harder to get your hands on original manuscripts, as there was no internet, so I had to make do with books by people who could, such as Richard Cavendish’s Black Magic and Idris Shah’s The Secret Lore of Magic. Regarding the tradition of East Anglia, the most influential of is Le Veritable Dragon Rouge, otherwise called The Grand Grimoire, a 17th century text dealing with the making of petite pacts, where daemons are petitioned for smaller favours, and the grande pact, as with the tragedy of Faust. Grimoire are, in my opinion, a much overlooked literary tradition, far more interesting than just ritual instruction or long lists of demons, with many reading more like stories or confessionals. Like any good book, they act like astral doorways, the reader losing all awareness of the here and now as they are hypnotised by the glyphs upon its page, transporting them to another world.
Both Goetia and galðr (the Germanic word for knowledge of runes) are central to the witchcraft of England, especially in East Anglia. There is evidence of their combination with in the 10th Century text, Solomon and Saturn, where a formulae is given for banishing the Roman god of darkness by spelling out the words Pater Nosta in runes. Their relationship is also apparent in the surviving galðrbok (runic grimoires) of Iceland. As Waite says of The Goetia in The Book of Ceremonial Magic, 1911, “Here it is not the Law of Continuity persisting in its formulae despite the Law of Fantasia; it is Croquetemaine explained by Diabolus, the runes of Elf-Land read with the interpretation of Infernus..”
Besides witchcraft, Greg was afraid of spiders. I witnessed him try to sweep a huge Boris out the back door into the garden, but it scuttled up the broomstick towards him. He spun the broom around and around, but the spider kept changing direction, like it totally had it in for him. He squealed like a little girl with blood in her knickers, and threw the broom into the back garden, as far away as he could. I laughed about that for ages, but only when he was not in earshot. He also squealed when a wolf spider leaped on him off the lampshade hanging in the front room and bit him, dropping his towel and running naked out the back door. That one definitely had it in for him. While Greg was arachnophobic, I have always had a fondness for spiders, be they big fat Boris, skinny Daddy Long Legs, or Incy Wincy. and encouraged them to share my shed in large numbers.
In my studies I came across a traditional spell involving spiders, alleged granting the power of invisibility. I knew enough by then not to take such claims literally, assuming the magic was in some psychic element allowing the caster to escape notice by other means than light travelling right through them. Nevertheless it seemed worth a try, since the worst part of my day was coming home in the evenings and sneaking past Greg’s truck – if it was in the drive – without being noticed.
Like most traditional witchcraft it was not a spell that would appeal to bunnies; it required the spiders be eaten whole. I started off with money spiders and worked up to the thriving community of big fat Boris building webs in the shed roof. Strangely it did seem to have an effect; it got so my parents did not notice my comings and goings, or even if I was in at all.
Whether it was anything to do with the curses I put on him, I do not know, but Greg had a rapid onset of early baldness. He lost all the hair on the top of his head, while what remained stuck out wildly to either side like a bad clown wig. He made a green mushy patē, the main ingredients of which were marijuana and vodka, then spread it all over his bald patch. He walked around like that, naked and hairy but for a pair of home made wooden clogs that made his feet look twice their real size, and his baldness smothered in this green mush that looked like a giant pigeon had shat on his head, singing “Oopie Doopie Doopie Doo” to himself.
I do not know if it was supposed to be magic or science, or both, but the patē had no effect whatsoever. This might be because I had plundered the vodka and topped it up with water; nobody else in the house drank, except for Rosie, and as far as I was concerned it was going to waste.
Although it became impossible to take Greg seriously he was no less terrifying. I had nightmares about being taken down to Hell to converse on matters of the soul with none other than Lucifer. His appearance, as well as that of the hierarchy surrounding him, were as depicted in Collin de Plancy’s Dictionnaire Infernal (1863); huge comic noses, oversized feet, like surreal caricatures. It was almost impossible not to laugh at them, but for the consequences being so serious. It was just the same trying not to snigger at Greg. I would soon discover I was not alone in finding him laughable.
One day, when I was in Colchester, I wandered into Phaédre, a hippy café that had opened on a cobbled street leading to the Castle Park. They sold second had records and books, although I did not find anything on the shelves that interested me. Also on sale was a local publication, a kind of intellectual fanzine, called The Corpus of English Conversation. It ran a comic strip about a wife beating hippy hypocrite with crazy hair sticking out around a shiny bald patch called ‘Mr. Oopie Doo’.
I do not know quite how Greg managed to convince himself it was ‘coincidence’, and that Colchester’s alternative scene were not laughing at him behind his back, but he did. Denial, as they say, is more than just a river in Egypt.
“.. One of the UK’s leading authorities on the darks arts.” – STARBURST
“An absolute favorite teacher, author & practitioner of mine, Nathaniel Harris. He has also played a pivitol role in exposing Satanic Ritual Abuse in his hometown of Bristol, England as well as bringing awareness to the U.S. and beyond. His history, knowledge and expertise is very very broad… ” – INVΘKE, Portland
“Nathaniel Harris is the real thing.. Rest assured that you are in safe hands with Nathaniel as your teacher.” – Pat Mills
” .. A powerhouse of magick.” – Kenneth Grant
“On par with some of Crowley’s works, and I do not say that lightly.” – Mick Norris
I also write fiction as Nathan Mortlock – the pen name chosen after my English teacher at school, and to crearly distinguish between my fiction and non-fictional works. See my other blog, ‘Nathan Mortlock‘.
I can be contacted by email at firstname.lastname@example.org
Those opposed to abusive mind control, within occultism and society as a whole, need to organise, network, and direct our magick towards its complete and absolute destruction. We are engaged in what amounts to psychic warfare. Let our minds become our weapons, with which to liberate ourselves and others. To this end the anti-order I.C.Θ.N. has been formed: the International Conspiracy of Theta Neuromancers.
I.C.Θ.N. is a network of independent sorcerers and psychic researchers, membership of which is through self initiation and declaration – in much the same manner as the hacker group Anonymous. No expectations are placed upon agents beyond supporting one another in our work and opposing those who are our natural enemies. Agents may declare themselves publicly or keep their allegiance secret according to personal preference. They may work together or alone, but always towards a common end; the liberation of our culture from mind control.
Agents recognise one another through the Theta symbol, displayed upon the person as jewellery, a tattoo, a badge, or even simply as an avatar over social media, in much the same way as the members of any group recognise one another through shared symbols. I.C.Θ.N. has no official centre, leadership, or online presence. Networking is achieved through coincidental meetings and mutual introductions only. All that is required is to display the symbol, cast our enchantments, and we shall find one another. Upon doing so it may be appropriate to offer the ‘watch words’; “Hello, you and I should know each other.”
Where the establishment form orders, the magicians of I.C.Θ.N. form societies. These rely entirely upon voluntary cooperation, with nobody giving or obeying orders of any kind. Structure must be allowed to arise spontaneously; one does not defeat an enemy by playing a game whose rules they have devised, but by playing a game they cannot predict or determine. Similarly, there are certain patterns that tend to arise within free social dynamics, such as the circle, and the circles within circles; to deny this would also be to deny address to implicit hierarchies that arise naturally.
There are no robes of office, or requirements of nudity, in group rituals of I.C.Θ.N.. Members may wear any clothing they choose, so long as it is either black or white; the neutral ‘non colours’. If service to the archetypes is to be given, coloured clothing may be adopted as appropriate to the seven rays. If an altar is prepared, the charaktēre of Theta should be prominently displayed.
All workings, actions, or other activities are the responsibility of the individuals concerned. Any agent may coordinate a meeting or action. No agent is obligated to attend or comply. All agents must remain aware of attempts to infiltrate or otherwise pervert the course of the I.C.Θ.N. egregore.
Active members of I.C.Θ.N. are invited, but not obligated, to share confirmed research and ‘tried and tested’ rituals with other agents through I.C.Θ.N. TRAINING PAPERS. These should be clearly designated as ‘internal’ and ‘public’ with regards to publication.
While discretion may be important to the success of certain projects, and magical operations are generally undermined through discussion with outsiders, no oaths of secrecy are required. Agents may also leave at any time without fear of reprisals from the conspiracy; this will never in itself be considered a betrayal.
It should be apparent that I.C.Θ.N. will not gain support from the established / establishment ‘occult orders’; to which it is diametrically opposed. Such is neither courted or required. Agents may choose to boycott any business supporting or compromising with abusive mind control groups, or conceive of direct actions to damage such businesses and where possible expose and destroy them. It is up to each individual agent to decide for themselves what actions they deem appropriate.
⸫ Г ⸫
It is clear that Western culture requires desperate and urgent healing, of the kind that only magick can provide. The agents of I.C.Θ.N. include those organically called to this task by virtue of the light within them; acting as solitary pylons for the Gamma frequencies, or uniting to awaken this integrating light in others, and in society as a whole.
The New Aeon will dawn only when we all share the power to see what we see, hear what we hear, and know what we know.
For further information see THE NEURONOMICON, the official training manual of I.C.Θ.N., available soon. Watch this space..
An abusive cult may be defined as a group with a closed ‘circular’ belief system, whose followers are recruited and controlled through manipulation and undue influence (blackmail, violence, rape, and mind control). This manipulation is imposed without the informed consent of the individual, with the intent of altering the personality and behavior of its initiates.
The leadership of such groups are sociopathic, and ‘all powerful’. Followers will be expected to address them by grandiose titles, such as High Priest, Supreme Magus, or Lord, and subordinate their will to that of ‘the group’.
Abusive cults typically set themselves apart through totalitarian and elitist ideology; creating its own values often in deliberate challenge to the morals and ethics of society, as with Satanism and certain Tantric cults, or considering themselves beyond good and evil, as with Chaos magic.
Abusive cults engage in all manner of unethical practices, often as a matter of principle. These may include ritual abuse, child abuse- including neglect, torture, rape and murder of children, mind control (sometimes called ‘brainwashing’, often employing trauma and drugs), human trafficking, smuggling- such as pornography, drugs, guns, or gems, fraud and deceit, theft, harassment of former members and their families, violent assaults, forced participation in sexual abuse and forced prostitution, kidnapping, torture, extreme psychological and emotional abuse, and conspiracy to commit any or all of these crimes without arrest and conviction.
Abusive cults are often lead by hardened, professional criminals. They may be ‘self styled’, as with most supposedly Satanic youth gangs, or they may have infiltrated and taken over an otherwise benign occult group. They may or may not be a paedophile, and they may or may not genuinely hold those beliefs demanded of the cult members- with ritual elements such as Devil worship serving primarily to detract from the credibility of any disclosure, and to control victims through inspiring fear.
A sociopathic criminal who does business outside of society’s conventions will do whatever is necessary to ensure the long lasting success of their ‘business’. If there is financial profit in providing brainwashed children as sex slaves to other criminal associates, simultaneously providing grounds for blackmail, the sociopathic criminal is unlikely to baulk. Laws and morals mean nothing- there only to control the herd, and to be broken by the ‘powerful’. Similarly, they mean nothing to anyone whose own will is subordinated to that of the abusive cult and its elitist philosophy; expressed in Crowley’s Book of the Law as ‘Do what thou wilt.. the law of the strong’ and within the Illuminates of Thanateros as ‘Nothing is true & everything is permitted’.
Due to the nature of initiatory occult groups, it is also possible for an abusive cult to form and protect itself within the secrecy of a wider group. There may be many members in the lower grades, for example, who have an honest interest in exploring ‘magical ideas’, but would never knowingly involve themselves with any criminal activity whatsoever. They are as innocent and unknowing as Catholics attending mass lead by a paedophile bishop; and just as unlikely to believe any disclosures of abuse made against him. This provides additional credibility in discounting disclosures, serving to protect the hidden abuser even further.
What is Ritual Abuse?
The information in this chapter may be too upsetting for some people to read. However, it is important for the public to become more informed concerning the reality and extent of ritual abuse. Victims of abuse may be accidently ‘triggered’ by some passages; should this happen, please stop reading, and discuss anything that arises with your therapist- if you are lucky enough to have one that has accepted the reality of ritual abuse.
Ritual abuse is an extreme form of physical, sexual, and psychological abuse involving ritual symbolism and behavior, perpetrated against children, adolescents, and adults. Ritual abuse, as with occult ritual generally, is not necessarily Satanic; although for various reasons- perhaps including simply lack of imagination or originality- much of it is.
Most occult ritual draws upon the psychological ‘powers’ of the archetypes, and Satan is the most obvious archetype that might appeal to any cult seeking to transgress society’s moral boundaries whilst simultaneously inspiring fear. It is thus the first choice of many criminal youth gangs, or of any cult seeking to entice members with the promise of sexual promiscuity, illicit drugs, moral license, and power.
Ritual abuse rarely consists of a single episode, but will be repeated over an extended period of possibly years or decades. Abusive cults, like most organized paedophile rings or criminal networks, seek to involve themselves in the lives of their victims in every way.
The physical aspects of ritual abuse are severe, and may include torture and killing. The victim’s silence will also have been ensured by threats of persecution, including punishment, torture, and murder. Such threats may be very real, with victims already having witnessed the torture and ‘sacrifice’ of people or animals, or even been forced to participate. This included not only making disclosure, but also failure to commit further acts of ‘evil’ at the behest of the cult.
The sexual abuse is extraordinarily sadistic, intended to humiliate and ‘break down’ their victim’s resistance to domination by the cult. It is far worse than the abuse normally inflicted by a paedophile in the context of incest. It may include repeated sexual assaults by men, women, or even other children, often in a group. It may include forced prostitution and participation in pornography. Since their ritual abuse involved children, any films or photographs may be employed to blackmail.
The psychological aspects are severe, causing indescribable mental and emotional suffering, and such terror that disclosure is often extremely difficult even decades afterwards. Coupled with the fear of being disbelieved, which is itself an additional trauma, many victims may never disclose at all.
Additionally, victims may be so traumatized that they dissociate from their experiences; a fact that is capitalized upon by the abusers in the form of mind control; robbing their victim of their own sense of self and free will. Having been broken down in such a fashion, the victim of an abusive cult may be influenced into giving apparent consent; also serving further to protect against disclosure.
Many victims of ritual abuse are infants, as reported in the cases of Batley, Petrauske and Kemp, and particularly susceptible to being terrorized and indoctrinated into whatever the their abuser wishes them to believe. During abuse, and for long after it ceases, victims live with fear, dissociation, and the impact of mind control. They may have been abused over several years, with little or no time during which they were allowed to feel safe. The devastating and long lasting damage will most likely blight their entire lives.
It cannot be stressed enough that this is not to say that all people who identify as Satanists or occultists are, have been, or will become, ritual abusers. Arguably, much abuse perpetrated within the Catholic church is also ritualized, employing religious ‘mind control’ through guilt. For example, victims are typically told to ‘pretend it is God touching them’.
Both Catholic and Satanic abusers will tell their victims that nobody will believe them if they disclose. Just as with Satanic or ‘occult’ themed abuse, it will rarely consist of a single episode, but will be repeated over an extended period of time. Nevertheless, the majority of Catholics do not sexually abuse children.
What do YOU Believe?
Ritual abuse is a crime many still refuse to believe happens, despite the convictions of Batley, Petrauske, Kemp, and others. No doubt people suffered similar problems a hundred years ago if they tried to speak up about paedophilia in the Catholic church. There almost seems to be a conspiracy in place to make sure things stay that way, and why would there not be? .. But to say such a thing outright would have me labelled a ‘conspiracy theorist’, and the social stigma of speaking out would increase even further.
Any society not registered with the Crown may be considered a ‘conspiracy’ under U.K. law, at least according to a high ranking Freemason I met whilst I was a member of the Illuminates of Thanateros, but never mind..
Getting away with any crime whatsoever is simply a matter of ensuring nobody believes you are guilty. If arrest is unavoidable, evidence must be discounted, and juries swayed. If the blame can be shifted to somebody else (a ‘patsy’), and they are successfully prosecuted despite their innocence, any investigations into the matter will be closed. Even surer is to convince people no crime was committed in the first place; that it is unbelievable, and anybody speaking up must be deluded, a vindictive liar, or otherwise ‘deeply troubled’. All these methods are employed whenever abusers of any kind are exposed by their victims.
It is wholly expected this book will attract deeply unpleasant accusations regarding the motives and credibility of its author. These will come not just from the guilty, but from others with invested belief that ritual abuse is a myth; be they Satanists, Thelemites, Druids, Wiccans, or Chaos Magicians. I would like to make it clear this book is not an attack on occultism, any more than exposing paedophiles in the church is an attack on Jesus.
Yet also, to say that abusers within these circles are not ‘real’ occultists is like saying paedophiles in the church are not real Christians, despite being priests and bishops, if not popes.
One should not dismiss disclosures from victims of ‘Catholic abuse’ simply because one personally does or does not believe in God. Similarly, we should not dismiss the disclosures of ritual abuse based upon our own beliefs- or lack thereof- regarding occultism. One does not have to personally believe in ‘the occult’ to recognize that plenty of people do, or that these people often join groups, and that any group- however benign, naive, or just plain kooky at the outset- can turn malign under the wrong leadership.
Nor should it be assumed anyone believing in ‘occult forces’ must be deluded, any more than belief in Jesus should provide grounds to dismiss the possibility of ‘Catholic abuse’. One might personally believe ‘occultism’ and Jesus both about as likely as tooth-fairies, but one does not have the right to condemn another’s sanity for their own belief in any of these things.
Furthermore, abusive cults employ techniques of ‘brainwashing’; to make someone believe you can do malign sorcery is as an effective method of control as actually being able to. To all practical ends, both amount to the same thing; mind control.
Nor should we dismiss claims of those believing their abuse is linked to government mind control experiments. There is evidence that government agencies have performed many illegal and transgressive psychological experiments on its own citizens in the past, such as those conducted in Nazi Germany, or the MK Ultra experiments of the C.I.A., both of which involved links to occult orders and symbolism.
It may also be that some victims are made to falsely believe in such government connections as part of their control, so they believe their abusers wield greater influence than they really have. For example, members of Colin Batley’s cult were apparently brainwashed into believing assassins would kill them if they were disobedient. Anonymous whistleblowers, posting on internet forums, have often assumed connection between the cult and MK Ultra. It is probable that they were encouraged to believe these things, in order to frighten them into silence.
This does not mean the abuse itself never happened, even if it stretches the credibility of disclosure. For example, the Illuminates of Thanateros have no links to anyone that might be responsible for the eye-in-the-pyramid that appears on the American dollar bill, but anyone unknowing enough to suspect they do might also be persuaded the order is secretly protected by the government. It is unlikely they would be disavowed of such belief by anyone in the organization.
Whatever unusual beliefs someone may -or may not- hold, this should never provide reason to dismiss disclosures of abuse. If such happened as a result of membership within a cult, we should expect them to hold beliefs corresponding to those held by other members of that cult. This is a very important point for professionals to recognize.
Religious, spiritual, and political beliefs- including the most outlandish conspiracy theories- are a freedom in the U.K., and protected against prejudice by the Freedom of Belief Act 2010. The fact that someone holds unusual beliefs does not in itself give us any clues as to the validity of their disclosures, whether they believe in Satan, Santa, little green men, government mind control, a universe that turns out not to exist if you look at it close enough, or a bearded old man that lives on a cloud and created the world in seven days. All beliefs- be they spiritual or political- seem equally absurd, given the appropriate alternative perspective.
It is to an abuser’s advantage to target victims of minority groups already suffering misunderstanding and persecution within wider society. A mother whose child was abused at a smoke-weed-and-protest-for-peace camp, for example, would get a very different reaction from the police than a conventional, middle class, presumed law abiding parent. Now imagine trying to tell the police your child was abused by a cult of black magicians, and that you are an occultist yourself.. What kind of a reaction do you think you would get?
Oaths of Secrecy
Occult groups are generally secretive, even if their existence is public knowledge. As a rule, membership requires initiation; a ritual whereby grave oaths are made to keep any secrets within the group, such as its membership, and anything that happens during its rituals. Anyone who breaks their oaths of initiation will be excommunicated. Often the oath itself will contain dire warnings of persecution, such as the warning given during admittance into the I.O.T., “Should I ever break this oath, may I be stripped of all protection.”
Initiates are usually taught that such oaths serve to protect against prejudice from outsiders; for example, secrecy may be the difference between having a good job or finding oneself next to unemployable. Belief in occultism, let alone the practice of it, attracts much scorn from the wider public, few of whom even understand what occultism actually ‘is’, or spend the time to learn what it is that occultists actually believe or do.
In the past, churches and governments have rounded up occultists and executed them, declaring the practice of magic to be a threat to society. Wiccans, for example, are taught about the ‘Burning Times’ of the Inquisition, the Malleus Malificarum, and the days of Mathew Hopkins- The Witchfinder General. The ‘Satanic Panic’ of the late 1980s is interpreted as a continuum of such persecutions. The fact that most Wiccans are middle class and white, and unlikely to have ever been persecuted for anything, is neither here nor there.
Such oaths can also make life very difficult for anyone investigating such a group, be they police or journalists. It is clear that any such group, however benign at the outset, could be easily exploited by an abusive leadership due to these oaths. Anybody whistleblowing from within such a group would be betraying their oaths of initiation. Persecution by the group, and possibly ostracism from ‘occultism’ generally, would inevitably follow.
Furthermore, most groups have ‘grades’ which may only be attained through progressive initiations. For example, in an order with three degrees, there will be secrets held by the second that are not revealed to the first, and secrets held by the third that will not be revealed to the first or second. It is perfectly possible for the higher ranking members of such an organization to be involved in activities in which the lower ranking members have no knowledge whatsoever.
It has to be observed, above all, that whilst the ‘norm’ for individuals is to act in a responsible, intelligent, and entirely sane manner, the ‘norm’ for groups can be entirely different. It is almost as if groups of people can become subject to a ‘third mind’, which over-rules the person they are as an individual; the most obvious example being the way ‘mobs’ can sweep everyone involved along with it, driving them to behavior they would never otherwise exhibit.
Initiation within one occult group does not necessarily preclude membership of another. The different groups are not exclusive arms of one religion, as with Catholicism and Protestantism, where someone chooses between one or the other. For example, someone might be an initiate of Druidry, Wicca, and the Illuminates of Thanateros. Indeed, there are many individuals who seem to collect initiations like badges.
Occult groups spring up, and die out, regularly within occultism. Many have a ‘public face’, whilst others do not.
The Satanic Illuminati & Other Red Herrings
According to the anti-Satanists, most but not all of whom are Christian organizations, there is an international conspiracy of black magicians abducting children and abusing them. The reasons they are doing this are apparently manyfold; from mind control experiments through to actual demons demanding ‘sacrifice’ in order to manifest on the physical plain. The reason we are all ignorant of this conspiracy is that it goes right to the top, and the dark sorcerers of the Illuminati are secretly running a one world government.
According to Satanists and their sympathizers, this conspiracy is actually between Christians and therapists, who are implanting false memories in their patients to accidently or deliberately support the hypothesis of a worldwide conspiracy of child abusing Satanists. The reason for this is simply that we live in a Christian culture; unconsciously or not, all these people are acting with an essentially Christian agenda, having its roots in the ‘witch hunts’ of history.
Where will it all end?
I suggest there is no conspiracy. I suggest the reason why these thousands of disclosures all show so many similarities is simply that abusive cults tend to behave in similar and fairly predictable ways; that is, once their existence has been recognized as a reality. In the same way that sociopaths tend to behave predictably, once one has insight into their psychology, so do groups that have sociopaths amongst their leadership.
It must also be recognized that some group dynamics, as do some philosophies, encourage sociopathic traits in their members; in such cases, it is not simply a case of removing the leadership; like a hydra, if you cut off one head another grows in its place.
Abusive cults, whether they are Wiccan covens that become infiltrated and taken over by paedophiles, spontaneously arising amongst American college kids, drug dealing street gangs mixed up with black magic, or Haitian cults of the Loup-Garou, do not have to be involved in any kind of conspiracy to all hold common traits in their behavior. All seek to persecute, abuse, control, torture, and ultimately kill their victims in a ritualized manner.
This behavior is clearly wrong, and it is not difficult for even the perpetrators to recognize it; in spiritual terms as they are commonly understood, it is evil. Since ritual serves to evoke the power of archetypes, it should come as no surprise that abusive ritual cults, in many but not all cases, tend to identify with archetypes of evil; most commonly personified in Western culture as Satan.
This same archetype is known by occultists by many other names, as is apparent through even the most cursory examination of the literature; Cernunos, Pan, Set, Lucifer, the Hidden One, and Baphomet all being essentially the same archetype. This remains so even if occultists identifying with it might argue they are not Satanists, and do not ‘worship evil’. The fact that confusion between ‘real occultism’ and abusive Satanism is so common that the difference has to be explained to outsiders is demonstration of this fact.
Since real occultism, and abusive cults, both commonly identify with the same archetypes, and both perform rituals, is it not inevitable that we will come across abusive cults apparently practicing certain aspects of ‘real occultism’? Is it not also inevitable that some real occult groups will become abusive?
Ritualized behavior may be found in all cultures. It is humanity’s natural expression of our spiritual nature; our ‘consciousness in relation to cosmos’. All religions exhibit this trait. Whilst many superficial differences may be found between the religious rituals of human culture, it is inevitable that we shall also find many similarities. Most, for example, build altars upon which the symbols of deity, or other spiritual principle, are displayed. Most have prayers, which are easily comparable to each other in style and purpose.
Similarly, the rituals of occultism are rooted in this same, universal human behavior trait. Most are centered around an altar. Whilst the prayers of exoteric religions are offered to transcendent deities presumed to exist in some ‘other place’, the rituals of occultism are aimed towards immanent deity whose presence may be evoked into ‘presence’, or invoked to take possession of a celebrant. There are many other similarities between the rituals of all occult groups, such as the casting of the circle, as explained in almost any book on the subject.
Is it not also inevitable that amongst ritually abusive cults, we would find similarities in the manner that abuse is ritualized? People are the same all over the world, and their rituals have changed very little in all history. Once this is understood, there is no need to resort to any kind of conspiracy theory to explain the similarities between one abusive cult and another. It is all simply the lowest human behavior, wherever it is found, and as such highly predictable. Hail Satan, indeed..
Which is not to say that criminals do not conspire. With the advent of the internet, this has become easier and more likely that ever before. The internet made possible a paedophile ring with 7,000 members, who acted to enable and protect one another. An abusive cult could easily find a market for images made during ritual abuse.
Is it not also inevitable- given that abusive cults arise all over the world- that a similar network might arise amongst those who ritualize their abuse? That, sooner or later if not already, there will arise an international conspiracy of ritual abusers? And might not such a group, just as they exploit belief in magic, spirits etc. exploit any already existing bizarre yet strikingly common beliefs about Satanic Illuminati, sacrifices to Moloch by the Bilderberg Group, MK Ultra and government mind control, or alien reptiles controlling our world leaders, to further terrorize and confuse their victims- regardless of there being any truth -or lack of thereof- to these conspiracy theories?
Whether we choose to believe it or not, it seems this is exactly what has happened.
Abusers may be found in any institution, from the B.B.C. to government, psychiatry, the police, social services, or religion. Wherever an institution is accused, they will defend themselves to the teeth. Occult orders are no different. Those involved in organized crime will network throughout all agencies they manage to infiltrate and exploit.
Operation Yew-Tree has recognized and investigated links between Jimmy Saville and a Satanically themed sex club, and some of his victims have disclosed their abuse to have been Satanically themed and ritualistic. Nevertheless, these facts have not been widely reported, and where they have those reports have been attacked by other journalists. Why is it possible for us to believe that Jimmy Saville abused so many children, in so many settings, and betrayed so much trust.. but impossible for us to accept that he wore a black robe and chanted ‘Hail Satan’ when he did it?
It seems any child abuser might get away with his crimes simply by employing the right paraphernalia, and ritualizing the violation- thus making the crime ‘Satanic Ritual Abuse’, which many people remain adamant does not exist, rather than mere child abuse, which is a widely recognized reality.
If that was all it took to rob a bank, do you not think we would have gangs of black robed criminals regularly turning over Barclays with cries of “Don’t move, and nobody gets sacrificed to Satan?” Would we all be arguing that Satanic Bank Robbery does not exist, whilst all this was going on?
Or supposing a ring of child abusers chose to dress up as something else, such as clowns or cowboys? Would we then be arguing that ‘Circus Themed Abuse’ or ‘Wild West Abuse’ does not exist? Would the disclosure of their victims be just as easily discredited? Is that really all it would take?
Do you really believe that occultism is the only spiritual culture in the world that harbours no paedophiles? How likely is it really that abusers exist in the Church, in Buddhism, Hinduism, indeed every religion, but not within Paganism, and certainly not Satanism?
Why? What makes occultists so different from the rest of humanity?
For all their grandiose titles and posturing, occultists are just as human as anyone else. Of course there are abusers amongst the occult community, just as there are in other walks of life. To deny this for any reason is to allow those abusers to prosper, and to become enablers. Knowingly or not, it is to become responsible for child abuse due to having protected the perpetrators. Those who have acted to discredit or otherwise attack those making disclosures of abuse have become directly involved in the persecution of innocent people.
It is my unhappy experience that occultism in the U.K. not only harbors paedophiles, but is thoroughly infected with them. The Pagan community will invariably rally around member against whom allegations of abuse are made, always assuming another ‘Satanic Panic’ persecution, and rarely -if ever- considering such allegations might actually be true. What better place, then, for a paedophile to hide, and to find the support they need should they ever be discovered?
Just as the B.B.C., the Catholic Church, and corrupted local authorities, all have to take responsibility for having allowed paedophiles to prosper in their midst, so must occultism. Convictions have been made, and ritual abuse has been proved a reality. We can no longer pretend. We can no longer gloss over the failings of the community. One cannot make compromises with abusers without becoming tainted by them. Abusers must always be exposed; anything less is to protect and enable them.
Yes, the first few of us to take a stand will find ourselves ostracized, as I have been. What value is our community if it means rubbing shoulders with child abusers and murderers? Is keeping such company really very wise? Would it not be wise to expose these people, and prevent them from prospering? Is not the quest for wisdom supposed to be the whole point in occultism?
There are bound to be the occasional convulsions in any culture, however ancient or new, uncovering abuses of trust or power. At first, these may cause a great sensation. If the situation is favorable on the whole, such abuses can be easily concealed from the public; everything is forgotten and complacency reigns once more. Yet to the wise, such occurrences are grave omens that cannot be ignored. This is the only way of avoiding further tragedy.
Ritual Abuse & Mental Health
It should be expected that anyone targeted by an abusive cult will have been traumatized by the experience. They may exhibiting extremely unusual behavior. It may be their abuse has resulted in P.T.S.D. (Post Traumatic Stress Disorder), or possibly even actual brain damage, such as with D.I.D. (Dissociative Identity Disorder).
Too often, such conditions have provided reason to dismiss the disclosures of those who have suffered extreme abuse, resulting in no justice being served. It is important to make the distinction that P.T.S.D. and D.I.D. are both symptoms of what has happened to someone, rather than something that is unexplainably wrong with them.
It is also important to recognize these conditions are often misdiagnosed if there is no knowledge of their cause, or if disclosures are dismissed; D.I.D., for example, is often misdiagnosed as autism, whilst P.T.S.D. may become confused with any number of different anxiety disorders.
Nor should we allow abusers free reign to target anyone who already has these conditions, or for that matter any other kind of disorder, illness, or disability.
Furthermore, abusive cults will work hard to discredit anyone speaking up against them. Believe it or not, they will conspire to make it seem their victim is a delusional paranoid conspiracy theorist. They will do this in a number of ways, from making ‘concerned’ reports about their target to the local authorities, to organized gang stalking.
It is a rare person indeed who would not be reduced to a nervous wreck by such behavior. We should also expect anyone being targeted by an abusive cult to be hyper-vigilant. Events that seem innocuous to anyone else will have fearful implications. They may have been gang-stalked, for example, and therefore -at least occasionally – suspicious of completely innocent people they see on the street.
The first thing almost any abuser responds when they have been found out is, “You are mad.” This is as true of the unfaithful spouse as it is the wife beater, or predatory peadophile. We should expect the same accusations to be made against anyone speaking up against an abusive cult, and recognize that many people will be making discrediting one individual, who may themselves have been socially isolated as a result of the cult’s activities.
Indeed, we should hold anyone making such unfounded accusations of ‘mental illness’ as suspect, considering their actions potential proof for involvement in abuse.
False Memory Syndrome
Victims of ‘occult’ ritual abuse are most likely to find themselves facing another misdiagnosis; F.M.S. (False Memory Syndrome). That is to say, it is assumed their memories are at fault, and although they clearly recall being severely abused, traumatized, and ‘brainwashed’ by an abusive cult, none of it actually happened. Uniquely amongst ‘syndromes’, nobody has ever been diagnosed with F.M.S. during any form of therapy; the term only ever arrises during court proceedings as a defense against accusations of child abuse. Such ‘diagnoses’ are made almost invariably by untrained lay persons, based solely upon the denials of the accused.
‘False Memory Syndrome’ was the conclusion in all those cases that have become known as the ‘Satanic Panic’; apparently what actually happened was that incompetent therapists somehow implanted these memories using hypnosis. Furthermore, over the past three decades, this unlikely accident has apparently been repeated by hundreds of therapists working with thousands of clients.
The irony is that it is indeed possible for false memories to occur regarding extreme abuse; real memories are so harmful to recall that the brain dissociates from them entirely, refusing to ‘bring them to mind’ as a matter of psychological self preservation. As a further layer of defense, actual false memories may occur in order to prevent the truth being recalled at all.
In extreme cases, the mind will actually ‘honeycomb’ and become a multiple personality, so that in psychological terms the abuse was not suffered by the ‘primary self’ but by an alter or ‘sub-personality’. This is what is known as D.I.D., and is an effect that some ritual abusers are well aware of, and have learnt how to exploit. Where abusers see their victim in distress, including psychologically, they will seek to increase this distress. They may also seek to exploit the symptoms of D.I.D. and turn them to advantage; mind control.
The phrase ‘False Memory Syndrome’ was coined by Professor Peter Freyd and his wife Pamela, step siblings who married, in response to allegations of the sexual abuse of their daughter, Jennifer Freyd, a Professor of Psychology at the University of Oregon. After successfully discrediting the claims made against them, Pamela and Peter Freyd went on to establish the False Memory Syndrome Foundation.
Another founding member was psychologist Dr. Ralph Underwager, who was interviewed in 1991 by the editor of the Amsterdam based magazine Paidika: The Journal of Paedophilia. When asked, “Is choosing paedophilia for you a responsible choice for the individual?”, Underwager replied, “Certainly it is responsible..”
Amongst the loudest voices of the False Memory Syndrome Foundation in the U.S.A. is currently Doug Mesner, who has been equally vocal about his leadership of his aggressively Satanic group. He seems to put considerable effort into online attacks upon the credibility of those who speak up about ritual abuse. There are, unfortunately, no shortage of people like him.
In 2000 the British government refused to publish the results of a specially commissioned report by Valerie Sinason focussing on the experiences of fifty survivors, concluding that they suffered real Satanic abuse and are not suffering ‘false memory syndrome’. It may be no coincidence that the report reopened the debate started a decade earlier concerning children in Rochdale, Nottingham, and Orkney, and that these centers all had links to leading political figures. (See Satanic abuse no myth, say experts, ‘The Independent’, 30 April 2000).
Furthermore, if False Memory Syndrome were widely known to have been discredited, then the ‘Satanic Panic’ of the 80s might just turn out to have been not such a ‘panic’ after all..
There has been no systematic research documenting False Memory Syndrome, and is not recognized by any professional psychiatric or psychological organization. The British Psychological Society performed a survey of 108 therapists whose patients had recovered suppressed memories of abuse, and found no convincing evidence for its existence. In response, the False Memory Syndrome Foundation were lead to admitting that F.M.S. cannot explain most examples of recovered memories of trauma.
The assumption that repressed memories are in fact False Memory Syndrome induced during therapy is challenged by the fact that a substantial proportion of survivors have not participated in any kind of therapy. Further research has shown that, even where there has been the intervention of a therapist, most such memories are recalled without the use of hypnotism or other recall techniques, and most usually outside of therapy session.
The idea that therapists could be accidently implanting false memories of extremely unusual traumatic events is further challenged by the fact that this is extremely difficult- if not impossible- to achieve even deliberately. Whilst it has not been found impossible to implant false memories, including memories that would have been traumatic experiences had they been real, these memories have to be believable- they must not produce cognitive dissonance, or shatter the subject’s ‘world view’.
After using extensive suggestive techniques, Porter, Yuille and Lehman (1999) reported success in getting some research subjects to ‘recover’ a false memory of a stressful event (e.g., dog attack). 26% of participants ‘recovered’ a complete false memory, and another 30% recalled aspects of the false experience. Note that being attacked by a dog, although traumatic, is not an unusual or ‘unbelievable’ event; it does not stretch credibility, and produces no immediate cognitive dissonance.
In a similar study, Pezdek, Finger and Hodge (1997) implanted false memories in adults that they had been lost in a shopping mall as children. Again, this is entirely ‘plausible’, yet only 3 out of 20 subjects could be influenced into ‘recovering’ such a memory. They also tried to convince subjects they had been given rectal enemas as children- far more analogous to abuse, indeed sometimes featuring in the genuine sexual exploitation of children. No subjects could be falsely lead to believe this.
The techniques involved in inducing these false memories were advanced; they included the ‘hijacking’ of the parental figures in their subjects. Subjects were convinced their own parents clearly recalled the false event. Nevertheless, the event still had to seem credible to the subject. Had they really been given enemas during their childhood, the irony is that such a memory could indeed become repressed. Thus, empirical evidence exists that it is impossible for therapists to implant false memories of extremely bizarre and traumatic events, and extremely likely such ‘mind blowing’ events when real would be ‘forgotten’; conversely, it may even be that the ‘unbelievable’ qualities of Satanic ritual abuse serve to further their repression- they are as unbelievable to the victim as they are to anyone they might give disclosure to, should the memory be recalled.
Furthermore, the effectiveness of ‘hijacking’ the parental figure in such experiments suggests that it is fairly easy for real parents to influence the creation of ‘false memories’ that do not include abuse. Since it is often a natural self defense to ‘forget’ traumatic memories, this might allow such abusive parents to exploit the tendency to create ‘cover’ memories that serve to prevent real memories arising; a further self defense against further trauma caused by recollection. Any abusive family intent on completely messing up a child’s reality with false memories of not being abused has every chance of succeeding.
Even more difficult for the F.M.S.F. to dismiss is the steadily increasing number of people who have come forward whose testimonies do not involve any level of repressed memories. Despite this, those making disclosure still find themselves having to fight off the F.M.S. label. As should be expected, a number have also been diagnosed as suffering P.T.S.D., D.I.D. or similar trauma related conditions, and so go unheard; despite that there condition is itself proof that extreme trauma of some kind occurred.
F.M.S. is itself a form of psychological abuse. Being heard and believed is crucial in healing from abuse. It is therefore disturbing to discover that many individual psychotherapists have been influenced by F.M.S. rhetoric, despite this lack of evidence for the syndrome’s existence, and the disproving of its central assumptions. The problem is that since F,M.S. has been accepted in the legal courts, it has become possible for those who successfully counter disclosures of abuse with claims of F.M.S. to then go on to sue any therapist who supposedly implanted such memories.
This has had tragic consequences. As one bereaved mother stated to a London newspaper, after the suicide of her daughter;
My daughter has been abused by her father from the age of seven until 15. She had developed psychiatric problems and was admitted voluntarily to a clinic, where she was seen by the therapist. She rang me afterwards and was in a terrible state. She had been told her abuse was part of false memory syndrome. Two weeks later she took an overdose of prescription medication and died. I believe that had my daughter been believed, she would have stayed at the unit and would be alive today. (Dobson, 1998)
Abusive cults, like most organized criminals, are well aware that driving their target insane is as final as murder. They are also aware that there are no laws under which they might be successfully prosecuted. Those involved in my own case have certainly sought to exploit this loophole; with varying degrees of success. Anyone speaking out against abusive cults is likely to suffer the same manner of abuse. There are many forms this might take.
What magicians call ‘cursing’ is itself a form of psychological abuse. Its nature is exemplified in the Egyptian heiroglyph for ‘curse’; a man hitting himself in his own head with an axe. That is to say, the purpose of psychological abuse (cursing) is to turn the victim’s own thought processes against them. The first wall of defense against such an attack is to understand what the abusers are doing, and why.
Abusers know that certain phrases can be ‘imprinted’ in a person’s mind to ‘trigger’ unpleasant and fearful associations. For example, if a victim has been consistently threatened with being murdered and barbecued, any reference to ‘having a barbecue’ will have a completely different connotation than it might do to anyone else hearing or reading the same message. Although they may personally register a message as a horrific death threat, anyone they try and explain this to will suspect they are paranoid.
Anyone dealing directly with the victims of abusive cults needs to have at least a cursory understanding of the mind control- sometimes called ‘brainwashing’- they may have been subjected to. It is well reported that the cult surrounding Colin Batley employed brainwashing techniques to control its victims, as well as others who considered themselves to be ‘initiates’ of the group.
Mind control might be understood in terms of hypnotism. Altered states of consciousness are induced in the subject, which allow for psychological manipulation. For example, a command might be given to someone whilst they are in trance, of which they are completely unaware upon return to normal consciousness, and yet will be carried out upon the deliverance of a certain ‘trigger’.
The main tools employed by abusive cults in brainwashing are drugs, rape, and other forms of trauma. These methods may be usefully categorized as ‘Trauma Based Mind Control’ (T.B.M.C.). They are completely different, for example, than those methods we tend to think of as ‘hypnotism’, which involve far more gentle trance inducing techniques. Nevertheless, the results can be very similar. Commands can be imprinted into the subconscious minds of the subject, of which they may be entirely unaware.
One particularly brutal method of T.B.M.C. might be described as ‘rape hypnotism’. When someone suffers a traumatic experience, the conscious mind may completely refuse to call that experience to memory. Thus, any command given to the victim during their abuse may only be recalled by subjectively reliving the trauma. Nevertheless, this command may be associated with a ‘trigger’, as with what we might consider ‘conventional’ hypnotism. The employment of dissociative drugs also opens the victim up to various forms of mind control.
An example of the kind of mind control that has been reported as employed by abusive cults is the ‘programming’ of a victim to make phone calls in the night, of which they have no memory of in the morning, leaving messages on answering machines that tell their abusers exactly where they are. Such a program is employed should the victim ever escape the cult and go into hiding.
Not all psychological abuse requires the target to be induced into an altered state of consciousness. There are other techniques, such as those gleaned from N.L.P. (Nuero-Linguistic Programming). I do not have enough space here to explain what N.L.P. is or how it works, and suggest anyone dealing with abusive cults takes the time to search out the most respected works in this field, such as Bandler and Grinder’s The Structure of Magic. Such techniques have been successfully employed by therapists worldwide; so much so that many psychiatrists and psychologists seem to consider N.L.P. a serious threat to their livelihood. As with any healing knowledge, in the wrong hands it may be used to cause harm.
Most sociopaths quickly learn that their own personalities have the potential to subdue those of ‘normal’ people they meet; often entirely by accident. Their behavior proves disturbing, even unpsetting and traumatic, to those who experience normal levels of empathy; it is ‘out of line’, and we do not know how to respond. This confusion is easily exploited by any sociopath also trained in N.L.P., who employs any moment of ‘mental blankness’ to imprint or lead their target’s own responses and decisions.
The most famous technique of ‘malign N.L.P.’ is The October-Man Sequence. From my understanding, this is a method for inducing what is otherwise called Stockholm Syndrome in a victim, making them emotionally dependent on their abuser, considering them to be protection from a harsh and dangerous world rather than the source of threat itself. The ‘handler’ effectively acquires god-like status in the mind of their victim.
Most groups practicing ‘magic’ require participants of ritual to willingly enter trance states. Initiation may require the aspirant to train themselves, usually through meditation, to enter trance at will. The ‘training manual’ of the Illuminates of Thanateros, for example, begins with a book entitled Liber MMM; Mind Control. The program is essentially one of meditation, and experiments in a techniques of self hypnosis such as sigils; a kind of d.i.y. subliminal.
The very name of the order, Thanateros, is a combination of Thanatos– the god of death- and Eros -the god of sex. The techniques of attaining trance, or ‘gnosis’ as it is referred to within the cult, are divided into two categories accordingly; Thanatos for ‘the death posture’, meditation, visualization, chanting, and any other quiescent trance, and Eros for sexual magic, orgasm, pain, dancing, any extreme emotion, and any excitatory trances that work the participant ultimately into a frenzy.
Both routes to altered states of consciousness may be employed in brainwashing (i.e. Mind Control). The advantage to any malign leadership in such a group is that all they have to do to put their following into a trance is tell them to do it for themselves.
Occultists call this ‘third mind’ effect the egregor. It is spoken about as if it is, in itself, a sentient being. Claims may be made by the leadership of the group of having communicated with this egregore, and so are in a position to know, or direct, the ‘will of the group’. Combined with rituals that involve all participants voluntarily entering suggestible trance states,
‘Possession’ rites, such as those typical of the Illuminates of Thanateros, are similarly employed to manipulate the psychology of the group. Such invocations are typically imagined to call on the god of Chaos Magic; Baphomet. Typically, a ‘priest/ess’ will have been chosen to embody this ‘possession’; which is to say, to ‘method act’. At the culmination of the ritual, the priest/ess pretending to be Baphomet makes a proclamation, and consecrates a sacrament.
Through ritual, occult groups effectively brainwash themselves into ‘believing’, by all acting ‘as if’. What may seem ludicrous to any individual, such as the idea that someone might be possessed by the demon Baphomet and thus acquire god-like supernatural abilities, becomes entirely believable to the participants in the midst of the sustained psychodrama that is ‘occult ritual’.
This ‘as if’ psychological principle may also be witnessed in Christianity; it is why, during any crisis of faith, religious adherents are advised to pray more often- and more fervently. In doing so they are acting ‘as if’ their faith is stronger; more often than not, this paradoxically serves to strengthen their faith.
It cannot be said often enough that repetition is a common feature of many brainwashing techniques. This effect applies also to the ‘as if’ principle. Whilst recently initiated members may harbor doubts about the ritual’s validity, these will be worn away over repetition during continued membership and their own persistent behavior ‘as if’. Should they remain involved in the group from an early and impressionable age, or over a period of many years, this ‘as if’ principle will be all the stronger.
For example, by the time an initiate of the Illuminates of Thanateros has progressed through the progressive initiations that finally put them in charge of the order, and thus regularly leading such possession ritual themselves, they may be so used to acting ‘as if’ that they honestly believe themselves possessed by Baphomet. Such progressively acquired delusions of self deification are unlikely to have happy results. The very dynamics of such a group mean that sociopaths are well suited to rising through the ranks and taking control. Being in a position to claim they are doing so with the sanction of Baphomet, the egregor of Chaos magic, could easily become a tool of manipulation and abuse.
We cannot tell you how common ritual abuse is in the U.K., because we do not know, but we can tell you it definitely happens, and what we have seen so far in the news is just the tip of the iceberg.
We can also tell you the problem is hugely misunderstood by police and local authorities, who invariably respond with misplaced incredulity and act inappropriately. This results in danger to victims being increased, just when they most need protection.
It is hoped this book will help raise awareness, making it easier for victims to come forward and be heard. There are a greater number of us out there than most would expect, perhaps even including ourselves. Having seen others so bravely speaking up for the truth, despite all the antagonism thrown at them, has helped us find the strength to do the same.
It is also only fair to warn anyone ‘stepping in’ as to some of the problems they may face; the danger, threats, tricks, legal loopholes, and institutional corruption their abusers might exploit.
To step in is to enter a fight, and we must be prepared to receive a few punches back. As it says in the I-Ching;
One must go through the water.
It goes over one’s head.
Misfortune. No blame.
Which is to say that sometimes heading into danger is the correct action. One incurs no blame in giving up one’s life that the good and the right may prevail. There are some things that are simply more important than life.
The only way to survive all this is to find laughter in the darkness. Let us never lose the ability to laugh, however ‘inappropriate’ our humour may seem to those who have never been effected by such tragedy. Laughter heals, and aids in the assimilation of difficult information. This is why, after any major tragedy, people make ‘sick jokes’. It is, in fact, a healthy sign that the tragedy is being assimilated and ‘moved through’. As Grobbly, my own ‘inner clown’ (and self created pseudo alter personality), often reminds me; “Life is a joke, and death is its punch-line.”
Life is too short for too many tears.
(Material drawn from Beast Wing 666; Abusive Cults in the U.K., 2014).